aWjata, Nem ^otk 
 
 The Library of Ezra Gornell 
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Cornell University Library 
 BX5037 .J59 1830 
 
 Writings of John Jewel. 
 
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Cornell University 
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 tine Cornell University Library. 
 
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WRITI NGS 
 
 JOHN JEWELL, 
 
 Bishop of Salisbury. 
 Died 1571. 
 
 LONDON: 
 
 PRINTED FOB 
 
 Ci)j 3£ltligujuii Cract ^ottJtg, 
 
 AND SOLD AT THE DEPOSITORY, 56, PATERNOSTER-ROW; 
 
 ALSO BY J. NISBBT, 21, BEH,NE^S-|STREET ; 
 AND BY OTHER BOOKSELLERS. 
 
PRIIVTED BV W. CLOWESj 
 Stamford Street. 
 
CONTENTS. 
 
 Page 
 Life of John Jewell, bishop of Salisbuiy 1 
 
 A Treatise of the Holy Scriptures, gathered out of certain Sermons 
 
 which bishop Jewell preached at Salisbury, a. d. 1570 .... 35 
 
 An Exposition upon the two Epistles of the Apostle St. Paul to the 
 Thessalouians. 
 
 The first epistle to the Thessalonians 83 
 
 The second epistle to the Thessalonians 188 
 
 Jewell's Apology, a. d. 1562 289 
 
 Part I. Contains a brief account of the opposition which truth 
 and true religion have met with in all ages, with some 
 notice of the imputations cast upon the Protestants. 291 
 
 II. Contains a statement of the doctrines held by Enghsh 
 
 Protestants 302 
 
 III. States the causes whence heresies have arisen, and the 
 
 ages in which they have prevailed 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 322 
 
 V. Is concerning the opinions maintained by the ancient 
 fathers and councils, with a comparison between 
 some of the protestant and popish tenets 344 
 
 VL 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 358 
 
IV CONTENTS. 
 
 Page 
 Extracts from bishop Jewell's Defence of the Apology, in answer 
 to Harding the Jesuit. 
 
 The fathers and the scriptures 384 
 
 Of the authority of the fathers 386 
 
 Salvation by faith alone 388 
 
 Of faith and assurance, or certainty of salvation 395 
 
 On free will 399 
 
 The planting of Christianity in Britain 400 
 
 On the protestant martyrs 402 
 
 The protestant church, how catholic 408 
 
 The sacrifices of the church of God ■ .... 410 
 
 Address to Harding 411 
 
 Extract from Jewell's Reply to Harding's Answer. On the Sacrifice 
 
 of Christ 413 
 
 An Epistle, written by John Jewell, bishop of Sarum, to Scipio, a 
 Gentleman of Venice, in answer to a Letter in which the 
 latter complains of the kingdom of England, for not ap- 
 pearing in the Council of Trent, nor excusing that absence 
 by letters 415 
 
 Sermons — Romans xiii. 12 , 449 
 
 Romans vi. 19 470 
 
 Extracts fi'om other Sermons. 
 
 Christian union 483 
 
 The zeal to be shown by ministers for the salvation of 
 souls 484 
 
 The acceptable time 485 
 
LIFE OF JOHN JEWELL, 
 
 Bishop of Salisbury. 
 
 John Jewell was born May 24th, 1522, atBuden, in the parish 
 of Berry Nerber, in the north of Devonshire. His father was of an 
 ancient family, but not wealthy, and having ten children, John, 
 the youngest son, was indebted in early Ufe to some benevolent 
 friends for the assistance which enabled him to pursue his 
 studies. He received the rudiments of education at several 
 schools ; in the last of these, Barnstaple, he had for his school- 
 fellow Harding, who afterwards was his most zealous and bitter 
 antagonist. j. 
 
 Jewell was of an amiable disposition ; " at an early age he 
 gave indications of great talent, and an earnest desire for know- 
 ledge. When thirteen, he was entered at Merton college in 
 Oxford, where his first tutor was a Mr. Surrey, " a man rneanl'y 
 learned, and somewhat tainted with popery." This tutor having 
 another pupil, committed Jewell to the care of Parkhurst, after- 
 wards bishop of Norwich, then of Merton college, " who 
 being desirous, with all other wholesome learning, to season his 
 tender years with pure religion, took occasion often before him 
 to dispute with Burrey about controverted points ; and intending 
 to compare the translations of the bible by Coverdale and Tin- 
 dal, gave him Tindal's to read, himself overlooking Coverdale" s. 
 Thus he early brought his pupil to a close acquaintance with 
 the scriptures. During this collation, Parkhurst observed such 
 indication of talent in Jewell, that he exclaimed, " Surely, PaWs 
 cross will one day ring of this boy," a presage which was fully 
 realized in the event. 
 
 While Jewell was at Merton college the plague broke out at 
 Oxford, in consequence of which he removed to Croxham, 
 where, by lodging m a low, damp room, and pursuing his studies 
 in the night with too much ardour, he caught a cold, which 
 settled in his limbs, and affected him with a lameness that 
 attended him to his grave. In August, 1539, by the interest of 
 his friends, he was removed to Corpus Christi college, where he 
 met with encouragement, but also experienced the effects of 
 envy from some of his fellows, who often suppressed his exer- 
 cises, substituting others more resembling their own. In 
 October 1540, Jewell took his first degree with very great 
 applause. He continued to prosecute his studies with increased 
 vigour, beginning at four in the morning, and continuing till 
 ten at night, needing some person to remind him of his neces- 
 sary food. His reputation for learning was such, that Mr. 
 Parkhurst committed his own son to the care of his former 
 pupil for a time, till Series, vicar of St. Peter's, Oxford, a 
 zealous enemy to all innova.tion, succeeded in separating them. 
 
 JEWELL. B 
 
2 Jewell. — Life. 
 
 We are told that he was alarmed at Jewell's design to instruct 
 his pupil in Greek, the study of which was then considered 
 almost a certain proof of heresy. The college appointed Jewell 
 reader of humanity and rhetoric, which duty he discharged with 
 much ability ; but his example taught far more than any pre- 
 cept. He read many ancient authors, and was accustomed to 
 write something every day, often saying, " Men acquired learning 
 more by frequently exercising their pens, than by reading many 
 books." He endeavoured to express himself with fluency, neat- 
 ness, and force of argument, rather than by flowery expressions, 
 or well turned periods. " His only recreations from study were 
 studious," his time being spent either in giving instruction, dis- 
 putations, or in meditating upon what he had learned. 
 
 In 1544, Jewell commenced master of arts, the expense being 
 defrayed by Parkhurst, who then held the valuable rectory of 
 Cleve, in Gloucestershire. He often invited Jewell and other 
 scholars to his house, where he entertained them liberally, and 
 seldom dismissed them without presents. One time especially, 
 he came into their chamber early in the morning, and seizing 
 their purses, said, " What money, I wonder, have these miser- 
 able beggarly Oxonians." Finding them " pitifully lean and 
 empty, he stuffed them with money till they became both fat and 
 weighty." 
 
 After the accession of Edward VI. the Reformation proceeded 
 more regularly, and with greater rapidity. Peter Martyr was 
 invited from Germany, and settled as professor of divinity at 
 Oxford. Jewell profited much by this appointment, and with 
 the help of short-hand characters, which he invented, was able 
 to take down nearly the whole of the lectures. In May, 1549, 
 Martyr was interrupted in his lectures by Dr. Smith, a bigoted 
 papist; a tumult arose, and Martyr challenged Smith to a 
 regular public disputation. Smith, however, fled to Scotland, 
 but some other popish doctors accepted the challenge, and a 
 sharp disputation ensued respecting the Lord's Supper. It was 
 conducted with some regularity; being committed to writing 
 by Jewell, it was afterwards published, and is appended to the 
 English translation of Martyr's Common Places. It has also 
 been printed by Fox, and in other forms. 
 
 In 1551, Jewell took his degree of bachelor of divinity, when 
 he preached a Latin sermon, from 1 Peter, iv. 11. " If any man 
 speak, let him speak as the oracles of God," &c. At this time 
 he took a small living near Oxford, called Sunningwell, more 
 from a desire to do good than for the salary, which was but 
 small. He walked thither once a fortnight, on foot, though 
 with some difficulty, from his lameness. He also preached 
 publicly and privately, both in his own college and in the 
 university. His abilities now procured him many friends, one 
 of whom named Curtop, a fellow of his own college, allowed 
 him forty shillings a year, then a considerable sum. Another 
 
His abilities and progress at the university. 3 
 
 person named Chambers, who was intrusted with the distribu- 
 tion of monies collected in London to assist poor scholars, 
 allowed him six pounds a year for the purchase of books. 
 
 These " halcyon days of peace" were soon terminated. 
 Jewell was one of the first who felt the effects of the accession 
 of queen Mary, being expelled from his college by the fellows, 
 upon their own authority, before the laws were passed for the 
 restoration of popery. The charges against him were, 1. That 
 he was a follower of Peter Martyr. 2. That he had preached 
 contrary to popery. 3. That he had taken orders according to 
 the recent laws ; which, however, still remained in force. His 
 principal offence in reality appears to have been, his refusal to be 
 present at the mass. That Jewell's character and conduct were 
 blameless, appears from the testimony of Morwen, the presi- 
 dent of the college, who said, " I should love thee, Jewell, if 
 thou wert not a Zuinglian. In thy faith I hold thee a heretic, 
 but surely in thy life thou art an angel ! Thou art very good 
 and honest, but a Lutheran !" A stronger commendation 
 cannot be desired. It is probable that some personal feeling 
 occasioned this prompt expulsion of Jewell. Dr. Morwen, 
 and two of the fellows, had been suspended and imprisoned for 
 a short time in 1552, by order of the council, for not using the 
 protestant service book. During their suspension Jewell was 
 appointed to govern the college. 
 
 The following is a translation of Jewell's farewell : — 
 " In my last lectures I have imitated the custom of famished 
 men, who when they see their meat likely to be suddenly and 
 unexpectedly snatched from them, devour it with the greater 
 haste and greediness. For whereas I intended thus to put an 
 end to my lectures, and perceived that I was like forthwith to 
 be silenced, I made no scruple to entertain you, contrary to my 
 former usage, with much unpleasant and ill prepared discourse ; 
 for I have incurred, 1 see, the displeasure and hatred of some, 
 but whether deservedly or no, I leave to their consideration. 
 This I am sure of, that those who have driven me from hence, 
 would not suffer me to live any where if it were in their power. 
 But as for me, I yield to the times, and if they can derive any 
 delight to themselves from my calamity, I hinder them not from 
 it. But as Aristides, when he went into exile and forsook his 
 country, prayed that they might never more think of him ; so I 
 beseecfi God to grant the same to my fellow-collegians, and 
 what can they wish for more ? Pardon me, my hearers, if it 
 grieve me thus to be torn asjainst my will from that place, where 
 I have passed the first part of my life, where I have lived 
 pleasantly, and have been in some honour and employment. 
 But why do I thus delay to put an end to my misery by one 
 word ? Wo is me, — with my extreme sorrow I at last speak it — 
 that I must say. Farewell my studies, farewell to these houses, 
 farewell thou pleasant seat of learning, farewell to delightful 
 b2 
 
4 Jewell. — Life. 
 
 conversation with you, farewell youna: men, farewell lads, 
 farewell fellows, farewell brethren, farewell ye beloved as my own 
 eyesight, farewell all — Farewell." 
 
 Jewell was now reduced to poverty and distress, but for a time 
 found shelter in Broadgate Hall, where many scholars resorted 
 to him, and the society, by which he had been expelled, began 
 to lament his loss. Of this they were reminded by Dr. Wright, 
 archdeacon of Oxford, who when the dean bragged that their 
 college alone had kept their treasure and Romish ornaments, 
 during the late reigns, told them they had done so indeed, but 
 they had lost a, jewel far more precious than any they had pre- 
 served. 
 
 By the influence of some friends, Jewell was appointed orator 
 to the .university. In this capacity he was soon after called to 
 write a congratulatory address to the new queen. In expressing 
 it he imitated the sentiments of the Roman senators on the death 
 of Augustus, and the accession of Tiberius.* He managed this 
 with much ability, alluding also to the queen's promise to the 
 men of Norfolk and Suffolk, that she would not change the 
 religion established by the late king. It is recorded, that while 
 Jewell was reciting this address to Dr. Tresham, the vice 
 chancellor, the great bell of Christ Church, which the latter had 
 caused to be re-cast, and had christened a few days before, 
 according to the popish ritual, by the name of Mary, began to 
 toll. Hearing this call to his beloved mass, the doctor exclaimed, 
 " O delicate and sweet harmony, O beautiful Mary, how musi- 
 cally she sounds, how strangely she pleases my ears !" and 
 Jewell's pen was forced to give place to the tinkling of this new 
 lady.f Jewell, about this time, was one of the notaries appointed 
 to assist Cranmer at his trial. 
 
 In these difficulties, Jewell went on foot to Cleve, to obtain 
 Parkhurst's advice arid assistance, but found he had left the 
 country on the restoration of the mass. Poor Jewell was forced 
 to return to Oxford, where he arrived almost dead from the 
 fatigue of a long journey on foot, in bitter cold and snowy 
 weather. 
 
 Two short letters, written by Jewell to his tutor Parkhurst, 
 soon after the accession of queen Mary, when the latter had 
 been deprived of his benefice, and was in concealment, may in- 
 terest the reader. The originals are in Latin ; the first was dated 
 October 15. " My Parkhurst, mine own Parkhurst, what may 
 I suppose that you are doing at the present time. Are you 
 djad or alive ? Are you weeping (in fletu) or in the Fleet (fleto.)| 
 
 * Skilfully uniting congratulations witli expressions of regret, 
 
 t We learn from Fox that among other inducements to persuade his 
 
 students to return to popery, Tresham promised them a valuable set 
 
 of popish vestments, and " the lady bell of Bampton, which should 
 
 make the sweetest ring in England." 
 
 t The Fleet prison, where many of the protestant ministers already 
 
Persecuted by the papists. 5 
 
 Assuredly, the equanimity of your mind ever was such that I 
 cannot doubt but you account all these afflictions, whatever 
 they are, as for good. — News with us there is none. Of old 
 things there is too much. Unless it be troublesome to you, 
 write I beseech you what is become of Harley,* how your own 
 affairs stand, what you hope, and what you fear." 
 
 In another letter, dated 22d October, he writes, " Parkhurst, 
 what shall I now write to you, or rather why should I be silent? 
 I have now for a considerable time desired to know what you 
 are doing, what you have done, and where you are. Although 
 Cleve be taken from you, and all other matters are changed, 
 yet I trust that your mind can neither be taken away nor 
 changed." 
 
 Jewell's adversaries now combined to effect his destruction. 
 Marshall, dean of Christ Church, who had changed his religion 
 twice already, and did so again afterwards, felt Jewell's conduct 
 to be a reproof to himself, and by the newly appointed inqui- 
 sitors, sent a list of popish doctrines to which he was com- 
 manded to subscribe, upon pain of suffering the penalties of 
 heresy. Jewell, " brought into such straits, having no other 
 counsellors in this heavy encounter than horror without, and 
 frailty within," being allowed no time or opportunity to consult 
 his friends, or to consider the subject, took the pen, and saying, 
 " Have you a mind to see how well I can write ?" hastily sub- 
 scribed his name in St. Mary's church. But this did not miti- 
 gate the rage of his enemies. They knew his affection for Peter 
 Martyr, and would be satisfied by nothing but his life. Jewell's 
 case was now most lamentable, his friends forsook him on 
 account of his sinful compliance, while his enemies pursued 
 him like a wounded deer. In a critical moment he resolved to 
 flee for his life. This resolution was taken just in time. Had 
 he remained in Oxford another night," he would not have been 
 suffered to escape, or had he followed the direct road to London, 
 he would have been overtaken and brought back ! But he missed 
 his road, so that the pursuers were disappointed. He was found 
 by Augustine Bernher, Latimer's faithful friend and attendant, 
 lying upon the ground, almost dead with vexation, weariness, 
 and cold. Bernher set him upon his own horse, and conveyed 
 him to Mrs.Warcup, who was a zealous friend to the protestants, 
 and to whom several of the letters of the martyrs are addressed. 
 She entertained Jewell for a time, and then had him conducted 
 in safety to London, where he lay concealed until he escaped to 
 the continent by the assistance of sir Nicholas Throgmorton, 
 who supplied him with money, and procured him a passage. 
 
 Jewell arrived in safety at Frankfort, where he found several 
 
 were confined. This sort of play upon words was then common, even 
 in the most serious compositions. 
 
 * Bishop of Hereford ; he was deprived, and lived in concealment. 
 He died near the end of queen Mary's reign. 
 
6 Jewell. — Life. 
 
 of his former friends, and other protestant exiles, by whom he 
 was received with much kindness. They rejoiced at his coming, 
 which was unlocked for on account of his subscription to the 
 doctrines of popery. They advised him publicly to confess 
 his error ; this he did openly before the congregation on the next 
 Lord's day, after preaching a most excellent sermon, saying, 
 " It was my abject and cowardly mind, and faint heart, that 
 made my weak hand commit this wickedness." Having uttered 
 these words with many tears, he offered up a fervent prayer 
 to God almighty for his pardon, and afterwards besought the 
 forgiveness of the church. All present were deeply affected, 
 and ever afterwards esteemed him the more for his ingenuous 
 repentance. 
 
 His biographer observes, " It is an easy thing for those that 
 were never tried, to censure the frailty of those who have 
 truckled for some time under the shock of a mighty temptation ; 
 but let such remember St. Paul's advice, ' Let him that standeth 
 take heed lest he fall.' This great man's fall shall ever be my 
 lesson, and if this glistering Jetoe/ were thus clouded and foiled, 
 God be merciful to me a sinner." 
 
 Jewell had not been long at Frankfort when he was invited by 
 Peter Martyr to come to him'at Strasburg. Martyr was then 
 settled there, having with some difficulty obtained permission to 
 withdraw to the continent. Many at Oxford desired to proceed 
 against him, but he had been invited to England upon the 
 public faith. The restoration of popery pained him very deeply ; 
 hearing the students called to mass, and the tinkling of the 
 sacring bell, used in that service, he exclaimed, with a sigh, 
 " That little bell overturns all my instructions." Four years 
 afterwards the remains of Martyr's wife were taken from the 
 grave by order of Cardinal Pole, at the procurement of Dr. 
 Marshall, and buried in a dunghill !* 
 
 Martyr felt much esteem for Jewell, and, having persuaded 
 him to come to Strasburg, kept him as an inmate in his family. 
 Jewell was serviceable in the preparation of Martyr's comment 
 on the book of Judges, and was accustomed to read to him 
 every day from the fathers, particularly Augustine, with whose 
 works they both were much delighted. Grindal, Ponet, Sandys, 
 and ot?ier eminent English protestant divines, then resided at 
 Strasburg. 
 
 At this time Martyr was invited by the senate of Zurich to 
 fill the office of Hebrew professor and expositor of scripture. 
 He was accompanied by Jewell, who found Pilkington and 
 several more of his exiled countrymen residing there. These 
 exiles found a kinder reception among the Helvetian divines 
 
 * After the accession of queen Elizabeth, they "were restored to a 
 more honourable place of sepulture, and mixed with the remains of 
 St. Frideswide, that if popery were again restored, they might be 
 secure from insult. 
 
His exile and return, 7 
 
 than among the Lutherans. The painful disputes respecting 
 the sacrament had so embittered the minds of the latter, that 
 they treated the English exiles with much harshness, not- 
 withstanding the interference of Melancthon in their favour. 
 Those in Switzerland were chiefly supported by some London 
 merchants, till Gardiner discovered their benefactors, whom he 
 fined and punished, threatening that he would soon " make the 
 exiles eat their fingers' ends for hunger;" this fate was, how- 
 ever, averted by the liberality of those who had afforded them 
 protection. At this time Jewell appears to have visited Italy, and 
 at Padua he contracted a friendship with Scipio, a gentleman 
 of Venice, to whom he afterwards wrote respecting the council 
 of Trent. During the four years of his exile, Jewell studied 
 diligently, and consoled his companions ; often saying, that while 
 their brethren at home endured such bitter tortures and horrid 
 martyrdoms, they could not reasonably expect to be at ease: 
 but concluding always, " These things will not last for an age." 
 When the troubles arose at Frankfort respecting the use of the 
 English liturgy, Jewell endeavoured to promote peace, though 
 without success. 
 
 Queen Mary died on the 17th November, 1538, when Jewell 
 and other English exiles hastened home. On their arrival they 
 found affairs in much disorder, but tending rapidly to a revival 
 of the reformation. 
 
 Without entering minutely into the history of that period, it 
 may be stated, that during the life of her sister, Elizabeth had 
 conformed outwardly to the Romish religion ; but her attach- 
 ment to the protestant faith was so well known that several 
 attempts had been made by the bigoted Romanists to procure 
 her death. She was preserved chiefly by the interference of 
 king Philip, actuated by political considerations. The tidings of 
 Mary's death, and the accession of Elizabeth, were received 
 with a general demonstration of joy. On her approach to 
 London she was met by the Romish bishops, whom she received 
 with courtesy, excepting Bonner, from whom she turned with 
 disgust. Elizabeth's situation was difficult. In natural dispo- 
 sition she resembled her father in many points, and would have 
 been unwilling to submit to the usurpations of the popedom, 
 even if the fate of her mother, and her own sufferings from the 
 papists, had not been sufficient to give her an abhorrence of 
 popery. But her feelings on the subject of religion were dif- 
 ferent from those of her pious brother. Elizabeth's judgment 
 gave preference to the reformed faith, but she does not appear 
 to have experienced that change of heart which he manifested. 
 Her views, therefore, were not so simple, nor her proceedings 
 so decided, as the real followers of the truth desired. She had 
 a strong regard for many points of a ceremonial nature main- 
 tained by the church of Rome, and she might have inclined to 
 favour its principles still more, had not the pope expressed 
 
8 Jewell. — Life. 
 
 himself with much violence on being informed of her accession. 
 He told the English resident at Rome, that England was a 
 dependance upon the Romish see; that, being illegitimate, 
 Elizabeth could not succeed to the crown; that she deserved no 
 favour from him : but if she would renounce her pretensions 
 and refer the matter wholly to him, he would act towards her 
 with fatherly affection, and would be as favourable as the dignity 
 of the apostolic see permitted ! Elizabeth and her councillors 
 immediately broke off all intercourse with the' court of Rorile. 
 In this affair, as in the papal proceedings towards Henry VIII., 
 the reformation was facilitated by the conduct of the pontiffs 
 themselves. Neither Elizabeth nor her father could brook 
 the papal usurpations. 
 
 The persecutions were stopped immediately after the acces- 
 sion of Elizabeth, and the prisoners in confinement were speedily 
 released. The exiles soon began to arrive, their brethren who 
 had remained concealed came forward, and the doctrines of truth 
 were again publicly set forth. But as the Romanists did not will- 
 ingly relinquish their power much confusion prevailed. To 
 prevent evil consequences, silence was imposed for a short time 
 upon the divines of both parties, and some of the most bigoted 
 papists, who endeavoured to excite tumults, were imprisoned. 
 The reformation now proceeded under the direction of the 
 queen and the parliament ; the authority of the pope was 
 renounced, the persecuting statutes were repealed, and pro- 
 testantism again became the religion of the land, for which 
 succeeding generations are indebted to Elizabeth as the instru- 
 ment. JMany circumstances made it easier for her to pursue 
 a different course ; and, though she cannot be delineated as a 
 follower of Christ, there is much cause for thankfulness that 
 she was a protestant upon principle. As such, she afforded 
 protection to the reformers, and was raised up to be " a nursing 
 mother" to the protestant churches of England. 
 
 For farther general details of the English reformation, the 
 reader must be referred to the histories of that period. Many 
 events, however, are noticed in a valuable collection of letters 
 from Jewell to Martyr and other continental reformers, pre- 
 served at Zurich. These virere printed by Burnet, from authen- 
 ticated copies, sent to him by the public authorities of that city. 
 Some account of this correspondence may be here introduced, 
 as the letters present a lively delineation of the difficulties with 
 which the reformers had to contend in the early part of the 
 reign of queen Elizabeth, and exhibit Jewell's sentiments and 
 views upon many points. 
 
 In a letter written by Jewell, January 26th, 1559, whUe on 
 
 his journey homewards, he states that Sandys and others had 
 
 arrived in England, where they were well received by the new 
 
 queen, and that several bishoprics were void.* He mentions 
 
 * Several Romish bishops died about the same time as queen Mary. 
 
Disputation with, the papists. 9 
 
 bishop White's funeral sermon for queen Mary, from the text 
 *' I praised the dead more than the living,'' and says he had 
 therein represented that it would be a good deed to kill the 
 exiles. The queen had prohibited both parties from preaching ; 
 which some accounted for because at the time there was only 
 one protestant preacher in London, others said that it was to 
 prevent disputes about ceremonies. He adds, " Whatever it ,be, 
 I wish that our people may not proceed with too much pru- 
 dence and policy in the cause of God." 
 
 On March the 20th, Jewell writes that he arrived in England 
 on the fifty-seventh day after he left Zurich, which appears to 
 have been about the middle of January. He had not found 
 matters in so good a state as he expected. As yet the pope's 
 authority was not cast off; as yet true religion was not restored ; 
 masses were still said; the Komish bishops displayed the same 
 pomp and insolence, and were a great hinderance to the reform- 
 ation. The queen openly favoured their cause ; but was 
 deterred from any innovations by the leaders of her council and 
 the Spanish ambassador ; however, she proceeded with pru- 
 dence, courage, and piety, though slower than they could wish. 
 A public disputation was to be held between the leading pro- 
 testant clergy and the papists, in which the former intended to 
 maintain that it is contrary to the word of God, for the public 
 prayers and administration of the sacrament to be in a tongue 
 unknown to the people. He mentions that the queen spoke 
 with much esteem of Martyr, and read his letters repeatedly 
 with much pleasure. Brooks^, the popish bishop of Gloucester, 
 a man of impure life, had lately died, and when dying exclaimed 
 that he was damned. 
 
 On Friday, 31st March, the disputation was held. It had 
 been previously settled that all the arguments should be in 
 writing. This the Romanists evaded ; and being permitted to 
 state their reasons orally. Dr. Cole spoke at considerable length, 
 with much vehemence and gesticulation, and was continually 
 prompted by his associates. Dr. Home, afterwards bishop of 
 Winchester, then read the document he had prepared on the 
 part of the protestants ; it was temperate, able, and con- 
 vincing. The conference was then adjourned till the following 
 Monday, when the Romanists desired again to go over the 
 subject already discussed, and did every thing in their power to 
 cause irritation and delay. They refused to proceed in the 
 regular course which had been agreed, and finally broke up 
 the conference. By this conduct they much injured their cause 
 in the public estimation. 
 
 On the 6th of April, Jewell sent Martyr an account of this 
 public disputation, full particulars of which are given by Fox. 
 Jewell was one of the persons appointed to take a part in the 
 discussion, and earnestly desired that such conferences might be 
 continued, in order that the truth should clearly appear. He 
 b3 
 
10 Jewell. — Life. 
 
 describes Dr. Cole as reproaching the protestants in fhe most 
 abusive manner. The subject first in dispute was respecting 
 prayers in an unknown tongue. With much solemnity. Cole' 
 asserted that the apostles had divided their work into the eastern 
 and western churches. The first, he said, was assigned to 
 Peter and Paul, who directed that all belonging to the Roman 
 church, that is nearly the whole of Europe, should be taught 
 in Latin. The eastern churches were assigned to the other 
 apostles, and there all was to be taught in Greek. He was not 
 afraid to urge one of the most obnoxious dogmas of popery, de- 
 claring that it was not expedient that the people should under- 
 stand the public worship. Ignorance, he said, was the mother 
 of real piety! At such arguments, Jewell rightly supposed 
 that Martyr would smile. 
 
 On April the 28th, Jewell wrote again to his beloved friend. 
 He speaks of the earnestness with which the bishops con- 
 tended in support of popery, whereby the progress of truth 
 was delayed, and the cause of religion hindered. Feckenham, 
 abbot of Westminster, had openly contended in parliament that 
 the Nazarites, the prophets, the apostles, and Christ himself, 
 were monks ! There was a design for seizing the bishops' manors, 
 and endowing them instead with the impropriations formerly 
 belonging to the monasteries. Schools, and matters connected 
 with learning, were neglected. Some much desired to unite 
 more closely with the Lutherans ; but they had exhibited their 
 articles of religion and doctrine to the queen, and had not in 
 the least departed from the Strasburg confession.* 
 
 The painful feelings under which Jewell wrote these letters, 
 doubtless were rendered more severe by the earnestness with 
 which Romish principles had been defended in the house of 
 commons during this session of parliament, which terminated 
 by dissolution on the 8th of May. It is true that much 
 was effected towards the re-estabUshment of the reformation ; 
 but not without considerable difficulty. The unblushing effrontery 
 with which the Romish members justified their proceedings con- 
 siderably injured their cause. Among others. Dr. Story openly 
 avowed the active part he had taken in persecuting the protest- 
 ants, expressing his regret that he had not done much more I 
 He told the house that he threw a fagot at the face of one of 
 the martyrs, whom he called earwigs, when singing a psalm at 
 the stake at Uxbridge, and set a bush of thorns under his feet. 
 He added, that he saw nothing to be ashamed or sorry for, 
 but that it grieved him they had laboured only about the young 
 and little twigs, . whereas they should have struck at the root. 
 By this, it was well known, he meant the queen herself! In 
 the convocation, also, strong efforts were made to support the 
 Romish faith. 
 
 * Or the Tetrapolitan Confession. See the History of the Church 
 of Christ, vol. vi. 
 
Progress of the Reformation. 1 1 
 
 On May the 15th, after the dissolution of the parliament, the 
 bishops were summoned to attend the council, and admonished 
 to otiey the acts recently passed. On this occasion archbishop 
 Heath reminded the queen of her sister's submission to the see 
 of Rome, and her engagement, in consequence, to suppress 
 heresy; from which he asserted Ehzabeth could not recede. 
 Queen Elizabeth made a memorable and spirited reply, whieh 
 is given by Strype from the authority of sir Henry Sidney. 
 She told the papal prelates that as Joshua declared, " I and 
 my house will serve the Lord," so she and her realm were de- 
 termined to serve Him, and added a full declaration of her firm 
 resolve not to submit to the usurpation of the bishop of Rome. 
 This much encouraged the supporters of the reformation, and 
 justifies Jewell's statements respectmg the queen. The Romish 
 bishops shortly after were deprived, but were suffered to live 
 in retirement. Even Bonner was only imprisoned in the Mar- 
 shalsea, where he lived till his death in 1569, abhorred and 
 execrated by all good men, but indulging in gluttony and Uber- 
 tmisra. The popular indignation at his cruelties was so great, 
 that his body was committed to the grave by night, lest his 
 remains should be insulted by some whose friends or relatives 
 he had caused to be burned. 
 
 In one of his letters Jewell writes that Bonner, when impri- 
 soned in the Tower, addressed some criminals also confined 
 there, as " friends and neighbours," upon which one of them 
 called him a beast, and told him to go to the place he deserved, 
 and find his friends there ; adding, " I killed but one man, 
 upon a provocation, and do truly repent of it ; but you have 
 killed many holy persons, of all sorts, without any provocation 
 from them, and are hardened in your impenitence." 
 
 Of the whole number of the Romish clergy in England, four- 
 teen bishops, thirty-four other dignitaries, fifteen heads of col- 
 leges, and less than two hundred priests and other ecclesiastics 
 refused their assent to the measures of reformation ; the rest' 
 all complied, at least outwardly. The few monastic establish- 
 ments which had been refounded were now broken up. The 
 Spanish ambassador obtained permission to transfer the inmates 
 of three of them to the continent, where they afterwards assisted 
 the conspirators against Elizabeth. On the 21st of June the 
 Enghsh liturgy was again restored. Shortly after, the vacant 
 sees were filled by protestants. 
 
 On his arrival' in England, Jewell was received by Nicholas 
 Culverwell, a citizen of London, residing in Thames-street, 
 with whom he abode three months. The lord Williams, of 
 Thame, being ill, then sent for him, and with him he stayed 
 some time, during which he probably visited Oxford. 
 
 On May 22d, Jewell wrote to BuUinger. He was encou- 
 raged by the queen's recent proceedings, and says, "That you 
 exhort us to proceed with activity and courage is a spur not ' 
 
12 Jewell. — Life. 
 
 only acceptable, but also almost necessary. For we now have 
 to do, not only with adversaries, but also with friends who fell 
 from us in late years, and united with the enemy, and who now 
 oppose us much more strongly and obstinately." The Spaniards 
 had much corrupted the morals of the nation ; but the protestant 
 clergy did and would do what they could. God would bless their 
 efforts, and give increase ; but as yet they hardly appeared to 
 be returned from exile. He adds, " We have a prudent and 
 pious queen who favours us. Religion is restored to the same 
 state as in king Edward's time ; to which I doubt not your 
 letters and exhortations, and those of your state, have much 
 contributed." He then mentions that the queen did not wish to 
 be styled or addressed as head of the English church. He 
 laments the state to which the universities had been brought 
 At Oxford there were hardly two persons of their sentiments ; 
 Soto and the other Spanish friar had so completely rooted up 
 all that Martyr had so well planted. It seemed scarcely pos- 
 sible that such devastation could have been made in so short a 
 period. He adds, " Wherefore, although it would give me 
 great pleasure to see in England even a dog belonging to 
 Zurich, I cannot at this time wish you to send your young 
 people to us, either for learning or religion, unless you desire 
 to have them returned wicked and barbarians." 
 
 Lord Russell was exerting himself to promote religion. He 
 was sensible of the kindness the exiles had experienced at Zu- 
 rich, and anxiously inquired how he could send their benefactors 
 a, grateful acknowledgment. Jewell replied that nothing would 
 be more acceptable to them than for his lordship studiously to 
 endeavour to propagate Christ's religion ; which lord Russell 
 promised to do. 
 
 In another letter, written about the same period, Jewell 
 laments the indifference of the protestants when compared 
 with the recent zeal of the papists. He says, "Christ was 
 then expelled by his enemies ; he is now kept out by his friends." 
 He regretted the queen's retaining a crucifix in her chapel. 
 
 In August, 1559, he wrote with better expectations; the 
 queen was well animated, the people everywhere " thirsting 
 for religion." He was about to commence a visitation of the 
 western counties. In this letter he also mentions the proba- 
 bility of his being appointed bishop of Salisbury. The visitation 
 here referred to was general throughout England ; its objects 
 were the reforming many abuses which still remained, and 
 promoting the knowledge of true religion. 
 
 From this visitation Jewell returned on the 1st of November, 
 and wrote to Martyr the day following. He says, " We found 
 everywhere the minds of the people well inclined towards re- 
 ligion, even where least expected. The manner in which the 
 harvest and forests of superstition sprung up in the dark Marian 
 days is beyond belief. We found everywhere superstitious 
 
Appointed bishop of Salisbury. 13 
 
 relics of saints, the nails with which in their folly they believe 
 Christ was fastened, and I know not how many pieces of the 
 holy cross ! The number of witches and sorcerers is increased 
 everywhere. The cathedrals are mere dens of robbers ; or any 
 worse or fouler appellation may be given them. If there be any 
 obstinate malice, it is among the priests ; those especially who 
 were formerly of our opinions." Many such ministers were de- 
 prived. He adds, " The papal army has fallen almost of itself; 
 unless help be wanting, we cannot be apprehensive as to religion." 
 On the same day he wrote to another correspondent, who had 
 congratulated him on his appointment. He says, that as yet 
 he was only nominated; and expresses his hope that the 
 bishops would be pastors, labourers, and watchmen. To pro- 
 mote this the larger revenues were to be reduced, so that they 
 would not be expected to live with such pomp as formerly, but 
 might have more leisure to attend to Christ's flock. 
 
 On the 5th of November he wrote again, lamenting the ear- 
 nestness of some about certain rituals and vestments, which he 
 wishes were prohibited. He regrets the little care taken with 
 respect to education. There was much talk that Martyr would 
 again be invited over ; but Jewell feared that the Saxon, or 
 Lutheran influence would prevail. 
 
 On the 16th of the same month he wrote in a more gloomy 
 strain. Differences had begun to prevail on the subject of 
 ceremonials. He says, that foolish ceremonies still abounded. 
 The silver crucifix remained in the queen's chapel.* The uni- 
 versities, Oxford especially, where Martyr had taught, still lay 
 desolate, without piety, without religion, without teachers, or any 
 attempt to promote literature. Many persons desired that 
 Martyr should come over ; Jewell wished it, but such was the 
 uncertain, fluctuating, unstable, "island-like" state of affairs, 
 that he would rather hear of Martyr's safety at a distance than 
 see him present and in danger. At that time the state of poli- 
 tical affairs was very threatening; an invasion from France 
 being expected. 
 
 After his return from the visitation, Jewell was consecrated 
 bishop of Salisbury. He had not sought this promotion. Being 
 deeply impressed with a sense of the importance of the office, 
 he often repeated the words, " He that desireth a bishopric, 
 desireth a work." (1 Tim. iii. ] .) " And surely," adds his 
 biographer, " if ever to any, to him his bishopric was a con- 
 tinual 'work' of ruling and governing; not merely by the 
 pastoral staff of his jurisdiction in his consistory, but also in 
 the court of men's consciences, by the golden sceptre of God's 
 word preached." He found his diocese in a most disordered 
 state. The revenues had been so miserably impoverished by 
 the conduct of his popish predecessor, bishop Capon, that he 
 
 * This crucifix occasioned many apprehensions to the reformers. 
 See Tracy's letter respecting it, Tindal, p. 348. 
 
14 Jewell. — Life. 
 
 complained he could not have the assistance he needed: 
 " There was never a good living left him that would maintain a 
 learned man. For the Capon has devoured all ; because he 
 hath either given away or sold all the ecclesiastical dignities 
 and hvings." The additional labour which in consequence fell 
 upon Jewell hastened him to the grave. 
 
 His next letter to Martyr is dated 4th February, 1590. The 
 controversy about crucifixes was very bitter. Many good 
 men were inclined to favour them. The following day there 
 was to be a conference on the subject. He expected not to be 
 a bishop when he wrote again, being informed that none would 
 be allowed to retain that office who did not consent to cruci- 
 fixes being set up in all the churches. 
 
 March the 5th, Jewell wrote that a change appeared visible 
 among the people. This had been much promoted by inviting 
 the congregations to sing psalms in public worship, according 
 to the plan generally adopted upon the continent. It began at 
 one church in London, St. Antholin's, and the example was 
 soon adopted in others. At Paul's cross sometimes there were 
 six thousand persons singing together. The Romish priests 
 were become objects of derision, and the popish bishops were 
 called executioners to their faces. 
 
 From the time of the conference being broken oiF by the Ro- 
 manists, Jewell had been anxious publicly to expose the errors of 
 popery, and in November 1559, he preached at Paul's cross, 
 when he boldly attacked the pretensions of the Romish church, 
 respecting the antiquity of its doctrines. He spoke against these 
 claims in a manner which even many protestants apprehended he 
 would hardly be able to support. But Jewell well knew the ground 
 he had taken. On the Sunday before Easter, March 30, 1560, he 
 again preached at Paul's cross, to an immense congregation. 
 His text was 1 Cor. xi. 23. " For I have received of the Lord 
 that which also I delivered unto you, that the Lord Jesus, the 
 same night in vvhich he was betrayed, took bread, &c." when 
 he referred to his former sermon, and repeated his arguments, 
 complaining that although many had spoken against them in 
 private, no scholar had come forward to meet him publicly. 
 He summed up, by giving his adversaries a challenge in twenty- 
 seven particulars, which he had a short time previously stated 
 in a sermon at court. They are as follows : — 
 
 " If any learned man of our adversaries, or all the learned 
 men that be alive, be able to bring any one sufficient sentence 
 out of any old catholic doctor, or father, or general council, or 
 holy scripture, or any one example in the primitive church 
 during the first six hundred years, whereby it may clearly and 
 plainly be proved— 1. That there was at any time any pri- 
 vate masses in the world. 2. Or that there was then any com- 
 munion ministered unto the people under one kind. 3. Ot that 
 the people had their common-prayer in a strange tongue that 
 
Jewell's challenge to the papists. 16 
 
 the people understood not. 4. Or that the bishop of Rome 
 was then called an universal bishop, or the head of the universal 
 church. 5. Or that the people were then taught to beUeve that 
 Christ's body is really, substantially, corporeally, carnally, or 
 naturally in the sacrament. 6. Or that his body is or may be 
 in a thousand places or more at one time. 7. Or that the 
 priest did then hold up the sacrament over his head. S. Or 
 that the people did then fall down and worship it with godly 
 honour. 9. Or that the sacrament was then, or now ought to 
 be, hanged up under a canopy. 10. Or that in the sacrament, 
 after the words of consecration, there remained only the acci- 
 dents and shows, without the substance of bread and wine. 
 1 1 . Or that then the priest divided the sacrament into three 
 parts, and afterwards received himself alone. 12. Or that who- 
 soever had said the sacrament is a figure, a pledge, a token, or 
 a remembrance of Christ's body; had therefore been adjudged 
 for an heretic. 13. Or that it was lawful then to have thirty, 
 twenty, fifteen, ten, or five masses said in the same church in 
 one day. 14. Or that images were then set up in the churches, 
 to the intent the people might worship them. 15. Or that the 
 lay-people were then forbidden to read the word of God in their 
 own tongue. 16. Or that it was then lawful for the priest to 
 pronounce the words of consecration closely, or in private to 
 himself. 1 7. Or that the priest had then authority to offer up 
 Christ unto his Father. 18. Or to communicate and receive 
 the sacrament for another, as they do. 19. Or to apply the 
 virtue of Christ's death and passion to any man by the means 
 of the mass. 20. Or that it was then thought a sound doctrine 
 to teach tlie people that the mass, ' ex opere operato,' (that is, 
 even for that it is said and done) is able to remove any part of 
 our sin. 21. Or that any christian man called the sacrament 
 his Lord, and God. 22. Or that the people were then taught 
 to believe, that the body of Christ remaineth in the sacrament, 
 as long as the accidents of bread and wine remain there without 
 corruption. 23. Or that a mouse or any other worm or beast, 
 may eat the body of Clirist, (for so some of our adversaries 
 have said and taught.) 24. Or that when Christ said, ' Hoc est 
 corpus meum,' the word ' hoc' pointed not to the bread, but to 
 an individuum vagum, (or an unascertained quality,) as some of 
 them say. 25 . Or that the accidents, or forms, or shows of bread 
 and wine are the sacraments of Christ's body and blood, and 
 not rather the very bread and wine itself, 26. Or that the 
 sacrament is a sign or token of the body of Christ, that lieth 
 hidden underneath it. 27. Or that ignorance is the mother 
 and cause of true devotion and obedience. The conclusion is, 
 that 1 shall then be content to hold and subscribe." 
 
 This sermon gave a most severe blow to the popish religion 
 in England. Popery was generally odious for the barbarous 
 cruelties so recently committed by the professors of that faith 
 
16 Jewell. — Life. 
 
 upon persons of all ranks, however excellent in character, who 
 had differed from the church of Rome during the late reign, but 
 its claims to antiquity, although unfounded, were still credited 
 by many. These claims bishop Jewell now disputed, and a 
 memorable controversy ensued. 
 
 This challenge, says his biographer, being thus published in 
 so great an auditory, startled the English papists both at home 
 and abroad, but none more than such of our fugitives as had 
 retired to Louvain, Douay, or St. Oraers, in the Low-Country 
 provinces belonging to the king of Spain. The business was 
 first agitated by the exchange of friendly letters betwixt bishop 
 Jewell and Dr. Henry Cole, the late dean of St. Paul's ; more 
 violence followed in a book of Rastal's, who first appeared in 
 the lists against the challenger, followed by Dorman and 
 Marshall, who severally took up the argument to as little pur- 
 pose ; the first being well beaten by Nowel, and the last by 
 Calfhill; but these were only preparatory skirmishes in refer- 
 ence to the main encounter, which was reserved for the reve- 
 rend challenger himself; and Dr. John Harding, one of the 
 divines of Louvain, and the most learned of the college. The 
 combatants were born in the same county, bred up in the same 
 grammar school, and studied in the same university ; both were 
 zealous protestants in the time of king Edward, and both re- 
 lapsed to popery in the time of queen Mary ; Jewell for fear, 
 and Harding upon hope of favour and preferment by it. 
 Jewell's fall may be compared to that of St. Peter, which was 
 short and sudden, he rising again by his repentance, and fortified 
 more strongly in his faith than he was before ; but Harding's 
 was like to that of the, other Simon, premeditated and resolved 
 on, never to be restored again to his former standing, so much 
 was there within him of the gall of bitterness. Some former 
 differences had been between them in the church of Salisbury, 
 whereof the one was prebendary, and the other bishop, occa- 
 sioned by the bishop's visitation of that cathedral, in which 
 Harding had the worst, and it was a presage of a second foil 
 which he was to have in this encounter. 
 
 Harding's first work in answer to this challenge was printed in 
 1564. Jewell replied again to Harding in 1565, to which Harding 
 wrote a rejoinder in 1566, and another in 1567. The bishop 
 made a further reply in 1567, showing how abundantly he was 
 able to make good his challenge. Several others zealously 
 wrote against Jewell's book besides those already mentioned. 
 Saunders discoursed upon some detached passages, and Sta- 
 pleton wrote a great volume upon Jewell's marginal notes. 
 Hardingis language often was abusive ; in a letter written to 
 Jewell in 1565, he thus writes :— " Make ye not ministers of 
 tag and rag for the Spirit's sake? Clap me not they the 
 bare bible upon the desk, and preach thereupon after their 
 own sense?" But such expressions are as nothing compared 
 
His Apology. 17 
 
 with much of his railing] against Jewell and the reforma- 
 tion.* 
 
 Another and more important branch of this controversy 
 arose from a work which will ever remain as one of the 
 records of the English reformation. In the year 1562 bishop 
 Jewell published, The Apology of the Church of England, in 
 Latin, which was sent forth with the queen's authority, and 
 by the advice of some of the bishops, as a public confession 
 of the catholic and christian faith of the English church, and to 
 give an account of the reasons of our departure from the see 
 of Rome. Also as an answer to the calumnies which were 
 raised against the English church and nation, for not sub- 
 mitting to the pretended general council of Trent then sitting. 
 
 This apology being published during the time of the last 
 meeting of the council of Trent, it was read there, and seriously 
 considered. Great threats were made that it should be answered ; 
 and accordingly two learned bishops, one a Spaniard and the 
 other an Italian, undertook the task, but neither of them pro- 
 ceeded therein. 
 
 The book rapidly spread into all the countries in Europe, 
 and was much applauded. It found a passage into Rome 
 itself ; and was translated into the German, Italian, French, 
 Spanish, and Dutch languages, and into Greek. It was trans- 
 lated into English by the lady Bacon, wife of sir Nicholas 
 Bacon, lord keeper of the great seal of England. 
 
 The apology well deserves the character Humfrey has 
 given of it, — his words are these : " It is so drawn, that the first 
 part of it is an illustration, and as it were a paraphrase of the 
 twelve articles of the christian faith (or creed), the second is a 
 short and solid confutation of whatever is objected against the 
 English church. If the order be considered, nothing can be 
 better arranged ; if the perspicuity, nothing can be more clear ; 
 if the style, nothing more terse ; if the words, nothing more 
 select ; if the arguments, nothing stronger." 
 
 Bishop Jewell was especially encouraged to publish this apology 
 by Peter Martyr, with whom he had spent the greatest part of 
 his time when in exile. Martyr lived to see the book which he so 
 
 •'During the reign of Edward VI. Harding was chaplain in the fa- 
 mily of ths duke of Suffolk, and very zealous against popery. Previously 
 to the accession of queen Mary he earnestly exhorted a congregation 
 in London, to continue steadfast in the truth, if persecution should 
 arise. But he quickly recanted, and a letter addressed to him hy lady 
 Jane Grey, still remains a testimony against him. The triumph of 
 popery was short, but Harding was one who preferred adhering to his 
 new principles, rather than becoming an outcast from both parties. He 
 retired to Louvain, where he prepared replies to bishop Jewell's chal- 
 lenge and apology. He was the principal writer on the part of the 
 Romanists, but his misrepresentations, appeals to spurious works, and 
 his mere assertions in the place of arguments, must be evident to 
 every candid examiner and lover of truth. 
 
18 Jewell. — Life. 
 
 much desired ; he died at Zurich, on the twelfth day of No- 
 vember following, after he had expressed his esteem of this 
 work in a letter which is subjoined to the book in the subse- 
 quent editions. In 1564 the university of Oxford conferred 
 upon Jewell, though absent, the degree of doctor of divinity ; 
 and certainly he well deserved to have that extraordinary respect 
 and honour shown him, who was so eminently employed then 
 in the service and defence of the church.' 
 , The apology engaged Harding's attention even earlier thari 
 the challenge. In 1564 he printed what he called a confutation 
 of Jewell's book, a defence of which the bishop forthwith began, 
 and it was finished on the 27th of October, 1567, as appears 
 from the epistle to Harding at the conclusion. 
 
 Harding also put out another piece, which he entitled, A 
 Detection of sundry foul Errors, 8sc. ; this was a cavilling reply 
 to some passages in the Defence of the apology. As it did not 
 deserve an answer by itself, Jewell replied to it by a preface to 
 a new impression of his former defence, which he finished the 
 11th of December 1569, and at the same time dedicated his 
 works to the queen ; Harding having declared that she was 
 offended with bishop Jewell for thus troubling the world. 
 
 It may be further remarked, that this apology was accounted 
 as the public confession of the catholic and christian faith of all 
 Englishmen. It shows their agreement in doctrine with the 
 other reformed churches, and is printed as such in the Har- 
 mony and Sylloge of the Confessions. Although the work of 
 one person, it was referred to by English protestants as a public 
 summary and statement of their doctrines. 
 
 We now have to notice bishop Jewell's epistle to Scipio, 
 respecting the council of Trent. The conduct of pope Paul 
 IV. has been already mentioned. He was succeeded by Pius 
 IV., who determined to try gentler methods. He sent an abbot 
 named Parapaglia with courteous letters, and directions to make 
 large offers to the queen if she would be reconciled to the see 
 of Rome. If she would have yielded the supremacy the pope 
 would have given way on other points. Elizabeth was not 
 inclined to listen to any such proposals ; the question was 
 already decided, and the pope's authority rejected. She would 
 not suffer Parapaglia even to land in England. A similar refusal 
 was given in the following year to a nuncio sent by the pope to 
 invite Elizabeth and the Enghsh bishops to the council of Trent. 
 The emperor Ferdinand also in vain exhorted her to return to 
 " the old religion," as he termed the doctrines of popery. Scipio, 
 a native of Venice, having heard of the nuncio's ill success, wrote 
 to Jewell, whom he had known when in exile, complaining of the 
 neglect shown by England towards the council. Jewell well 
 knew how little the council of Trent resembled the general coun- 
 cils of the early centuries, and replied, so ably exposing the pro- 
 ceedings of that assembly, that no Romanist attempted an answer. 
 
Discussion respecting conformity. 19 
 
 Another subject connected with the Enghsh reformation, 
 and in which Jewell took considerable interest, mast now be 
 noticed. By the commencement of 1561 the reformation was 
 brought back to the state wherein it was in the latter years of 
 king Edward ; for a more minute description Strype refers to 
 the account of the former period written by Ridley.* Burnet, 
 however, considers that it had rather retrograded, and certainly 
 on some points the errors of popery were not so decidedly 
 pointed out, and the more zealous protestants had cause for 
 dissatisfaction. There evidently had been a desire to avoid 
 giving offence to the Romanists, some expressions in the litany 
 had been omitted, from a desire to retain them in conformity, 
 and this succeeded to a great extent, till ttie pope absolutely for- 
 bad them to continue to worship with protestants. But the 
 queen on New year's day took occasion to express her 
 detestation of Romish pictures and images of saints, by a 
 severe rebuke to the dean of St. Paul's, who had caused a 
 new prayer-book with beautiful engravings and pictures to be 
 laid for her majesty's use. It is not improbable that Eliza- 
 beth, aware that many of the reformers were dissatisfied with 
 her for not having proceeded far enough in the work of refor- 
 mation, took the opportunity to express her disapproval of 
 Romish superstitions. Strype relates the good effects of this 
 public rebuke. The clergy and churchwardens of the parishes 
 in and about London, caused all paintings that seemed Romish 
 and idolatrous, to be washed from the church walls, and suitable 
 texts taken from the holy scriptures to be written in their stead. 
 
 In January 1562, a memorable convocation assembled. The 
 thirty-nine articles were agreed to, and unanimously decreed. 
 Then followed a discussion respecting certain rites and cere- 
 monies. On the 13th of February six articles were proposed to 
 the lower house of convocation. 1. That only the Sundays and 
 principal feasts of Christ, should be kept as holydays. 2. That 
 the minister in time of prayer turn his face to the people and 
 read distinctly.t 3. That it should be optional whether 
 the cross in baptism should be used. 4. That kneeling 
 at the sacrament might be left to the discretion of the 
 ordinaries within their respective jurisdictions. 5. That it 
 be sufficient for the minister in time of saying divine service 
 and ministering of the sacraments, to use a surplice, but 
 that no minister should say service, or minister the sacra- 
 ments, unless in a comely garment or habit. 6. That the 
 use of organs be removed. Forty-three persons approved 
 these articles, who with proxies made fifty-eight votes ; those 
 who opposed were thirty-five persons, making with proxies, 
 
 * See Ridley's last farewell, p. 141. 
 
 t This was particularly opposed to the practice of the Romish 
 mass, where the officiating priest is rather a performer before the 
 assembly present, than a leader and director of their devotions. 
 
20 Jewell— Life. 
 
 fifty-nine votes, consequently the articles were rejected. Those 
 who opposed were unwilling that any changes should be made 
 in therites and appointments of king Edward's liturgy. The 
 fourth article was particularly debated. Among the approvers 
 of these articles were some of the most distinguished divines of 
 the English church. 
 
 Various other suggestions were made by the lower house of 
 convocation, which are given in Strype's annals, but although 
 these requests were not considerable, much importance was 
 attached to them, and they were not acceded to. 
 
 The want of suflBcient ministers was so much felt, that per- 
 sons were selected from the laity to read the service and the 
 homilies, and to promote the welfare of the parishes where they 
 officiated, till " learned ministers" should be placed there. 
 Orders for their guidance were drawn up and signed by several 
 of the bishops ; among them was bishop Jewell.* Dean Now- 
 ell's catechism was allowed for the use of schools, as a brief 
 summary of the doctrine owned and professed in the reformed 
 church of England. Some acts were also prepared for the due 
 observance of public worship, and the Lord's day. The pro- 
 ceedings of this convocation induced several leading ecclesiastics 
 to be more strict in their requirements of conformity, while 
 the rejection of all the propositions of those who now began to be 
 distinguished by the honourable appellation of puritans, excited 
 considerable dissatisfaction, and serious differences speedily 
 prevailed. But to pursue these details would lead us from the 
 more immediate subject of these pages.-|- 
 
 That Jewell disapproved the conduct of the prevailing party 
 is evident from his writings, while from the same authority we 
 find he considered that their opponents went too far. He was, 
 however, too fully occupied to take any prominent part in these 
 discussions; while his christian and kindly feelings rendered 
 him unwilling to join in the harsh measures then adopted. It 
 certainly appears that the line of conduct pursued by the lead- 
 ing protestant clergy in the reign of Elizabeth, evidently tended 
 to reduce every sort of public or social worship of God to one 
 
 * The papists endeavoured to cast a reproach upon the reformation 
 by alleging the secular occupations of these teachers. Calfhill well 
 replied, " Grant that the inferior sort of our ministers were such as 
 these men in spite imagine — such as came from the shop, from the 
 forge, from the wherry, from the loom ; — should ye not find more sin- 
 cerity and learning in them, than in all the rabhle of popish chaplains, 
 their mass-mongers, and their soul-priests '>. I lament that there are 
 not as many good preachers as parishes. I am sorry that some so 
 unskilful are preferred, hut I never saw a simple reader admitted 
 into our church, but in the time of popery you should have found 
 in every diocese forty sir Johns (romish priests) in every respect 
 worse." 
 
 t The reader may be referred to Strype's Annals, and Neal's His- 
 tory of the Puritans. 
 
His moderation. 2l 
 
 precise form of expression.* In this they adopted a different 
 course from that which the church of Rome had hitherto pur- 
 sued, which allowed the use of various formularies ; every 
 religious order had its peculiar rites and services, and even now 
 the Romish authorized books contain a considerable variety of 
 offices of devotion.-)- Had more latitude in matters professedly 
 indifferent been allowed to some of the most vahiable characters 
 amongst the reformers, such as Coverdale, Fox, Turner, and 
 others, spiritual religion doubtless would have been promoted. 
 Another letter written by Jewell to Martyr, on the 7th of 
 February, 1562, deserves attention. Speaking of the temporizing 
 course adopted by some who were in authority on the continent, 
 and of their inclination to the Interim,]: he adds, " Now that the 
 perfect light of the gospel has burst forth, the vestiges of for- 
 mer errors, with the rubbish, and even the dust which remained, 
 should as much as possible, be taken away. How I wish 
 that we could have obtained this with respect to the linen stole. 
 For in doctrines we have gone to the quick, and are not a 
 nail's breadth from you therein."^ The Marian bishops were 
 
 *,Tljis appears the more evident from the disuse into which the pro- 
 testant primer then hegan to fall. The primer is a small work con- 
 taining prayers and devotional pieces suited for various occasions. 
 It had been reformed in the reign of Edward VI., but after the ac- 
 cession of Elizabeth began to be laid aside, although it contained 
 many valuable prayers suited for social and private use. 
 
 + Their error was a mistake common in that day. As it has been 
 expressed by Dr. Chalmers, "The theologians of that day supposed that 
 Christianity could not flourish, nay, that it could not exist, save in the 
 one framework of one certain and defined ecclesiastical constitution, 
 and hence with us (in Scotland) that there would be no light and no 
 efficacy in the ministrations of the gospel, unless they were conducted 
 according to the forms, and in the strict model and framework of the 
 presbytery !" The Rev. E. Bickersteth, quoting the above remark, 
 adds, " The same thing was seen among episcopalians, there has now 
 surely been ample experience in the history of the church, to raise us 
 above this littleness of the carnal mind, to those higher regions which 
 show us the true character and glory of the christian church." — Chris- 
 tian Student, p. 279. 
 
 J A formulary of doctrine set forth by the imperial authority, in the 
 vain hope of reconciling protestantism and popery. 
 
 § Strype says, " The first bishops that were made, and who were 
 but newly returned out of exile, as Cox, Grindal, Home, Sandys, 
 Jewell, Parkhurst, Bentham, upon their first return, before they en- 
 tered upon their ministry, laboured all they could against receiving 
 into the church the papistical habits, and that all the ceremonies 
 should be clean laid aside. But they could not obtain it from the 
 queen and parliament, and the habits were enacted. Then they con- 
 sulted together what to do, being in some doubt whether to enter 
 upon their functions. But they concluded unanimously not to desert 
 their ministry for some rites, which, as they considered, were but few, 
 and not evil in themselves, especially since the doctrine of the gospel 
 remained pure and entire. And in this counsel, which they had at 
 first taken, they continued still well satisfied ; and also upon consi- 
 deration that by filling these rooms in the church, they might keep 
 
22 JeweCl. — Life. 
 
 then in the Tower; he speaks of them as a contumacious and 
 untameable race, only to be restrained by force. He mentions 
 his apoloity as lately pubhshed. He adds that the queen had 
 determined not to send any one to the council of Trent; and 
 speaks of a design to publish the reasons why none attended 
 from England. He says, that, in his opinion, at that time no 
 good could be promoted by those assemblies, nor would God 
 make use of such means to diffuse the gospel. He also adverts 
 to the affairs of Scotland, then a subject of much importance 
 to England on account of the uncertainty respecting the suc- 
 cession. 
 
 Martyr died in the same year, and but few of Jewell's letters 
 to the other reformers appear. He was now deeply occupied 
 by his laborious writings, and in the care of his diocese. The 
 differences at home continued and increased. They are noticed 
 by Jewell in his letters to Bullinger. 
 
 But Jewell was not unmindful of his former friends at Zurich. 
 He continued to correspond with them, and Strype mentions 
 that in the year 1565, having received from Bullinger a copy of 
 his comment upon IDaniel, and a work upon Joshua, from 
 Lavater, he sent them a present of twenty crowns to be disposed 
 of as they thought fit. He also sent annually the same sum to 
 Julius, who had been Martyr's friend and assistant. Soon 
 afterwards, many foreigners, exiles for religion, took shelter in 
 this country, and were assisted by Jewell and others. 
 
 In aletter to Bullinger, dated January 1566, Jewell attributes 
 his less frequent correspondence to his numerous occupations, 
 particularly the controversies with their foreign enemies, with 
 whom he had to contend almost alone. The refugees at Louvain 
 in particular, wrote most bitterly against himself. He then 
 enters more particularly into the history of these controversies 
 as already given. The distance of their respective dioceses, had 
 so separated him from some of his former fellow exiles that he 
 had not seen them for three years. 
 
 In another letter, dated February 1566, he thus expresses 
 himself : — " The contention respecting the ecclesiastical linen 
 garment is not yet at rest. It disturbs weak minds not a little. 
 
 out Lutherans, and such as were suspected papists ; which tras an 
 argument the learned foreigners, their friends, suggested to them." 
 Annals, I. i. p. 263. 
 
 Beza, however, considered'that the evil was greater than the Swiss 
 divines apprehended. In a letter to Bullinger, the substance of which 
 is given by Strype (Annals, J. ii. p. 1?1), he says, that he thought ' ' that 
 the business had been about caps, and such external matters • but he 
 afterwards understood that the controversy was much different " He 
 urged that Gualther should be sent by the divines at Zurich, personally 
 to sue the queen and the bishops to remedy these evils. The Swiss 
 divmes did indeed interpose by letters, several of which are given by 
 . htrype and Burnet, and although their advice was not followed by 
 either party, their interference probably was in some degree beneficial. 
 
Controversies with the papists. 23 
 
 And I wish that all, even the slightest, vestiges of popery could 
 be removed from the churches, and much more from the minds 
 of all men. But at this time the queen cannot bear any change 
 with respect to religion." Elizabeth's situation was one of great 
 political difficulty. The pope had openly denounced her as a he- 
 retic, the Romanists in England were engaging in conspiracies 
 against her life, and she was very apprehensive of evil conse- 
 quences from any measures which should displease that large 
 number of her subjects, who were not disposed to adopt the views 
 either of the papists or the puritans. In the foUowina; month, 
 Jewell wrote again to Bullinger respecting some points to be 
 noticed in his defence of the apology. 
 
 In another letter of Jewell's to Bullinger, February 29, 1667, 
 he mentions that the Romish divines of Louvain were very 
 clamorous, and that, he knew not why, they all attacked him, 
 so that while engaged in answering them he must not be accounted 
 idle. He then speaks of the debates respecting the succession, 
 which caused much discussion, and adds, " As to religion, the 
 matter respecting vestments excites considerable disturbances. 
 It is certain that the queen will not give way. Some of our 
 brethren, indeed, contend respecting this matter as if all our 
 religion turned upon that one point. So that they prefer to 
 renounce their offices, and to leave the churches vacant, rather 
 than to depart a very httle from their opinions. Nor are they 
 willing to be influenced by your writings, or those of Gualther, 
 or other pious men. Let us, however, thank God that he has 
 not suffered us to be agitated at this time by more important 
 discussions. One only of our number, the bishop of Gloucester, 
 (Cheyney,) openly and boldly declares his approbation of the 
 Lutheran opinions respecting the eucharist." Although the 
 subjects which then interested the puritans cannot be considered 
 as trivial, yet any one who is acquainted with the painful results 
 of the differences in Germany on the sacramental question, will 
 fuUy enter into this expression of thankfulness on the part of 
 Jewell, that the English reformation was not agitated or impeded 
 by the disputes upon that subject.* 
 
 In addition to Jewell's controversies with the Romanists 
 already mentioned, his attention about this time was engaged 
 by the bull of pope Pius V. lately sent into England, in which 
 a curse was pronounced against the queen, her authority 
 
 * Some of the English Jesuits afterwards assumed the character of 
 puritan ministers, that they might promote these differences. One, 
 named Heath, a Jesuit, was detected by a letter which he dropped 
 while preaching in Rochester cathedral, in 1568. Amongst his papers 
 was found a license from the pope to preach what doctrine the Jesuits 
 pleased, for the dividing of protestants. He was brother to Heath, 
 archbishop of York in the reign of queen Mary, and after preaching in 
 various parts of England for six years, had applied to the dean of 
 Rochester for preferment, who gave him a turn of preaching in the 
 cathedral. 
 
24 Jewell. — Life. 
 
 declared null and void, her subjects absolved from their alle- 
 giance and exhorted to rise in rebellion against her. Jewell re- 
 plied to these doctrines in a series of sermons preached in his 
 cathedral, the substance of which was printed under the title of 
 A View of a seditious Bull, &c. This bull plainly showed to 
 Elizabeth that she could not hope to reign in England but as a 
 protestant queen, unless she would submit to all the doctrines of 
 the church of Rome. The efforts of the papal court were di- 
 rected to place a popish sovereign on the English throne, and the 
 English papists were divided into two parties, which still con- 
 tinue. One of these followed the papal mandates as blindly as 
 any of the nations on the continent ; the other admitted the 
 seciUar jurisdiction of their sovereign, independent of papal 
 authority.* 
 
 Jewell's last public labours appear to have been in the con- 
 vocation, which met in the spring of 1571. It was then ordered, 
 that the book of articles agreed upon in 1562 should be sub- 
 scribed by all the clergy, and that the articles now again ap- 
 proved, should be printed under the superintendence of bishop 
 Jewell. In this year also he preached a sermon at Paul's cross", 
 in which he referred to the ceremonies and state of the church, 
 and blamed the spirit in which some among the separatists 
 acted. He mentioned this sermon when upon his death-bed. 
 
 His hfe now drew near to its close. He was naturally of a 
 spare and thin habit of body, which he wore still farther by his 
 labours in study, writing, preaching, and travelling. He thus 
 apparently hastened his death, before he was fifty years of age. 
 
 Bishop Jewell appears to have had a presentiment of his ap- 
 proaching departure. In the year 1 5? 0, in his letters to the bishop 
 of Norwich, after he had certified him of the death of Dr. Alley, 
 bishop of Exeter, he added these words, " And I must follow 
 him ;" and in another letter he said : " I would to God we 
 might meet and talk together ; but now it is too late, it makes 
 not much matter ; I hope we shall see one the other in heaven. 
 Flux, flux, that is, in the German tongue, quick, quick, make 
 haste ; if you make any delay, I shall prevent you." 
 
 Thesame year that he died, February 3, he postsoribed another 
 letter thus : " There is a rumour of the calling a parhament, 
 which if it be true, then perhaps we shall embrace one the other 
 before death ; my death, I say, not yours ; for you shall yet in 
 this life sing, the strong and immortal God." 
 
 * These proceedings of the pope caused insurrections of the Roman- 
 ists and continual conspiracies against Elizabeth during the remainder 
 of her reign, which led to severe enactments against popish recusants 
 and the missionaries sent to England from Rome to advocate these 
 treasonable doctrines. It has been justly observed by Mr.Townsend, 
 that, " When the bull of deposition can be called a religious action 
 
 then may the self-defence of Elizabeth be denominated persecution 
 
 then only may the defenders of the bull be justly said to suffer for 
 religion." 
 
His last hom?. 25 
 
 The following account of the last days of bishop Jewell, is 
 given by his biographer:—" The supernatural motions of God's 
 Spirit within him in the end, became, as it were, naturally more 
 effectual in the conclusion ; and the last endeavours of grace in 
 him were most vehement. For, after his return from a con- 
 ference at London, he began a new and more severe visitation 
 through his whole diocese than ever before, correcting the vices 
 of the clergy and laity more sharply, enjoining them in some 
 places tasks of holy tracts to be learned by heart, conferring 
 orders more circumspectly, and preaching oftener. 
 
 " By which restless labour and watchful cares he brought his 
 feeble body so low, that as he rode to preach at Lacock, in 
 "Wiltshire, a gentleman friendly admonished him to return home 
 for his health and strength's sake ; saying, that such straining 
 his body in riding and preaching, he being so exceedingly weak 
 and ill affected, might bring him in danger of his life ; assuring 
 him, that it was better the people should want one sermon, than 
 be altogether deprived of such a preacher. To whom he replied, 
 ' It becometh best a bishop to die preaching in the pulpit ;' 
 seriously thinking upon the comfortable eulogy of his master, 
 ' Happy art thou, my servant, if, when I come, I find thee 
 so doing.' Wherefore, that he might not deceive the peo- 
 ple's expectation, he ascended the pulpit; and now nothing 
 but spirit, his flesh being pined away and exhausted, read his 
 text out of the fifth to the Galatians, ' Walk in the spirit ;' 
 and with much pains he made an end of it. 
 
 " Presently after his sermon, his disease growing more upon 
 him, forced him to take to his bed, and to think of his dissolu- 
 tion, as now not far off.* In the beginning of his extreme fits, 
 he made his will, considering therein his brother and his friends 
 with some kind remembrances, but bestowing the rest more 
 liberally upon his servants, scholars, and the poor of Sarum. 
 The Saturday following, nature with all her forces, being able 
 no longer to hold fight with the disease, shrinking and failing, 
 he called all his household about him, and, after an exposition 
 of the Lord's prayer, thus began his sweet song : — 
 
 " ' I see I am now to go the way of all flesh, and I feel the 
 arrows of death already fastened in my body ; wherefore I am 
 desirous, in few words, while yet my most merciful God vouch- 
 safeth me the use of my tongue, to speak unto you all. It was 
 my prayer always unto Almighty God, since I had any under- 
 standing, that I might honour his name with the sacrifice of my 
 flesh, and confirm his truth with the oblation of this my body 
 
 » Strype says, that bishop Jewell died while on a journey to visit 
 the diocese of Bristol, hy direction of the primate. That diocese was 
 then vacant ; a former commission to bishop Cheyney, authoriziiig him 
 to hold it in commendam with Gloucester, having been withdrawn in 
 consequence of Cheyney 's attachment to some of the tenets' of the 
 Lutherans, which had a tendency to popery. 
 
 JEWELL. C 
 
26 Jewell. — Life. 
 
 unto death in the defence thereof; which, seeing he hath not 
 fiTanted me in this, yet I somewhat rejoice and solace myself, 
 that it is worn away and exhausted in the labours of my holy 
 calling. For while I visit the people of God, God my God hath 
 visited me. With Mr. Harding, who provoked me first, I have 
 contended in my writins;s, not to detract from his credit and 
 estimation, nor, to my knowledge, to patronize any error, nor to 
 gain the vain applause of the world, but, according to my poor 
 ability, to do my best services to God and his church. My last 
 sermon at Paul's cross, and conference about the ceremonies 
 and state of our church, were not to please any man living, nor 
 to grieve any of my brethren, who are of a contr.wy opinion, 
 but only to this end, that neither part might prejudice the olher, 
 and that the love of God might be shed in the hearts of all the 
 brethren, through the Spirit that is given us. And I beseech 
 aljnighty God, of his infinite mercy, to convert or confound the 
 head of all these evils, and ringleader of all rebelliims, disorders^ 
 and schism, the bishop of Rome, who, wheresoever he setteth 
 foot, soweth seeds of strife and contention. I beseech him also 
 long to preserve the queen's majesty, to direct and protect het 
 council, to maintain and increase godlv pastors, and to grant to 
 his whole church unity and godly peace. Also, 1 beseech yon 
 all that are about me, and all others whom I ever offended, to 
 forgive me. And now that my hour is at hand, and all my 
 moisture dried up, I most earnestly desire of you all this last 
 duty of love, to pray for me, and to help me wiih the ardency 
 of your affection, when you perceive me, through the infirmity 
 of my flesh, to languish and wax cold in my prayers. Hitherto 
 I have taught yon and many others ; now Ihe time is come 
 wherein I may, and desire, to be taught and strengthened by 
 every one of you.' 
 
 " Having ihus spoken, and something more to the like pur- 
 pose, with much pain and interruption, he desired them to sing 
 the 71st psalm, which begins thus : In thee, O Lord, I put my 
 trust, let me never be confounded; himself joining, as well as 
 he could, with them ; and when they recited those words. Thou 
 art my hope, O Lord God, my trust even from my youth, he 
 added. Thou only wast my whole hope ; and as they went 
 forward saying. Cast me not off in timeof age, forsake me not 
 when my strength faileth me; yea even to mine old age, and 
 gray head, forsake me not, O God ; he made this apphcation 
 to himself: He is an old man ; he is truly gray-headed, and his 
 strength faileth him, who lieth on his death-bed. To which he 
 added other thick and short prayers, as it were pulses, so moved 
 by the power of God's Spirit, saying, 'Lord, take from me my 
 spirit ; Lord, now let thy servant depart in peace. Break off 
 all delays ; suffer thy servant to come unto thee ; command 
 him to he with thee ; Lord, receive my spirit.' 
 
 " Here, when one of those who stood by prayed with tears 
 
His happy departure. 27 
 
 that, if it might stand with God's good pleasure, he would restore 
 him to former health, Jewell, overhearing him, turned his eyes, 
 as it were offended, and spake to him in the words of Ambrose : 
 ' I have not lived so that I am ashamed to live longer; neither 
 do 1 fear to die, because we have a merciful Lord. A crown of 
 righteousness is laid up for me ; Christ is my righteousness. 
 Father, let thy will be done ; thy will, I say, and not my will, 
 which is imperfect and depraved. O Lord, confound me not. 
 This is my to-day ; this day quickly let me come unto thee ; 
 this day let me see the Lord Jesus.' 
 
 " With these words the door was shut by the base sound of 
 the grinding, and the daughters of singing were abased, the 
 silver cord lengthened no more ; the golden ewer was cracked, 
 and the pitcher broken at the well ; yet the keepers, though 
 with much trembhng, stood erect, and they that looked dut of 
 the windows, though dark, yet were fixed towards heaven, till 
 after a few fervent, inward prayers of devotion, and sighs of 
 longing desire, the soul returned to God that gave it.* M. Rid- 
 ley, the steward of his house, shut his eyes in the year of our 
 Lord 1571, September 22, about three of the clock in the after- 
 noon, when he was almost fifty years of age. 
 
 " Such was the life and death of bishop Jewell, a most worthy 
 trumpet of Christ's glorious gospel. What now remains, but 
 that we mournfully complain, in the words of Jerome, con- 
 cerning the death of Fabiola: ' The spouse of Christ hath lost 
 a most precious jewel.' Or rather, because he shined so bright 
 in divine virtues, both in his life and death, we are to rejoice for 
 his happy translation. This jewel is not lost, which Christ 
 hath taken from off the ring of his spouse, which is his church, 
 and set it in a crown of purest gold upon her head, which ii 
 himself the Saviour of his elect, where he shineth in glory for 
 evermore. Lord, adorn and enrich continually thy church with 
 Such JEWELS ; deck her cheeks with rows of such rubies, and 
 her neck with chains ; make her borders of gold, with studs of 
 silver. Amen." 
 
 Some other interesting particulars respecting bishop JeweU 
 may now be inserted. ^ 
 
 ■ His memory was raised by art to the highest pitch of human 1 
 possibility ; for he could repeat faithfully any thing he had | 
 penned, as he had penned it, after once reading. By art his 
 memory was made so firm in keeping things committed unto it, 
 that he was wont to say that if he were to make a premeditated 
 speech before a thousand auditors, shouting or fighting all the 
 while, yet he could say all that he had provided to speak. 
 
 And so quick also was he in receiving, that when Parkhurst 
 
 proposed unto him many barbarous and hard names out of a 
 
 calendar, and Hooper forty strange words, Welsh, Irish, and 
 
 outlandish terms, he, after once or twice reading at the most, 
 
 * Ecclesiastes xii. 
 
 c 2 
 
28 Jewell. — Life. 
 
 and short meditating, repeated them all by heart, backward and 
 forward. What is yet more strange, when the lord keeper Bacon 
 before the bishop of Norwich and others, at his own table; read 
 only unto him the last clause often lines in Erasmus's para- 
 phrase, confused and dismembered of set purpose, he, sitting, 
 silent for a while, and covering his face with his hand, on the 
 sudden rehearsed all those broken parcels of sentences, the 
 right way and the contrary, without any stay or stumbling. 
 
 He professed to teach others this skill, and taught it to his 
 tutor, Parkhurst, beyond the sea, insomuch that, spending but 
 one hour in the day in it, in a very short time he learned all 
 the gospels backward and forward, by the benefit of this arti- 
 ficial memory, setting his places and images in clue. Jewell 
 placed a high value on the Institutions of Calvin, which he was 
 accustomed to recommend to his friends — by industrious appli- 
 cation, he had it almost entirely by heart. 
 
 Though his memory were so great and so improved, yet he 
 would not entirely rely upon it, but entered in common-place 
 books whatever he thought he might afterwards have occasion 
 to use ; which, as the author of his life irlforms us, were many in 
 number and great in quantity, being a vast treasure of learning 
 and a rich repository of knowledge, into which he had collected 
 sacred, profane, poetic, philosophic, and divine notes of all 
 sorts ; and all these he had again reduced into a small piece or 
 two, which were a kind of general indexes. These he made 
 use of at all times when he was to speak or write any thing ; 
 but they were drawn up in characters for brevity, and thereby 
 so obscure that they were not of any use, after his death, to any 
 other person. And besides these, he always kept a diary, in 
 which he entered whatever he heard or saw that was remark- 
 able ; which once a year he perused, and extracted whatever 
 was most important. 
 
 From hence it came to pass that when Harding, in their 
 great controversy, abounded only in words, Jewell overwhelmed 
 him with a cloud of witnesses and citations out of the ancient 
 fathers, councils, and church historians ; confirming every thing 
 with so great a number of incontestable authorities, that Harding 
 durst never after pretend to a second perfect and full answer ; 
 but contented himself with snarling at some small pieces. The 
 truth is, as Dr. Heylen observes, that all the controversialists 
 that followed were beholden to the indefatigable industry of 
 this great leader. Yet he was so careful in the use of his own 
 common-place books, that when he was to write his Defence of 
 the Apology, and his Reply, he would not trust entirely to his 
 own excerpts or transcriptions. Having first carefully read 
 Harding's books, and marked what he thought deserved an 
 answer, he in the next place drew up the heads of his intendedi 
 answer, and resolved what authorities he would make use o£ 
 upon each head, and then, by the directions of his common- 
 
His remarkable memory, and learning. 29 
 
 place book, read and marked all those passages he had occasion 
 to make use of, and delivered them to some scholars to be 
 transcribed under their proper heads, that he might have them 
 together under his eye, when he came to write. This shows at 
 once both his industry, fidelity, and modesty, in that he would 
 not trust his own transcripts ; and is a just reprehension of the 
 falsehood of those who knowingly make false citations, and of 
 the supine negligence of those who take them up upon trust 
 frotn other men, and use them without any examination ; by 
 which means great mistakes are made, and controversies have 
 sprung up to the disturbance of the world. The truth is, a man 
 ought to re-examine his own thoughts, for what may seem very 
 pertinent to any purpose at a first reading, may prove other- 
 wise upon second thoughts, and a close observation of what 
 goes before or follows after in the author. And few men are 
 so exact in their first extracts, but through haste, inadvertence, 
 or mistake, they may more or less err and be deceived. Mental 
 exertion is also increased by fixing it upon one particular 
 object, a.nd the expectation of a conviction from an adversary, 
 if the least mistake be made. 
 
 Bishop Jewell was an excellent Grecian, and not unacquainted 
 with the Italian tongue. As to the Latin, he wrote and spoke 
 it with such elegance, politeness, purity, and fluency, that it 
 inight very well have been taken for his mother tongue. He 
 took the right course to be master of it, having made himself 
 in his youth perfectly master of Horace, upon whom he wrote a 
 large commentary, also Cicero, and Erasmus, whose voluminous 
 and excellent works he read over, made extracts from, and 
 imitated every day he lived, especially during his continuance at 
 Oxford, and he was then wont also to declaim extempore to 
 himself in Latin as he walked in the woods of Shotover or other 
 secluded places. And when lady Bacon wrote him a letter in 
 Greek, he replied in the same language. He was excellently 
 read in all the Greek poets, orators, and historians, especially in 
 the ecclesiastical historian's; above all others he esteemed 
 Gregory Nazianzen, and quoted him on all occasions. 
 
 His learning was much improved by his exile ; in which, be- 
 sides his conversation with Peter Martyr, and the other learned 
 men at Strasburg and Zurich, and his society with Sandys, 
 afterwards archbishop of York, who was his intimate com- 
 panion almost all the time they were in exile, his curiosity led 
 him over the Alps into Italy, and he studied some time in 
 Padua. By the acquaintance he contracted with signor 
 Scipio, a person of note, with whom he afterwards corre- 
 sponded respecting the council of Trent, he seems to have been 
 very much esteemed there. 
 
 He was of a pleasant, cheerful humour, extremely civil and 
 obhging to all ; but withal of great gravity, and of such strict 
 probity and virtue that he extorted from his bitterest enemies 
 
30 Jewell. — Life. 
 
 a confession that he lived the life of an angel. Though he was 
 lame, yet till he became a bishop he travelled for the most part 
 on foot, both at home and beyond the seas. He was contented 
 in every condition ; and endeavoured to make all others so, by 
 telling them when he was in exile, that neither would theii; 
 calamity last an age, neither was it reasonable they should bear 
 no share of the cross of Chiist, when their brethren in England 
 fared so much worse. • _ 
 
 He was so extremely grateful to all that had done him good, 
 that when he could not express his gratitude to Mr. Bowen his 
 schoolmaster, he paid it to his name, and did good to all so 
 called, for his sake, though they were not related to him. 
 
 Bishop Jewell was a most laborious preaclier, always travel- 
 ling about his diocese, and preaching wherever he came. He 
 laboured to speak to the apprehensions of the people, hating all 
 light, trifling discourses and phrases, as beneath the dignity of 
 that sacred place.* Yet he was careful in the choice of his 
 words, and endeavoured to move the affections of his auditory 
 by pathetic and zealous applications, avoiding all high-fiown 
 expressions, and using a grave and sedate rather than a sweet 
 \vayof speaking. 
 
 In his sermon before the university, preached in the reign of 
 king Edward VI., Jewell explained what he considered to be 
 the office and duty of a minister of God's word, and in after life 
 he manifested the same by his own example. In that discourse 
 he showed, 1. That a preacher should speak. He enforced this 
 from the words of scripture, and added. Let us do our endea- 
 vour, and leave the success unio the Lord. Tlien shall they, if 
 they die of so froward a mind that they will not hear, die in 
 their own sin. Let us give the word, and God will give the 
 Spirit. Let us plant and water, and in due time God will give 
 the increase. For as it is our duty to instruct the people with 
 words, so it belongeth to God to join unto his words faith and 
 power. Such is the strength of the word of God, that to work 
 nothing or to profit none is not possible. 2. He showed what 
 was to be spoken. The truth, not lies ; the scriptures, not 
 fables ; the precepts of the highest God, not the dreams of men. 
 He referred to the words of St. Paul, " I know nothing but 
 Jesus Christ, and him crucified." — Our heavenly Father would 
 have his Son and his word to be taught. This is that river of 
 water flowing abroad into life everlasting. This is that flesh, 
 this is that blood of Jesus Christ, this is the only wholesome 
 food of our souls, with this sword only the. devil is overcome, 
 with this stone only Goliath is laid along, with this maul alone 
 the roughness and hardness of hearts is softened and overcome. 
 Were it not for this, neither could religion flourish, nor faith be 
 confirmed, nor the church kept within the limits of her duty. 
 
 • A very affected style began to prevail about that time, by whicfc 
 sense was frequently sacrificed to sound. 
 
His delineation of a christian minister. 31 
 
 After showins; the insufficiency of any other g;round of confi- 
 dence, he added, When we shall be placed before that dreadful 
 judgment-seat, when all things shall burn— we shall then have 
 refuge in Christ alone, then shall we use the aid and word of 
 Christ alone. Our life, our soul, our salvation, is the matter 
 in hand. The heavenly Father offereth himself unto us, and of 
 his own accord meetelh us. Jesus Christ ealleth every one of 
 us, " Come unto me all ye that are grieved and I will refresh 
 you." How blind are we if we see not, how blockish if we 
 hear not, how miserable if we run from this ! Jewell concluded 
 by showing, 3. How the scriptures should be taught. Here 
 he urged upon them, that pastors should have in mind that 
 they represented the person of Chiist; that being induced 
 through the greatness and worthiness of the thing itself, they 
 might so reverently do their office, that all men should perceive 
 that it is a heavenly business which they have taken upon them. 
 For the image of God must shine in him that is the minister of 
 God. And if the apostles had not so used themselves, they 
 had never laid again the foundations of religion; there never 
 vould have been any have left their altars, their sacrifices, 
 their fires, and their gods themselves, to be of the opinion of a 
 few fishers. They counted all they had as nothing in compa- 
 rison of Christ Jesus. Jewell then enlarged upon the example left 
 by the apostles, adding, That the word of the Lord may be set 
 forth worthily, two things are principally to be taken heed of, 
 one, that we be not weakened nor enfeebled by fear; the 
 other, that out of the gospel we reap not a jot or piece of praise 
 unto ourselves. A preacher's mind must be prepared and 
 diligently fenced against either of these. After exhorting to 
 courage, he added, A preacher should not have too great a con- 
 ceit of himself, but that he think that function and office hath / 
 happened to him from above, from God; that he discharge his 
 duty diligently, and with very great fear, remembering .that he 
 is occupied, not in his own business, but in God's business. In 
 the holy scriptures they are called, not princes, nor magistrates, 
 nor rulers, nor kings, but stewards, preachers or criers, minis- 
 ters, servants ; that as we do this in behalf of another, we should 
 not grow proud for another's praise. God would not have us 
 preachers and criers of our own art and skill, but of his will : 
 neither do we for any other cause carry: about this treasure in 
 earthen vessels, than for that it should be the brightness and 
 clear light of the power of God. Such a minister of Christ was 
 bishop Jewell, and there were many such among the British 
 Reformers. 
 
 He was a man of great moderation ; as appears by his letter 
 to Dr. Parkhurst, when bishop of Norwich. " Let your chan- 
 cellor, said he, be harder, but you easier; let him wound, but 
 do you heal ; let him lance, do you plaster : wise clemency will 
 ■do more good than rigid severity ; one man may move more 
 with an engine, than six with the force of their hands. And 
 
32 Jewell— Life. 
 
 accordingly he would often sit in his own consistory with his 
 chancellor, hearing, considering, and sometimes determining 
 causes, not thinking it safe to commit all to the sole care and 
 fidelity of bis chancellor and officials. But though as a justice 
 of peace he often sate in the courts of quarter sessions, yet there 
 he very rarely interposed, except his judgment were desired 
 concerning some scruple of religion, or some such like difiiculty. 
 So exact was his care, not to entangle himself with secular 
 affairs ; and yet not to be wanting to his duty in any case. 
 
 He was extremely careful of the revenues of the church, not 
 caring whom he offended to preserve it from being impove- 
 rished, in an age when the greatest men, finding the queen not 
 over liberal to her courtiers and servants, too often paid them- 
 selves out of the church patrimony for the services they had 
 done the crown, till they ruined some bishoprics entirely,! ^^^ 
 left others so very poor, that they were scarcely able to maintain 
 a prelate. A courtier having obtained a prebend in the 
 church of Salisbury, and intending to let it to another lay- 
 person for his best advantage, acquainted bishop Jewell with 
 the conditions between them, and some lawyer's opinion about 
 them. To which the bishop replied, " What your lawyers may 
 answer I know not ; but for my part, to my power, I will take 
 care that my church shall sustain no loss whilst I live." 
 
 Though he came to a bishopric miserably impoverished and 
 wasted, yet he found means to exercise a prodigious liberality 
 and hospitality. For the first, his great expense in the building 
 a fair library for his cathedral church, may be an instance. 
 This his successor. Dr. Gheast, furnished with books. 
 
 His dbors stood always open to the poor, and he would fre- 
 quently send charitable relief to prisoners. Nor did he confine 
 his bounty to Englishmen only, but was liberal to foreigners, 
 and especially to those of Zurich, and the friends of Peter 
 Martyr. Perceiving the great want of learned men in his times, 
 his greatest care was to have ever with him in his house several 
 poor lads whom he brought up in learning. He took much 
 delight to hear them dispute points of grammar-learning in 
 Latin at his table when he was at his meal, improving them, 
 and pleasing himself at the same time. Besides these, he 
 maintained in the university several young students, allowing 
 them yearly pensions ; and whenever they came to visit him, 
 rarely dismissing them without liberal gratuities. Amongst these 
 was the famous Richard Hooker his countryman, whose parents 
 being poor, he must have been bound apprentice to a trade but 
 for the bounty of this good bishop, who allowed his parents a 
 yearly pension towards his maintenance, near seven years before 
 he was fit for the university. In the year 1567 he appointed 
 him to .remove to Oxford, and there to attend Dr. Cole, then 
 president of Corpus Christi college, who, according to his pro- 
 mise to the bishop, provided him a tutor, and a clerk's place 
 
His liberality. 33 
 
 in that college; which, with a contribution from his uncle 
 John Hooker, and the continued pension of his patron the 
 bishop, gave him a comfortable subsistence. In the last year 
 of the bishop's life, Hooker tpaking this his patron a visit 
 at his palace, the good bishop made him, and a companion 
 he had with him, dine at his own table, which Hooker 
 boasted of with much joy and gratitude, when he saw his 
 mother and friends, to whom he was then travelling on foot. 
 The bishop when he parted with him, gave him good counsel 
 and his blessing, but forgot to give him money, which when he 
 bethought himself of, he sent a servant to call him back again, 
 and then told him, " I sent for you, Richard, to lend you a horse 
 which hath carried me many a mile, and I thank God with 
 much ease." And presently delivered into his hand a walking- 
 staff, with which he professed he had travelled many parts of 
 Germany. He then went on and said, " Richard, I do not give, 
 but lend you my horse ; be sure you are honest and bring my 
 horse back to me at your return this way to Oxford. And I 
 do now give you ten groats to bear your charges to Exeter ; 
 and here is ten groats more which I charge you to deliver to 
 your mother. Tell her, I send her a bishop's blessing with it, 
 and beg the continuance of her prayers for me. If you bring 
 my horse back to me, I will give you ten more to carry you on 
 foot to the college ; and so God bless you good Richard." Not 
 long after this, the good bishop died, but before his death he 
 bad so effectually recommended Hooker to Edwin Sandys then 
 bishop of London, and afterwards archbishop of York, that he 
 put his son under the tutelage of Hooker, and was so liberal to 
 him, that he became one of the most learned men of the age. 
 
 To return to _bishop Jewell ; he had collected an excellent 
 library of books of all sorts, not excepting the most impertinent 
 of the popish authors. Here he spent the greatest and the best 
 part of his time, rarely appearing abroad, especially in a morn- 
 ing, till eight o'clock ; so that till that time it was not easy to 
 speak with him; when commonly he ate some slight thing 
 for the support of his thin body; and then, if no business 
 diverted him, retired to his study again till dinner. 
 
 He maintained a plentiful, but sober table, and though at it 
 he ate very little himself, yet he took care his guests might be 
 well supphed, entertaining them in the mean time with much 
 pleasant and useful discourse, telling and hearing any kind of 
 innocent and diverting stories. For though he was a man 
 great and exact, both in piety and virtue, yet he was not of a 
 morose, sullen, unsociable temper, and his hospitality was 
 equally bestowed upon both foreigners and Englishmen. After 
 dinner he heard causes, if any came in ; and dispatched any 
 business that belonged to him, though he would sometimes do 
 this at dinner also ; and answered any questions, and very often 
 arbitrated and composed diiferences betwixt his people, wha 
 c 3 
 
34 Jewell. — His writings. 
 
 knowing his great wisdom and integrity, did very often refer 
 themselves to him as (he sole arbitrator, where they met with 
 speedy, impartial, and unchargeable justice. At nine at night he 
 called all his servants about him, examined how they had spent 
 their time that day, commended some, and reproved others, as 
 occasion served, and then closed the day with prayers, as he 
 began it. The time of his public morning prayers seems to 
 have been eight o'clock. 
 
 After this, he commonly went to his study again, and from 
 thence to bed, his gentlemen reading some part of an author to 
 him, to compose his mind, and then committing himself to his 
 God and Saviour, he betook himself to his rest. 
 
 Jewell's principal writings have been noticed in the preceding 
 pages. In the present day we cannot form an adequate idea 
 of the importance of his controversial works against the papists 
 at that period, when the whole of Europe was agitated by war- 
 fare, caused by the intrigues of thepapacy, and promoted by the 
 industrious defence of its principles. His work, the defence of 
 the apology, in particular, should be studied by all who wish to 
 become acquainted with this important subject. A copy of that 
 work was 01 dered by queen Elizabeth, king James I., Charles I., 
 and four archbishops, to be chained in every parish church, with 
 a large bible, and Fox's Acts and Monuments, so that the 
 people might read them at all convenient times. 
 
 Some others of Jewell's works will be found more generally 
 interesting at the present day; among these the principal is the 
 Exposition of the Epistles to the Thessalonians, which has been 
 justly characterized as " worth its weight in gold." It was, 
 however, a posthumous publication, having been edited by Dr. 
 John Garbrand, a divine whom he much esteemed, to whom 
 he left his unpublished papers and manuscripts. Garbrand pub- 
 lished from them the Exposition of the Epistles to the Thessalo- 
 nians — the 'View of a seditious Bull— A short Treatise of the 
 Holy Scriptures— Six Sermons preached at Paul's cross, before 
 the queen— and a Treatise of the Sacraments. These, with 
 Jewell's other works, were collected and published in a folio 
 volume in 1609 and 1 6 II , and are now reprinting (1830) by 
 the university of Oxford. Some other pieces were left in 
 manuscript by bishop Jewell. Among them are enumerated 
 the following,- An Exposition of the Epistles and Gospels 
 throughout the year— An Exposition of the Ureed.Lord's Prayer, 
 and Ten Commandments— A Comment on the Epistles of St' 
 Peter, and on the Epistle to the Galatians.* 
 
 * Wood, in his Athens Oxonjenses, states that all books and papers 
 It^* ^^ }}?^?^ Jewell to Dr. Garbrand were given by the latter to 
 Dr. K. Chaloner and Dr. John Ramolds. Diligent inquiry has been, 
 made for these comments on the epistles of Peter and to the Galatians 
 jn the hope of adding them to this collection, but without success ' 
 
A 
 
 TREATISE 
 
 THE HOLY SCRIPTURES, 
 
 GATHERED OUT OF CERTAIN SERMONS WHICH BISHOP JEWELL 
 PREACHED AT SALISBURY, A. D. 1570. 
 
This treatise, Of the Holy Scriptures, was printed by Dr. Garbrand 
 with another work of bishop Jewell's, called " A View of a seditions 
 Bull sent into England from Pius V. bishop of Rome, 1569." In the 
 preface to the reader, he says, 
 
 " In the Treatise of the Holy Scriptures is showed the authority, and 
 the profit, and the pleasure, and the necessity of the word of God. 
 
 " If thou learn to humble thyself before God, and to seek wisdom of 
 him ; if thou search the scriptures, and make them thy guides to lead 
 thee through the desert and wide sea of this life, thou shalt soon espy 
 the danger of all practices towards disloyalty and rebellion whereto the 
 Bull driveth thee. For it is not only said by the wise man, " The fear 
 of the Lord is the beginning of wisdom, Prov. i. but qlso set down by 
 the prophet. They have rejected the word of the Lord, and what wis- 
 dom is there in them ?" Jer. viii. That is, men become foolish and do 
 such things as are unmeet, because they care not for the word of God ; 
 and therefore David in his experience so confesses, that by the com- 
 mandments of God he was made wiser than his enemies, and had more 
 understanding than all his teachers ; because the testimonies of the 
 Lord were ever with him, and he did meditate upon them. Ps. cxix." 
 
 Dr. Garbrand adds a short account of the last hours of bishop 
 Jewell, which is given in the preceding pages. 
 
A 
 TREATISE 
 
 THE HOLY SCRIPTURES. 
 
 Among all his creatures in heaven or earth, God hath not 
 made any like unto the sun in the firmament, the beams 
 whereof are beautiful and pleasant, and give comfort in all 
 places, to all things. It rejoices the whole, and relieves the 
 sick ; it causes birds to sing, fishes to play, cattle to stir, 
 worms to creep, grass to grow, and trees to bring fruit ; it 
 renews the face of the whole earth. 
 
 Yet a blind man has no pleasure in the beauty thereof, 
 because he is blind, and cannot see it ; yet a dead man has 
 no warmth by the heat thereof, because he is dead, and feels 
 it not. 
 
 Adam was placed in paradise in perfect estate, and in the 
 company of God's angels. God walked and did talk with 
 him. He heard the voice, and beheld the presence of God. 
 The rivers yielded waters abundantly, the trees brought him 
 food of life. He had plenty without travail, he had plea- 
 sures, joy, and his heart's desire. 
 
 But Adam was unthankful ; he knew not God, the worker 
 of his happiness ; he knew not the place in which he was ; 
 he knew not his own state and blessedness ; therefore the 
 wrath of the Lord grew against him ; he fell into the snares 
 of the devil, he became mortal, and returned to dust. 
 
 What nation in all the world so happy as Israel ! They 
 were delivered by a mighty hand out of Egypt, from the 
 tyranny of Pharaoh, fi^om servage and villainy.* Theii; 
 children were no more slain before their faces. They passed 
 through the bottom of the sea, as upon dry land. When 
 they were hungry, there went forth a wind from the Lord, 
 and brought them quails fi^om the sea, and manna was given 
 them fi^om heaven to eat. When they thirsted, the rocks 
 * Slavery, villain formerly meant a serf or bondsman. 
 
38 Jewell. 
 
 opened and poured out water, that they and their beasts 
 might drink. 
 
 In battle they were mighty and strong ; no power was able 
 to stand against them. The Lord went before them by day 
 in a pillar of a cloud, to lead them the way ; and by night 
 in a pillar of fire, to give them light. When they called 
 upon the Lord, he heard them. When they trusted in him, 
 they were not confounded. 
 
 But they grew unmindfiil of all these mercies, and mur- 
 mured against the Lord, and against his servants ; therefore 
 God raught* forth his hand against them. He sware in 
 his wrath that they should not enter into his rest. He sent 
 his angel, and destroyed them in the wilderness. 
 
 Even so fares it with all such as regard not the word of 
 their salvation ; because they have ears and hear not, nor 
 will understand with their hearts, the fury of the Lord shall 
 be kindled against them. The prophet saith in the name pf 
 God to Israel, Jer. vii. I have sent unto them all my servants 
 the prophets, yet would they not hear me, nor incline their ear. 
 
 Samuel tells Saul, 1 Sam. xv. Thou hast cast away the 
 word of the Lord, and the Lord hath cast away thee. Again, 
 Jeremiah saith, chap. vi. How do ye say. We are wise, and 
 the law of the Lord is with us ? They have rejected the 
 word of the Lord, and what wisdom is in them ? Again, 
 Unto whom shall I speak, and admonish, that they may 
 hear ? Behold, their ears are uncircumcised, and they cannot 
 hearken ; behold the word of the Lord is unto them as a 
 reproach, they have no delight in it ; I will cause a plague 
 to come upon this people, even the fi-uit of their own ima- 
 ginations ; because they have not taken heed unto my words, 
 nor to my law, but cast it off. 
 
 After this manner God shows the cause why his word 
 takes not place in us ; because we are wilfiil, and will not 
 hear it, nor receive it, nor take delight in it, nor let the fi-uit 
 thereof appear ; but reject it, and make it a reproach, and 
 cast it away from us. And therefore is it that the Lord doth 
 cast us away ; that we are unwise ; that we please ourselves 
 with our own devices, and follow our own imaginations, and 
 perish, because we have not understanding to hear the in- 
 struction of the Lord's word, but, like ignorant men, disallow 
 it, and cast it behind the back. 
 
 The consideration hereof moves me to say somewhat of 
 the HOLY SCRIPTURES, which are the bright sun of God; 
 * Stretched. 
 
Of the Holy Scriptures. 39 
 
 which bring light unto our ways, and comfort to all parts of 
 our life, and salvation to our souls ; in which is made known 
 unto us our estate, and the mercy of God witnessed in Christ 
 our Saviour. 
 
 That we may the better see the path which we have to" 
 walk in ; my meaning is, truly, and plainly, and shortly, to 
 show you what authority and majesty the word of God 
 beareth ; then, what profit we may reap by it ; also, how 
 needfiil it is, that we be well instructed in the holy scriptures ;, 
 and what pleasure and delectation a christian conscience 
 may find in them ; and lastly, whether they are dark and- 
 doubtfiil, or plain and easy for your understanding : that 
 when we know the majesty and authority of the word, and 
 what comfort and profit God giveth us by it, we deprive not 
 ourselves thereof by our unthankfiilness, nor close up our 
 eyes that we see it not ; but hear it in reverence and in fear,, 
 that it may be fruitful in us, and we receive it not in vain. 
 
 The scriptures are the word of God. What title' 
 can there be of greater value ? What may be said of them 
 to make them of greater authority, than to say. The Lord 
 hath spoken them? that they came not by the will of 
 men, but holy men of God spake as they were moved by the 
 Holy Ghost? 2 Pet. i. At the word or proclamation of an 
 earthly prince we stand up and vail our bonnets, and give 
 good heed to it : we are bound so to do, it is our duty ; such 
 honour belongeth to the powers that are placed to rule over 
 us; for they are ordained of God. And whosoever resisteth 
 them, resisteth the ordinance of God. 
 
 If we should have a revelation, and hear an angel speak 
 unto us, how careful would we be to mark, and remember, 
 and to be able to declare the words of the angel ! yet an 
 angel is but a glorious creature, and not God. And what is 
 a king ? great and mighty, yet mortal and subject to death ; 
 his breath departeth, and his name shall perish. Both he 
 and his word, his power and his puissance, shall have an 
 end. 
 
 But the word of the gospel is not as the word of an earthly 
 prince. It is of more majesty than the word of an angel. 
 The apostle saith, Heb. ii. If the word spoken by angels 
 was steadfast, and every transgression and disobedience re- 
 ceived a just recompense of reward, how shall we escape if 
 we neglect so great salvation, which at the first began to be 
 preached by the Lord, and was confirmed unto us by them 
 that heard him ? 
 
40 Jewell. 
 
 God saith,bythe prophet Isaiah, chap. Iv. My word shall 
 accomplish that which I will, and it shall prosper in the 
 thing whereto I sent it. And the same prophet saith, chap, 
 xl. The word of God shall stand for ever. And, It is more 
 easy that heaven and earth pass away, than that one tittle of 
 the law should fail, saith our Saviour, Luke xvi. For it is 
 the word of the living and almighty God, of the God of 
 hosts, who hath done whatsoever pleased him, both in heaven 
 and in earth. 
 
 By this word he maketh his will known. I have not 
 spoken of myself, saith Christ, John xii. but the Father 
 which sent me, gave me a commandment what I should 
 say, and what I should speak. And again, John xv. If I 
 had not come and spoken unto them, they should not have 
 had sin ; but now have they no cloak for their sin. No man 
 hath seen God at any time. He is invisible, no eye can 
 reach unto him. The only begotten Son which is in the 
 bosom of his Father, he hath declared him; he hath showed 
 us the throne of grace, that we may seek for mercy, and find 
 grace in time of need ; he hath disclosed unto us the will 
 of his Father ; he hath left unto us, and ordained, that we 
 should hear his holy word. 
 
 This word the angels and blessed spirits used when they 
 came down fi'om heaven to speak unto the people ; when 
 they came to the blessed virgin, and to Joseph; and to others, 
 they spake as it wa;s written in the prophets, and in the 
 scriptures of God ; they thought not their own authority 
 sufficient, but they took credit to their saying, and authority 
 to their message, out of the word of God. 
 
 This word the prophets vouched and alleged to the people. 
 Albeit they were sanctified in their mothers' womb -, albeit 
 God had endued them with his heavenly Spirit ; although 
 a seraphim came unto one of them and touched his mouth' 
 with a hot coal ; albeit he saw the Lord sitting upon a 
 high throne ; yet they would not speak as of themselves, 
 but only in the name of the Lord ; for thus they used to say, ' 
 The Lord hafh spoken — This is the word of the Lord — 
 Hear what the Lord saith. Saint Paul, albeit he was taken 
 up'into the third heaven, and into paradise, and heard words 
 that are not lawful for man to utter, yet he wrote not his 
 own words to the churches of Rome, of Corinth, and Thes- 
 salonica, and of other places, but delivered those which he 
 had received, and taught them according to the scriptures. 
 
 This word is the true manna ; it is the bread which came 
 
Of the Holy Scriptures. 41 
 
 down from heaven ; it is the key of the Idngdom of heaven ; 
 it is the savour of hfe unto Ufe ; it is the power of God unto 
 salvation. In it God showeth unto us his might, his wis- 
 dom, and his glory. By it he will he known of us. By it 
 he will be honoured of his creatures. Whatsoever truth is 
 brought unto us contrary to the word of God, it is not 
 truth, but falsehood and error ; whatsoever honour done 
 unto God, disagrees from the honour required by his word, 
 it is not honour unto God, but blasphemy. 
 
 As Christ saith. Matt. xv. In vain they worship me, 
 teaching for doctrines men's precepts. By Isaiah God saith, 
 Who required this at your hands ? And by Jeremiah, chap, 
 vii. I spake not unto your fathers, nor commanded them, 
 when I brought them out of the land of Egypt, concerning 
 burnt offerings and sacrifices. But this commanded I them, 
 saying. Obey my voice, and I will be your God, and ye shall 
 be my people ; and walk ye in all the ways which I have 
 commanded you, that it may be well unto you. 
 
 Again, Jer. xxiii. What is the chaff to the wheat ? saith 
 the Lord. What are your dreams to be weighed with the 
 truth of God? Search the scriptures. In them ye shall 
 learn to know me, and how you should worship me ; in 
 them ye shall find everlasting life. The words of the Lord 
 are pure words, as the silver tried in the furnace ; there is 
 no filth nor dross remaining in them ; they are the storehouse 
 of wisdom, and of the knowledge of God ; in respect whereof, 
 all the wisdom of this world is but vain and foolish. 
 
 Numa Pompilius, king of the Romans, Lycurgus, king 
 of Lacedemon, and Minos, king of Crete, were wise men, 
 and of great government ; they devised laws to rule the 
 people, and bare them in hand, that they were taught by re- 
 velation, that so their ordinances might win the more credit, 
 and be established for ever. But where are they now? 
 Where is Numa, Minos, or Lycurgus? Where are their 
 books ? What is become of their laws ? They were unwise, 
 and had no knowledge nor understanding of God ; they and 
 their laws are dead, and their names forgotten. But the law 
 of God came from heaven indeed. God wrote it with his 
 finger ; it is the fountain of all wisdom, and therefore shall 
 it continue for ever, and never have an end. 
 
 Here let us behold the great power and work of God. 
 When Moses received the law, God himself came down in 
 person, with thousand thousands of angels ; the air was 
 darkened at his presence, the mount stood all covered with 
 
42 Jewell. 
 
 fire, the earth shook, the heavens thundered, the people stood 
 afar ofF, and fled for fear, and said unto Moses, Talk thou 
 with us, and we will hear ; but let not God talk with us; 
 kst we die. This was the first proclaiming and publishing 
 of the law ; such force and credit God gave to his word, and 
 warranted himself to be the Lord. 
 
 Since that time, many thousand years are already passed. 
 In the mean time, the people of Isra«l were oppressed by 
 tyrants, were spoiled and chased out of their country ; first,, 
 by Nebuchadnezzar into Babylon ; after that, by Antiochus 
 into Syria ; and lastly, they were as vagabonds driven fi:om 
 country to country. 
 
 Their city Jerusalem was sacked, their houses overthrown, 
 their temple rased, and not a stone left upon a stone ; their 
 library destroyed, their books burnt, the tabernacle lost, the 
 covenant broken. No vision, no revelation, no comfort for 
 the people left ; nor prophet, nor priest, nor any to speak in 
 the name of the Lord. 
 
 In all those times of decays, of sackings, of darkness, 
 and of misery, what was done with the word of God ? It 
 was wickedly burnt by Jehoiakim, king of Judah ; and An- 
 tiochus burnt the books of the law, and cut them in pieces. 
 No man durst be known to have them, and avouch the 
 having ; so thought they utterly to deface the glory of God, 
 and to abolish all remembrance of his laws. 
 
 Then came the Pharisees; they drowned the word of 
 God with their traditions ; they took away the key of know- 
 ledge, and entered not in themselves, but forbad them that 
 came in. After them came heretics ; they denied, some one 
 part, and some another part of scripture. They rased, 
 blotted, corrupted, and altered the word of God ; of the word 
 of God they made it their own word, or, which is worse, they 
 made it the word of the devil. 
 
 By the space of so many thousand years, the word of God 
 passed by so many dangers of tyrants, of pharisees, of here- 
 tics,- of fire, and of sword, and yet continueth and standeth 
 until this day, without altering or changing one letter. This 
 was a wonderful work of God, that having so many and such 
 great enemies, and passing through so many and such great 
 dangers, it yet continueth still, without adding or altering of 
 any one sentence, or word, or letter.* No creature was able 
 to do this, it was God's work. 
 
 He preserved it, that no tyrant should consume it ; no 
 * So as to alter the sense, or change the doctrines taught therein. 
 
Of the Holy Scriptures. 43 
 
 tradition choke it ; no heretic maUciously should corrupt it. 
 For his name's sake, and for the elect's sake, he would not 
 suffer it to perish ; for in it God hath ordained a blessing 
 for his people, and by it he maketh covenant with them for 
 life everlasting. Tyrants, and pharisees, and heretics, and 
 the enemies of the cross of Christ, have an end ; but the 
 word of God hath no end. 
 
 No force shall be able to decay it. The gates of hell shall 
 not prevail against it. Cities shall fall; kingdoms shall 
 come to nothing ; empires shall fade away as the smoke ; 
 but the truth of the Lord shall continue for ever. Burn it., 
 it will rise again ; kill it, it will live again ; cut it down by 
 the root, it will spring again. There is no wisdom, neither 
 understanding, nor counsel against the Lord. Prov. xxi. 
 
 Let us behold the nations and kingdoms which sometimes 
 professed Christ, and are now heathenish ; lUyricum, Epirus, 
 Peloponnesus, Macedonia, and others. Again, let us be- 
 hold such kingdoms and countries, which were in times past 
 heathen, and knew not God ; as England, Ireland, Rome, 
 Scotland, and divers others. 
 
 They were all without the gospel, without Christ, without 
 God, and without hope of life. They worshipped idols, 
 even the work of their own hands. To them they appointed 
 priests for their service, days and places for the people to 
 resort together to worship them. 
 
 Here in England, Paul's church in London was the tem- 
 ple of Diana ; Peter's church in Westminster was the tem- 
 ple of Apollo. In Rome, they had the temple of the great 
 god Jupiter, and in Florence the temple of Mars ; and in 
 • other places they had temples dedicated to other idols. 
 
 Jupiter, Mars, Apollo, and Diana were unclean spirits 
 and filthy devils ; yet they gave thanks to them for their 
 peace and prosperity, prayed to them in war and in misery, 
 and commended unto them their wives, their children, them- 
 selves, the safe keeping and custody of their souls. They 
 built gorgeous churches and chapels i set up images of silver 
 and gold to them ; prayed, lifted up their hands, did sacri- 
 fice, and offered up their children to them. 
 
 A horrible thing to say, yet true it is, the darkness of 
 those times was such, that men slew their own children, and 
 offered them up to idols. They said, Great is Jupiter, 
 great is Apollo, and great is Diana of the Ephesians. 
 These are the gods of our fathers ; our fathers trusted in 
 them ; they made us, and have defended us, and have given 
 
44 Jewell. 
 
 us ■victory against our enemies. Whosoever denied them 
 were thought worthy to die. 
 
 Thus were the kings, and the princes, and the people 
 persuaded ; and so continued they by the space of some 
 thousand years, without controlment or contradiction. They 
 had great props of antiquity, universaUty, and consent — an- 
 tiquity of all times ; universality of all places ; consent of 
 all the people. So strongly and so mightily were they 
 founded ; who would think such a religion, so ancient, and 
 so universal, and so defended by common consent, should 
 ever possibly be removed ? 
 
 But when the fulness of time came, God sent forth his 
 word, and all was changed. Error fell down, and truth 
 stood up ; men forsook their idols, and went to God. The 
 kings, and priests, and people were changed ; the temples, 
 and sacrifices, and prayers were changed ; men's eyes and 
 hearts were changed. They forsook their gods, their kings, 
 their priest^ ; they forsook their antiquity, customs, consent, 
 their fathers, and themselves. 
 
 What power was able to work these things ? What em- 
 peror by force ever prevailed so much ? What strength could 
 ever shake down such mighty idols from their seats ? What 
 hand of man could subdue and conquer the whole world, 
 and make such mighty nations confess they had done amiss ? 
 This did the Lord bring to pass by the power of his word 
 and the breath of his mouth. 
 
 This it was that led captivity captive, and threw down 
 every high thing that lifted itself up against the Lord, and 
 brought all powers under subjection unto the Lord. It is 
 the image, the power, the arm, the sword, and the glory of 
 God. It is mighty, of great force and virtue, of authority 
 and majesty, because it is the word of God ; therefore the 
 glory thereof is great. 
 
 Now let us stand afar off, and humble ourselves, and in 
 reverence and fear learn to take the fruit and comfort of the 
 sanie ; for so is the will of God, that we may be partakers 
 of his glory. But where shall we find entrance into this 
 matter ? And how shall we be able to come to land ? For 
 this is the sea, and the depth of all the works, of the judg- 
 ments, and mercies, and of the kingdom of God. This is 
 a sea that hath no shore, a pit that hath no bottom. 
 
 The holy scriptures are the mercy-seat, the registry of the 
 mysteries of God, our charter for the life to come, the holy 
 place in which God showeth himself to the people, the 
 
Of the Holy Scriptures. 45 
 
 mount Sion where God hath appointed to dwell for ever. 
 The more comfort there is in them, so much the more 
 greedily let us desire them ; the more heavenly and glorious 
 they are, with so much the more reverence let us come unto 
 them. 
 
 For consideration of this matter of the fruit and comfort 
 which God worketh by his word, what may we better call to 
 mind than what is recorded by St. Paul, Rom. xv. ? What- 
 soever things were written aforetime, are written for oru: learn- 
 ing, that we, through patience and comfort of the scriptures, 
 might have hope. 
 
 All that is written in the word of God is not written 
 for angels, or archangels, or heavenly spirits, but for the 
 sons of men, for us, and for our instruction ; that by them 
 we may receive strength and comfort in all adversities, and 
 have hope of the life to come. It is the word of God. God 
 openeth his mouth and speaketh to us, to guide us into all 
 truth, to make us full and ready in all good works, that we 
 may be perfect men in Christ Jesus ; so rooted and grounded 
 in him, that we be not tossed to and fro with every tempest. 
 
 The profit which the word of God bringeth shall best ap- 
 pear, if we first take a view of our estate, what we are, in 
 what place we stand, and what enemies make force against 
 us. We are the sons of Adam, stubborn children, the 
 children of vanity and of wrath ; the children of those 
 fathers who forsook God, and have erred in their hearts, and 
 were deceived. 
 
 God who created man, and breathed into him the breath 
 of life, saith. Gen. viii. " The imagination of man's heart is 
 evil from his youth." Such are we, even by the judgment 
 of God, and his judgment faileth not. What error, what 
 idol, what wickedness ever hath been heard, which hath not 
 been forged and wrought in the heart of man ? 
 
 We can neither do, nor speak, nor think the thing that is 
 good ; our understanding is heavy, our will froward, our 
 eyes blind, and our heart unclean. We go astray through 
 this world as lost sheep, every man after his own way. 
 Even as a leaf is carried up and down with a blast of wind, 
 so are we easily driven into error ; in ourselves we find no 
 stay, no succour, nor help. Such are we, and so weak of 
 ourselves. 
 
 But where are we? In the world. And what is the 
 world ? Some think it to be a place full of all delights and 
 
46 Jewell. 
 
 pleasures, a goodly, strong, and gorgeous palace, and a 
 paradise of joy. Let no man deceive us, nay, rather let us 
 not deceive ourselves : the world is a shop of vanities, it is a 
 dungeon of darkness, a pot full of poison, a ship full of leaks, 
 a way full of snares ; it blinds our eyes, beguiles our senses, 
 and helps us forward into all dangers. We are blind our- 
 selves, and the place wherein we are is nothing else but 
 darkness. 
 
 Whereunto may I resemble our case ? Jeremiah the pro- 
 phet was cast into a dungeon : there he sat without light, 
 and without comfort. His case was miserable, and the 
 place loathsome ; yet he knew where he was, he knew what 
 he lacked ; he cried unto the Lord, and was delivered. 
 
 Daniel was cast into the den of lions, there to be torn in 
 pieces and devoured : but he saw his misery, and the danger 
 in which he stood ; he saw the lions, the paws which should 
 gripe him, and the teeth which should tear him. His case 
 was miserable, yet is ours more miserable. We are in the 
 deep dungeon of hell, and think we are in safety ; we are in 
 the midst of darkness, and think it to be light ; we are com- 
 passed with lions, with dragons, and with scorpions, yet 
 think not of our misery. 
 
 Who hath not heard of the story of Jonah ? Jonah was 
 in a whale's belly. The place was very dark, the waves beat 
 on every side ; he was drowned, yet touched no water ; he 
 was swallowed up, yet not consumed ; he lived without any 
 sense of life ; the fish was death, the sea was death, and the 
 tempest was death ; yet he died not, but lived in the midst 
 of death ; he could not see, he could not hear, he knew not 
 to whom he might call for help ; he was taken and carried 
 away, he knew not whither. 
 
 Let us mark well this story ; it is a true pattern of our 
 estate, and shows what our life is in this world. We are 
 beget with like dangers ; we are driven with tempests ; we 
 are drowned in like floods ; we live in the midst of horrible 
 darkness ; we are carried we know not whither. 
 
 The philosopher tells us, truth and falsehood are nigh 
 neighbours, and dwell one by the other ; the outer porch of 
 the one is like the porch of the other ; yet their way is con- 
 trary ; the one leads to life, the other leads to death ; they 
 differ little to the show, save that oft times the door of false- 
 hood is fair, painted, graven, and beautifiilly adorned ; but 
 the door or forefront of truth is plain and homely. 
 ' Thereby it happens that men are deceived ; they mistake 
 
Of the Holy Scriptures. 47 
 
 the door, and go into error's house, when they seek truth. 
 They call evil good, falsehood truth, and darkness light; 
 they forsake that which is good, deny the truth, and love 
 not the light. This moved St. Paul to say of his brethren 
 the Jevirs, Rom. x. I bear them record that they have the 
 zeal of God, but not according to knowledge ; they have the 
 care and fear of God ; they are zealous in their doings ; 
 they have devotion; they pretend conscience; they think 
 they do well, and that they please God. When they pro- 
 fessed themselves to be wise, they became fools, Rom. i. 
 
 They knew not what they did ; for if they had knowledge, 
 they would never have crucified the Lord of glory. But 
 they know not the truth of God ; they know not God ; they 
 are carried away in the vanity of their own heart ; their 
 prayers are no prayers ; the truth they hold is falsehood ; 
 their faith is no faith ; they are sheep without a shepherd. 
 Thus we have heard what we are, and in what place. 
 
 Now let us see what enemies bend their force against us. 
 We fight against the gates of hell, with the devil, the prince 
 of darkness, the father of lies ; with the devil, who hath 
 -power o^er the children of disobedience, by whose malice 
 death came into the world. Even that devil bends his force 
 against us, who deceived Adam in paradise, who deceived 
 the learned philosophers, and beguiled the princes, and wise 
 men, and the worthies of the world ; who abuses and entices 
 our hands, our eyes, our learning, our understanding, and 
 our own hearts to deceive_^us. 
 
 He rampeth as a lion, and rangeth over the world, seek- 
 ing whom he may devour. This is his delight and study. 
 He bath been a murderer from the beginning. If this were 
 ever true at any time, our times have found it most true. 
 We are they upon whom the ends of the world are come. 
 
 Now is this scripture fulfilled in our ears. Now see we 
 the days whereof Christ warned his disciples so earnestly. 
 Matt. xxiv. They shall say, Lo ! here is Christ, and there 
 is Christ. This is the truth, that is the truth. There shall 
 arise false Christs, and false prophets, and shall deceive 
 many ; they shall betray the truth. Many shall be offended 
 by them ; if it were possible, the very elect, they whose 
 names are written in the book of life, should be deceived. 
 And except those days should be shortened, there should no 
 flesh be saved ; but for the elect's sake those days shall be 
 shortened, the sun shall be darkened, and the moon shall 
 not give her light. 
 
48 Jewell. 
 
 The sun is the word of God, the moon signifies the 
 church. The powers of heaven shall be moved ; all the 
 kindreds of the earth shall mourn ; abomination of desola- 
 tion shall stand in the holy place. Let him that reads, con- 
 sider it. This is the mystery of iniquity, of which St. Paul 
 speaks to the Thessalonians, which worketh among them 
 that perish, 2 Thess. ii. Thus are we forewarned. God 
 has given us his word to advise us, that we be not cast 
 away unawares. 
 
 They that walk in the dark know not whither they go. 
 If the blind lead the blind, both fall into the ditch. He that 
 is ignorant, shall not be known. Christ shall say unto him, 
 I know you not ; depart from me, ye cursed, into everlasting 
 fire. Their worm shall not die, and their fire shall not be 
 put out. 
 
 In this case, what shall a godly-disposed simple man do ? 
 How shall he settle himself? to which side may he safely 
 join himself? If he make reckoning of learning, there are 
 learned men on both sides. If he make reckoning of virtue 
 and godly life, there are virtuous men and of godly life on 
 both sides. If he make reckoning of zeal, either, side is 
 zealous in the religion they hold. If he make reckoning of 
 the name of the church, they take it as well to the one side as 
 to the other. If he make reckoning of the multitude, there 
 are many on either side, but neither side has so many as 
 the Turk. 
 
 Whither then may a man turn himself, and to which side 
 may he safely join ? In this case we find the comfort and 
 profit of the word of God. In this case, St. Paul tells us. 
 Whatsoever things were written aforetime, are written* for 
 our learning, to lighten our eyes, to resolve our doubtS) 
 and to guide our feet. This light God hath kindled in his 
 mercy, to lighten them that sit in darkness. Except he had 
 left a spark of this light we had perished, and become like 
 to Sodom and Gomon-ah. 
 
 David saith, Thy word is a lantern to my paths, and a 
 light to my feet. By it I may see the way which is before 
 me ; by it I can escape danger, and by it I can keep the 
 path wherein I ought to walk. When Christ perceived that 
 the Capernaites and the Jews disliked his doctrines, and 
 went back and walked no more with him, he said to the 
 twelve, John vi. Will ye also go away ? You are my dis^ 
 ciples, whom I have chosen out of this world ; will you also 
 go away ? Simon Peter answered him, Master, to whom 
 
Of the Holy Seriptvres. 49 
 
 shall we go ? Thou hast the word of eternal life. If we 
 forsake thee, who shall instruct us ? Thy word is the word 
 of eternal life. 
 
 With this word Christ confounded the scribes and phari- 
 sees, and put them to silence. Ye reject, saith he, Mark 
 vii. the commandment of God, that ye may observe your 
 own tradition. For Moses said, Honour thy father and 
 thy mother ; whosoever shall curse father or mother, let him 
 die the death. But ye say, if a man say to fiither or mother; 
 Corban, that is, by the gift that is oflfered by me thou 
 mayest have profit, he shall be firee. 
 
 With this word he confounded them, for misusing the 
 temple by buying and selling. Matt. xxi. It is written. My 
 house shall be called the house of prayer, but ye have made 
 it a den of thieves. With this word he put them to silence, 
 and confounded their error, in that they thought it lawful 
 for a man to put away his wife for every felilt, Matt. xix. 
 From the beginning it was not so. With this word he con- 
 founded the devil, and chased him from him. Matt. iv. It 
 is written, Man shall not live by bread only, but by every 
 word that proceedeth out of the mouth of God. And again : 
 It is written. Thou shall not tempt the Lord thy God. And 
 again : It is written. Thou shalt worship the Lord thy God, 
 and him only shalt thou serve. 
 
 ■This word confounded the Arians, and all sects of heretics. 
 Wqat is become of Marcion, of Nestorius, of Valentinus, of 
 Mefiander, of Sabellius, of Eutyches, and others? They 
 are'blown away as smoke before the wind. The word of God 
 hath confounded them, and beat them away. As Dagon fell, 
 and brake his hands and neck, and could not stand in the 
 presence of the ark of the Lord, even so shall all falsehood 
 fall and hide itself in the presence of the truth of God. As 
 the rod of Moses devoured the rods of the charmers ; as the 
 beams of the sun drive away and consume darkness, — so 
 shall the word of God chase away errors. 
 
 When the two disciples walked by the way with Christ, 
 they said between themselves, after their eyes were opened, 
 so that they knew him, Did not our hearts burn within us, 
 while he talked with us by the way, and opened to us the 
 SCRIPTURES ? Luke xxiv. His words possessed all our 
 senses ; his talk was not like common talk ; we felt it forci- 
 ble in us as the word of God. 
 
 Israel heard Peter declare unto them at Jerusalem 
 by proof of the scriptures, that Christ was come. They 
 
 JEWELL. D 
 
50 Jewell. 
 
 were not able to resist the word of God, but were pricked in 
 their hearts, and said unto Peter and the other apostles. 
 Men and brethren, what shall we do? Acts ii. We acknow- 
 ledge our error : the words which you speak are most true ; 
 they are the words of life ; teach us and instruct us what we 
 shall do. They felt the force of it, and yielded unto it ; they 
 did acknowledge it was the word of God. 
 
 Augustine, after he had continued long in error, and had 
 withdrawn himself into a secret place, where he might make 
 his prayer, and bewail his ignorance, heard a voice say unto 
 him. Take up and read, take up and read. And he forth- 
 with took up the epistles of St. Paul, and opened them, and 
 secretly read the chapter which he first lighted on, even these 
 words : Not in gluttony and drunkenness, neither in cham- 
 bering and wantonness, nor in strife and envying ; but put 
 ye on the Lord Jesus Christ, and take no thought for the 
 flesh, to fulfil the lusts of the same, Rom. xiii. 
 
 " I would read no further," saith he, " for I needed not. 
 For when I had read to the end of this sentence, all the dark- 
 ness of doubtfiilness vanished away, as if some clear light 
 of security were poured into my heart." It was as if it had 
 been said, O man, acknowledge thy misery ; thou art naked, 
 cover thy filthiness ; put upon thee Jesus Christ. And 
 forthwith I felt a fire within me, my heart was lightened'; the 
 scales fell fi:om mine eyes, I was able to see. Thus he was 
 comforted and stayed by this, the word of God. 
 
 This profit of the word Cyprian declares : If we return to 
 the head, and the beginning of the Lord's traditions, all 
 error of man must needs give place. Theophylact, writing 
 upon these words in the gospel by St. John, He that entereth 
 not in by the door into the sheepfold, but cUmbeth up 
 another way, he is a thief and a robber, saith. He entereth 
 not in by the door, that is, by the scriptures ; for he doth 
 not use the scriptures nor the prophets as witnesses. For 
 indeed the scriptures are the door by which we are brought 
 to God, and they suiFer not the wolves to come in ; they 
 keep off heretics, that we may be in safety ; and they teach 
 us the reason of any thing wherein we would be instructed ; 
 therefore he is a thief which entereth not into the sheepfold 
 by the scriptures. And by the scriptures it appears he is a 
 .thief that climbeth up another way, that is, makes himself 
 another way, a way which was not known, nor beaten : such 
 a one shall antichrist be. What greater profit? They bring 
 «s to God, teach us the truth, and give us reason of all 
 
Of the Holy Scriptures. 61 
 
 things : tKey keep us in safety, suffer not wolves to devour 
 us, keep off heretics, bewray a thief, and make known who 
 is antichrist. 
 
 Therefore, upon the gospel by St Luke, he expounds 
 these words, Let your lights be burning ; that is, have not 
 your being in the darkness, and be ye not void of judgment ; 
 but take unto you the light of God's word, which will teach 
 you what things you should do, and what things you ought 
 not to do. 
 
 And as the word of God is the light to direct us, and to 
 bewray errors, so is it also the standard and beam to try the 
 weights of truth and falsehood. Chrysostom, writing upon 
 the 24th of Matthew, shows it were impossible for a man to 
 stay himself, and find out which is the true church, but by 
 the word of God. " For it could not be tried by working of 
 miracles ; because the gift of workiBg miracles is taken 
 away, and such false miracles as carry some show, are 
 rather to be found among false christians ; nor yet by their 
 conversation and life, because christians live either as ill or 
 worse than heretics." There can be no trial of true Chris- 
 tianity, and christians which desire to know the truth, 
 whereupon they may build their faith, have no other refuge, 
 but to try and learn this by the scriptures. For, saith he, 
 heretics have the counterfeit and likeness of those things 
 which are proper to Christ ; they have churches, they have 
 the scriptures of God, they have baptism, they have the 
 Lord's supper, and all other things like the true church ; 
 yea, they have Christ himself He therefore that will know 
 which is the true church of Christ, how may he know it, but 
 by the scriptures ? 
 
 Therefore our Lord, knowing that there should be such 
 confusion of things in the latter days, commandeth that chris- 
 tians, who live in the profession of christian faith, and are 
 desirous to settle themselves upon a sure ground of &ith, 
 should go to no other thing, but to the scriptures. Otherwise, 
 if they had regard to other things, they should be offended 
 and perish, and not understand which is the true church. 
 
 The master of a ship, when he is on the main sea, casts 
 his eye always upon the load-star,* and so directs and guides 
 his ways. Even so must we, who are passengers and 
 strangers in this world, ever settle our eyes to behold the 
 word of God ; so shall no tempest overblow us ; so shall 
 * The pole star. 
 d2 
 
52 Jewell. 
 
 we be guided without danger ; so shall we safely arrive in 
 the haven of our rest. 
 
 The prophet David therefore saith, Blessed are they that 
 keep his testimonies, and seek him with their whole heart. 
 Their faces shall not be ashamed, they shall not be con- 
 founded, which have respect unto his commandment. 
 Blessed is the man, whose deUght is in the law of the Lord, 
 and in that law doth exercise himself day and night. The 
 law of the Lord is perfect, converting the soul ; the testi- 
 mony of the Lord is sure, and giveth wisdom unto the 
 •simple. 
 
 This is the rule of our faith. Without this, our faith is 
 but a fantasy, and no faith ; for faith is by hearing, and 
 hearing by the word of God. Therefore Christ saith, John v. 
 Search the scriptures; they are they that testify of me. 
 There shall ye find testimony of my doctrine ; there shall ye 
 know what is the will of my heavenly Father, and there shall 
 you receive the comfort for everlasting life. 
 
 Again, John viii. He that foUoweth me, shall not walk in 
 darkness, but shall have the hght of life. If a man keep 
 my word,, he shall know the truth, he shall never see death. 
 Therefore Baruch said, " O Israel, we are blessed, for the 
 things that are acceptable unto God are declared unto us." 
 This is thy blessedness ; herein hath God showed his favour 
 unto thee, he hath revealed the secrets of his will unto thee, 
 and hath put his word in thy mouth. He showed his word 
 unto Jacob, his statutes and his judgments unto Israel ; he 
 nath not dealt so with every nation, neither have they known 
 his judgments. 
 
 Therefore the prophet David teaches us to pray unto God 
 for the knowledge of his word. Show me thy ways, O 
 Lord, and teach me thy paths ; take not thy Holy Spirit from 
 me, and incline my heart unto thy testimonies. Give me 
 understanding, that I may learn thy commandments. Open 
 mine eyes, that I may see the wonders of thy law. And, 
 Lighten mine eyes, that I sleep not in death ; that I may 
 discern between safety and danger, that I may know truth 
 to be the truth, and error to be error. 
 
 Thus I have declared part of that profit which grows to 
 us by the word of God ; but it not only directs our judgment 
 in the trial of truth, it also grafls in us a boldness and 
 constancy in the defence of the truth. It is also said in the 
 book of Ecclesiasticus, " A fool changeth as the moon. He 
 
Of the Holy Scriptures. 53 
 
 is always unstable and inconstant, he knows not what to do, 
 nor what to believe ; he is sometimes full, and sometimes 
 empty, and turns and changes as the moon ; he builds, 
 and lays his foundation upon the sand, therefore his house 
 fells to the ground ; he halts on both sides^ sometimes he 
 worships God, and sometimes Baal ; he is neither hot nor 
 cold ; he ebbs and flows like the waves of the sea ; he 
 doubts and staggers, and rests in nothing ; he knows not 
 the truth ; he knows not that the scriptures are the word of 
 God, so he wanders in the dark, and knows not the way in 
 which he walks. He has no feeling, no heart, no under- 
 standing ; he is unfaithful towards God, and keeps no faith 
 towards man ; he is wavering in all his ways." And why ? 
 Because he knows not the will of God, nor hath the light of 
 his word to guide his feet. 
 
 But a wise man is one and stedfast as the sun. He 
 builds his house upon a rock, and that rock is Jesus Christ, 
 the Son of God. Therefore his house is never shaken down. 
 Be the storm or tempest ever so rough, yet it shall stand fast 
 like mount Sion, because his trust is in the name of the Lord. 
 He knows that his name is written in the book of life ; he 
 knows that he belongs to the Lord's sheepfold, and that no 
 man can take him away out of the Lord's hand. 
 
 In this boldness David saith, Psal. xxiii. Though I should 
 walk through the valley of the shadow of death, I will fear 
 no evil ; for thou art with me, thy rod and thy staff they 
 comfort me. And again, Psal. xxvii. The Lord is my 
 light and my salvation, whom shall I fear? And again, 
 Psal. cxix. Except thy laws had been my delight, I should 
 now have perished in mine affliction. 
 
 When Hezekiah heard the proud message of Sennacherib, 
 sent to him and his people by Rabshakeh, that they should 
 not obey Hezekiah, nor trust in him when he said, The Lord 
 will deliver you ; and. Let not thy God deceive thee, in whom 
 thou trustest; he went up into the house of the Lord, and 
 prayed unto the Lord to save him and his people out of 
 their hands, that all the kingdoms of the earth might know 
 that he is God alone, 2 Kings xix. 
 
 . Even so the apostle, Rom. xiv. Whether we live or die, 
 we are the Lord's. And in this boldness our Saviour 
 Christ settled himself to bear their reproaches, and to carry 
 his cross, Luke xxii. Father, if thou wilt, take away this cup 
 from me ; nevertheless, not my will, but thine be done. 
 Thus they that are taught by the word of God to put their 
 
54 Jewell. 
 
 trust in the Lord, and are thereby rooted and settled in him, 
 cannot be removed by any practice of Satan, but stand fast, 
 and continue for ever. WMch shall more plainly appear, if 
 we look back into the times of persecution, and behold the 
 boldness and constancy of the saints of God. They were 
 brought before ma^strates, cast into prison, spoiled of their 
 goods, cruelly murdered ; some were hanged upon gibbets^ 
 some run through with swords, some torn with wild horses, 
 some drowned in the water, and some burnt in the fire. 
 They were hated of all men for the name of Christ, they 
 were despised as the filth of the world, and dung of the 
 earth ; yet they continued faithful and constant ; they armed 
 their hearts with the comfort of God's word ; thereby were 
 they able to resist in the evil day ; they were faithful until 
 death, therefore God gave them a crown of glory. 
 
 When they were called before kings and princes, and 
 others of authority, and commanded to forsake the truth they 
 had learned, and the comfort which they took in the truth, 
 they answered in this manner, " O my gracious Lord, I 
 would fain do your commandment ; I am your subject ; I have 
 done you faithfiil service with my body and with my goods, 
 but I cannot serve you against God. He is King of kings, 
 and Lord of lords ; he is my Lord, before whom I stand 5 I 
 have put my life in his hands ; he hath forbidden me to do 
 this which you command, therefore I cannot do it. Judge 
 uprightly whether it be meet to obey you rather than God. 
 My living, my wife, my children, and my life, are dear unto 
 me. I am a man like others, and have my affections ; yet 
 neither living, nor wife, nor children, nor my life, is so dear 
 unto me as the glory of God. I am but a poor worm, yet 
 am I the work of his hands. God hath put his word in my 
 mouth ; I may not deny it ; I may not bear false witness 
 against the Lord. My life is not dear unto me in respect of 
 the truth. I know if I should deny him to save my life, 
 I should lose it ; and if I lose my life for his sake, I shall 
 find it. 
 
 " That which your authority shall lay upon me is not done 
 without his will. All the hairs of my head are numbered. I 
 owe you obedience ; I will not resist your power ; for if I 
 should resist, I should resist the ordinance of God. I am 
 subject to you for conscience sake. I will forsake my country, 
 my goods, my children, and myself, at your commandment ; 
 I will say to mine own flesh, I know thee not ; only I cannot 
 forsake my Lord God. 
 
Of the Holy Scriptures. 55 
 
 " Dear sir, you fight not against me. Alas ! what am I ? 
 what can I do? You fight against God, against the Most 
 Holy, against Him who can command your life to go out of 
 your body. It is a hard thing for you to kick against the 
 spur ,' it is no hard matter for you to kill me, for so mighty 
 a prince to kill so wretched a worm. But this I declare to 
 you, that my blood which you shed is innocent, and shall 
 be required at your hands. 
 
 " It may please God to give unto you repentance, and 
 the knowledge of the truth. If my blood may be a mean 
 thereto, if my blood may open your eyes, if my blood may 
 soften your heart, it could never be spent in a better cause ; 
 blessed be the name of God, which hath made me his instru- 
 ment for your so happy conversion. This is the only thing 
 wherein I cannot yield. The Lord hath spoken unto me ; I 
 have heard his voice ; my heart has felt it ; my conscience 
 knows it ; I cannot deny it ; no sword can cut me fi-om it ; 
 no water can drown it; no fire-can burn the love I bear unto 
 it ; there is no creature in heaven or earth, that can carry me- 
 from the blessed hope I have conceived by his word." 
 
 So constant is he that hath learned the word of God, and 
 hath set his delight upon it, and through it is assured of the 
 will of God. Heaven shall shake, the earth shall tremble, 
 but the man of God shall stand upright. His feet shall not 
 fail, his heart shall not faint, he shall not be moved ; such a 
 ground, such a foundation, such a rock is the word of God. 
 
 Blessed is the man whose hope is in the name of the Lord. 
 He shall build upon a sure [place ; he lays his foundation 
 upon the corner-stone; he needs no army to make him 
 strong ; he needs no iriends to comfort him in adversity ; his 
 strength is within ; the gates of hell shall not prevail against 
 him ; his comfort is inwardly within his heart ; he speaks to 
 God, and God unto him ; his eyes behold the kingdom, and 
 power, and glory of God. 
 
 But what say we of the fathers, Augustine, Ambrose, 
 Jerome, Cyprian, &c. ? What shall we think of them, or 
 what account may we make of them? They are inter- 
 preters of the word of God ; they were learned men, and 
 learned fathers ; the instruments of the mercy of God, and 
 vessels full of grace. We despise them not, we read them, 
 we reverence them, and give thanks unto God for them. 
 
 They were witnesses unto the truth, they were worthy 
 pillars and ornaments in the church of God. Yet may they' 
 
56 Jewell. 
 
 not be compared with the word of God. We may not build 
 upon them ; we may not make them the foundation and 
 warrant of our conscience ; we may not put o\xi trust in 
 them. Our trust is in the name of the Lord. 
 
 And thus are we taught to esteem the learned fathers of 
 the church, by their own judgment ; by that which they 
 have written, either for the credit of their own doings, or of 
 the authority which they have thought due to the writings 
 of others. 
 
 Augustine said of the doctors and fathers of his time. 
 Neither weigh we the writings of all men, be they ever so 
 worthy . and catholic, as we weigh the canonical scriptures ; 
 but that, saving the reverence that is due unto them, we may 
 mislike and refiise somewhat in their writings, if we find that 
 they have thought otherwise than the truth may bear. Such 
 am I in the writings of others, and such would I wish others 
 to be in mine. Some things I believe, and some things which 
 they write, I cannot believe. I weigh them not as the holy 
 and canonical scriptures. 
 
 Cyprian was a doctor of the church, yet he was deceived ; 
 Jerome was a doctor of the church, yet he was deceived ; 
 Augustine was a doctor of the church, yet he wrote a book 
 of retractations ; he acknowledged that he was deceived. God 
 did therefore give to his church many doctors, and many 
 learned men, who all should search the truth, and one re- 
 form another, wherein they thought him deceived. 
 
 Augustine saith, " Take away fi'om amongst us any of 
 our own books, let the book of God come amongst us ; 
 hear what Christ saith, hearken what the truth speaketh." 
 He is the Wisdom of his Father, he cannot deceive us. 
 Again, he saith, " Hear this, The Lord saith : hear not 
 this, Donatus. saith, or Rogatus, or Vincent, or Hilary, or 
 Ambrose, or Augustine saith." All these were learned, most 
 of them were holy ; yet, saith Augustine, we may not yield 
 to that which is said by learned men, but we must yield our 
 fiiU consent and belief to the word of God. 
 
 Origen saith, " We must needs call to witness the holy 
 scriptures; for our judgments and expositions without those 
 witnesses carry no credit." Mark well ; our words, and ex- 
 positions, and constructions, unless they be warranted by the 
 scriptures, are not enough, they carry not credit. Augustine 
 saith, " We offer no wrong to St. Cyprian, when we sever 
 any of his letters or writings firom the canonical authority of 
 the holy scriptures." 
 
Of the Holy Scriptures. 57 
 
 Thus speaks Augustine, a doctor of the church, of Cyprian, 
 another doctor of the church. Cyprian was a bishop, a 
 learned father, a holy man, and a martyr of Christ ; yet, saith 
 Augustine, his word is not the gospel, his word is not the 
 word of God ; there is no- wrong done to him, though his 
 writings carry not like credit, as the holy scriptures. 
 
 I could show many like speeches of the ancient fathers, 
 wherein they reverence the holy scriptures, as that to which 
 only they give consent without gainsaying ; which can 
 neither deceive, nor be deceived. In this sort did Origen, 
 and Augustine, and other doctors of the church speak of 
 themselves, and of theirs, and the writings of others — that 
 we should so read them, and credit them, as they agreed 
 with the word of God. This kind of writing is to be read, 
 not with a necessity of believing them, but with a liberty to 
 judge of them. 
 
 St. Paul saith. Gal. i. Though we, or an angel from hea- 
 ven, preach unto you otherwise than that which we have 
 preached unto you, let him be accursed. Out of which 
 place Augustine speaks thus, " Whether it be of Christ, or 
 of his church, or of any thing else whatsoever, pertaining 
 either to our life, or to our faith, I will not say if I myself, 
 but, if an angel from heaven shall teach us otherwise than ye 
 have received in the books of the law, and in the gospels, 
 hold him accursed." 
 
 Now to conclude this matter, the same father saith, " The 
 judges, or doctors of the church, as men, are often deceived." 
 They are learned, they have pre-eminence in the chvirch, 
 they are judges, they have the gifts of wisdom and under- 
 standing, yet they are often deceived. They are our fathers, 
 but not fathers unto God ; they are stars, fair, and beautiful, 
 and bright, yet they are not the sun ; they bear witness of 
 the Light, they are not the Ught. Christ is the Sun of 
 righteousness. 
 
 Christ is the light which lighteneth every man that cometh 
 into this world. His word is the word of truth. He is the 
 day-spring which hath visited us from on high ; he came 
 down from the bosom of his Father ; he shall guide our feet 
 into the way of peace. Of him God the Father spake. 
 Matt. iii. This is my well beloved Son, in whom I am well 
 pleased ; hear him. 
 
 He is the Lamb without spot ; out of his mouth goeth a 
 two-edged sword. This is he in whom all the ends of the 
 world shall be blessed ; hear him ; give heed to his saying, 
 »3 
 
5S Jewell. 
 
 embrace his gospel, believe his word. Thus much touching 
 the credit and authority which is to be given to the writings 
 of the ancient fathers. 
 
 St. Paul, speaking of the word of God, saith, 2 Tim. iii; 
 The whole scripture is given by inspiration of God, and 
 is profitable to teach, to improve, to correct, and to instruct 
 in righteousness. To teach the tnith, to reprove falsehood, 
 to correct all vice, to instruct in all virtue. Again, Rom. i, 
 I am not ashamed of the gospel of Christ, for it is the 
 power of God unto salvation, to every one that believeth. 
 
 Basil saith, " The scripture of God is like an apothecary's 
 shop, full of medicines of sundry sorts, that every man may 
 there choose a convenient medicine for his disease." There 
 are salves and ointments to cure all maladies : whosoever 
 cannot be cured by the word of God, his disease is grown 
 desperate, and past cure. 
 
 Many think the apostle's speech is hardly true of the 
 whole scriptures, that all and every part of the scripture is 
 profitable. Much is spoken of genealogies and pedigrees, of 
 lepers, of sacrificing goats and oxen, &c. These seem to 
 have little profit in them, but to be vain and idle. If they 
 show vain in thine eyes, yet the Lord hath not set them 
 down in vain. " The words of the Lord are pure words, as 
 the silver tried in a furnace of earth, fined seven times," PsaL 
 xii. There is no sentence, no clause, no word, no syllable, 
 no letter, but it is written for thy instruction ; there is not one 
 jot, but it is sealed and signed with the blood of the Lamb. 
 Our imaginations are idle, our thoughts are vain ; there is 
 no idleness, no vanity, in the word of God. 
 
 Those oxen and goats which were sacrificed, teach thee to 
 kill and sacrifice the uncleanness andfilthiness of thy heart; 
 they teach thee, that thou art guilty of death, when thy life 
 must be redeemed by the death of some beast ; they lead thee 
 tb believe the forgiveness of sins by a more perfect sacrifice, 
 
 ■because. It was not possible that the blood of bulls and 
 
 ' goats should take away sins, Heb. x. The leprosy teaches 
 thee to know the uncleanness and leprosy of thy soul. Those 
 genealogies and pedigrees lead us to the birth of our Saviour 
 
 : Christ. So that the whole word of God is pure and holy. 
 No word, no letter, no syllable, no point or tittle thereof, but 
 
 is written and preserved for thy sake. 
 
 Art thou a king? Read the scriptures; thou shalt find 
 who hath estabUshed thine estate, and what duty thou owest 
 
Of the Ftoly Scriptures. 59 
 
 to God. God there telleth thee, Prov. viii. By me kings 
 rule, and princes decree justice. I have given thee authority ; 
 thou carriest my sword, I have put a crown upon thy head ;- 
 thou art my servant ; walk before me ; let thy heart be perfect 
 in my sight.' 
 
 Art thou a subject ? Read the scriptures ; they will teach' 
 thee to know thy duty. There Paul biddeth thee. Give 
 tribute to whom tribute, custom to whom custom, fear to 
 whom fear, honour to whom honour is due. Ye must be 
 subject, not because of wrath only, but for conscience sake. 
 For he beareth not the sword for nought, for he is the minister 
 of God, to take vengeance on him that doeth evil. Rom. xiii. 
 
 Art thou a minister ? Read the scriptures ; they will teach 
 thee thy duty. The prophet saith to thee. Cry aloud, spare 
 not ; lift up thy voice like a trumpet, and show my people 
 their transgressions, Isa. xlviii. The apostle saith unto 
 thee, 2 Tim. iv. Preach the word, be instant in season and 
 out of season ; watch in all things ; do the work of an evan- 
 gelist ; make thy ministry fiilly known. Thou shalt give 
 an account for the souls of the people ; their blood shall be 
 required at thy hands. 
 
 Art thou a father ? hast thou children ? Read the scrip- 
 tures ; they will teach thee. If thou hast sons, instruct them. 
 Eli the prophet, by sparing his wanton children, cast away 
 himself and his children; they were slain, the ark of 
 God was taken, and old Eli fell down, and brake his neck, 
 1 Sam. ii. 
 
 Art thou a child ? hast thou a father ? Read the scrip- 
 tures ; they will teach thee : Children, obey your parents in the 
 Lord', for this is right ; honour thy father and mother (which 
 is the first commandment with promise), that it may be well 
 with thee, and that thou mayest live long on earth, Eph. vi. 
 And again. Children, obey your parents in all things, for it 
 is well pleasing unto the Lord, Col. iii. The wise man 
 warns thee : The eye that mocketh his father and despiseth 
 the instruction of his mother, let the ravens of the valley pluck 
 it out, and the yoimg eagles eat it, Prov. xxx. 
 
 Hath God blessed thee in wealth ? art thou rich ? Read 
 the scriptures ; they will teach thee : Be not high minded, and 
 trust not in uncertain riches, but in the living God, which 
 giveth us abundantly all things to enjoy, 1 Tim. vi. Again, 
 Trust not in oppression and robbery ; be not vain ; if riches 
 increase, set not your heart thereon. Thou shalt depart and 
 leave them behind thee : they shall forsake thee. Thou' 
 
60 Jewell. 
 
 shalt die, thou knowest not how soon. Solomon showeth 
 thee, Riches avail not in the day of wrath, but righteous- 
 ness delivereth from death, Prov. xi. 
 
 Art thou poor, and sufferest scarcity in this world ? Read 
 the scriptures ; they will teach thee. Say with Job, Naked 
 came I out of my mother's womb, and naked shall I return 
 again. Learn of Solomon, Better is little with righteous- 
 ness, than great revenues without equity. And again. 
 Better is the poor that walketh in his uprightness, than he 
 that perverteth his ways, though he be rich, Prov. xvi. and 
 xxviii. St. Paul saith. Godliness is great gain, if a man J)e 
 content with that he hath ; for we brought nothing into the 
 world,, and it is certain that we carry nothing out, 1 Tim. vi. 
 And again. Let him that is poor, labour, and work with his 
 hands the thing which is good, that he may have to give to 
 fiim that needeth. 
 
 Art thou a merchant ? usest thou to buy and sell ? Read 
 the scriptures ; they will teach thee : This is the will of God, 
 that no man oppress or defraud his brother in any matter, 
 1 Thess. iv. Thou shalt learn, that divers weights and 
 divers measures are abomination unto the Lord, and deceit- 
 ful balances are not good, Prov. xx. 
 
 Art thou an usurer ? Thy case is hard, yet hear the 
 scriptures ; they will teach thee : God commands thee thus, 
 If thou lend money to my people, to the poor -with thee, thou 
 shalt not be as an usurer unto him ; ye shall not oppress 
 him with usury, Exod. xxii. Again, If thy brother be im- 
 poverished, and fallen in decay with thee, thou shalt relieve 
 him ; thou shalt take no usury of him, nor vantage ; thou 
 shalt not lend him thy victuals for increase, but thou shalt 
 fear thy God, that thy brother may live with thee, Levit. 
 xxv. And, Whatsoever ye would that men should do unto 
 you, even so do ye unto them. Matt. vii. And, He that 
 giveth his money unto usury, shall not enter into the king- 
 dom of heaven, Psal. xv. 
 
 Art thou a fornicator, and livest in adultery ? Read the 
 scriptiires ; they will teach thee : He that committeth forni- 
 cation, saith St. Paul, 1 Cor. vi. sinneth against his own 
 body. Know you not that your body is the temple of the 
 Holy Ghost ? Know you not that your bodies are the 
 members of Christ ? Shall I then take the members of 
 Christ, and make them the members of a harlot ? God for- 
 bid. As He which hath called you is holy, so be ye holy in 
 all manner of conversation, saith St. Peter, 1 Pet. i. The 
 
Of the Holy Scriptures. 61 
 
 reason is set down by St. Paul, 1 Thess. iv. For this is 
 the will of God, even your "holiness, and that you should 
 abstain from fornication, that you may be holy both in 
 body and in spirit. And, Heb. xiii. Whoremongers and 
 adulterers God will judge. They shall have po inheritance 
 in the kingdom of Christ and of God. 
 
 Art thou a servant ? Read the scriptures ; they will 
 teach thee: Servants, be obedient unto them that are your 
 masters, according to the flesh, in all things, not with eye- 
 service as men pleasers, but in singleness of heart, fearing 
 God. And whatsoever ye do, do it heartily, as unto the 
 Lord, and not unto men. Col. iii. Again, Please your 
 masters, not answering again ; be no pickers, but show all 
 good faithfulness, that ye may adorn the doctrine of God our 
 Saviour in all things, Tit. ii. 
 
 Art thou proud ? Read the scriptures ; they will teach 
 thee : Be not high-minded, but fear, Rom. xi. What hast 
 thou, that thou hast not received ? If thou hast received it, 
 why rejoicest thou as though thou hadst not received it ? 
 1 Gor. iv. ' And, Learn of me, that I am meek and humble 
 in heart. Matt. xi. And, God resisteth the proud, but giveth 
 grace to the humble, James iv. 6. 
 
 Art thou in adversity ? Read the scriptures : Great are 
 the troubles of the righteous, but the Lord will deliver him 
 out of them all, Psal. xxxiv. And, Psal. xci. He shall call 
 upon me, and I will hear him ; I will be with him in 
 trouble ; I will deliver him, and glorify him. And St. Peter 
 teUeth thee, 1 Pet. iii. The eyes of the Lord are over the 
 righteous, and his ears are open to their prayers. God is 
 faithful, who will not suffer you to be tempted above that you 
 are able, but will give the issue with the temptation, that ye may 
 l)e able to bear it. The Lord is near unto all them that call 
 upon him, yea, to all that call upon him in truth, Psal. cxlv. 
 
 Art thou a sinner ? hast thou offended God ? Read the 
 scriptures ; they will teach thee : Hate the evil, and love the 
 good, Amos V. And again. Fly from evil, and do good, and 
 dwell for ever, Psal, xxxvii. Rise up, and go to thy father, 
 and say unto him. Father, I have sinned against Heaven, 
 and against thee, and am no more worthy to be called thy 
 son, Luke xv. 
 
 Dost thou despair of the mercy of God ? Read the scrip- 
 tures ; they will teach thee : Christ telleth thee. Matt. ix. I 
 came not to call the righteous, but sinners to repentance. 
 Again, chap. xi. Come unto me all ye that are weary and 
 
62 Jewell. 
 
 laden, and I will ease you. At what hour soever a sinner 
 doth repent him of his sin from the bottom of his heart, I 
 will put all his wickedness out of my remembrance, saith the 
 Lord. Again, Ezek. xxxiii. I desire not the death of the 
 wicked, but that the wicked turn from his way, and live. 
 And, Psal. cxlv. The Lord is good to all, and his mercies 
 are over all his works. 
 
 Art thou going out of this life? Read the scriptures; 
 they will teach thee : I am the resurrection and the life ; he 
 that believeth in me, though he were dead, yet shall he live ; 
 and whosoever liveth and believeth in me, shall never die, 
 John xi. Say with St. Paul, Phil. i. Christ is to me both in 
 life and in death advantage ; I desire to be loosed, and to be 
 with Christ. 
 
 What should I say more of the scriptures ? how pro- 
 fitable and comfortable they are in all cases and parts of our 
 life ! In adversity, in prosperity ; in life, and in death ; they 
 are our especial conifort. If we must fight, they are a 
 sword ; if we hunger, they are meat ; if we thirst, they are 
 drink ; if we have no dwelling-place, they are a house ; if 
 we be naked, they are a garment ; if we be in darkness, they 
 are light unto our going. 
 
 They are comfortable to kings, to subjects, to old men, to 
 young men, to man and to wife, to father and to child, to 
 master and to servant, to captain and soldier, to preacher and 
 people, to the learned, to the unlearned, to the wise, and to 
 the simple. 
 
 They are comfortable in peace, in war ; in heaviness, in joy ; 
 in health and sickness ; in abundance, in poverty ; in the 
 daytime, in the night season ; in the town, in the wilderness ; 
 in company, and when thou art alone. For they teach faith, 
 hope, patience, charity, sobriety, humility, righteousness, and 
 all godhness. They teach us to live, and they teach 
 us to die. 
 
 Therefore hath Paul said well. The whole scripture is 
 profitable — it is full of great comfort ; It makes the man 
 of God absolute and perfect unto all good works ; perfect in 
 faith, perfect in hope ; perfect in the love of God and of his 
 neighbour ; perfect in his life, and perfect in his death. So 
 great, so large, and ample, and heavenly, is the profit which 
 we reap by the word of God. 
 
 Now it follows, that we consider how necessary and need-> 
 ful it is, for us to be guided by the word of God, in the- 
 
Of the Holy Scriptures. 63 
 
 whole course of our life. The word of God is that unto our 
 souls, which our soul is unto our body. As the body dieth 
 when the soul departeth, so the soul of man dieth, when it 
 hath not the knowledge of God. Man liveth not by bread 
 only, but by every word that proceedeth out of the mouth of 
 God, Deut. yiii. 
 
 Behold, saith God, Amos. viii. I will send a famine in 
 the land, not a famine of bread, nor a thirst of water, but of 
 hearing the word of the Lord. Their tongue shall wither* 
 their heart shall starve, they shall die for hunger. Isa. lix. 
 They shall wander from sea to sea; and from the north unto 
 the east shall they run to and fro to seek the word of the Lord, 
 and shall not find it. They shall stumble at noon-day, as 
 at the twilight ; they shall grope for the wall like the blind, 
 and truth shall fall in their streets. 
 
 For how shall they be saved, unless they call on the name 
 of the Lord ? How shall they call on Him, in whom they 
 have not believed? how shall they believe in Him, of whom 
 they have not heard ? and how shall they hear without a 
 preacher ? and how shall they preach except they be sent ? 
 Rom. X. Chrysostom therefore saith, " Neither can it be ; I 
 say it cannot be, that any man shall attain to salvation, ex- 
 cept he be always occupied in spiritual reading." The wise 
 man saith, Prov. xxix. Where there is no prophecy,* the- 
 people decay. 
 
 When the scriptures are not opened, when there is none 
 that can edify, and exhort, and comfort the people by the 
 word of God, they must needs perish. For they know not 
 the way in which they should walk ; they know not whom 
 to honour, nor upon whose name they should call ; they 
 know neither what to believe, nor what to do. Hell hath 
 enlarged itself, and hath opened his mouth without measure ; 
 and they that are wilfiil and ignorant, and the children of 
 darkness, go down into it. 
 
 They become thrall and captives unto Satan ; their heart 
 is bound up ; they understand nothing ; their eyes are shut 
 up, they can see nothing ; their ears are stopped up, they, 
 can hear nothing ; they are carried away as a prey into hell, 
 because they have not the knowledge of God. 
 
 So doth Christ tell the sadducees. Matt. xxii. Ye are de- 
 ceived, because you know not the scriptures, nor the power 
 of God. Thus he teaches, that error is the child of igno- 
 rance. The cause why you are so deceived, is because yqu 
 * Preaching. 
 
64 Jewdl. 
 
 know not the scriptures ; you have hated the light, and 
 loved darkness ; you have neither known the Father nor me. 
 He that knoweth not the truth of God, knoweth not God. 
 
 Herein, in this case, there is no plea of ignorance. Ig- 
 norance will not excuse us. Chrysostom saith, " Thou wilt 
 say, I have not heard the scriptures. This is no excuse, but 
 a sin." Again he saith, " This is the working of the devil's 
 inspiration ; he would not suflFer us to see the treasure, lest 
 we should get the riches ; therefore he counsels us, that it 
 utterly avails us nothing to hear the laws of God, lest that 
 upon the hearing he may see our doing follow." 
 
 Gregory saith, " Whoso know not the things that pertain 
 unto the Lord, are not known of the Lord." Origen also 
 gives reason of this practice of Satan : " Unto the devils it 
 is a torment above all kinds of torment, and a pain above 
 all pains, if they see any man reading the word of God, 
 and with fervent study searching the knowledge of God's 
 law, and the mysteries and secrets of the scriptures. HCTein 
 statideth all the flame of the devils ; in this fire they are 
 tormented, for they are seized and possessed of all them that 
 remain in ignorance." 
 
 Carneades, a philosopher, was wont to say of his master 
 and reader, Chrysippus, " If it had not been for Chrysippus, 
 I never had been any body ; he was my master and teacher ; 
 he made me learned ; whatsoever I have, I have it of him." 
 How much better may we use the like words of the scrip- 
 ture, and say. Unless it were for the word of God, our wis- 
 dom were nothing, and our knowledge were nothing. 
 Whatsoever we have, we have it by the word. Without it, 
 our prayer were no prayer ; without it, our sacraments were 
 no sacraments ; our faith. were no faith ; our conscience were 
 no conscience ; our church were no church. Take away the 
 light of the sun, and what remaineth but darkness ? heaven 
 and earth are darkened ; no man can see his way, or dis- 
 cern the things about him : even so, if the word of God 
 be taken away, what remains, but miserable confiision and 
 deadly ignorance ? 
 
 When the Philistines had shorn the hairs of Samson, 
 they fell upon him, took him, bound him, and plucked out 
 his eyes ; they danced about him, and made scorn and games 
 erf him. We are Samson ; the strength of our hairs is the 
 inowledge of the will of God ; it is laid up in our heads, in 
 the highest and principal part of us ; if that be shorn off, if 
 we be kept from hearing, reading, and understanding of 
 
Of the. Holy Scriptures. 65 
 
 the word of God, then will error, superstition, and all wiclc- 
 edness, get the upper hand, and fall upon us, and bind us, 
 and pluck out our eyes, and make scorn of us, and utterly 
 destroy us. 
 
 When the people of Jerusalem were besieged, and wanted 
 food to eat, they fed on rats and mice, and many unwhole- 
 some and filthy things. A woman was driven for want of 
 meat to do a cruel part upon her own child ; she took her 
 own babe, which was the firuit of her own body, killed it, 
 cut it in pieces, dressed it, and fed upon it — a loathsome 
 meat, especially for a mother to eat her own child ! But she 
 was driven to it by extremity and hunger ; it was so cruel a 
 thing to lack wherewith life might be preserved. Even 
 so fared "it with us and our fathers, after it pleased God 
 to take away his gospel, and to send a famine of hear- 
 ing the word of the Lord. We were driven to eat those 
 things which were loathsome and horrible to behold ; we 
 were driven to feed upon our own children, even the fanta- 
 sies and vanities of our heart. There was no substance in 
 them, they could not feed us ! 
 
 In this case were the children of Israel, when they grew 
 weary of the word of God, and left the ordinances set down 
 unto them. God had no pleasure in them, their prayers 
 and sacrifice were not accepted. I cannot suffer, saith the 
 Lord, Isaiah i. your new moons, or sabbaths, or solemn days. 
 Who hath required this of your hands ? 
 
 In such case were the scribes and pharisees, when they 
 forsook to be guided by the word of God, and took away 
 the key of knowledge. They fed upon their own devices, 
 they neglected the commandments and will of God, and 
 followed their own traditions ; therefore Christ reproved 
 them. Matt. xv. O hypocrites, Isaiah prophesied well of you, 
 saying. This people draweth near unto me with their mouth, 
 and honoureth me with their lips, but their heart is far off 
 from me. But in vain they worship me, teaching for doc- 
 trines men's precepts. 
 
 Therefore, if we seek to know the sacraments of the church, 
 what they are.; if we would be instructed in the sacrament 
 of baptism, or in the sacrament of the body and blood of 
 Christ ; if we would learn to know our Creator, and to put 
 the difference between the Creator and a creature ; if we 
 desire to know what this present life is, and what is that life 
 which is to come ; if we would believe in God/ and call 
 upon the name of God, and do worship unto God ; if we 
 
66 Jewell. 
 
 would be settled in perfect zeal and true knowledge ; if we 
 would have an upright conscience towards God ; if we would 
 know which is the' true church of God, it is very needfiir that 
 we hear the word of God. There is no other word that 
 teaches us unto salvation. 
 
 Now it remains that we speak of the delectation and 
 pleasure- which the word of God giveth. The word of God 
 is full of serious and grave counsel, full of the knowledge of 
 God, of examples of virtues, and of correction of vices, of 
 the- end of this life, and of the life to come. These are the 
 contents of the word of God. These things, say you, are 
 great and weighty of themselves ; there is no vanity or plea^ 
 sure in them. 
 
 They are great and weighty, I grant ; and because they 
 are so weighty, they are the more worthy that we hear them. 
 But we must take a delight and settle our fancy, that it may 
 like the weight and greatness. They were unto the prophet 
 David, more sweet than honey and the honeycomb. If we ■ 
 taste them with such an affection as he did, we shall feel and 
 see the great, and weighty, and heavenly pleasure which is 
 in them. 
 
 Many are delighted with the stories of Julius Caesar, of 
 Alexander the great, of mighty and victorious princes ; they 
 have pleasure to read of their wars, of their victories, and of 
 their triumphs ; and many take their pleasure in travel to 
 for countries, to see the divers fashions and behaviour of 
 men. 
 
 If it were possible that we might stand upon a hill, from 
 which we might at once see all parts of the world, the cities, 
 and towns, and mountains, and forests, and castles, and 
 gorgeous buildings, and all the kings and princes of the 
 world, in their princely estate ; if we might see the variety' 
 of the whole world, how some live quietly in peace, others' 
 are turmoiled in war, some live in wealth, others in poverty 
 and misery ; some rise, others fall ; to see and behold such 
 great variety of things, it cannot be but it would delight us. 
 
 Such a hill, from whence we may take views rf such 
 great variety ; such a story in which we may read of nobte 
 princes, of their wars and -victories, is the word of God. 
 Upon this hill you may at once behold all the works of his 
 hands, how he made heaven and earth, the sun and thC 
 moon, tha sea and floods, the fishes in the water, the fowls in 
 the air, and the beasts in the field. Upon this hill you may* 
 
Of the Holy Scriptures. 67 
 
 stand and see his angels, and his archangels, and blessed 
 spirits ; how some of them fell, and some continued in glory ; 
 how God hath sent them in message, how they have come 
 down from heaven to serve the sons of men. 
 
 Here you may read of the wars of the God of hosts ; how 
 he hath pitched his tents in the midst of his people; and 
 hath gone before them, and fought for them ; how the 
 Amorites and Canaanites were rooted out ; how the Amalek- 
 ites were overthrown by the lifting up of Moses's hands in 
 prayer ; how the wall of Jericho fell down flat at the sound 
 of a trumpet, and the shouting of the people ; and how one 
 hundred and eighty-five thousand Assyrians were slain in 
 one night by the hand of one angel, when God raught out 
 his hand from heaven, to give victory to his people. 
 
 Here may you see how God plagued and overcame his 
 enemies ; how he drowned Pharaoh in the Red Sea, and his 
 horses, and men, and chariots, all together. Here may you 
 see Nebuchadnezzar, a mighty prince, so bereft of his wits, 
 that he forsook his palaces, and the company and order of 
 men, and lived in the fields after the manner of beasts. 
 Here may you see how God struck king Herod with filthy 
 diseases, and caused lice to eat his flesh ; how he sent down 
 fire and brimstone from heaven, and destroyed Sodom and 
 Gomorrah for their sins ; how he made the earth open, 
 and swallow up Dathan and Abiram,;. how king Uzziah 
 was stricken with leprosy, and carried from the temple, and 
 cut oflF from his kingdom. 
 
 What stories of any princes or people in any age can re- 
 port unto us such strange battles, such mighty conquests, 
 such wonderful deliverance in extremities, such dreadful 
 subduing of the enemies, as the hand of God has wrought, 
 and the story of the scriptures declare unto us ? 
 
 This word also showeth the goodness and mercy of God 
 towards the people who put their trust in him ; how he 
 made them terrible to their enemies ; how he made their 
 enemies their footstool ; how he led them safe through the 
 Red Sea ; how he sent his angel to go before them, and 
 guide them ; how he gave them water out of a rock, and 
 rained down bread from heaven ; how he brought them into 
 a land that flowed with milk and honey, and sware unto 
 them, that he would be their God, and they should be his 
 people. 
 
 In this word are to be seen wonderful and strange works 
 of God, such as are beyond the course of nature, and pass- 
 
68 Jewell. 
 
 the reason of man — that the sea parted, and stood on both 
 sides as a high wall ; that at the word of Joshua the sun 
 stood still, and went not on his course. Hezekiah spake the 
 word, and required it, and the sun went back ten degrees. 
 At the word of Elias, fire came down fi-om heaven to con- 
 sume Jiis sacrifice. 
 
 Here may you see an ass open his mouth, and speak and 
 reprove his master ; three servants of God walk in a hot 
 burning furnace without hurt ; Daniel in the den among 
 lions, and not devoured ; Peter in the raging sea, and not 
 drowned; lepers cleansed, the lame to go, the dumb to 
 speak, the deaf to hear, the blind to see, the dead to rise out 
 rf their graves and live ; simple and unlearned men to speak 
 in strange tongues ; the devil to go out of the possessed,'and 
 to say, I know thou art Christ the Son of God. 
 
 Here may you see twelve poor simple men, without spear, 
 or sword, or force, make conquest and win the whole world ! 
 No power could repress them, no might could withstand 
 them ! It is reckoned a great matter for a king or a nation 
 to yield submission unto another king or nation. It must 
 therefore be a matter of great wonder to see all kings throw 
 down their maces, and all people to yield before men so few, so 
 simple, so unarmed ; and to acknowledge they had embraced 
 lies, and lived in ignorance ; and that these twelve are the 
 servants of the Highest ; and to see how God hath chosen 
 the foolish things of this world, to overthrow the wise ; and 
 the weak things of this world, to confound the mighty things : 
 such force God gave to their words. He made them the 
 sons of thunder ; they shook the foundations of the world ; 
 they threw down whatsoever stood against them. 
 
 Here you may see the fight of God's elect children ; how 
 they patiently suffered afHictions in their bodies, rather than 
 they would deny the truth of God ; they gave their backs to 
 the scourge, their necks to the sword, their bodies to the fire. 
 No tyrant, no menacings, no rack, no torment, no sword, no 
 death could remove them from the love of the gospel which 
 they had received. 
 
 The more of them were cut down, the more did spring 
 up ; the more were killed, the more were left alive. Augus- 
 tine salth, " They were bound, and shut up, and racked, 
 and burnt, and yet were increased." This is the victory that 
 hath overcome the world. For the Lord answered St. 
 Paul, 2 Cor. xii. My power is made perfect through weak- 
 ness. It liveth in death ; it is made whole and sound by 
 
Of the Holy Scriptures. 69 
 
 wounds and stripes ; it is increased by those means whereby 
 men destroy it. 
 
 Jacob saw a ladder stand upon the earth, and the top of 
 it reach up into heaven, and the angels of God go up and 
 down by it. This was but a dream and vision in his sleep ; 
 yet when he awoke, he took pleasure and comfort of this 
 vision. We have not only the delight of this with Jacob, 
 but we have other far greater visions. We see Isaiah behold- 
 ing the Lord as he sat upon a high throne ; we see Paul 
 taken up into the third heavens ; we see the glory of God 
 appear, and hear the voice which came out of the cloud, 
 saying, Matt. xvii. This is my well-beloved Son, in whom 
 I am well pleased ; hear him. 
 
 We see Jesus Christ, the Son of God, born of a virgin, 
 and how he made himself of no reputation, and took on him 
 the form of a servant, and was made like unto man, and 
 was found in shape as a man ; that he humbled himself, 
 and became obedient unto the death, even the death of the 
 cross, Phil. ii. We hear him cry with a loud voice, My 
 God, my God, why hast thou forsaken me ? We hear him 
 say. Father, forgive them, for they know not what they do. 
 And, Father, into thine hands I commend my spirit, Luke 
 xxiii. 
 
 Here we may see the sun to be darkened, that the moon 
 giveth no light ; the earth to shake, the rocks to cleave 
 asunder, the vail to rend, the graves to open, and Christ 
 rise from the dead, and go up into heaven, and sit at the 
 right hand of his Father. 
 
 Here may we see the overthrow of that Babylon, which 
 made all nations to driidc of the wine of the wrath of her 
 fcrnication, Rev. xiv. how she is destroyed with the breath 
 of God's mouth. Here we behold the resurrection of the 
 dead, and four-and-twenty elders sit before God on their 
 seats, and the Ancient of days sit upon his throne ; and the 
 judgment-seat, and the books opened, and all flesh appear 
 before him ; and how some are taken into everlasting life, 
 and some are sent into everlasting death. 
 
 What, tongue is able to express these pleasures and de- 
 lights which are laid open to us in the word, of God? We 
 buy images of me;i, and pictures of divers things, and maps 
 of countries ; but what image, map, or picture can show us 
 the like variety and change of things ? 
 
 We purchase . lands, and have liking, so to do. Here we 
 
70 Jewell. 
 
 are taught how we may come to that land which shall stand 
 with us, and in which we shall continue for ever. 
 
 To see any one of these, it were great pleasure ; either the 
 creation of heaven and earth, or the angels and archangels^ 
 and blessed spirits ; or the battles of the God of Sabaoth ; 
 or Amalek dashed in pieces like a potter's vessel ; or the 
 walls of Jericho blown down with the sound of a trumpet ; 
 or Pharaoh drowned in the sea ; or Nebuchadnezzar eating 
 grass among the beasts ; or Herod smitten from heaven ; or 
 Sodom and Gomorrah burnt with fire and brimstone ; or 
 the earth to open and swallow up the wicked ; or the sea to 
 stand like a wall ; or water to come out of a stone ; or bread 
 to come from heaven ; or the sun to stand still, or to change 
 his course ; or an ass to speak, and teach his master ; or 
 fire to be extremely hot, yet not burning ; or lions hungry, 
 yet not eating their meat ; or the sea tempestuous, yet not 
 drowning ; or the blind to see, the deaf to hear, the dumb 
 to speak, the dead to rise ; or ignorant men to speak in lan- 
 guages they never learned ; or the devil to roar, and confess 
 Christ ; or God sitting in his majesty, and Christ at his right 
 hand ; or Babylon thrown down, and become a tabernacle of 
 foul spirits, and a den for the devil ; or Christ to sit in 
 judgment, and give sentence upon the quick and the dead — ' 
 to see any one of all these wondrous works of God, it were 
 great pleasure. 
 
 How can it be then, but that we rejoice and take delight 
 to see so many, such great, such marvellous, so heavenly, and 
 such glorious wonders in one heap all together ! Here is 
 to be seen the triumph of God, the Lord of lords, and the 
 King of kings ; how he made the name of his Son triumph 
 over principalities and powers, and over the whole world. 
 How far would we ride or go, to see the triumph of a mortal 
 king ! Here is a paradise fiiU of delights ; no tongue is able 
 to speak them, they are so many ; no heart is able to con- 
 ceive them, they are so great. 
 
 Here is a shop wherein is set out the wisdom, and know- 
 ledge, the power, the judgments, and mercies of God. 
 ■Which way soever we look, we see the works of his hands ; 
 his works of creation, and preservation of all things ; his 
 works of severe justice upon the wicked, and of gracious 
 redemption to the believer. 
 
 If we desire pleasant music, or excellent harmony, it 
 speaks unto us the words of the Father, and the consent of 
 
Of the Holy Scriptures. 71 
 
 the Son; the excellent reports of the prophets, apostles, 
 angels, and saints of God, who have been all taught by the 
 Holy Ghost. 
 
 If we would learn, it is a school ; it giveth understanding 
 to the simple. In it there is that which may content the 
 heart, the ear, the eye, the taste, and the smelUng. It is a 
 savour of life unto life. O taste and see how gracious the 
 Lord is, saith the prophet David, Psal. xxxiv. So manifold 
 and marvellous are the pleasures which are given us in the 
 word of God ; God hath made them and wrought them all 
 for the sons of men. 
 
 Thus have I performed promise, and simply and in 
 homely manner opened those four things which I took in 
 hand. I have declared what weight and majesty the word 
 of God beareth ; what huge harvest of profit we may reap 
 by it ; how needful it is for us travelling through the wil- 
 derness of this life, and what repast and pleasure we may 
 find in it. 
 
 But all this notwithstanding, some take exception, and 
 say, The scriptures are dark and doubtful, the matters are 
 deep, the words are hard, few can understand them. One 
 takes them in this sense, another in a sense quite contrary. 
 The best learned cannot agree about them ; they are the oc- 
 casion of many great quarrels. John sees this book sealed 
 with seven seals, and an angel preaching with a loud voice. 
 Who is worthy to open the book, and to loose the seals 
 thereof? Rev. v. No man can open it, no man can read it. 
 St. Peter saith, 2 Pet. iii. Among the epistles of Paul, 
 some things are hard to be understood, which they that are. 
 unlearned and unstable pervert, as they do all other scrip- 
 tures, unto their own destruction. And St. Paul saith, 
 1 Tim. vi. God dwelleth in the light that none can attain 
 unto ; whom man never saw, neither can see. Therefore, 
 although the majesty be ever so weighty, the profit, the 
 necessity, and the pleasure ever so great, yet it is not good 
 for the people to read them. Pearls must not be cast before 
 swine, nor the bread of the children unto dogs. Thus they 
 say. But indeed the word of God is peatls, yet the people 
 are not swine. 
 
 They may not read them, say some ; they are not able to 
 wield them ; the scriptures are not for the people. Hereof 
 I will say something, and a word or two of the reverence and 
 fear, with which we ought to come to the hearing of them. 
 
72 Jewell. 
 
 They say the scriptures are hard, and above the reach of 
 the people. So said the Pelagian heretic, Julian, whom 
 Augustine therefore reproved : " Ye enlarge and lay out with 
 many words, how hard a matter the knowledge of the 
 scripture is, and meet only for a few learned men." You 
 say the scriptures are hard, who may open them ? There is 
 no evidence or trial to be taken by them ; they are fit only 
 for a few learned men ; they are in no ■jvise fit for the people. 
 Thus said Julian, a heretic* 
 
 But God himself, and the ancient fathers of the church, 
 Said otherwise. God saith, Deut. xxx. This commandment 
 which I command thee this day is not hid from thee, neither 
 is it far off. It is not in heaven, that thou shouldest say, 
 Who shall go up for us to heaven, and bring it us, and 
 cause us to hear it, that we may do it ? Neither is it beyond 
 the sea, that thou shouldest say. Who shall go over the sea 
 for us, and bring it us, and cause us to hear it, that we may 
 do it ? But the word is very near thee, even in thy mouth, 
 and in thy heart, for to do it. Thou needest not run hither 
 and thither, nor wander over the sea, nor beat thy brains in 
 searching what thou shouldest do, or by what means thou 
 mayest live uprightly. The word and commandment of 
 God will teach thee sufficiently. 
 
 The prophet David saith, Psal. xix. The commandment 
 of the Lord is pure, and giveth light unto the eyes. And 
 Psal. cxix. Thy word is a lantern unto my feet, and a light 
 unto my paths. Thy word is not dark, it is a Ught unto my 
 path, it giveth light unto the eyes. What is clear, if the 
 light be dark? or what can he see, who cannot seethe light? 
 
 Human knowledge is dark and uncertain. Philosophy is 
 dark, astrology is dark, and geometry is dark. The profes- 
 sors thereof oftentimes run a-muck ; they lose themselves, 
 and wander they know not whither ; they seek the depth 
 and bottom of natural causes, the change of the elements, 
 the impressions in the air, the causes of the rainbow, of 
 blazing stars, of thunder and lightning, of the trembling 
 and shaking of the earth, the motions of the planets,, the 
 proportion and the influence of the celestial bodies. They 
 measure the compass of heaven, and count the number of 
 the stars ; they go down, and search the mines in the bowels 
 of the earth ; they rip up the secrets of the sea. The know- 
 ledge of these things is hard ; it is uncertain ; few are able 
 to reach it ; it is not fit for every man to understand it. 
 
 * See History of the Church of Christ. Cent. v. oh. 3. ■ ■ 
 
Of the Holy Scriptures. 73 
 
 But the Holy Spirit of God, like a good teacher, applieth 
 himself to the dulness of our understandings ; he leadeth 
 us not by the unknown places of the earth, nor by the air, 
 nor by the clouds ; he astonisheth not our spirits with natural 
 vanities ; he writeth his law in our hearts ; he teacheth us 
 to know him and his Christ. He teacheth us, Titus ii. that 
 we should deny ungodliness and worldly lusts, and that we 
 should live soberly, and righteously, and godly in this pre- 
 sent world ; he teacheth us to look for the blessed hope and 
 appearing of the glory of the mighty God, and of our 
 Saviour Jesus Christ. This matter is good, and it is plain ; 
 the words are plain, and the utterance is plain. 
 
 Chrysostom saith, " Therefore hath the grace of the Holy 
 Spirit disposed and tempered them so, that publicans, and 
 fishers, and tentmakers, shepherds, and the apostles, and 
 simple men, and unlearned, might be saved by these books ; 
 that none of the simpler sort might make excuse by the 
 hardness of them ; and that such things as are spoken might 
 be easy for all men to look on ; that the labouring man, and 
 "the servant, the widow woman, and whosoever is most un- 
 learned, may take some good, when they are read. For 
 they whom God ever from the beginning endued with the 
 grace of his Spirit, have not gathered all these things for 
 vain glory, as the heathen writers use, but for the salvation 
 of the hearers." 
 
 Some things in the scriptures are hard ; I deny it not. It 
 is veiy expedient that somewhat should be covered, to make 
 lis more diligent in reading, more desirous to understand, 
 more fervent in prayer, more w'illing to ask the judgment of 
 others, and to presume the less on our own judgment. 
 
 Gregory saith, " The hardness which is in the word of 
 God is very profitable ; for it causes a man to take that 
 profit by pains, which he could not take with negligence. 
 If the understanding were open and manifest, it would be 
 little set by." 
 
 Cyril saith, " All things are plain and straight to them that 
 have found knowledge ; but to such as are fools, the most easy 
 places seem hard." And again : " Those things which are 
 plain, are hard unto heretics ; for how can wisdom enter into 
 a wicked heart ?" It is true which St. Peter hath said, Some 
 things are hard to be understood. 
 
 But it is also true, that they which pervert them unto their 
 own destruction are unlearned and unstable ; that is, they 
 to whom they are hard, have not their eyes opened, that they 
 
 JEWELL, E 
 
T4 Jewell. 
 
 may see the light of the word ; or they are wicked, and 
 turn the truth of God into lies, and abuse the scriptures to 
 their own damnation. The owl seeth not by the brightness 
 of the sun, not because the sun-beams are dark, but for that 
 his eyes are weak, and cannot abide such clear light. It is 
 therefore but a pretence and colour for their ignorance, and a 
 means to deceive the people more boldly with their errors.when 
 they charge the word of God with darkness and hardness. 
 
 For how many hundred places are there as clear as noon- 
 day ? God saith, Exod. xx. I am the Lord thy God, thou 
 shalt have none other gods before me ; thou shalt make thee 
 no graven images, neither any similitude of things that are 
 in heaven above, neither that are in the earth beneath, nor 
 that are in the waters under the earth ; thou shalt neither 
 bow down to them, neither serve them. 
 
 Again, Psa. xcvii. Cursed be all they that worship carved 
 images, and delight in vain gods. This is the word of God. 
 What darkness is in these sayings ? 
 
 God saith, Exod. xxii. If thou lend money to my people, 
 to the poor with thee, thou shalt not be as an usurer unto 
 him, ye shall not oppress him with usury. Again, Ezek. 
 xviii. If a man hath not given forth upon usury, neither 
 hath taken any increase, &c. he shall surely live ; but he 
 that hath given forth upon usury, or hath taken increase, 
 shall he live ? He shall not live. 
 
 And, Rom. vi. The wages of sin is death. And, Ezek. 
 xviii. The soul that sinneth, it shall die. And again, 
 Eph. V. This ye know, that no whoremongers, neither unclean 
 person, nor covetous person, which is an idolater, hath any 
 inheritance in the kingdom of Christ and of God. Let no 
 man deceive you with vain words; for, for such things 
 Cometh the wrath of God upon the children of disobedience. 
 These are the words of God ; and what darkness is in them ? 
 
 St. Paul saith, Rom. xii. If it be possible, as much as in 
 you lieth, have peace with all men. Abhor that which is 
 evil, and cleave to that which is good ; avenge not your- 
 selves, but give place unto wrath. Again, chap. xiii. Let 
 every soul be subject to the higher powers ; there is no 
 power but of God. He is the minister of God for thy 
 wealth ; but if thou do evil, fear ; for he beareth not the 
 sword for nought. These are the words of God ; what 
 darkness is in them ? 
 
 St. John saith, chap. i. Christ is the Lamb of God, which 
 taketh away the sins of the world. And, 1 John i. The 
 
Of the Holy Scriptures. 75 
 
 blood of Jesus Christ, his Son, cleanseth us from all sins. 
 St. Peter saith, 1 Pet. ii. His own self bare our sins in his 
 body on the tree, that we, being delivered from sin, should 
 live in righteousness. 
 
 Christ saith, Luke xi. Ask, and it shall be given you ; 
 seek, and ye shall find ; knock, and it shall be opened unto 
 you. And again. Matt. xi. Come unto me all ye that are 
 weary and laden, and I will ease you. The prophet saith, 
 Joel ii. Whosoever shall call on the name of the Lord shall 
 be saved. These are the words of God ; what darkness is 
 in them ? What eye is so simple, but it may see them ? 
 
 The ways of the Lord are straight, and his words plain 
 even unto the simple. Chrysostom saith, " All things are 
 clear and plain in the holy scriptures. Whatsoever things 
 there are necessary for us, are also manifest." Some things 
 are covered, as men cover precious stones and precious gar- 
 ments ; they are covered, and yet we see them ; we see them, 
 and yet they are covered ; yet all things that are necessary 
 are plain and open. 
 
 Clemens saith, " The word of God is hid from no man ; 
 it is a light common unto all men ; there is no darkness in 
 God's word." Mark, it is a common light, and shines unto 
 all men ; it is as bright and beautiful as the sun — there is 
 no dungeon or darkness in it. So saith Irenaeus : " The 
 scriptures are plain, and without doubtfulness, and may be 
 heard indifferently of all men." All men may hear them, 
 even all sorts of men without exception. 
 
 Where be they then which say it is not lawful for the 
 people to have the word of God, and that the scriptures are 
 not meet for their reading ? They are bread ; they are drink ; 
 they nourish unto everlasting life. Great cruelty it is to 
 starve God's people to death. Are they unfit to have the 
 scriptures, because they be poor ? Christ saith. Matt. xi. The 
 poor receive the glad tidings of the gospel. And, Matt. v. 
 Blessed are the poor in spirit, for theirs is the kingdom of 
 heaven : they want riches, and worldly glory, butGodgiveth 
 his fear and grace to them, as well as to the rich. 
 
 Are they unfit to read the scriptures, because they are not 
 bred up in other learning? St. Paul saith, 1 Cor. ii. I 
 esteemed not to know any thing among you, but Jesus Christ 
 and him crucified. The prophet David saith, Psa. xciv. 
 Blessed is the man, O Lord, whom thou teachest in thy law. 
 And Christ saith. Matt. xi. Thou hast hid these things from 
 the wise and men of understanding, and hast opened them 
 e2 
 
76 Jewell. 
 
 ■ unto babes. The apostles were sent into all the world to 
 
 preach the gospel unto every creature, to learned and un- 
 
 = learned, to poor and rich. There is no man too poor, none 
 
 too rich, none too young, none too old. Whosoever hath 
 
 ears to hear, he hath learning enough to be a hearer. 
 
 As for the wisest and most learned men in matters of 
 this world, they have not always proved the readiest and 
 most willing to set forth the glory of God — they have not 
 been the meetest scholars for this school. Who were they 
 that resisted Moses and Aaron, the servants of God ? Not 
 the people, but the wisest and best learned in Egypt.' Who 
 were they that stood against Elias ? Not the people, but the 
 learned and wise men, and the prophets and priests of Baal. 
 Who were they that stoned and killed the prophets? Not 
 the people, but the chief and wisest in Israel. 
 
 Who were they that resisted Christ and his gospel, and 
 sought to deface the glory of God ? Not the people, but the 
 scribes, and pharisees, and high priests, and all the troop 
 of their clergy. They called Christ a deceiver and Beelze- 
 bub, a companion of publicans and harlots ; they lay in wait 
 eveiy where to entrap him, they sued him to death. 
 
 St. Paul saith for conclusion in this matter, 1 Cor. i. It is 
 written, I will destroy the wisdom of the wise, and will cast 
 away the understanding of the prudent. Where is the wise? 
 where is the scribe ? where is the disputer of this world ? 
 Hath not God made the wisdom of this world foolishness ? 
 For, seeing the world by wisdom knew not God, in the wis- 
 dom of God, it pleased God by the foolishness of preaching, 
 to save them that believed. Brethren, you see your calling, 
 how that not many wise men after the flesh, not many 
 mighty, not many noble, are called, but God hath chosen 
 the foolish things of the world to confound the wise ; and 
 God hath chosen the weak things of the world to confound 
 the mighty things, and vile things of the world, and things 
 which are despised, hath God chosen. 
 
 Mark, saith he, how mercifully God hath dealt "with you. 
 Few of the learned sort, few such as are counted wise, em- 
 brace the gospel with you, or join with you in faith, or keep 
 you company. God hath let them be deceived in their wis- 
 dom; they take themselves to be wise, and yet are become 
 fools, and contrary to worldly judgment. - God hath made 
 you, who were weak and simple, and of no reputation, 
 wise and righteous, and sanctified and redeemed in Christ 
 Jesus. And Christ saith, Matt._xviii. Except ye be converted, 
 
Of the Holy Scriptures. 77 ' 
 
 and become as little children, ye shall not enter into the 
 kingdom of heaven. 
 
 Therefore the godly father Chrysostom calls upon the 
 people to read and hear the scriptures. " Hear me, ye men 
 of the world ; get ye the bible, that most wholes9me re- 
 medy for the soul ; if ye will nothing else, yet at the least get 
 the new testament, St. Paul's Epistles, the Gospels, and the 
 Acts, that they may be your continual and earnest teachers." 
 And again : " Hearken not hereto, only here in the church, 
 but also at home ; let the husband with the wife, let the 
 father with the child, talk together of these matters, and both 
 to and fro ; let them both inquire, and give their judgments ; 
 and would God they would begin this good custom." 
 
 In like sort saith Origen : " Would to God we would all 
 do accordingly as it is written. Search the scriptures." It 
 were a token that we do love Christ. Then would the Father 
 love us ; Christ would love us, and show himself unto us ; 
 he and his Father would come unto us, and dwell in us. 
 
 Chrysostom saith, " This is the cause of all ill, that the 
 scriptures are not known. To know nothing of God's laws," 
 saith he, in another place, " is the loss of salvation : ignorance 
 hath brought in heresies and vicious life, ignorance hath 
 turned all things upside down." 
 
 Jerome, expounding those words of the apostle, Let the 
 word of Christ dwell in you plenteously, saith, " Here we 
 are taught, that the lay-people ought to have the word of 
 God, not only sufficiently, but also with abundance, and toi 
 teach and counsel one another." 
 
 And now to conclude what the learned fathers and ancient 
 doctors have said in these matters. Theodoret saith, " Ye 
 may commonly see, that our doctrine is known not only of 
 them that are the doctors of the church, and the masters of 
 the people, but also even of the tailors, and smiths, and- 
 weavers, and of all artificers ; yea, and fiirther also of 
 women ; and that not only of them that be learned, but 
 also of labouring women, and sewsters, and servants, and 
 handmaids ; not only the citizens, but also the country folks 
 do very well understand the same. Ye may find, yea, even 
 the very ditchers, and delvers, and cow-herds, and gardeners,- 
 arguing of the Holy Trinity, and of the creation of all things." 
 
 Thus we see there was a time, betbre ignorance crept into 
 the church, and got the upper hand, when the word of God 
 was not counted hard, and dark, a-nd doubtful ; when chil- 
 dren, and women, and servants, and men of- the country. 
 
78 Jewell. 
 
 had the knowledge of God, and were able to reason of the 
 works of God. Then went it well with them ; they- could 
 not easily be deceived, because they had that word which 
 bewrayeth the thief; they carried with them, like good ex- 
 changers, the weights and touchstone ; and were able to try 
 coins whether they were true or false. Such were the people, 
 such was the state of God's church in those days ! 
 
 Gold, and silver, and lands, and possessions, are the por- 
 tions but of few ; they are not common to all alike. The 
 wise man saith, Prov. xix. House and riches come by in- 
 heritance of the fathers. But the word of God, the law and 
 the prophets, the apostles, the evangelists, the gift of the 
 Spirit, and the knowledge of God, are given unto all men, 
 they are made common for all men. 
 
 If the word were ordained but for a few, then Christ was 
 given unto the world but for a few ; the heaven was mside 
 but for a few ; the mercy and love of God was but for a few. 
 But the mercy of God is over all, and upon all, and for all. 
 All have right to hear the word of God, all have need to 
 know the word of God. All have sinned, and are deprived 
 of the glory of God. Rom. iii. 
 
 Therefore Christ calleth all. Matt. xL Come \vaio me all 
 ye that be weary and laden. Young men and old men, men 
 and women, rich and poor, come to me. God is no accepter 
 of persons, Acts x. It is not the will of your Father which 
 is in heaven, saith Christ, Matt, xviii. that one of these 
 little ones should perish. Who will that all men should be 
 saved, and come to the knowledge of the truth, I Tim. ii. 
 God will look to him that is poor, and of a contrite spirit, 
 and trembleth at his words, Isa. Ixvi. God will regard 
 such a one, and make him a fit vessel to receive his truth. 
 Upon him that is such shall the Spirit of wisdom and under- 
 standing, the Spirit of knowledge and of the fear of God, rest; 
 
 Not only upon the rich, the wise, and the learned, but 
 upon him that is poor, and of a contrite heart, and trem- 
 bleth at his words ; upon him that humbleth himself under 
 the mighty hand of God ; he is the temple and the taber*- 
 nacle of the Holy Ghost. He that is humble in heart shall be 
 saved ; God resisteth the proud, but giveth grace to the lowly. 
 
 Therefore Christ said. Matt. xi. I give thee thanks, O" 
 Father, Lord of heaven and earth, because thou hast hid 
 these things fi'om the wise and men of understanding, and 
 hast opened them unto babes, even to such as have no learB- 
 ing, which rejoice in nothing but in Thee. The wise and 
 
Of the Holy Scriptures. 79 
 
 learned of the world cannot hear them, cannot see them ; 
 but they to whom it pleased Thee to give understanding'. 
 It is thy mercy. Flesh and blood cannot reach the know- 
 ledge of thy will. The Spirit of the Father hath revealed it. 
 ' Christ saith, John x. My sheep hear my voice, and I 
 Icnow them, and they follow me ; they will not follow a 
 stranger. My people are simple as sheep, they are rude, 
 and know not what they do ; yet they know my voice, and fol- 
 low me ; they know their shepherd from a thief; they follow 
 not the call and voice of a stranger. So we see that God 
 chaseth no man away from hearing his word ; he loatheth not 
 the poor, because of his poverty ; he refiiseth him not, for he 
 is the God of the poor ; they are his creatures. 
 
 Augustine saith, " Almighty God, in the scriptures, speak- 
 eth as a familiar friend, without dissimulation, unto the 
 hearts both of the learned and of the unlearned." He abaseth 
 himself, and speaketh to their capacity ; for his will is, that 
 all should come to the knowledge of the truth, and be saved. 
 
 Now let us consider with what fear and reverence we 
 ought to come to the hearing or reading of the word of God. 
 The angel of the Lord appeared unto Moses in a flame of 
 fire, out of the midst of a bush, Exod. iii. When Moses 
 turned aside to see, God said unto him. Come not hither, 
 put thy shoes off thy feet, for the place whereon thou stand- 
 est is holy ground. Again, when God appointed to speak unto 
 the people from mount Sinai, he said to Moses, Go unto the 
 people, and sanctify them to-day and to-morrow, and let them 
 wash their clothes, and let them be ready on the third day ; 
 for the third day the Lord will come down in the sight of 
 all the people upon mount Sinai, Exod. xix. 
 
 The word of the Lord is the bush, out of which issues a 
 flame of fire. The scriptures of God are the mount, from 
 which the Lord of hosts doth show himself In them God 
 speaks to us ; in them we hear the words of everlasting 
 life. We must be sanctified, and wash our garments, and be 
 ready to hear the Lord. We must strip off all our affections ; 
 we must fall down before him with fear ; we must know who 
 it is that speaketh ; even God the Maker of heaven and earth ; 
 God the Father of our Lord Jesus Christ ; God who shall 
 judge the quick and the dead, before whom all flesh shall 
 appear. His word is holy. Let us take heed into what hearts 
 we bestow it. Whosoever abuses it shall be found guilty of 
 high trespass against the Lord. We may not receive it to 
 blow up our hearts, and wax proud with our knowledge ; 
 we may not use it to maintain debate and contention ; we 
 
80 Jewell. 
 
 may not use it to vaunt ourselves, or to make show of our own 
 wisdom. The word of God teaches lowhness of mind ; it 
 teaches us to know ourselves. If we learn not humility, we 
 learn nothing. Although we seem to know somewhat, yet 
 we know not in such sort as we ought to know. 
 
 The scriptures are the mysteries of God. Let us not he 
 curious ; let us not seek to know more than God hath re- 
 vealed by them. They are the sea of God ; let us take 
 heed we be not drowned in them. They are the fire of God ; 
 let us take comfort by their heat, and warily take heed they 
 burn us not. They that gaze over-hardly upon the sun, 
 take blemish in their eyesight. 
 
 When the people of Israel saw the manna in the desert, 
 they said, " Man hu?" what is this? So they reasoned of 
 it when they took it up in their hands, and beheld it. They 
 asked one another what good it would do. The scrip- 
 tures are maima, given to us fi'om heaven, to feed us in the 
 desert of this world. Let us take them, and behold them,, 
 and reason of them, and learn one of another what profit 
 may come to us by them. Let us know that they are written- 
 for our sake, and for our learning, that through patience and 
 comfort of the scriptures we may have hope. They are given 
 us to instruct us in faith, to strengthen us in hope, to open 
 our eyes, and to direct our going. 
 
 If we withhold the truth in unrighteousness ; if we know 
 our Master's will, and do it not ; if the name of God be ill 
 spoken of through 'us ; the word of God shall be taken away 
 from us, and given to a nation which shall bring forth the 
 fruits thereof God shall send us strong delusions, that we. 
 believelies ; our own heart shall condemn us, we shall be beaten 
 with many stripes. Therefore we ought diligently to give heed 
 to the things we hear ; we must consider them, we must chew 
 the cud. Every beast that cheweth not the cud is unclean, 
 Levit. xi. and not fit for the sacrifice. Let us be poor in 
 spirit, and meek in heart ; let us be gentle, as becometh the. 
 lambs of Christ, and as his sheep ; let us hear his voice, and 
 follow him ; let us be of a contrite spirit, and tremble at the 
 words of God ; let us, when we know God, glorify him as God. 
 So shall God look upon us ; so shall the Spirit of wisdom, 
 and understanding, and of counsel, and of knowledge, and 
 of the fear of God, rest upon us ; so shall we be made per- 
 fect to all good works ; so shall we rejoice in his salvation,- 
 and with one mouth glorify God, even the Father of our 
 Lord Jesus Christ. 
 
EXPOSITION 
 
 UPON 
 
 THE TWO EPISTLES OF THE APOSTLE ST. PAUL 
 
 TO 
 
 THE THESSALONIANS. 
 
 BY THE REV. FATHER, 
 
 JOHN JEWELL, 
 
 lATE BISHOP OF SALISBURY. 
 
In the dedication to Sir Francis Walsingham, Dr. Garbrand says,— 
 
 " It is now some long time since that learned reverend father bishop 
 Jewell, delivered unto the people of his charge the exposition upon the 
 epistles of St. Paul to the Thessalonians ; when many of his hearers 
 thought it worthy to be made common, and besought him earnestly, 
 even as since his blessed departure out of this life they have often re- 
 quired me, to publish the same. 
 
 " It is very likely that he would, if he liad lived, have perused these 
 his travails and some others, and have drawn them to the use and bene- 
 fit of the chmch, and rather have Spent his time in setting forth matters 
 profitable for all men to understand, towards the attainment of salvation, 
 than in following their humour any longer, whom neither the weakness 
 of their own cause, nor the force of truth, nor the defence thereof by 
 so weighty authorities of the holy scriptures, of the ancient catholic 
 fathers, and of general councils, could content or persuade them to for- 
 sake the way of contention, whereto they were entered, and of troubling 
 the church of God with their writings against the truth. 
 
 " Now because he himself had some good hking to publish this ex- 
 position, and the matter thereof is so fit for our time, that nothing may 
 be more so ; and there is not as I can learn any interpreter upop these 
 epistles in the English tongue, and his sermons upon them were the 
 last fruits and travails he bestowed in the cathedral church of Sarum ; I 
 made choice of it among many other excellent monuments of his p^ns 
 taken in the church of God, and gave my best diligence to peruse his 
 notes thereupon ; and to draw them to some such perfection, as might 
 carry to the reader the whole weight of his matter without any diminu- 
 tion, even as fully as he declared it, so far forth as the notes which re- 
 main under his own hand might direct me." 
 
THE FIRST EPISTLE 
 
 ST. PAUL TO THE THESSALONIANS. 
 
 CHAPTER I. 
 
 Paul, and Silvanus, and Timotheus, unto the church of 
 the Thessalonians, which is in God the Father, and in 
 the Lord Jesus Christ. Grace be with you and peace, 
 from God our Father, and from the Lord Jesus Christ. 
 
 The apostle Paul preached the gospel of our Saviour 
 Jesus Christ unto the Thessalonians, as he did also in other 
 places from Jerusalem, round about to Illyricum. But his 
 travail had not the same success in all places ; for in Da^ 
 mascus the governor of the people, under king Aretas, laid 
 ■watch in the city of the Damascenes, and would have caught 
 him. At Lystra they stoned Paul, and drew him out of the 
 city, supposing he had been dead. Acts xiv. At Philippi 
 he and Silas were drawn into the market-place unto the 
 magistrate, and accused that they troubled the city ; they 
 were beaten with rods, and cast into prison. Acts xvi. The 
 Corinthians received the doctrine of the gospel, and made 
 much of the professors thereof; but they fell soon from their 
 good beginning ; they walked like men in envying, in strife, 
 and divisions ; some called themselves after Paul, some 
 after Apollos, some after Cephas, and some after Christ ; 
 they stirred contention about meats, they abused the Lord's 
 Supper, and they were doubtful of the resurrection of the 
 dead. In like manner the church of God, which was 
 gathered at Rome, grew proud and high-minded, and 
 boasted themselves over the Jews. The Galatians forsook 
 the good way of the gospel, whereunto they were called, 
 and wherein they did walk ; they gave ear to false prophets, 
 therefore the apostle telleth them, I am in fear of you, lest I 
 have bestowed on you labour in vain, Gal. iv 
 
84 Jewell. — On the First Epistle 
 
 But the Thessalonians, after they had heard the glad 
 tidings of the gospel, they received it greedily, and laid it 
 up close and safe in their hearts. Albeit the Jews with- 
 stood them, and vexed them sorely ; albeit false brethren, 
 used divers secret means to draw them from the love of the 
 truth, jit they kept still their steadfastness, and could not be 
 driven from their faith, either by cruelty of persecution, or 
 by subtlety of crafty persuasion. 
 
 Paul being at Athens, a |place far distant from thence„ 
 sends Timothy to know in what case they stood ; so careful 
 was he for that house which he had built, for the fire which 
 he had kindled, for the graft which he had planted, and for 
 the children whom he begot among them. When Timothy 
 made report of their constancy, that they continued steadfast 
 in those things which they had learned, he writes this epistle, 
 to commerid them, and to exhort them to abide steadfast in 
 their faith ; that they become not like the foolish Israelites, 
 who longed after the fleshpots of Egypt, and were unmind- 
 ful of their deliverance from bondage under Pharaoh. That 
 they return not like filthy dogs to their vomit, and like un- 
 clean swine to their puddles of mire ; that they look not back 
 again, after they have put their hands to the Lord's plough, 
 and so make themselves unworthy the kingdom of God. 
 He gives many lessons and instructions to godliness, that 
 they would walk worthy of God, and bring forth the fruits 
 of the gospel. There were among them those that lived idly^ 
 and troubled the church without a cause ; whom he reproves, 
 willing them to be quiet, and to meddle with their own mat- 
 ters, and work with their own hands. Others mourned over 
 the dead without measure, even as if they had no hope, 
 whom he instructs in the resurrection, and comforts with the 
 speech of the blessed coming of our Lord, when we who 
 live shall be caught up to meet him, and so we shall ever ' 
 be with the Lord. Others reasoned fondly of the latter 
 day ; when it should be, when the Son of God should ap- 
 pear, and when the world should have an end, as if man 
 might reach to the knowledge hereof But them also he 
 reproves, and warns that they take care rather to watch and 
 look for the Lord's coming, that they may be found ready, 
 having their loins girded, and their lamps burning. 
 
 Many are desirous to see the countenance of St. Paul, to 
 see his sword, or the relics of his blood which was shed at 
 his death, or of his upper garment, or of his coat, or of 
 the hair of his head ; and for purpose to see such things, 
 
I. 1.] to the Thessalonians. 85> 
 
 many take painful pilgrimages to far places, where they are 
 deceived. How much better may they be satisfied by read- 
 ing the story of his life, set down in the scriptures ! In 
 these his epistles, written to the churches of God, he is to 
 be seen in more excellent show, than when he was yet in the 
 body ; for here is to be seen, his heart filled with the Holy 
 Ghost, and the care which he had for all saints ; how he did. 
 travail in birth of them again, that Christ might be formed 
 in them, and how he did wish himself separated fi-om Christ 
 for their sake. The matter of this epistle is plain, and treats 
 not of deep and profound mysteries. The manner of utter- 
 ance which the apostle uses is open and evident ; so that the 
 whole epistle is fiiU of sweet and wholesome doctrine, wherein 
 the simplest may find great comfort. 
 
 Paul, and Silvanus, and Timotheus. These two were 
 companions with Paul in his journies, and in the work of 
 his ministry ; whom here he unites in his letter to the con- 
 gregation at Thessalonica, to witness their consent and 
 agreement with him, that they all with one mouth, and with 
 one hand and heart, set forth the glorious gospel of our 
 Saviour Christ. And that therefore they also, who are 
 called to the fellowship of the gospel, should be like-minded ; 
 being one body and one spirit in Christ Jesus, and the chil- 
 dren of one Father, in whom there is no dissension, but all 
 peace and consent and unity. 
 
 Verse 1. Unto the church of the Thessalonians, which is i 
 God the Father, and in the Lord Jesus Christ. 
 
 There are sundry sorts of churches : there is a church of 
 the wicked, whereof the prophet saith. Psalm xxvi. I have 
 hated the assembly of the evil, and have not companied with 
 the wicked. Two hundred and fifty captains, men of re- 
 nown, and famous in the congregation, joined themselves ta 
 Korah, Dathan, and Abiram ; but Moses said unto Korah, 
 Thou and all thy company are gathered together against the. 
 Lord, Num. xvi. The builders of the great tower of Babel 
 were many in number, and consented to that they had 
 imagined to do, thereby to get them a name ; but the Lord 
 did confound their language, and scattered them upon the 
 face of the earth. Gen, xi. The scribes and pharisees and 
 high-priest held a council, and conferred among themselves,. 
 but against the Lord, and against his Christ, Acts iv. John 
 is commanded to write unto the angel of the church of the 
 
86 Jewell. — On the Rrst Epistle 
 
 Smyrneans, Rev. ii. These things, saith He, which is first 
 and last, which was dead, and is alive, I know the blas- 
 phemy of them, which say they are Jews and are not, but 
 are the synagogue of Satan. — They revile you, and speak 
 all manner of evil against you for my name's sake; they 
 charge you with teaching false doctrine, and say you have 
 departed from the chm-ch ; that they are the seed of Abra- 
 ham, the children of promise, the true worshippers of God, 
 and which walk in the steps of their forefathers. But their 
 boast hereof is vain : it profiteth them nothing that Abraham 
 was their father, that the covenant was made with them, 
 that they were circumcised, that a law was given unto them. 
 Let them not trust in their fathers ; let them not trust in 
 lying words, and say. The temple of the Lord, the temple of 
 the Lord, this is the temple of the Lord. If they were 
 Abraham's children, they would do the works of Abraham. 
 If God were their Father, then would they love Christ his 
 Son, and seek to set forth his glory ; if they were of the 
 sheepfold of God, they would hear his voice. They are of 
 their father the devil, and the lusts of their father they will 
 do ; they are in name the servants of Christ, but serve anti- 
 christ ; they call themselves Jews, but are of the synagogue 
 of Satan : for, saith the apostle, Rom. ii. he is not a Jew, 
 which is one outwardly, neither is that circumcision which 
 is outward in the flesh ; but he is a Jew, which is one 
 within, and the circumcision is of the heart, in the spirit, 
 not in the letter, whose praise is not of men, but of God. 
 
 Of those which are such, Leo saith. Ye arm yourselves 
 with the name of the church, and yet ye fight against the 
 church. And Chrysostom saith, The name only of Christ 
 doth not make a christian, but he must also have the truth 
 of Christ ; for there are many which walk in the name of 
 Christ, but few which walk in his truth. It is therefore 
 manifest, as Lyra saith, that the church is not among men 
 by reason of any ecclesiastical or secular authority or dignity, 
 because many princes and high-priests, and others of inferior 
 sort, have forsaken the faith. Though they pretend shdw of 
 holiness, though they draw to themselves credit by long con- 
 tinuance, though their numbers be great, and they consent 
 together ; yet if they have forsaken the faith ; if they hold 
 not the truth of Christ ; if they fight against and persecute 
 the church ; if their circumcision be not the circumcision of 
 the heart, and in the spirit ; if they hear not the voice of the 
 Shepherd ; if they love not Christ Jesus, the Son of God, 
 
I. 1.] to the Thessaloniam. 87 
 
 and set not forth his glory ; if they seek to stop the course 
 of the gospel ; if they seek to get a name among men ; if 
 they resist Moses and Aaron — they have only a painted 
 vizard, and eaiTy only an empty name of the church ; they 
 call themselves so, and are not. 
 
 But the church of God is in God the Father, and in the 
 Lord Jesus Christ. It is the company of the faithful ; whom 
 God hath gathered together in Christ by his word and by 
 the Holy Ghost, to honour him, as he himself hath ap- 
 pointed. This church heareth the voice of the Shepherd ; 
 it will not follow a stranger, but flieth from him ; for it 
 knoweth not the voice of strangers. Of this church Jerome 
 saith, " The church of Christ, which containeth the churches 
 through all the world, is joined together in the unity of the 
 Spirit, and hath the cities of the law, of the prophets, of the 
 gospel, and of the apostles. This church goeth not forth, 
 or beyond her bounds, that is, the holy scriptures." It is 
 the pillar of the truth, the body, the fulness, and the spouse 
 of Christ ; it is the vine, the house, the city, and the king- 
 dom of God ; they which dwell in it are no more strangers 
 and foreigners, but citizens with the saints, and of the house- 
 hold of God, and are built upon the foundation of the apos- 
 tles and prophets ; Jesus Christ himself being the head 
 corner-stone, in whom all the building coupled together 
 groweth unto an holy temple in the Lord. This church 
 Christ loved, and gave himself for it, that he might sanctify 
 it, and cleanse it by the washing of water through the word ; 
 that he might make it unto himself a glorious church, not 
 having spot or wrinkle, or any such thing, but that it should 
 be holy, and without blame, Eph. v.. Such a church was 
 the church of God at Thessalonica ; such a church are they, 
 whosoever in any place of the world fear the Lord, and call 
 upon his name ; their names are written in the book of life ; 
 they have received the Spirit of adoption, by which they cry 
 Abba, Father. They grow from grace to grace, and abound 
 more and more in knowledge and in judgment ; they cast 
 away the works of darkness, and put on the armour of light ; 
 they are made absolute and perfect unto all good works. 
 They are evermore comforted in the mercies of God, both by 
 the holy scriptures, wherein God declareth his gracious good- 
 ness towards them, and by the sacraments, which are left 
 unto the church to be witnesses, and assured pledges for 
 performance of the proioises of God's good will and favour 
 towards them. 
 
88 Jewell. — On the First Epistle 
 
 Grace he.with you and peace; &c. God give you the 
 forgiveness of your sins, and the peace and comfort of your 
 conscience. God let all his blessings fall upon you, that you 
 may see the riches and treasures of his mercy ; that you may 
 be filled with all fiilness in the Spirit ; that you may behold 
 the glory of the kingdom of God ; and those things may be 
 revealed unto you by his Spirit, which he hath prepared for 
 them^.that love him. Without this grace you can do nothing, 
 you can neither feel the burden of your sins, nor seek to be 
 eased of them, nor perceive when they are forgiven; you 
 cannot rend your heart, and set apart from you the vanities 
 and lusts of the flesh, which doth evermore fight against the 
 soul ; you cannot discern the word of God, and by it enter 
 the way to everlasting life ; you cannot abhor that which is 
 evil, and cleave unto that which is good ; without the grace 
 of God you cannot continue steadfast and constant in faith, 
 and in hope of the mercies of God through our Saviour 
 Jesus Christ. 
 
 Verse 2. We give thanks to God always for you all, making 
 mention of you in our prayers ; 
 
 3. Without ceasing, remembering your effectual faith and 
 diligent love, and the patience of your hope in our Lord 
 Jesus Christ, in the sight of God, even our Father. 
 
 4. Knowing, beloved brethren, that ye are elect of God. 
 
 5. For our gospel was not unto you in word only, but also 
 in power, and in the Holy Ghost, and in much assurance, 
 as ye know after what manner we wei'c among you, for. 
 your sakes. 
 
 We give thanks, &c. Paul teaches what is the office of a 
 good minister. He must ever carry in remembrance the state 
 of the congregation over which the Lord has placed him ; 
 he must give thanks to God in their behalf, and pray for 
 them, that God will bless that which he has begun, and 
 confirm them unto the end ; that they may be blameless in 
 the day of our Lord Jesus Christ ; that he will behold them 
 from above, and bless his inheritance, and guide the sheep 
 of his pasture. 
 
 Your effectual faith. Faith is not idle ; it worketh, and 
 is forcible; it breaketh out like fire; it is always fruitfiil 
 through love ; faith without works is no faith, it is dead, 
 and ibringeth death. 
 
 And diligent love. Love is painful, and' fiill of travail ; 
 it thinketh not evil ; it seeketh not her own things ; it is 
 
1 . 2 — 5:] to the Thessalonians. S3 
 
 bountiful. This love had the Thessalonians to the saints of 
 God, who suffered affliction in all places for the gospel's 
 sake. Many were spoiled of their goods, cast out of their 
 houses, and banished from their country ; even as at this 
 day, for the like cause, many of our brethren, the good ser- 
 vants of God, are driven into banishment, cast into prison, 
 put to the sword, or consumed in fire, in those places where 
 the god of this world hath so blinded their eyes, that the 
 light of the glorious gospel of Christ should not shine unto 
 them. It is high time, in such cases, for charity to show 
 herself; she cannot dissemble, nor despise the tears of her 
 brother ; it showeth forth as the morning light ; it taketh 
 from herself to relieve them which are in need ; it dealeth 
 bread to the hungry, and bringeth the poor that wander 
 unto her house, and covereth the naked, and hideth not her 
 face fi:om her own flesh. Unto them that have this love, the 
 Lord giveth his blessing : Blessed is he that considereth the 
 poor and needy ; the Lord shall deliver him in the time of 
 trouble, Psa. xli. And Christ saith. Matt. v. Blessed are 
 the merciful, for they shall find mercy. 
 i -And the patience of your hope. How many are the 
 troubles which the children of God suffer in this life ! Let 
 us behold the times which were before us. Abel was inno- 
 cent and just, yet was he slain by the hands of his brother, 
 and without a cause. The prophet David saith of the pro- 
 phets and holy men of God, and the same words saith the 
 apostle of the church of Christ under the gospel, For thy 
 sake are we killed all the day long, we are counted as sheep 
 for the slaughter, Psa. xliv. Rom. viii. Jeremiah saith. 
 Thy word is unto them as a reproach. And again. For thy 
 sake I have suffered rebuke. What villanies were broug'ht 
 against our Saviour Christ! They reproached him in 
 speeches, brought false accusations and false witness 
 against him, and killed the innocent, in whose mouth there 
 was found no guile. When St. Paul appealed to the wit- 
 ness of Timothy, who fully knew his doctrine, manner of 
 living, purpose, faith, long-suffering, love, and patience ; and 
 that he knew also the persecutions and afflictions which came 
 to him, and which he suffered at Antioch, Iconium, and at 
 Lystra, afler he had thus remembered his persecutions and 
 his own innocency, he saith. All that will live godly in 
 Christ Jesus, shall suffer persecution, 2 Tim. iii. 
 
 What, then, hath the godly to lean unto but hope ? The 
 prophet David, therefore, said, Psal. xxiii. Though I should 
 
90 Jewell. — On the First Epistle 
 
 •walk through the valley of the shadow of death, I will fear 
 no evil, for thou art with me. Therefore said Job, (xiii.) 
 Though he slay me, yet will I trust in him : for he that 
 putteth his trust in the Lord shall never be confounded. In 
 this hope spake St. Paul, Phil. i. Christ is to me, both in 
 life and death, advantage. Again, Rom. xiv. Whether we 
 live or die, we are the Lord's. And again, Gal. vi. God 
 forbid that I should rejoice, but in the cross of our Lord 
 Jesus Christ. And to the Romans he saith. There is no 
 condemnation to them that are in Christ Jesus. — This is the 
 foundation of faith ; even a strong rock, which shall con- 
 tinue for ever. Neither tribulation, nor anguish, nor perse- 
 cution, nor famine, nor any danger, can remove the faithful 
 from this hope. 
 
 But the wicked and unstable fall from their hope, and 
 their fall is miserable. They have heard the word of God, 
 that teaches unto salvation, but did not regard it ; they have 
 forgotten the works of the Lord, and received his grace in 
 vain. For when they have heard the word, the devil cometh, 
 and taketh away the, word out of their hearts, lest they 
 should believe and be saved. And the end of these men is 
 worse than the beginning. . 
 
 It was not so with the Thessalonians. They received the 
 word of God willingly, and it was fruitful in them, so that 
 thereby they increased in faith, in love, and in hope. Their 
 faith the apostle calls forcible or effectual ; their love diligent 
 and painfud ; their hope mighty through patience, whereby 
 they overcome all manner of dangers ; and he rejoices on 
 their behalf, because he found such great success of his tra- 
 vail in the gospel among them. 
 
 Knowing that you are elect of God, You were blind, 
 the children of wrath, without understanding, without God, 
 and without hope. But God hath had mercy upon you, and 
 hath given you grace to know your calling. Herein it ap- 
 pears that you are the chosen of G-od, and of the flock of 
 Christ. My sheep, saith he, John x. hear my voice, and I 
 know them, and they follow me, and I give unto them eter- 
 nal life, and they shall never perish, neither shall any pluck 
 them out of mine hand. 
 
 For our gospel was not unto you in word only, but also 
 in power, and in the Holy Ghost, and in much assurance. 
 That you have yielded obedience unto the word, and that 
 my ministry hath been effectual among you, comes not of 
 any power in yourselves or in me, it is the work of God. 
 
I. 2 — 5.] to the Thessalanians. 91 
 
 He hath blessed my ministry ; he hath blessed your hearts. 
 It is the gift of God, lest any man should boast thereof. 
 Hereof he speaks to the Corinthians — Who is Paul then, 
 and who is ApoUos, but the ministers by whom ye believed, 
 and as the Lord gave to every man ? I have planted, ApoUos 
 watered, but God gave the increase, 1 Cor. iii. It is he 
 which hath the key of David, which openeth, and no man 
 shutteth ; and shutteth, and no man openeth. Without 
 him we can do nothing ; he guideth us and all our counsels,, 
 and leadeth us into all truth. No man can come unto me, 
 saith Christ, John vi. except the Father, which hath sent 
 me, draw him. And by the prophet Ezekiel, God saith, I 
 will give you a new heart, and a new spirit will I put within 
 you ; I will put my Spirit within you, and will cause you to 
 walk in my statutes, and you shall k«ep my judgments, and 
 do_ them, Ezekiel xxxvi. And by the prophet Jeremiah — I 
 will put my law in their inward parts, and write it in their 
 hearts. Therefore David makes his prayer. Teach me, O 
 Lord ; give me understanding, and I will keep thy laws. 
 Psa. cxix. 
 
 The words of the preacher enter in at the ear ; the Spirit 
 of God conveyeth them into the heart. Augustine saith. 
 The gospel is declared : some there are which believe ; some 
 there are which believe not : they which believe, hear it in- 
 wardly by the Father, and so learn it ; they which believe 
 not, hear it only with their outward sense, and not with in- 
 ward feeling, and therefore learn it not. As much as to say. 
 To them it is given to believe ; to the other it is not given. 
 In the Acts of the apostles (xvi.) Lydia, a woman of the city 
 of the Thyatireans, heard the preaching of the apostle Paul ; 
 but it is said. Whose heart the Lord opened, that she attended 
 unto the things that Paul spake. The people which said 
 unto Peter, and the other apostles. Men and brethren, what 
 shall we do ? heard all the words of Peter ; but they had 
 another teacher, who gave force unto the word, and made it 
 fruitful in them, and therefore it is said. They were pricked 
 in their hearts. 
 
 This also appeared in the disciples who walked towards 
 Emmaus, Luke xxiv. they heard Christ open the scriptures 
 unto them ; they reasoned with him ; yet until their eyes 
 were opened, they knew him not. His word crept into 
 their ears, but it was the Spirit of God who wrought within 
 them ; who inflamed their hearts, and made them to know 
 him. Thus God blesseth his word, and maketh it yield fhiit 
 
92 Jewell. — On. the First Epistle 
 
 in such measure as his wisdom hath appointed. His blessing- 
 appeareth greater when many are converted, yet is his word 
 all one, and the power thereof no whit shorter when it is 
 utterly refused, or received but of few. Surely, saith God, 
 as the rain cometh down, and the snow, from heaven, and 
 returneth not thither, but watereth the earth, and maketh it 
 fruitful, that it may give seed to the sower, and bread to him 
 that eateth ; so shall my word be that goeth out of my mouth. 
 It shall not return unto me void, but it shall accomplish that 
 which I will, and it shall prosper in the thing whereunto I ■ 
 sent it, Isaiah Iv. It is the word of the living God which 
 is blessed for ever ; and blessed is that heart which can re- 
 ceive it ; which God instructeth, and giveth knowledge of his 
 word ; which so learns it that he is assured of the truth 
 thereof, and nothing doubts but it is indeed the word of life. 
 Which saith thereof. This is the way, in which if I walk I 
 shall certainly go forward to the city of my God ; this is the 
 truth, if I hearken unto it, I shall never be deceived. Who- 
 soever findeth himself endued with this grace, he doth as 
 plainly and evidently judge of the words of God, and try 
 out the, truth thereof from the devices and doctrines of men, 
 as a man of clear eyesight is able to judge of colours, and 
 to know one colour from another. Yea, in this respect, is the 
 knowledge of that, more certain, because colours do fade and 
 alter, and many times one colour thereby waxeth like another :' 
 but the truth of God doth never alter ; it continueth one 
 through all ages ; it is the word of everlasting life : heaven 
 and earth shall perish, but one tittle thereof shall not be 
 lost : the truth of God shall be established . for ever ; the 
 humble shall hear it, and be glad. 
 
 As ye know after what manner we were among you for 
 your sakes. You know how I behaved myself, and after 
 what manner I have lived among you. You know ray 
 first coming and entering unto you. You know what doc-' 
 trine I have taught, and what hath been my conversation of 
 life. I never deceived any, nor offered wrong unto the 
 simplest. I sought not you nor yours, but those things 
 which are of Jesus. I have lived by the labour of my hands, 
 in watchings, in hunger, in cold, and nakedness. God hath 
 ordained, that they which teach the gospel, should live by 
 the gospel. Who feedeth a flock, and eateth not of the milk' 
 of the flock ? But I have not used this liberty ; for I have a 
 great care, lest by any means I should offend you : yet would 
 I never flatter any in that. thing which they had ddne amiss. 
 
I. 6.] to the Thessalonians. 93 
 
 I never spared to rebuke evil. If I should fear, or seek to 
 please men, I were not the servant of Christ. I seek not 
 mine own glory, but the glory of Him that sent me, who 
 also hath made me a minister of his gospel. I have for- 
 saken all things, my goods and life, my flesh and my body, 
 and am daily in perils, compassed daily by persecution, and 
 see death daily before mine eyes, for the love I bear to you, 
 and for the care I have of the church. You are the Lord's 
 sheep, I am your shepherd ; you are the house of God, I 
 am your builder ; you are God's orchard, I am your overseer 
 and workman. I shall give an account for your souls. You 
 know how tenderly I have loved you in the Lord. Your 
 grief hath been my grief; your joy hath been my joy. I 
 have prayed for you day and night, and have given thanks 
 to God for you, and rejoiced in your behalf What is more 
 dear to a man than life ? yet have I desired to yield up my 
 life, that you might live ; I have been ready to suffer death, 
 if thereby I might do you good. These things you cannot 
 but remember ; your conscience beareth me witness that I 
 have thus lived among you for your sake. 
 
 Verse 6. And ye became followers of us, and of the Lorrf, 
 and received the word in much affliction, with joy of the 
 Holy Ghosts 
 
 He commendeth the godly for the practice of that which 
 they have learned and seen in him, in that they have re- 
 ceived the gospel, and framed their lives accordingly, and 
 have continued steadfast in the same, in the midst of perse- 
 cution. Herein he doth not only lay out himself and the 
 other apostles for an example, but tells them that this way 
 is also trodden out by our Lord himself ; who, as he is the 
 way, and the light that lighteneth every man which cometh 
 into the world, so did he bear his cross, and did lay down 
 his life for his sheep : therefore he said to his disciples. 
 Matt. X. The disciple is not above his Master, nor the ser- 
 vant above his Lord ; it is enough for the disciple to be as 
 his Master is, and the servant as his Lord. If they have 
 called the Master of the house Beelzebub, how much more 
 them of his household ! 
 
 But this is reckoned unto them for happiness — Blessed 
 are you when men revile you, and persecute you, and say 
 all manner of evil against you for my sake falsely. Re- 
 joice and be glad, for great is your reward in heaven : for 
 so persecuted they the prophets, . which were before you. 
 
94 Jewell. — On the First Epistle 
 
 Matt. V. They slew them, and drowned them, hewed them 
 with swords, and cut them in pieces with saws. If any 
 man, saith our Saviour, will follow me, let him forsake him- 
 self, and take up his cross, and follow me. Matt. xvi. So 
 far must the children of God be from the love of this world ; 
 in such sort must he forsake his own life, and endure afflic- 
 tion, who will come unto Christ. 
 
 In the old law, the priests went on and carried the ark 
 before, and the people came after ; in token that they should 
 give good example, and the people should follow them. 
 The priest was appointed to be a shrill trumpet, sounding 
 in the ears of the people, and the people were commanded 
 to prepare themselves for the battle of the Lord of hosts. 
 Therefore, saith St. Paul, so have I followed the Lord, and 
 so have you followed me, and received the word, not in 
 affliction only, but in much affliction. Where he describes 
 the unmerciful hearts and tyrannous hate of the wicked 
 against all those that follow the Lamb, and receive the 
 word of God with gladness. No torment so cruel, no de- 
 vice so strange, no manner of death so horrible, which has 
 not been borne, or which is not laid upon them. Their 
 bodies are cast into prisons ; they are stripped out of their 
 houses, and spoiled of their goods. Thus do the enemies 
 of God work tyranny and much affliction unto the godly'; 
 they consume their bodies in fire, shed their blood without 
 measure, throw out their bones, and scatter them upon the 
 face of the earth ; and this do they, not as against mur- 
 derers, robbers, adulterers, or such like ; but only because they 
 receive the word, and bear a love to the truth, and cannci 
 deny the power thereof 
 
 With joy of the Holy Ghost. This is that which passeth 
 all natural sense and wisdom. Many seem to take in good 
 part, and to abide patiently, afflictions, loss of goods, imprison- 
 ment, and loss of life. But no man can rejoice in the suf- 
 fering of these things, but the child of God ; no man but he 
 whom Christ hath chosen out of the world ; but he whose 
 name is written in the book of life ; but he in whom the 
 Spirit beareth witness with his spirit that he is the child of 
 God. He knows that through many tribulations he must 
 enter into rest ; he knows the wicked could have no power 
 over him, unless it were given them from above ; he knows 
 that all is done for the best, to them that love God, and that 
 God could dispose means, if it were so expedient, to bring 
 to nought aU the devices of the ungodly ,j 
 
I. 6.] to the Tfiessalonians. 95 
 
 When the servants of God were cast into the hot burning- 
 furnace, because they would not worship the golden image 
 that the king Nebuchadnezzar had set up, who would have 
 thought that the fire could not burn ? or that their bodies 
 should not have been consumed ? yet God in the midst of 
 the fire preserved them so, that not one hair of their heads 
 was burnt, neither were their coats changed, nor any smell 
 of fire came upon them, Dan. iii. Let us never forget this 
 notable example of God's power to deliver his servants, that 
 we may ever be earnest and careful to profess our faith in 
 him, and to strive unto the death for the setting forth of his 
 glory. 
 
 It fares even so with the children of God in the persecu- 
 tions of this world. Troubles, miseries, and adversities, 
 compass them, as the fiery fiimace encompassed those three 
 men of God ; but God covereth them with his mercy as with 
 a cloud, that nothing shall hurt them. I say not, all that 
 stand in like defence, shall in like sort be so preserved that 
 their bodies shall not be pierced ; for God suffers the wicked 
 to destroy and kill his servants, and to consume their bodies 
 to dust and ashes : yet are his servants warned not to fear 
 them. When the apostles were beaten because they had 
 spoken in the name of Jesus, they departed irom the coun- 
 cil, rejoicing that they were counted worthy to suffer rebuke 
 for his name, Acts v. We rejoice, saith St. Paul, in tribu- 
 lation, knowing that tribulation bringeth forth patience, and 
 patience experience, and experience hope, and hope maketh 
 not ashamed, because the love of God is shed abroad in our 
 hearts by the Holy Ghost, which is given unto us, Rom. v. 
 
 The comfort which is given in this case to the godly, is 
 hidden vrithin them ; for to him that overcometh shall be 
 given a white stone, and in the stone a new name written, 
 which no man knoweth, saving he that receiveth it. — The 
 afflictions of this present time are not worthy the glory 
 which shall be showed unto us, Rom. viii. When our Sa- 
 viour did see the time of his passion draw near, he said to 
 his disciples, Luke xxii. You are they which have continued 
 with me in my temptations ; therefore I appoint to you a 
 kingdom, as my Father hath appointed unto me, that ye 
 may eat and drink at my table in my kingdom, and sit on 
 seats, and judge the twelve tribes of Israel. And in his 
 sermon upon the mount he saith. Blessed are they which 
 suffer persecution for righteousness' sake, for theirs is the 
 kingdom of heaven. Matt. v. The case shall be altered : it 
 
•96 Jewell. — On the First Epistle 
 
 •shall be between them and their persecutors," as it was be- 
 tween Lazarus and the rich man. When the wicked and 
 cruel tyrants shall see them in the presence of the throne of 
 God, because they came out of great tribulation, and have 
 washed their long' robes, and have made them white in the 
 Mood of the Lamb, Rev. vii. the God of Abraham shall 
 -say unto the wicked, Sons, remember that you in your life- 
 time received your pleasures, and likewise these men pains • 
 now, therefore, are they comforted, and you tormented. 
 They are taken out of affliction into rest, from their bonds 
 into liberty, out of prison into a kingdom, out of misery into 
 glory, from life unto death. 
 
 The promise of this comfort is often renewed. The pro- 
 phet David saith, Psa. cxxvi. They that sow in tears shall 
 reap in joy. Our Saviour telleth his disciples, John xvi. 
 Ye shall weep and lament, and the world shall rejoice ; and ' 
 you shall sorrow ; but yoiir sorrow shall be turned to joy. 
 St. John heard a voice from heaven, saying. Blessed be the 
 dead, which hereafter die in the Lord ; even so saith the 
 Spirit; for they rest from their labours, and their .works 
 follow them, Rev. xiv. He is commanded to write unto the 
 angel of the church of Smyrna: Fear none of those 
 things which thou shalt suffer. Behold, it shall come to 
 pass, that the devil shall cast some of you into prison, that 
 you may be tried, and ye shall have tribulation ten days. 
 Be thou faithful unto death, and I will give thee the crown 
 of life. Rev. ii. Thus God suffers his servants to be sifted, 
 and to be tried as pure gold in the furnace, and receives them 
 as a sweet-smelling savour of burnt sacrifice. And this is 
 it whereof the apostle puts the Thessalonians in remem- 
 brance — that they are strengthened by the Holy Ghost, not 
 only to abide such afflictions as they suffer, because they 
 have received the gospel, but also to rejoice, because they 
 are assured that whatsoever shall happen unto them, they are 
 the children of God. 
 
 Verse 7. So that you were as examples to all that believe 
 ill Macedonia and Achaia. 
 
 8. For from you sounded out the word of the Lord, not in 
 Macedonia and Achaia only ; hut your faith also, which 
 is toward God, spread abroad in all quarters, that we 
 need not to speak any thing. 
 
 •g. For they themselves show of you what manner of enter- 
 ing in we had vnto you, and how you turned from idols 
 to God, to serve the living and true God. 
 
I. 7 — 10.] to the Thessahnians. 97 
 
 10. And to look for his Son from, heaven, whom he raised 
 
 from the dead, Jesus, which delivereth us from the wrath 
 
 to come. 
 
 The countries round about them, were drawn, by the ex- 
 ample of the Thessalonians, to believe the gospel preached 
 unto them ; You are, saith the apostle, as the bright sun- 
 beams ; they behold you, and rejoice of you, even as of the 
 morning light. You are a holy city, set upon a hill ; you 
 cannot be hid ; your faith is a pattern of faith ; your life is 
 a pattern of life unto them. They have learned of you how- 
 to guide their ways. You have called them back fi'om error 
 and ftom ungodliness, to serve the true and living God ; 
 you are made unto them a sweet-smelling savour of life unto 
 life. For so it hath pleased God to make his gospel known 
 in all places, through you, and to make you the builders of 
 his church. When they behold your godly conversation, 
 which is in Christ, they are ashamed of themselves. When 
 they behold your light, then they find fault with their 
 own darkness. Oh ! say they, this is a holy people, this is 
 a people that feareth God. Let us hear then what they 
 teach. Let us lead our lives in holiness and righteousness as 
 they do. 
 
 Let us, by hearing these words, enter into ourselves. 
 God hath given his light to shine upon us ; he hath blessed 
 us with the knowledge of his gospel. Let us take heed, that 
 we turn not the light into darkness, nor the truth of God into 
 lies. Many thousand eyes are set upon us, to look upon 
 and behold us. Let us be an example of godliness. Let 
 us be as a light to them that yet abide in darkness. Let 
 not the name of God be evil spoken of, through us. His 
 name is holy. Wo be unto the world, saith Christ, because 
 of offences ; for it must needs be, that offences shall come ; 
 but wo be unto that man by whom the offence cometh. 
 Whosoever shall offend one of these little ones, it were 
 better for him, that a millstone were hanged about his neck, 
 and that he were drowned in the depth of the sea, Matt, 
 xviii. It were better for that man, if he had never been 
 born. For the blood of them that perish by his offence, 
 shall be required at his hands. The wrath of God is re- 
 vealed from heaven against those that are such, because 
 they withhold the truth in unrighteousness. The kingdom 
 of God shall be taken away from them, and given to a 
 nation that will bring forth the fruits thereof. 
 
 It follows, Frojn you sounded the word of the Lord, not 
 
 JEWELL. F 
 
98 Jewell. — On the First Epistle 
 
 in Macedonia and Achaia only, &c. If a man carry in 
 his hand a Ughted burning candle, it gives light not only to 
 him that carries it, but to all those which are in the house ; 
 and they also see it which are without. Even so, if any 
 be the child of knowledge, and carry about him the light 
 of God, he not only tastes of the comfort thereof himself, 
 and works comfort to those that appertain to the church of 
 God, but Ughtens also the hearts of pagans and infidels 
 which are abroad. Such as are bathed or perfumed with 
 precious ointments or powders, have not only the pleasure 
 to themselves, but the savour thereof casts itself out, and is 
 pleasant to all those which stand by. The gospel is the 
 light of God. It shines in the darkness of this world. It 
 is the sweet incense and savour of God. Wheresoever the 
 breath thereof is received, it bringeth life. 
 
 But your faith also which is towards God, spread abroad 
 in ail quarters. As the lightning is seen from one part 
 of the air to the other, and as the sound of great noise 
 spreads itself far and wide, so does the light of good con- 
 versation in the godly show itself forth. And therefore he 
 tells them, they have filled all the country of Macedonia 
 with knowledge, and with wonder at their faith and stead- 
 fastness in the truth. As if he had said, Great is the re- 
 nown of your king Alexander, and your country is femous. 
 He overran the whole world, and subdued it. He con- 
 quered Greece, Asia, Arabia, Phrygia, Armenia, Scythia, 
 and India. Kings and princes fell down before him. The 
 whole world stood in awe of his name. Yet Alexander 
 had but the power and force of men. He had great trea- 
 sures of gold and silver. He had niimbers of horses, and 
 camels, and elephants. He had swords, bills, spears, and 
 darts, and such like artillery and armour. These were the 
 things wherewith he overcame his enemies. Hereby both 
 he and his people were renowned. 
 
 What then may be said of the battle which you have 
 fought, or of the victory which you have gotten ? You have 
 won that which Alexander could never win. You have 
 overcome yourselves. You have overcome the world. He 
 conquered the bodies of many, and had them at command- 
 ment ; but their souls stood out, and would not be con- 
 quered. You have subdued your souls, and brought them 
 to the obedience of the gospel. You have overrun all the 
 country, and triumphed among the people. And all this is 
 brought to pass, without force, without policy, without 
 
1. 7 — 10.] ti) the Thessalonians. 99 
 
 armour, without artillery, only by your patience and suffer- 
 ing for the gospel's sake. 
 
 That we need not to speak any thing. To make the 
 commendation of their faith more evident, he tells them, 
 the fame of their zeal and constancy is known in all places. 
 Whithersoever I go, saith he, they know you, and speak of 
 you, and hearken unto you. Hereby appears how needful 
 it is, that chief towns and cities be well governed, that vice 
 in them be severely punished, that virtue and godliness be 
 maintained, and the people instructed, because the exam- 
 ples of such places spread abroad in all quarters nigh them. 
 
 They themselves show of you, what manner of entrance we 
 had unto you. After what sort you received me, and how 
 dear I was unto you. All places were laid and beset for 
 me, to seek my life ; but you enlarged yourselves towards 
 me, and took me in. When I was in prison you came to 
 me, and feared no man ; you were not ashamed of my 
 bonds, you were ready to lose yoiir own lives to save me. 
 This is spoken of to your great praise. 
 
 And how you turned to God from idols, to serve the 
 living and true God. Here are set down in few words, the 
 sum and parts of christian religion. The first is, to forsake 
 all idols, to turn from them ; then to turn unto God, and 
 to put all our trust in him ; lastly, to serve the living and 
 true God. The service of God and idols cannot stand to- 
 gether. No man can turn unto God, that turneth not from 
 idols. This is a wonderful effect of the gospel, to forsake 
 idols and serve God, to leave customs and the usage of 
 forefathers, and give ear to the truth. To love from the 
 heart, that which thou didst sometimes hate, and to detest 
 from the heart, that which thou didst sometimes love, is 
 strange and wonderfiil. But to do this for Christ who was 
 bom of poor Mary, whom the wise and learned, and mighty 
 men of this world despised, who was crucified and hanged 
 between two thieves, whom they scorned upon the cross ; 
 to follow, or believe, or put trust in him ; to call him the 
 power and the wisdom of God, to confess him to be, in 
 whom all Israel shall be blessed, and in whom all the world 
 shall be saved, to give body or life for his sake, is a strange 
 miracle. No king, no prince, no law, no wisdom of man 
 can work this, and bring it to pass. This is the Lord's 
 doing, and it is marvellous in our eyes. And this doth he 
 in those only who receive the word of the gospel withjjoy 
 of the Holy Ghost. 
 
 f2 
 
100 Jewell. — On the First Epistle 
 
 And to look for his Son from heaven, whom he raised, 
 &c. The holy scriptures do not only teach us to turn unto 
 God, but also what it is that God giveth unto all them 
 which seek hira ; even that they be delivered from the 
 wrath to come ; and for whose sake he delivereth us — for 
 Jesus his Son, whom he raised from the dead. Therefore the 
 apostle tells them, howsoever they are rejected or despised 
 as foolish among men, if they continue in the things which 
 they have learned, they shall be wise unto salvation : that 
 therefore they lift up their heads and look for their Re- 
 deemer. That they say. Thy kingdom come, and, Come 
 Lord Jesus ; because he is appointed by God to be the 
 Judge of the quick and the dead ; and he shall come in 
 the glory of his Father ; and he delivers from the wrath to 
 come, all those that trust in him. For among men there 
 is none other name given under heaven, whereby we must 
 be saved. This is the depth of all knowledge, and the 
 comfort which passeth all understanding, that against all 
 temptations and afflictions, which oppress our conscience, 
 or vex and trouble our bodies, we may grow strong by faith 
 in the Son of God, Christ Jesus, and ascertain ourselves of 
 his coming from heaven for our deliverance. 
 
 CHAPTER II. 
 
 Verse I. For you yourselves know, brethren, that our 
 entrance unto you was not in vain. 
 
 The apostle takes witness of them', of his diligence and 
 pains taken in the fulfilling of his ministry, seeing it hath 
 such good success among them, that they by the preaching of 
 the gospel, have forsaken superstition, and are turned unto, 
 and do now serve the true and living God, and do believe 
 forgiveness of their sins and deliverance from the wrath to 
 come, by Jesus Christ. 
 
 i It is a great and deadly smart to the faithful servant of 
 God, to see the people wilful, and to despise the word of 
 their salvation. Hereof Isaiah complains, chap. Ixv. I 
 have spread out my hands all the day long, to a rebellious 
 people, which walked in a way that was not good, even 
 after their own imaginations. They stopped their ears, and 
 would not hear, nor be reclaimed, nor return, that they 
 might be saved. And Jeremiah, chap. ix. Oh ! that my 
 
II. 1.] to the Thessalonians. 10 L 
 
 head were full of water, and mine eyes a fountain of tears, 
 that I might weep day and night for the slain of the 
 daughter of my people, for they be adulterers, and an as- 
 sembly of rebels. Sword and destruction cometh upon 
 them, and they will not see. Oh ! that they would give an 
 ear, and repent in time ! Again, chap. iv. My people is 
 foolish, they have not known me, they are foolish children, 
 and have no understanding ; they are wise to do evil ; but 
 to do well, they have no knowledge. David crieth out. 
 Psalm iv. O ye sons of men, how long will ye love vanity, 
 and seek after lies ? Why forsake you the truth of God, 
 and have no regard to his mercy ? So our Saviour mourneth 
 over Jerusalem, Luke xiii. O Jerusalem, Jerusalem, which 
 killest the prophets, and stonest them which are sent unto 
 thee ; how often would I have gathered thy children to- 
 gether, as the hen her brood under her wings, and ye 
 would not ! — How carefully and tenderly have I sought thy 
 salvation ! How often have I called upon thee, sent unto 
 thee my servants, and poured out my blessings before thine 
 eyes ! So bitter and mournful a thing is it to all those that 
 seek the glory of God, to see no fruit follow of their labours ; 
 to see the people continue ignorant and wilful and seeking, 
 their own destruction. 
 
 Therefore they turn themselves unto God, who is the 
 Father of lights, and God of all comfort ; in whose hand 
 are the hearts of the people, that his word may have free 
 passage and be glorified. That God will open unto them 
 the door of utterance, to speak the mystery of Christ, and 
 publish the secret of the gospel boldly ; that he will give 
 power to his word, declared by them, and assist them with 
 his Holy Spirit ; that he will open the eyes of the people, 
 that they may see, and turn their hearts, that they may be 
 converted. So did David make his prayer, Psal. li. Open 
 thou my lips, O Lord, and my mouth shall show forth 
 thy praise. — ^Albeit my mouth is simple, and rude, and 
 barbarous ; yet if thou wilt, it may be an instrument to de- 
 clare thy glory. — Then shall I teach thy ways unto the 
 wicked, and sinners shall be converted unto thee. Be 
 favourable unto Sion ; build the walls of Jerusalem. 
 Thus do they lift up their hands, and call unto God, that 
 he would send down his light into the hearts of the people, 
 that what they hear, they hear not in vain, but may re- 
 ceive it, and understand it, and keep it. For, unless God 
 direct the heart, and make it fit to receive instruction, the 
 
102 Jewell. — On the First Epistle 
 
 preacher, though he be ever so desirous to do gooa, labouiFSi 
 m vain. 
 
 God done disposeth the ways of men ;' it is he who trieth 
 the corn from the chaff. He knoweth whom he will bring 
 to be of his fold, and make to hear his voice. Many times 
 he blesseth his word with great increase among them who at 
 the first despise it, and entreat cruelly the preachers and 
 messengers thereof When Paul disputed, and exhorted the 
 Jews, and the Grecians at Corinth, and found little fruit of 
 his labour, and that there were few or none that hked his 
 doctrine, and many enemies who resisted and blasphemed 
 it ; he purposed to depart and go away from them. Then 
 the Lord said unto Paul in the night, by a vision, Fear not, 
 but speak, and hold not thy peace. For I am with thee, 
 and no man shall lay hands on thee to hurt thee, for I have 
 much people in this city. Acts xviii. They shall hear thee ; 
 if not now, yet they shall hear thee at some other time. 
 They shall bear thy sayings in mind. I will be with thee, 
 I will open their hearts, and make them obedient to the 
 gospel, and they shall be turned unto me. Thou shalt see 
 the fruit of thy labours, and that thy coming unto them 
 hath not been in vain. 
 
 Verse 2. But even after that we had suffered before, and 
 were shamefully entreated at Philippi, as ye know, we 
 were bold in our God, to speak unto you the gospd of 
 God with much striving. 
 
 The story of these his persecutions is written in the six- 
 teenth of the Acts. He was stript, and scourged with rods, 
 and cast into prison, and put in hazard of life. Yet, not- 
 withstanding he was thus evil entreated at Philippi, when 
 he came to Thessalonica he was nothing discouraged, but 
 proceeded more boldly than before, and went into the syna- 
 gogue of the Jews, and disputed three sabbath-days, and 
 taught them that Christ is that Messias, even the Son of 
 God. 
 
 But, that we may the better conceive how mightily God 
 works, and what great strength he gives to weak creatures, 
 when he appoints them to set forth his glory, let us behold 
 the boldness of the apostle in speaking the gospel unto 
 them. To whom did he speak? To the Jews, the ene- 
 mies of the cross of Christ. Where ? Not secretly, and in 
 corners ; but openly, in their synagogue; for he feared no 
 man. What time chose he? Then when all the Jews 
 
II. 2.] to the Thessalonians. 103 
 
 were assembled together. How often? Three sabbathi 
 days together. In what city ? In Thessalonica, the great- 
 est and most famous city of all that country. How was he 
 entreated ? There arose great trouble and contention. They 
 resisted him, spake against him, and sought to destroy him. 
 For what cause? what had he deserved? what had he 
 taught ? The gospel of God, and of Christ, of the king- 
 dom, and of the life to come ; the gospel in which God 
 offers his grace, and reconciliation, and comfort, and peace, 
 and salvation. 
 
 Who would think such joyfiil tidings should not be wel- 
 come ? what eye would not willingly open itself to behold 
 the brightness of the sun ; what ear will refuse to hear God 
 speak ? But it has always been so ; there have ever been 
 some that have loved darkness rather than light. The 
 world shall never be without some Annas or Caiaphas, or 
 Judas or Pilate ; the children of the devil shall always set 
 themselves against the children of God. 
 
 The cause of tumults and troubles proceeds not from the 
 gospel ; the gospel of Christ is the gospel of peace ; but the 
 enemies of the gospel are stirrers of unquietness, and in- 
 fiamers of war. Abel was simple, Cain spiteful ; Jacob 
 smooth, Esau rough and hairy ; David gentle, Saul cruel ; 
 Joseph innocent, his brethren wicked, and fell upon him ; 
 the apostles humble in heart, and peacemakers ; the pha- 
 j;isees bloodthirsty, and sought to put them to death. The 
 like examples are before us this day. The whole world is 
 in an uproar, and great troubles and afflictions are in all 
 "places ; no man is able to declare the misery thereof : let no 
 man, therefore, slander or forsake the gospel ; it hath been 
 so from the beginning, and from time to time. 
 
 Such troubles, confusion, and misery, are wrought, not 
 by the gospel, or them that receive the gospel, but by those 
 who resist it ; they practise all means, and turn all things 
 upside down, rather than it should take place ; the wicked are 
 angry therewith, they gnash their teeth, and consume away. 
 This is the cause for which the children shall rise against their 
 parents, and shall cause them to die. Matt. x. Cain murdered 
 jAbel, because God had respect unto Abel and to his offering ; 
 Esau could not abide Jacob, because Isaac had given him 
 ■ his blessing ; the brethren of Joseph sought to make him 
 away, because God had a favour unto him ; Saul was 
 wrathful against David, because God gave him great gifts 
 
104 Jewell. — On the First Epistle 
 
 of courage, and strength, and wisdom; the Egyptians 
 loathed the children of Israel, because they were God's 
 people ; the Galatians resisted Paul, because he preached 
 the truth. Therefore, saith St. Paul, 1 Tim. iv. We la^ 
 bour, and are rebuked, because we trust in the living God, 
 who is the Saviour of all men, especially of those which 
 beUeve. Likewise, salth our Saviour, John xvi. They shall 
 excommunicate you ; yea, the time shall come, that who- 
 soever killeth you, will think he doeth God service. And 
 these things will they do unto you, because they have not 
 known the Father nor me. 
 
 Even so stands it with the church of God this day. 
 There is nothing new under the sun. Whatsoever is done 
 now hath been done before. Who will lift up his eyes, and 
 look to the doings of men, shall see Cain rise up against 
 Abel, Esau against Jacob, the cruel brethren against Joseph, 
 Saul against David, Pharaoh against Moses, the Egyp- 
 tians against the people of God, the high-priest and the pha- 
 risees against Christ and all that will be his disciples. They 
 change peace into war, they turn judgment into gall, and 
 the fruit of righteousness into wormwood ; they resist the 
 truth of God, to establish devices and doctrines of men. 
 But, blessed be God, they shall not prevail. He giveth us 
 peace ; he hath made us turn our swords into mattocks : he 
 hath taught us all together with one mouth, and one heart, 
 to praise him, even the Father of our Lord Jesus Christ. 
 His truth is mighty, and shall prevail. 
 
 Verse 3. For our exhortation was not by deceit, nor un- 
 
 cleanness, nor by guile. 
 4. But as we were allowed of God, that the gospel should 
 , be committed unto us, so we speak, not as they that please 
 - inen, but God, which trieth our hearts. 
 
 God, saith he, hath chosen me from my mother's womb, 
 and set me apart to the office of an apostle ; he hath ap- 
 pointed me to carry his name before the Gentiles ; there- 
 fore, as he hath given me charge to preach the gospel, and 
 to bring the people unto him from the power of Satan, so I 
 speak truly, faithfully, sincerely, not as the words of men, 
 but as the words of God, I have used no deceit, nor taught 
 you to follow traditions of men instead of the command- 
 ments of God. In like manner saith he to the Corinthians, 
 (1. xi.) I have received of the Lord, that which I also have 
 
II. 3, 4.] to the Thessalonians. 105; 
 
 declared unto you. And again, 2 Cor. v. We are ambassa- 
 dors for Christ, as though God did beseech you through us. 
 For this cause he saith unto them, 2 Cor. iv. Seeing that 
 we have this ministry, as we have received mercy we faint 
 not, but cast from us the cloaks of shame, and walk not in 
 craftiness ; neither handle we the word of God deceitfully ; 
 but in declaration of the truth, we approve ourselves to 
 every man's conscience in the sight of God. In these 
 speeches he asks credit, because of his upright handling of 
 the word, and charges the false prophets for marring the 
 word of God with unclean and deceitful corruptions and 
 glosses. 
 
 In foreign countries, women that have no natural beauty 
 of their own, use to paint and colour their faces, that 
 whereas they lack beauty indeed, yet they may seem beautiful. 
 Even so is it oftentimes in matters of religion. Such as 
 hold not the true religion, as it is taught by the word of 
 God, and has been practised in those churches which the 
 apostles planted, and among those christians who lived 
 nighest unto that time when the apostles preached ; because 
 they know their religion which they profess now will not 
 agree with that, they deal deceitfully, and with guile. 
 These are false apostles, and deceitful workmen ; they be- 
 guile our senses, and blind our eyes ; they call us to wor- 
 ship an idol instead of the true and living God ; they lead 
 us out of the light into darkness ; from the truth into error ; 
 from knowledge unto ignorance ; they forbid lawfiil matri- 
 mony, and call it filthiness, and allow open stews and har- 
 lots, as a thing which impairs not their holiness. 
 
 I will not speak all that I might, nor in such sort as the 
 matter occasions ; yet can I not but say somewhat of their 
 spiritual craftiness, in abusing and beguiling the people of 
 God. 
 
 The Egyptians furnished richly, and decked their churches 
 beautifully, and all in honour of a cat ! Many things among 
 these men carry great show of holiness, which are nothing 
 else but cloaks of their shame, and manifest proof that they 
 are not allowed of God, but are crept in by deceit and by 
 guile. 
 
 Single life carries a fair show ; but, O merciful God ! 
 what shame and villanies have been covered with this cloak ! 
 Pius the second saw somewhat, when he said, " As mar- 
 riage was taken away from priests upon great considera^ 
 tions, so now upon other greater considerations it were to 
 f3 
 
106 Jewell. — On the First Epistle 
 
 be restored to them again."* Jerome saw somewhat, when 
 he wrote thus : " You may see some that pretend gravity, 
 are girded, and go in black, and have long beards^ who can 
 in no wise leave the company of women, but keep house 
 with them, and banquet with them. They take young 
 maids into their service, and do all things as if they were 
 married, save that they lack the name of marriage." Origen 
 saith, " They teach chastity, and yet keep not chastity." And 
 Epiphanius, "They refuse marriage, but not lust or pleasure." 
 
 Images are fair and beautiful; the churches are decked 
 and beset with them ; but they are a cloak of shame ; they 
 are set in place of teachers ; the priests are ignorant, and 
 live in idleness, and send the people to learn at pictures ; 
 they call them laymen's books. Yet what proflteth the 
 image ? saith Habakkuk, for the maker thereof hath made 
 it an image, and a teacher of lies. And Jeremiah saith, 
 chap. X. The stock is a doctrine of vanity. 
 
 What is their meaning to speak and pray in the church 
 in a strange tongue? This is a cloak of their shame. 
 Their priests are so unlearned, they can scarce understand 
 English, yet they save their credit, seeing they are able to 
 read Latin. And hereby they cover all their blasphemies 
 and superstitions, because the people cannot understand, 
 and therefore cannot reprove them. 
 
 I speak nothing of their relics, pilgrimages, purgatory, 
 and such other cloaks of shame, which they use to hide 
 their covetousness, and thereby draw unto themselves the 
 riches of the whole world. They cannot say with the 
 apostle. Our exhortation was not by deceit, nor unclean- 
 ness, nor by guile. 
 
 I know there are some who lay it unto our charge, as the 
 false apostles did unto Paul, that we use the word of God 
 deceitfully. They find fault with our translations of the 
 scriptures. They spare not to say there are a thousand 
 faults in the new testament ;~yet could they never set down 
 five hundred, or one hundred, or fifty, or twenty-five, or five.t 
 
 If there be errors in the translation, I know they were 
 men which translated it, and they might err like men. May 
 no translation be allowed that is not altogether perfect ? as 
 if the Greek translation were without fault, or as if many 
 faults were not in the common vulgar translation in Latin, 
 or in the translation of Jerome. What then ? must the 
 Oreek translation be forbidden ? must Jerome's translation, 
 * Pius II. was pope in 1458. f See Tindal. 
 
II. 3, 4.] to the Thessalonians. 107 
 
 or the vulgar translation, be forbidden? As for the old 
 Latin common translation, though many learned men have 
 showed the gross errors thereof; yet have they well pro- 
 vided for it in the council of Trent, where they say thus, 
 
 *' Let no man dare or presume by any manner of colour 
 to refiise the old common translation of the bible." Yet 
 is no translation of ours so corrupt as that which they have 
 thus privileged. But if it were true, which they falsely re- 
 port, reason would that they should correct the errors, and 
 so set it abroad. But thus they bear you in hand, that they 
 may bring you in hatred of it, and pull you from the read- 
 ing of the scriptures. I will not say in what sort they 
 abuse the word of God. What speak I of abusing ? Nay, 
 they do manifestly against and contrary to the word. 
 
 The word of God teaches us forgiveness of our sins, by 
 the blood of Jesus Christ once offered ; they teach contrary, 
 that the same blood is daily offered, and Christ as often new 
 born, as the priest pleases to say mass. The word of God 
 forbids to majfce any graven image, to bow down to it, or 
 worship it. They teach contrary, that images are to be wor- 
 shipped, and even with such honour as is due to the pat- 
 terns themselves. The word of God teaches us to pray in a 
 known tongue ; they teach the contrary, and account it for 
 heresy to pray in a known tongue. The word of God 
 ■charges all states of men to be subject to their prince or 
 higher power ; they withdraw their obedience unto civil 
 magistrates, and teach the people to resist authority. Eras- 
 mus saith, in his notes upon these words of Christ, Let 
 these go their way, John xviii. " I know a divine of great 
 feme and account for his learning, who wrested these words 
 of Christ, to defend the immunity or lawless state of clergy- 
 men." But this did he ridiculously, saith Erasmus. 
 
 It would be over long to declare unto you the foolish, or, 
 rather, the blasphemous applying of the scriptures, to ap- 
 prove their gestures at mass, and the sovereignty and chiefty 
 which they challenge. One of their bishops in the late coun- 
 cil of Trent* said of Paul the third, then pope, " The pope, 
 which is the light, is come into the world:" which are the 
 words of the evangelist, declaring the Godhead of Christ ! 
 
 By these few it may appear how unjustly they charge us 
 
 with corrupting the word of God, and how truly this fault 
 
 is to be laid unto those who either abridge the sense of 
 
 the scripture, or reach it further than it yields, or utterly 
 
 * Cornelius Epist. Riton. 
 
108 Jewell. — On the First Epistle 
 
 refuse to stand to the authority thereof, and in no case can they 
 like that the people of Grod should read the scriptures. They 
 have adjudged them heretics, and consumed their bodies in 
 the fire, who have defended in speech, and sought to main- 
 tain the doctrine of truth set down in the holy scriptures. 
 
 The apostle saith, he was allowed of God. They that 
 enter into the ministry must be allowed not of men only, but 
 of God. Therefore, whosoever takes that charge over the 
 people must look narrowly into himself, and see whether his 
 calling be of God. If he have not a testimony that God 
 hath called him inwardly, all .other outward calling is to 
 small purpose. God is a righteous judge ; he will say to 
 the conscience and to the heart of such an one, Friend, how 
 earnest thou in hither without thy wedding-garment ? who 
 brought thee in? give an account of thy stewardship. 
 Thine account is great. 
 
 And because some are this day to be admitted into this 
 office, let us pray unto God for them, that God will allow 
 them, that he will give them hearts to conceive, and tongues 
 to speak, the truth of God ; that they may be the servants 
 of Christ, and disposers of the mysteries of God ; that they 
 may be the salt of the earth, and the light of the world; 
 that they may lay out the Lord's money to his advantage ; 
 and so it may be said unto them. Thou hast been faithfiil in, 
 little, I will make thee ruler over much ; enter into thy 
 Master's joy, Matt. xxv. 
 
 Verse 5. Neither did we use flattering words, as you know, 
 
 nor coloured covetousness ; God is record. 
 6. Neither sought we praise of men ; neither of you, nor 
 
 of others. 
 
 The servant and messenger of God must so speak, as 
 God speaketh. God speaketh deeply, and to the heart ; he 
 lanceth the spirit, and woundeth the inward parts ; he bid- 
 deth Isaiah show the people their transgressions, and the 
 house of Jacob their sins. God himself saith, I visit the 
 sins of the fathers upon the children, unto the third and 
 fourth generation of them that hate me, Exod. xx. Again 
 he saith. If ye shall despise my ordinances, either if your 
 soul abhor my laws, so that ye will not do all my command- 
 ments, I will set my face against you, and you shall fall 
 before your enemies, and they that hate you shall reign over 
 you. Leviticus xxvi. But unto those that repent them of 
 their sins, and turn unto him, God saith, Isai, xlv. Turn 
 
II. 5, 6.] to the Thessalonidns. 109 
 
 thou unto me, and ye shall be saved. Again, Jer. iii. Thou 
 disobedient Israel, return, saith the Lord, and I will not let 
 my wrath fall upon you. So must the minister of God ; he 
 must show forth the mercy of God, and not hide his judg- 
 ments ; he hath the Lord's business in hand, he may not do 
 it negligently. A flatterer makes it his greatest care to 
 please men ; he seeks their favour ; he fears to displease, 
 and dares not speak that which will be evil taken. When 
 he sees a thief, he runneth with him, and is partaker with 
 the adulterers ; he seweth pillows under the arms of sinners ; 
 whosoever saith. Nay ; his nay is ready ; and if any say. 
 Yea ; he is ready to say yea. He changes often as the 
 weathercock ; he dares not strive against the stream ; his 
 heart is at the will of others ; he seeketh some gain ; he 
 seeks his own glory, and not the glory of God. 
 
 They which are such, are called in the scriptures, hirelings, 
 dumb dogs that cannot bark. They deny God, betray his 
 truth, and deceive his people : they lock up the truth in 
 lies. Of such saith Ecclesiasticus, ch. ii. Wo unto them 
 that have, a double heart ; and to the wicked lips. And, 
 James i. A double-minded man is inconstant in all his 
 ways. And, Luke xi. He that is not with me is against 
 me ; and, he that gathereth not with me, scattereth. And, 
 1 Kings xviii. How long halt ye between two opinions ? if 
 the Lord be God, follow him ; but if Baal be he, then go 
 after him. And again, 2 Cor. vi. What communion hath 
 light with darkness? and what concord hath Christ with 
 Belial ? Cursed is he which flattereth the people, and is 
 unfaithful in the Lord's work. 
 
 Nothing is so requisite in the steward of God, as that he 
 be found faithful, and that he speak boldly those things 
 whereunto the Lord hath sent him : that they keep not 
 back the message given them of God, nor fear to do their 
 errand, for any malice of men. Who is it, saith St. Peter, 
 (L iii.) that will harm you, if you follow that which is good? 
 Notwithstanding, blessed are ye if ye suffer for righteous- 
 ness' sake ; yea, fear not their fear, neither be troubled. If 
 the apostle speak this comfort to all christians who have a 
 care to serve God ; and thereby exhorts them to steadfast- 
 ness, and to sanctify the Lord [in their hearts, and to be 
 ready to give an account of their faith, and of the hope that 
 is in them ; how much more ought preachers, and they 
 who are appointed to the ministry, to lay aside all fear and 
 flattery of men ! Wo unto them that go down into Egypt 
 
110 JeweU. — On the 'First Epistle 
 
 for help ! The Egyptians are men, and not God ; and 
 their horses flesh, and not spirit : and when the Lord shall 
 stretch out his hand, the helper shall fall, and he that is 
 holpen shall fall, and they shall all together fail, Isaiah 
 
 XJESi. 
 
 . Christ telleth his disciples they are salt, and they are 
 light. Salt must needs be sharp to a rotten wound ; light 
 must needs be painful to a sore eye. A good physician 
 must needs trouble and disquiet his sick patient before he 
 can heal his disease ; and a good surgeon must needs lanee 
 and rip up festered wounds. We are surgeons ; we are 
 physicians. The word of God is committed unto us, that 
 by us it might be applied to season the earth, and that the 
 light thereof should shine forth in all the world. Cry out 
 aloud ; lift up thy voice as a trumpet, Isai. Iviii. If the 
 trumpet give an uncertain sound, who shall prepare him- 
 self to the battle ? 
 
 When God had called Jeremiah to the office of a prophet, 
 and said, chap. i. Thou shalt go to all that I shall send 
 thee, and whatsoever I command thee, shalt thou speak ; he 
 said further, Fear not their faces, lest I destroy thee before 
 them. For, behold ! this day I have made thee a defenced 
 city, and an iron pillar, and walls of brass against the whole 
 land. Thou shalt not bend ; thou shalt not yield : thou 
 shalt be a consuming fire ; they shall be stubble before thee. 
 Likewise saith God to Abraham, Gen. xv. Fear not, Abra- 
 ham ; I am thy buckler, and thine exceeding great reward. 
 When Moses sought to refuse the message, and thought 
 himself over simple to go unto Pharaoh, God answered, 
 Certainly I will be with thee, Exod. iii. And afterwards 
 he saith, I have made thee Pharaoh's god ; he shall tremble 
 and quake at thy voice, Exod. vii. So saith Christ, What 
 I tell you in darkness, that speak you in light ; and what 
 ye hear in the ear, that preach ye on the houses. And fear 
 ye not them which kill the body, but are not able to kill the 
 soul ; but rather fear Him which is able to destroy both 
 soul and body in hell. Matt. x. 
 
 The consideration hereof ever moved the prophets and 
 apostles to warrant their sayings with authority from God, 
 and to set apart all fear when they speak in his name. 
 When Ahab reproved Elias, Art thou he that troubleth 
 Israel ? he answered, I have not troubled Israel, but thou 
 and thy father's house, in that ye have forsaken the com- 
 mandments of the Lord ; and thou hast followed Baalim. 
 
II. 5, 6.] to the Thessalonians. Ill 
 
 1 Kings xviii. The prophet Isaiah is bold with the princes 
 of Judah and Jerusalem, and saith, Hear the word of the 
 Lord, O princes of Sodom ! hearken unto the law of our God, 
 O people of Gomorrah ! John the Baptist nothing feared 
 to tell Herod, a mighty prince. It is not lawful for thee to 
 have her to wife. Matt. xiv. If Balak would give me his 
 house full of silver and gold, saith Balaam, Num. xxiv. I 
 cannot pass the commandment of the Lord, to do good or 
 bad of mine own mind ; what the Lord shall command, that 
 same will I speak. Moses was bid to tell Pharaoh, The 
 Lord God of the Hebrews hath sent me unto thee, Exod. 
 vii. Christ called James and John, the sons of Zebedee, 
 Boanerges, which is, the sons of thunder, because they 
 should not flatter, but raise tempests, and lighten and 
 thunder in the ears and hearts of their hearers. 
 
 St. Paul saith, I am not ashamed of the gospel of Christ, 
 for it is the power of God unto salvation to every one that 
 believeth. It is the word of God, and shall endure for 
 ever. He hath not given us the spirit of fear to flatter, but 
 the spirit of might and of power, to speak roughly and 
 courageously where occasion so requires ; and therefore 
 saith. If I would please men, I were not the servant of 
 Christ. But I preach God's doctrine, and not the doctrine 
 of men. I seek to please God, and not men. 
 
 The pharisees sought to please men, and to deceive the 
 people. They taught them to walk in the ways of their 
 forefathers ; to believe as they believed ; to do as they had 
 done. They flattered them, and said, You are the church 
 of God ; you are God's people ; you are the sons of Abra- 
 ham ; you cannot err ; you cannot be deceived. They that 
 in this sort flatter the people and deceive them, they serve 
 not Jesus Christ, but their belly, and through flattery and 
 fair speech seduce the hearts of the simple. 
 
 Nor coloured covetousness. The scribes and the phari- 
 sees devoured widows' houses, under pretence of their long 
 prayers. They prayed, and made money of their prayers ; 
 they gave alms, and made money of their almsgiving ; they 
 fasted, and made money of their fasting. This did the 
 scribes and the pharisees ; their doings continue still. They 
 are dead ; their name is taken away ; but their profession 
 abideth. As they made gains of their prayers, and alms, and 
 fasting, so do some now make great gains, and wax rich 
 under pretence of holiness. They have brought in a profes- 
 sion of wilful chastity, and have forbidden marriage in some 
 
112 Jewell. — On the First Epistle 
 
 whole estates of men. No doubt chastity is a holy thing ; 
 but they have given license for money, to such as would, to 
 forsake their vow of chastity. They have forbidden to eat 
 certain meats upon certain days. God left meats as free to 
 the choice of every man, as he left his sun to shine freely to 
 the use of all men. And they make free liberty for money, 
 to eat what every man liketh. They make money of pur-; 
 gatory, money of pardons, and money of their masses. They 
 make money of Peter and of Paul, of the apostles and mar- 
 tyrs, and of Christ himself. These are they of whom St. 
 Peter speaks : Through covetousness shall they with feigned 
 words make merchandise of you, 2 Pet. ii. One saith of 
 them. The court of Rome careth not for that sheep which 
 hath no fleece. I will not lay forth at large, how they do 
 all things for covetousness. I have no pleasure in speaking 
 ill. God grant us so to deliver the gospel aright, that we 
 use not the truth of God for a cloak of covetousness. 
 
 Neither sought we praise of men ; neither of you nor of 
 others. This is another hinderance of the course of the gos- 
 pel, when the ministers thereof love the praise of men more 
 than the praise of God. How can ye believe, saith Christ, 
 who receive honour one of another, and seek not the honour 
 which cometh of God alone ? John v.' How far the 
 apostle was from this ambition it appeared ; for he was 
 reviled and evil spoken of, and counted the filth and out- 
 cast of the world. 
 
 Verse 7. When we might have been chargeable as the 
 apostles of Christ ; but we were gentle among you, even 
 as a nurse cherisheth her children. \ 
 
 S, Thus being affectioned to you, our good will was to 
 have dealt unto you not the gospel of God only, but alsa 
 our own souls, because ye were dear unto us. 
 
 9. For ye remember, brethren, our labour and travail; 
 for we laboured. day and night, because we would not be 
 chargeable unto any of you, and preached unto you the 
 gospel of God. 
 
 10. You are witnesses, and God, how holily, and justly, 
 and unblamably, we behaved ourselves among you that 
 believe, 
 
 I might have required meat and drink, and other things 
 necessary at your hands ; for who feedeth a flock, and eateth 
 not of the milk of the flock? Who planteth a vineyard, 
 and eateth not of the fruit thereof? Who goeth a warfare 
 
11. 11, 12.] to the Thessalonians. 113 
 
 at any time at his own cost ? Who muzzleth the mouth of 
 the ox that treadeth out corn ? We plant the vineyard of 
 the Lord of hosts ; we feed Christ's flock ; we go to warfare, 
 and stand in the watch and defence of your safety. We are 
 the poor oxen that tread out the corn, which feed you to 
 salvation. We are your servants ; we labour to do you 
 good ; we are ordained to minister in the church of God. 
 It were great reason we should reap your carnal things, who 
 have sown to you spiritual things. The workman is worthy 
 his wages ; yet taught I the gospel freely, and without re- 
 ward ; and was ready to give my blood, my life, and my 
 soul out of my body, for your sakes. What could you ask; 
 of me more ? What greater gift could I bestow upon you ? 
 
 Verse 11. And ye know how that we exhorted you, and 
 comforted, and besought every one of you, as a father 
 his children, 
 
 12. That ye would walk worthy of God, who hath called 
 you to his kingdom and glory. 
 
 I took care of you as of mine own soul, and dealt with 
 you by all ways of comfort and exhortation, that you would 
 take heed unto yourselves, and your calling. I put you in 
 mind that you were placed in the midst of the unfaithful 
 people which knew not God ; and that they watched you,. 
 and your doing. That their eye was upon your household, 
 your wives, your servants, and your children, upon your- 
 selves, and your words, to espy if they might find any occa- 
 sion to speak evil of you. I besought you by the glorious 
 coming of our Lord and Saviour Jesus Christ, that the name 
 of God might not be ill spoken of through you. You cannot 
 deny this ; you must needs confess you have thus been 
 taught ; ignorance cannot be your excuse. What remains, 
 then, but that you perform it? For the servant that 
 knoweth his master's will, and doeth it not, shall be beaten 
 with many stripes. 
 
 As a father his children. What manner of care is it that 
 a father takes of his children ? Many men are fathers of 
 children, but what man takes the care he ought to take for 
 them ? Pastors or teachers of the people should be affected 
 towards their people, as fathers are to their own children. 
 
 Let such as are fathers and have children, know in what 
 sort they must be careful. Your children are a good 
 blessing of God ; thev are members of the body of Christ, 
 
114 Jewell. — On the First Epistle 
 
 and the sons of God. The kingdom of heaven belongs to 
 them ; God hath appointed his angels to guide and lead 
 them, and to shield them from evil ; and their angels are 
 in the presence of God, and behold the face of their Fathei 
 which is in heaven. They are fresh plants of the church—* 
 who knows what necessary instruments they may be in the 
 commonwealth, and in the house of God ? It is not enough 
 to feed them, and to nourish their bodies with necessary 
 sustenance ; for this the heathen do, that know not God ; 
 and the savage and brute beasts, and the birds, which have 
 no understanding. They breed up their young ones, and 
 are tender and painful to provide for them. The ass, 
 though she be dull, the bear and lion, though they are wild 
 and cruel,, yet seek they far and near to get wherewith to 
 help their young. Therefore if there be any, or can be any, 
 that forsakes and leaves his own, he is more beastly than 
 the foolish ass, and more unnatural than most cruel bear%, 
 and lions, and tigers. 
 
 But in this part, men are for the most part over-careful. 
 For this cause many build their houses with blood, and 
 seek possessions by iniquity ; they join house to house, and 
 field to field, and will dwell alone upon the earth; they 
 oppress the poor and needy, and do wrong to the vridow 
 and the fatherless ; they make money their god, and spoil 
 one another, and all to provide for their children. This is 
 the cover and cloak for all their mischief — they may not leave 
 their children unprovided for. Unhappy are the fathers, 
 who in this sort care for their children, by the ruin and 
 spoil of the needy and innocent, and so break the command* 
 ment of God ; for their portion shall be with the wicked in 
 the lake that bumeth with fire and brimstone. And un- 
 happy are their children, because they are partakers of their 
 fathers' wickedness, and therefore shall also be partakers of 
 punishment with them. The prophet David saith. Psalm 
 xxxvii. I have seen the wicked strong, and spreading him- 
 self like a green bay-tree : yet he passed away, and lo ! he 
 was gone ; and I sought him, but he could not be found. 
 His root was deep ; his stock strong ; his branches broad; 
 he spread over and shadowed the whole country, yet he 
 passed away ! He departed, his sons died, his house soon 
 decayed, and his name was in a little time quite forgotten ! 
 
 Oh ! how much better then is it to furnish the minds 
 of your children, and to instruct them in godliness ; to 
 
II. 11, 12.] to'the Thessalonians. 115 
 
 teach them to know God, to lead their hfe virtuously ; and 
 to rebuke them, and correct them for dealing ill [ 
 
 The beginning of wisdom is the fear of God. Let them 
 then learn what that good and acceptable will of God is. 
 Show them the way in which they should walk, that they 
 go neither to the right hand, nor to the left. The word of 
 God is pure, and giveth understanding to the simple ; it is 
 a Ught to their footsteps ; it teaches those that are young 
 to amend their ways. 
 
 When Christ came into Jerusalem, the young children 
 received him. They cried, Hosannah to the Son of David ! 
 Blessed is- he. that cometh in the name of the Lord ! Christ 
 giveth witness of them : By the mouth of babes and suck- 
 lings hast thou set forth thy praise. Matt. xxi. The words 
 of the little and simple children were able to confound the 
 wisdom of the pharisees. Thus were they taught from 
 their cradle, so careftil were their godly parents for them. 
 
 Contrariwise, they cannot have any wisdom, that despise 
 the law of the Lord ; they become blind and wicked, and 
 abominable in all their ways ; they have no sense, nor feel- 
 ing of the will of God ; they cannot know hght from dark- 
 ness, nor God from Belial. Such were the little children 
 that mocked the prophet Elisha, and said to him, Come up, 
 thou bald-head ; come up, thou bald-head, 2 Kings ii. 
 Their bringing up was no better ; their wicked fathers had 
 taught them nothing else but wantonness ; but the wrath 
 of God fell upon them, and there were destroyed by two 
 bears, two-and-forty of them. 
 
 Another care which a father ought to have of his children, 
 is to lead them up in the study of virtue and of godly life. 
 Blessed are the pure in heart, for they shall see God, Matt. v. 
 They who keep not this way, are the children of wrath. 
 Herein standeth the whole profession of a christian life : 
 For God hath not called us to uncleanness, but unto holi- 
 ness, 1 Thess. iv. This is the will of God, and this is our 
 promise made unto him, that we serve him in holiness and 
 righteousness all the days of our life, that we increase in 
 virtue, and grow from grace to grace. 
 
 A good and loving father, who sends his son to a danger- 
 ous journey, either by sea or land, first instructs him with 
 advice, and tells him in what sort he shall avoid perils. 
 Take heed, saith he, the way is perilous which thou must 
 pass ; the sea is terrible, the waves rise up as high as hea- 
 ven, and by and by thou shalt see a pit as low as hell. The 
 
116 Jewell. — On the First Epistle 
 
 sands may swallow thee, the rocks may destroy thee, thort 
 shalt pass by huge mountains, and through wildernesses, 
 where thieves will assault thee ; thy heart will quake, thou 
 shalt cry for succour, and find no man to help thee. In 
 these places hath many a good man's child been cast away, 
 O take heed, my son, thou art the staff and the comfort^ of 
 mine age ; if ought come to thee otherwise than well, I 
 shall soon after end my days in sorrow. 
 
 If a father be thus carefiil, that his child should escape 
 worldly dangers, he must be more careful of spiritual dan- 
 gers, in which whosoever is lost, is lost for ever. Therefore 
 thus will he say to him : O my son, understand what God 
 hath done for thy sake ; take heed to thyself; the world is 
 all over strewed with snares. The devil rangeth, and seek-, 
 eth whom he may devour ; give no ground to him, but resist 
 him, and he will flee from thee. Be strong in faith ; the 
 name of the Lord is a strong tower of defence ; call upon, 
 him in the day of thy trouble, and he will deliver thee ; he 
 will give thee of his Spirit. 
 
 Take heed, my son, and be not deceived ; let no wilful- 
 ness cast thee away. If sinners entice thee, be not a com- 
 panion of them in wickedness. Fashion not thyself to the 
 likeness of this world, for the world passeth away, and the 
 lust thereof He that loveth this world, the love of God 
 is not in him. Be not like unto them that perish. Thou 
 wast conceived and born in sin ; thou art by nature the 
 child of wrath ; but God made thee meet to be partaker of 
 the iiiheritance of the. saints in light, and hath delivered, 
 thee from the power of darkness, and hath translated thee 
 into the kingdom of his dear Son. Receive not this grace 
 in vain ; cast away the works of darkness, and put on the 
 armour of light. Be renewed in thy heart, and in thy 
 spirit, that it may appear I have been carefiil for thee. — 
 Thus a good father seeks to train up his son, and to nur- 
 ture him. 
 
 Besides these, fathers must also be carefiil for their chil- 
 dren, to give them correction and chastisement. God 
 knoweth the mould of man's heart ; he seeth our inward 
 parts ; he said in the beginning, The imagination of man's 
 heart is evil from his youth. He saw that all the imagina- 
 tions of the thoughts of his heart were only evil continually. 
 Gen. vi. viii. Behold man's nature, and consider it even 
 from our first birth ; how full of affections, how wayward in. 
 the young child, which lieth in the cradle ! His body is but, 
 
II. 11, 12.] to the Thessalonians. 117 
 
 small, but he hath a great heart, and is altogether inclined 
 to evil ; and the more he increases in reason by years, the 
 more he grows proud, froward, wilful, unruly, and disobe- 
 dient. If this sparkle be suffered to increase, it will rage 
 over, and burn down the whole house. We are not born 
 good, but by education we are changed, and become good. 
 
 Therefore the wise man saith, Prov. xxii. Poohshness is 
 bound in the heart of a child, but the rod of correction shall 
 drive it away from him. And again, chap. xxix. The rod 
 and correction give wisdom ; but a child set at liberty, 
 maketh his mother 'ashamed. And in the same chapter, 
 Correct thy son, and he will give thee rest, and will give 
 pleasures unto thy soul. He that spareth the rod hateth 
 the child ; for, If thou bring up thy son delicately, he shall 
 make thee afraid ; and if thou play with him, he shall bring 
 thee to heaviness. Also " Bow down his neck whilst he is 
 young, and beat him on the sides whilst he is a child,, lest 
 he wax stubborn, and be disobedient unto thee, and bring 
 sorrow to thine heart," saith the book of Ecclesiasticus xxx. 
 
 Who hath not heard the story of Eli and his sons ? It is 
 worthy to be remembered for ever. He had shrewd* 
 children ; they feared not God, but brake his command- 
 ments, and offended the people : their father heard of their 
 doings, but took no care for it ; he suffered them, and let 
 them alone so long that God grew displeased thereat, and 
 ■called unto Samuel, and said, Behold, I will do a thing in 
 Israel, whereof whosoever shall hear, his two ears shall 
 tingle. In that day I will raise up against Eli all things 
 which I have spoken concerning his house ; when I begin, 
 I vrill also make an end. And I have told him, that I will 
 judge his house for ever, for the iniquity which he knoweth, 
 because his sons run into a slander, and he stayed them 
 not, 1 Sam. iii. And it came to pass shortly after. The ark 
 of God was taken by the Philistines, and the two sons of 
 Eli, Hophni and Phineas, died. And Eli also, when he 
 heard the report thereof, fell from his seat backward, and 
 his neck was broken — such shame and confusion came upon 
 him. This was the hand and judgment of God. In 
 sparing his children, he cast away his children and himself 
 altogether. But Job dealt far otherwise with his children ; 
 his eye was upon them, and he took care lest they should 
 offend God. He sanctified them, and offered burnt-offer- 
 ings for them daily ; for Job thought. It may be that my 
 * Evil, wicked, mischieYOUS. 
 
118 Jewell. — On the First Epistle 
 
 sons have sinned, and blasphemed God in their hearts, Job. i. 
 Therefore he prayed for them: My sons, saith he, are 
 young and tender, and lack discretion ; the ways wherein 
 they walk are slippery, they may soon be deceived, and run 
 into danger. O Lord, be thou their guide, be thou unto 
 them a tower of defence, let thy Holy Spirit go before 
 them to direct them in all their ways. — So mindfiil was he 
 of his children. 
 
 Infancy is the first part of our life, and, as it were, the 
 foundation thereof. Where a virtuous and a godly child- 
 hood goeth before, there a godly and virtuous age follows 
 after. Contrariwise, when the fathers are not careiiil to 
 teach their children to know God, and to know themselves ; 
 when they do not breed them up in virtue, nor reprove them 
 when they do amiss, they become corrupt in their under- 
 standing, and abominable in their doings, void of all know- 
 ledge and grace, and of reverence, or feeling of nature. 
 
 Verse 13. For this cause also thanlc we God, without ceasing, 
 that when you received of us the word of the preaching 
 of God, ye received it not as the word of men, but as it 
 is indeed, the word of God, which also worketh in you 
 that believe. 
 
 As the minister's duty is to teach the word of God, and 
 divide it aright, without deceit or guile, so ought the people 
 to receive it with reverence, and to give obedience unto it. 
 But herein have we not power of ourselves, our readiness 
 Cometh of God ; unless it please God to work within us, 
 and to remove the vail, and to mollify our hearts ; whatsoever 
 we hear, it moves us not, it helps not our unbelief, it brings 
 us not to the obedience of Christ. 
 
 If an earthly prince speak, or send message unto us, we 
 give all show of reverence, and hear him with all diligence. 
 This word is not of flesh and blood ; it proceeds not from 
 kings, or emperors, or from parhament, or from counsels of 
 men ; but from God the Father, and from Jesus Christ. 
 When this word is read, princes and emperors stand up, 
 and lay down their swords, and uncover their heads, and 
 bow their bodies, and do reverence, because they know it is 
 the word of God, which God himself uttered ; that it 
 should be as the dew of heaven to moisten our souls ; as a 
 well of water springing up to everlasting life ; as a savour 
 of life unto life ; and the very power of God unto salvation, 
 
II. 14.] to the Thessalonians. 119 
 
 to every one that believeth. Without this word we can re- 
 ceive no comfort, we cannot see the Ught, nor grow in faitli, 
 nor abide in the church of God. It is the word of recon- 
 ciliation. By it God maketh atonement between himself 
 and the sons of men. 
 
 Therefore, when the epistles, the psalms, and the gospel, 
 are read in our hearing, let us remember whose word we 
 hear. Let us think thus with ourselves : These are the 
 words of our gracious God. My God openeth his mouth 
 from heaven above. He speaketh to me, that I may be 
 saved ; he speaketh to me, to keep me from error ; to com- 
 fort me in the adversities and troubles of this life, and to 
 lead me to the life to come. 
 
 What is the cause why so many so little regard the word 
 of God, why they doubt it and suspect it ? why they are so 
 soon weary of it, and bear it not that reverence which be. 
 longeth to it ? Because they think not, neither from whom 
 it Cometh, nor with whose blood it is sealed, nor to whose 
 benefit it is written. Let us not be ashamed to give place 
 to the word of God, to awake our senses, and to submit 
 them, and our wisdom, and learning, and bodies and souls 
 unto it. Let us not harden our hearts. Let us humble 
 ourselves before God, and say. Behold, here am I ; let him 
 do to me as seemeth good in his eyes, 2 Samuel xv. 
 
 Which also worketh in you that believe. Whosoever 
 heareth the words of God and doeth them not, shall be 
 likened to a foolish man that builded his house upon the 
 sand. If ye know these things, saith Christ, blessed are 
 ye, if ye do them, John xiii. The same word of God 
 which Paul taught the Thessalonians, which was preached 
 by Peter and the rest of the apostles to the faithful, which 
 Christ received of his Father, and delivered to his church, 
 is this day, by the mercy of God, purely and truly set down 
 unto you. By it you Eire required to amend your lives, and 
 are comforted in the promises of God for the forgiveness of 
 your sins. If there be any, in whom it worketh. not this 
 effect, if there be any who, though they hear it, believe it 
 not, nor are thereby renewed in their minds ; it is a token 
 that they have not received the love of the truth of the gos- 
 pel ; they despise the word of salvation, and it shall judge 
 them in that day. 
 
 Verse 14. For, brethren, you are become followers of the 
 churches of God. which in Judea are in Christ Jesus, 
 
120 Jewell. — On the First Epistle 
 
 , because ye have also suffered, the same things of' your 
 ■own countrymen, even as they of the Jews; 
 
 15. fFho both killed the Lord Jesus, and their own pro- 
 phets, and have persecuted us ; and God they please not, 
 and are contrary to all men ; 
 
 16. And forbid us to preach unto the Gentiles, that they 
 might be saved, to fulfil their sins always. For the 
 wrath of God is come on them to the utmost. 
 
 Wherein became they followers ? In suffering as they did. 
 This is the badge and cognizance of the sons of God. 
 Christ saith, Luke ix. If any man will come after me, let 
 him deny himself, and take up his cross daily, and follow 
 me. They followed others, not in pleasure and glory, but 
 in trouble and persecution. For that was the way of the 
 prophets,, and apostles, and of Christ himself 
 
 Isaiah the prophet was cut in sunder with a saw. What 
 more cruel death ? His body was rent, his bowels torn, and 
 yet he not quite dead ! In such sort it liked the cruel^ tor- 
 mentors to sport themselves. Why ? what had he done ? 
 He was a prophet. They needed no other matter against 
 liim. It was enough that they found him to be a prophet. 
 Jeremiah was stoned to death. Wherefore? Because he 
 called the people to repentance, that they might be saved ; 
 because he was a prophet. Amos was slain with a bar ; 
 poor old man ! no reverence given to his grey head, no re- 
 gard or pity was taken of him. Wherefore ? Because he 
 rebuked iniquity ; because he was a prophet. Zacharias 
 was slain when he was in his prayers, and doing sacrifice 
 in the holy place, between the entrance and the altar. 
 Wherefore ? Because he declared the truth ; because he was 
 a prophet. 
 
 This hath been the malice and hatred of the devil. The 
 prince of the darkness of this world hath raged so, even 
 from the beginning. By this means he hath sought to de- 
 face the truth and glory of God, and to establish his own 
 Icingdom in shedding the blood and murdering the saints 
 of God. 
 
 The churches of God in Judea were miserably vexed and 
 afflicted, they were hated of all men, and' counted unworthy 
 of life. Wherefore ? Because they turned to the true and 
 living God, and believed in the name of Jesus Christ. 
 Therefore they were stript, spoiled, beheaded, quartered, 
 drowned, burnt, and put to most reproachfiil death. Who 
 
II. 14 — 16.] to the Thessalonians 121 
 
 would become their followers ? Who would willingly learn, 
 to be so persecuted, and made gazing-stocks to all the world? 
 Yet this discouraged npt the Thessalonians. They were a 
 thousand miles distant from Judea, but were joined in the 
 fellowship of the gospel, and in brotherly love unto them. 
 They heard of their mildness and of their constancy, and 
 were stirred up by their example. They hearkened after 
 them, and were careful for them, as for their brethren, and 
 the members of the same body. 
 
 You have heard what numbers of late have been perse- 
 cuted, and put to death, among us. Wherefore ? Because 
 they turned from idols to serve God, as he hath commanded, 
 and put their trust in him. You have heard how patiently 
 and meekly they went to their death, and what a plentiful 
 harvest God hath raised of their blood. For the death of 
 his saints is precious in the sight of the Lord. Their blood 
 cannot be spent in vain. We must remember their patience 
 and zeal, and the cause why they suffered. We must not 
 despise, or set light by the gospel of Jesus Christ, for which 
 they so joyfully gave their lives. 
 
 And it is not enough that we are mindful of such exam- 
 ples as we have had at home. We must also carefully con- 
 sider of other churches abroad. God hath kindled a fire, 
 he will have it burn. Oh ! what torments do our brethren 
 daUy suffer ! What cruelty is devised daily against them ! I 
 speak not of death only, but of rackings, and wonderful ex- 
 tremities more painful than death. Wherefore are these 
 things done unto them ? Because they are turned to the 
 true and living God, and believe in the name of Jesus Christ. 
 Some they hang by the hands, and draw up with a pulley, 
 and bind great weights of lead at their heels, to rend them, 
 and tear their bodies asunder. Some they have tied to 
 great pieces of timber, and have put fire at the soles of their 
 feet. They have opened their mouths, and made them 
 draw in lawn into their body, a thing most cruel, and yet 
 which they have practised ; the manner whereof hath been 
 thus reported : They lay it so far in the mouth, that a man's 
 breath easily draweth it into his body, and so it is conveyed 
 into the stomach. When it is well settled, then comes the 
 tormentor, and takes the lawn by the other end, and rashes 
 it suddenly, with such a force, as it seems he doth pluck 
 out the very heart and entrails. Such a rare and strange 
 kind of cruelty, as is not practised upon most notorious 
 rebels and traitors. As for death, forty or fifty at one time 
 
 JEWELL, G 
 
122 Jewell. — Ok the First Epistle 
 
 have been heaped together, and burnt in one fire. They 
 have set upon the servants oS God, and compassed the 
 ^urch where they have assembled together to pray tuito 
 G-od, and murdered them in their innocency, while they 
 lifted up pure hands unto God. The French kin:g, by the 
 counsel of such as hate the gospel of Christ, sent Ms cruel 
 soldiers, and murdered his subjects at Valois.* He overthrew 
 their houses, burnt their towns, destroyed man, womaii, and 
 child ; spoiled their corn, and rooted up their trees. He 
 wasted, defaced, and unpeopled it, not fa that they were 
 thieves or rebels, but because they believed in the name of 
 Christ. Consider how many have been murdered in Flanders, 
 and in the kingdom of France. They are not so fer from us, 
 as Judea from Thessalonica. They join next unto as. Grod 
 is blessed in his saints, and holy in all bis works, no cruelty 
 is able to quench his truth. There is no counsel, whidi 
 shall prevail against the Lord. He giveth increase, and 
 placeth children instead of their fathers. The more are 
 slain by the enemies, the more spring up," by the working 
 of his Spirit. The more are hewn down, the more multiply. 
 We may not be strangers in this case. It behoves us to 
 consider the afflictions ,of our brethren. They belong unto 
 us. We must pray to God for them, that he will put an 
 end to their miseries ; otherwise, we have not the Spirit af 
 God, we bear no love nor care for his house. 
 
 Of your countrymen. This was the greatest and hea- 
 Tiest part of their troubles. For what a heart's grief is it 
 to the father, if his son rise up against him ! or to the son, 
 to see his father ready to betray him, and to seek his bloodi 
 Where this is done, he will say, O father, I am thy son; 
 alas ! what have I done to have thy displeasure ? deatk is 
 bitter, but thy displeasure is more bitter than death. It 
 were a cruel thing that any man should Mil another ; what 
 is it then, if thou shouldest kill thine own child ? Yet if 
 thou art so bent, take my life and spare my conscieBce ; 
 spare my soul, that I may deliver it up into His hands Who 
 hath given it me ; I would be obedient unto thee, thou art 
 my father, but I may not disobey God. He is the Father 
 of fathers. He hath said. Matt. x. He that loveth fether 
 
 * The Waldenses, had suffered severe persecutions a few years be- 
 fore this was written, and horrid cruelties were at that time perpe- 
 trated by the Spanish government upon the protestants in FlandejiS> 
 The massacre of St. Bartholomew took place about the same period. 
 The cruel torments mentioned in the preceding page were com- 
 jnonly inflicted by the inquisition. 
 
II. 14 — 16,] to the Thessalonians. 123 
 
 or mother more than me, he is not worthy of me. It is a 
 miserable case when persecution groweth so hot that the 
 child is driven to forsake his fa.ther, or the father his 
 child ; yet so doth the world blind many, and Satan so pos- 
 sesses their hearts, that he turiis their love into hatred, and 
 shuts up their senses, and chokes and dams up the springs 
 of nature. They become so blind and so insensible, that 
 they neither feel their own flesh, nor know their own blood. 
 They think, in so doing, they do God good service ! They 
 are enemies to the truth. They are the enemies of the cross 
 of Christ, their end is destruction. 
 
 And forbid us to preach unto the Gentiles, that they 
 might be saved. This is the end whereunto the gospel is 
 given, that the people should be saved. St. Paul saith, 
 1 Tim. ii. God willeth that all men shall be saved, and 
 come to the knowledge of the truth. Therefore our Saviour 
 appointed his apostles to this office of preaching his word, 
 saying. Go and preach the gospel unto all nations. Go 
 unto the lost sheep of Israel. He saith. It is not the will 
 of my Father, that one of these little ones should perish. 
 Whosoever believeth and shall be baptized, shall be saved. 
 St. James exhorteth the faithful ; Receive with meekness 
 the word that is grafted in you, which is able to save your 
 souls. By it we hear the sweet voice of our Saviour ; 
 Come unto me all ye that travail, and be heavily laden, 
 and I will refresh you. Matt. xi. By it we hear the merciful 
 calling of God ; Turn unto me, and ye shall be saved. 
 By it we are warned to depart from the company of such as 
 are enemies to the truth, and to have no fellowship with the 
 unfruitful works of darkness ; Save yourselves, saith St. 
 Peter, Acts ii. from this froward generation. By it we are 
 taught to believe, that Jesus Christ is the Son of God, that 
 his name is Jesus, because he shall save his people from 
 their sins, and that there is not salvation in any other be- 
 sides him. For faith cometh by hearing, and hearing by 
 the word of God. This is, therefore, the duty of the 
 preacher, to preach unto the people, that so they may be 
 saved ; that they may know the ways of God ; that they 
 may repent them of their sins, and be renewed unto god- 
 liness. 
 
 Who would think there were any that would hinder the 
 course of the gospel, or forbid to preach it unto the people ? 
 The apostle here lays that fault to the Jews, that they for- 
 bid him to preach to the Gentiles. The same fault Christ 
 g2 
 
124 Jewell. — On the Fitst Epistle 
 
 found in the scribes and pharisees ; Wo be to you, interpre- 
 ters of the law, for ye have taken away the key of know- 
 ledge ; ye entered not in yourselves, and them that came in 
 ye forbad. 
 
 Such there have been always, and such there are now. 
 Oh ! say they, why should the people know these things ? 
 What, should they meddle with the scriptures ? let them 
 do their business, and apply to their occupations. It is 
 not reason nor fit, that every one should be learned ; when 
 they think they know somewhat, they become proud, and 
 devise heresies and maintain them. As if God had not left 
 them to instruct the people, or as if the Holy scriptures, and 
 not the malice of Satan, were the cause of heresies. 
 
 But God hath said, Deut. xxXi. Gather the people to- 
 gether,- men, and women, and children, and thy stranger 
 that is within thy gates, that they may hear, and that they 
 may learn and fear the Lord your God, and keep and ob- 
 serve all the words of this law. The prophet David thought 
 it meet the people should know the scriptures ; therefore he 
 said. Blessed is that man whose delight is in the law of the 
 Lord, and in that law doth exercise himself day and night. 
 And again, Wherewith shall a young man redress his ways ? 
 In keeping thy words. 
 
 When Christ himself came first into the world to plant 
 his church, he vouchsafed to the poor and simple the know- 
 ledge of his truth, and showed it first unto them. The 
 first that had tidings of his birth were not scribes and pha- 
 risees, but a company of poor shepherds. The first that 
 received his gospel, and taught it in the world, were not 
 doctors or learned men, but fishers, and toll-gatherers, and 
 of base condition. The first that met him with triumph at 
 Jerusalem, and sang Hosanna, were not bishops and 
 priests, but babes and infants. They that followed him 
 most and believed, were not the greatest men of power and 
 policy, but such as the pharisees termed a cursed people, 
 which knew not the law. The first that told the apostles 
 the resurrection of Christ, were not the sagest and wisest 
 men, but two or three simple women. 
 
 The first that were converted to the faith after his resur- 
 rection, were not any of the great, learned, or otherwise 
 esteemed and known among the people, but about three 
 thousand poor, simple men, so base, and so out of know- 
 ledge, that not one of their names could ever be known. 
 
 Why should any man resist the wisdom of God ; and 
 
II. 14 — 16.] to the Thessalonianst 125 
 
 deny the people the bread whereon they should feed, the 
 light by which they may safely walk, the hearing and read- 
 ing of the word, by which they may be turned to God from 
 idols, to serve the living and true God ? They have cruel 
 hearts, and are enemies to the glory of God, and to the 
 salvation of his people, who deny them the knowledge of 
 the scriptures. 
 
 To fulfil their sins always. They have refiised the word 
 of reconciliation ; they are not contented that they have 
 stoned the prophets, and killed them that were sent to them ; 
 but they yet resist the holy gospel, and devise means to 
 keep all others from the comfort thereof. This is a token of 
 God's heavy displeasure upon them, that they repent not of 
 their former evils, but grow worse and worse. 
 
 When the scribes and pharisees seemed to mislike the 
 cruelty of their fathers, and said, if they had been in their 
 days, they would not have been partners with them in the 
 blood of the prophets ; our Saviour made their hypocrisy 
 known — that herein they should be like to their fathers, for 
 they should kill and crucify the prophets and wise men, and 
 scourge them in their synagogues, and persecute from city 
 to city, and said to them, Matt, xxiii. Fulfil ye also the, 
 measure of your fathers. 
 
 The cause of this judgment of God, in giving over the 
 wicked to increase the heap of their sins, the apostle setteth 
 down to the Romans, chap. i. As they regarded them not 
 to know God, God delivered them up to a reprobate mind, 
 to do those things which are not convenient. For so he 
 sometimes punishes our sins, and suffers the wicked to heap 
 sin upon sin, that so their damnation may be the greater. 
 
 For the wrath of God is come on them to the utmost. 
 Though God be patient and long-suffering, because he 
 would have all men come to repentance, yet in whom his 
 mercy takes no place to work their amendment, upon them 
 he pours out his wrath and indignation to the utmost. He 
 means not, that all the whole nation of the Jews were so 
 cast out of the favour of God, that never any of them shall 
 be saved ; for in another place he saith, Rom. xi. Hath 
 God cast away his people ? God forbid. For I myself am 
 an Israelite of the seed of Abraham, of the tribe of Benja- 
 min. God hath not cast away his people which he knew 
 before. 
 
 But miserable shall be their end, and a terrible damna- 
 tion shall they have, whosoever withstand the truth of God, 
 
126 Jewell. — -On the First Epistle 
 
 sind to the rest of their wickedness jwa such a hatred and 
 despiteful contempt of the poor and simple sort of the peo- 
 ple, that they keep from them the wholesome words of doe- 
 trine, and forbid such as are willing, to preach unto them. 
 This is their condemnation ; that light came into the world, 
 and they loved darkness better than light. They persecute 
 us, saith St. Paul, and forbid us to preach unto the Gen- 
 tiles, that they might be saved ; to fulfil their sins always ; 
 for the wrath of God is come upon them to the utmost. 
 
 Verse 1 7. Forasmuch, brethren, as we were kept from you 
 for a season, concerning sight, but not in heart, we en- 
 forced the more to see your face with great desire. 
 
 18. Therefore we would have come unto you, I, Paul, at 
 least once or twice, but Satan hindered us. 
 
 He told them before, how dearly and tenderly he loved 
 them, exhorting, comforting, and beseeching every one of 
 them, as a father his children. He taketh care, lest by any 
 means they should doubt of his great good will towards 
 them ; and therefore both witnesses the same, and shows 
 them through what cause he hath staid from them ; such 
 a zeal and care had he over the people. 
 
 Oh ! in what case, then, are they that are careless, and 
 make no regard of the people of God ! who hunt after 
 many livings, and bend not themselves to do good ; who 
 serve their own bellies, and seek to be rich, and eat up the 
 people of God as if they were bread ; they cannot say they 
 have a desire to see the face of their flock, and that their 
 heart is with them. 
 
 Howsoever they find time for other matters, they can 
 never take time to know their sheep, and to do the work of 
 their ministry among them. They care not for them, th^ 
 think not of them, they plant not, they water not, they 
 watch not, they give no warning of the dangers at hand, 
 they teach them not to deny ungodliness and worldly lusts, 
 and to live soberly, and righteously, and godlily, in this 
 present world. 
 
 It were happy if all such were removed out of the church 
 of God. They destroy the souls of many, and lead them to 
 destruction by their negligence. What account shall they 
 give unto God, for the souls of their brethren ? Where shall 
 they stand, or what shall they say, when he shall bid them 
 make a strait account of their stewardship ? 
 
 This is the practice of Satan. He uses all means to 
 
III. 1, 2.] ta the Tkesmlomam. 127 
 
 ensnare us, and to withdraw us from that blessed hope. 
 Sometinaes he hinders the increase of the gospel, by raising 
 up tumults, and disquieting the church of God, and stirring 
 the hearts of such as are in authority, to persecute by all 
 means the teachers of the gospel of Christ. 
 
 Again; when God giveth peace and quietness, to his 
 church, Satan leads the overseers of the people to forget- 
 fulnes's of their duty, to seek the pleasures and dehghts of 
 this life, and to have no regard to the work of the Lord. 
 Such occasions the devil seeks, to hinder our salvation, and 
 to withstand the truth and glory of God. 
 
 Verse 1 9. For what is our hope or joy or crown of rejoicing ? 
 
 Are not even you it, in the presence of our Lord Jes^is 
 
 Christ at his coming ? 
 20. Yea, ye are our glory and joy. 
 
 The greatest comfort to him that laboureth, is, to see that 
 bis labour comes to good efiFeet, and works that which he 
 purposed. The apostle has before approved his diligence, 
 and showed the mercy of God in making his word fruitful, 
 by opening their hearts, that it might sink into them, and 
 take root in them ; therefore now he exhorts them to conti- 
 nue steadfast, that so he may present them unto God, and be 
 partaker with them of everlasting glory. 
 
 This ought to be the care of all such as are ministers. 
 They should seek above all things to bring the people to 
 such perfection rf understanding, and to such godliness of 
 life, that they may rejoice in their behalf, and so cheerfully 
 wait for the coming of our Lord Jesus Christ. 
 
 CHAPTER III. 
 
 Verse 1. Wherefore, since we could no longer forbear, we 
 thought it good to remain at Athens alone; 
 
 2. And have sent Timotheus our brother, and minister of 
 God, and our labour-fellow in the gospel of Christ, to 
 establish you, and to comfort ijoii, touching your faith. 
 
 I know your faith in Christ Jesus is many ways assaulted. 
 "The envious man will take all occasions to sow darnel 
 among the Lord's corn. He will seek to take away the 
 good seed that is sown in your hearts. You are dear unto 
 me. Your wounds are my wounds, and your grief mv 
 
128 ' Jewell. — On the First Epistle 
 
 grief. Therefore, sinee I myself am hindered, that I cannot 
 come unto you, to be with you in your afflictions, I send 
 unto you my fellow-labourer in the gospel. I have but one 
 with me, whom I love tenderly, and trust him as mine own 
 soul — him I send unto you. 
 
 I leave myself destitute, and without a companion among 
 the infidels, here at Athens, in a city much given to idolatry 
 and which cannot abide the name of Christ. Thus have I 
 burdened myself to relieve you, and taken from myself to 
 comfort, you. I have been careless of myself and careful for 
 you, and for the church of God which is among you. 
 
 The apostle had sent Timothy to other places, to the 
 Corinthians and to the Philippians. He always found him 
 constant in faith, and. zealous to do good unto the saints ; 
 and now commends him to this congregation, and calls him 
 " brother, a minister of God, and his labour-fellow ;" that so 
 they might conceive his great care for them, who sent so 
 worthy a man unto them ; and also that they would esteem 
 him, and have him in reputation, to hearken unto Timothy, 
 and to do in all things as he should direct them. 
 
 Such as St. Paul names Timothy, they should all be, 
 who are sent unto the people. They must hold the faith of 
 Christ unfeignedly, and profess it boldly ; they must be 
 called and allowed of God to his service ; and must not be 
 idle, but painful, and labouring to build up the house of 
 God, and to gather in his harvest ; that they may truly be 
 called the ministers of God and labourers in the gospel. 
 
 They that are called to this service, must not think it 
 enough, that they serve God, as men of other trades do ; 
 for princes, and all sorts of people, owe service and homage 
 unto God, to serve him in holiness and righteousness all 
 the days of their life. This service of godly conversation 
 and obedience, ministers must also most carefiiUy perform. 
 But the especial service which belongs to their calling, is to 
 carry the ark of the covenant before their people ; to do their 
 message truly when they are sent ; to teach, to instruct, to 
 exhort, to comfort, to rebuke in season and out of season ; to 
 plant, to weed, to graff, to shrid,* to hold up their hands 
 and to pray for the people : to do this service for kings, for 
 subjects, for rich, for poor, for the wise, for the simple, for 
 the godly, and for the wicked ; to establish them, and com- 
 fort them touching their faith. 
 
 Paul often calls himself the servant of God and the 
 * To lop. 
 
III. 3.] to the Thessalonians. 129 
 
 servant of our Lord Jesus Christ. He rejoices in this ser- 
 vice, and reckons it in part of his glory. If we consider the 
 pains and travails which he took, we shall know what dili- 
 gence all others that are called to the same service ought 
 to show. Thus he writes of himself, Rom. i. I am 
 debtor both to the Grecians and to the barbarians, both to 
 the wise men and the unwise. Therefore, as much as lieth 
 in me, I am ready to preach the gospel to you also that are 
 at Rome. Again, 1 Cor. ix. Though I be free from all 
 men, yet have I made myself servant unto all men, that I 
 might win the more. And unto the Jews I became as a 
 Jew, that I may win the Jews ; to them that are under the 
 law, as though I were under the law, that I may win them 
 that are under the law. I am made all things to all men, 
 that I might by all means save some. Again, 2 Cor. iv. 
 We preach not ourselves, but Jesus Christ the Lord, and 
 ourselves your servants for Jesus' sake. Again, 1 Cor. iv. 
 We are reviled, and yet we bless ; we are persecuted, and 
 yet suffer it. I serve not myself, saith he, but God ; I 
 serve not to seek mine own affections, but to set forth his 
 glory. 
 
 Thus in his own example he teaches us, that in the ser- 
 vice of the church of God we must endure all pains, and 
 not refuse to follow our calling for any reproach, or shame, 
 or villainy, which may be wrought against us by men. 
 
 Verse 3. That no man should be moved with these afflic- 
 tions ; for ye yourselves know, that we are appointed 
 thereunto. 
 
 Think not that you shall enjoy the pleasures of this 
 world, if you are the faithful servants of Christ. Christ 
 shed his blood for thee, that thou shouldest not refiise to 
 give thy blood for him. Drink the cup of bitter gall, 
 whereof Christ began to thee, and carry thy cross,_that thou 
 mayest follow him. If thou be ashamed of the cross, thou 
 art ashamed of Christ ; if thou be ashamed of Christ, he 
 will be ashamed of thee before his Father in heaven. The 
 cross cannot hurt thee, for Christ hath sanctified it in his 
 blood. 
 
 Behold not the sword which striketh thee, but think on 
 the crown of glory, which thou shalt receive. Gold is 
 clearer after it hath been put into the fire — be thou gold, 
 and the fiery persecution shall not hurt thee. Let not the 
 fear of death put out thy faith. Trust in the Lord ; be 
 
 o 3 
 
ISO Jewell. — On the First Epistle 
 
 strong, and he shall establish thy heart. Be rooted and 
 built in Christ, and stablished in the feith. Then shall 
 thy' heart rejoice, and no man shall take thy joy from thee. 
 
 Verse 4. For verily, when we were with you, we told y<m 
 before, that we should silver tribulations, even as it came 
 to pass, and ye knew it. 
 
 My son, if thou wilt come into the service of God, stand 
 fast in righteousness and fear, and prepare thy soul to 
 temptation, Ecdesiasticus ii. God giveth us warning to be 
 ready to suffer afflictions for his name, Proverbs iii. My 
 son, refuse not the chastening of the Lord, neither be 
 grieved with his correction. For the Lord correcteth him 
 whom he loveth ; even as the father the child in whom he 
 delighteth. As many as I love, I rebuke and chasten, 
 saith Christ, Rev. iii. therefore the apostle tells the He- 
 brews, (xii.) If you be without correction, whereof all are 
 partakers, then are ye bastards and not sons. In the tenth 
 of Matthew, our Saviour warns his disciples hereof: Behold, 
 I send you as sheep in the midst of wolves. 
 
 Thus God schooleth and nurtureth his people, that so, 
 through many tribulations, they may enter into their rest. 
 Frankincense, when it is put in the fire, gives the greater 
 perfume ; spice, if it be pounded, smells the sweeter ; the 
 earth, when it is torn up with the plough, becomes more , 
 fruitful ; the seed in the ground, after frost, and snow, and 
 winter storms, springs the ranker ; the nigher the vine is 
 pruned to the stock the greater grapes it yields ; the grape, 
 when it is most pressed and beaten, makes the sweetest 
 wine ; fine gold is the better when it is cast into the fire ; 
 rough stones with hewing are squared, and made fit for 
 building ; cloth is rent and cut that it may be made a gar- 
 ment ; linen is bucked, and washed, and wrung, and beaten, 
 and is the fairer. 
 
 These are familia,r examples to show the benefit and ad- 
 vantage which the children of God receive by persecution. 
 By it God washeth and scoureth his congregation. We 
 rejoice, saith St. Paul, Rom. v. in tribulations, knowing 
 that tribulation brihgeth forth patience, and patience expe- 
 rience, and experience hope, and hope maketh not ashamed. 
 The power of God is made perfect in weakness ; and all 
 things turn unto good to them that fear the Lord. 
 
 Verse 5. Even for this cause, when I could no longer for- 
 bear, I sent him, that I might know of your faith, lest 
 
III. 5 — 10.] to the Thessalonians. 131 
 
 the tempter had tempted you in any sort, and that our 
 labour had been in vain. 
 
 6. But now lately, when Timotheus came from, you unto 
 us, and brought us good tidings of your faith and love, 
 and that ye have good remem,brance of us, always de- 
 siring to see us, as we also do you ; 
 
 7. Therefore, brethren, we had consolation in you, in all 
 our affliction and necessity through your faith. 
 
 '8. For now are we alive, if ye standfast in the Lord. 
 
 9. For what thanks can we recompense to God again for 
 you, for all the joy wherewith we rejoice for your sakes 
 before our God, 
 
 10. Night and day, praying exceedingly, that we might 
 see your face^ and might accomplish that which is 
 lacki^ig in your faith. 
 
 The apostle continues in declaring his earnest affection 
 towards them, and how greatly he rejoiced to hear of their 
 constancy in the faith, and of their love and agreement to- 
 gether ; for he feared it might have happened to them as it 
 had done to others. He preached to the Galatians, but 
 they gave ear to false apostles, and went back from that he 
 had taught them. I am in fear of you, saith he, lest I have 
 bestowed on you labour in vain. And, Ye did run well ; 
 who did hinder you, that you did not obey the truth ? It is 
 not of the persuasion of Him that calleth you. The devil 
 hath bewitched you and beguiled your eyes. 
 
 Such is the subtlety and the power of Satan in the chil- 
 dren of disobedience ; Judas was an apostle equal with 
 Peter and the other apostles ; the devil entered into his 
 heart and bewitched him, and then he became the child of 
 destruction. Julian the apostate was a christian, and a 
 reader in the church ; but became an enemy of Christ ; and 
 when he was stricken in the field, by a miracle fi-om heaven, 
 he threw up his blood in defiance of Christ ; so had the 
 devil bewitched him, and changed his heart to wickedness. 
 
 It might have been that their weakness in like sort should 
 have been overcome, when the tempter tempted them. And 
 so the gold which he had left with them might have been 
 turned into dross, and the light into darkness, and the king- 
 dom of God taken away irom them. For then had his 
 labour been in vain, and they had received the word to their 
 own damnation. For it had been better for them not to 
 have known the way of righteousness, than, after they had. 
 
132 Jewell. — On the First Epistle 
 
 known it, to turn from the holy commandment given unto 
 them. 
 
 The devil is the tempter. His strength and practice is 
 not always by force of arms,! but- hyv subtle »persuasions and 
 other slights. He reasoned with Eve, why she would not 
 taste of the fruit, which wfis sweet, pleasant, and delicate, 
 and told the poor woman -jGrfed did nothing but mock her ; 
 for God knew that, what day they should eat thereof their 
 eyes should be, opened, and they should know as much as 
 God. He .caifie to Christ, and said. Command that these 
 stones be made bread ; and cast thyself down, if thou be the 
 Son of God ; then thou shalt be worshipped, and taken for 
 a great prophet. 
 
 He tempted David ailer this sort ; Why wilt thou serve 
 God ? He hath advanced thine enemies, and hath forsaken 
 thee, and left thee in misery. I fretted, saith David, Psal. 
 Ixxiii. at the foolish ; these are the wicked, yet prosper they 
 alway and increase in riches. Certainly I have cleansed my 
 heart in vain, and washed my hands in innocency, for daily 
 have I been punished, and chastened every morning. Mine 
 heart was vexed ; so foolish was I and ignorant, I was a 
 beast before thee. He tempted Job, the faithfiil servant of 
 God, and told him, that he was righteous, and holy, and 
 gave alms, in vain ; that God had no regard for his prayers, 
 and would not hear them. 
 
 This tempter waiteth all occasions to draw us from our 
 faith and steadfastness in the Lord. Yet is he never so busy 
 as when any persecution is raised against the truth. Then 
 is he in his ruff ;* then he plays his part, and leaves nothing 
 undone whereby he may move us to forsake the truth. 
 
 Wilt thou, saith he, be so foolish as to lose thy life, and 
 knowest not wherefore? Art thou wiser than thy fore- 
 fathers ? Why shouldest thou not be contented to do as thy 
 father, and mother, and friends, and kinsfolks ? Thinkest 
 thou they had not as good care of their souls as thou hast 
 of thine? Wilt thou make them pagans and infidels? 
 Dost thou think they are damned ? 
 
 I Be wise, and cast not thyself away. Flesh is frail, life is 
 sweet, death is dreadful ; but to die in the fire, to be burned 
 alive, to see thy arms and thy legs quite burned from thy 
 body, and that yet thou canst not die-r-this is most terrible, 
 thou canst never abide it. Behold so many kings and 
 princes, noblemen, cardinals,' bishops, doctors, and learned 
 * In liis best garb, and best pleased. 
 
III. 5 — 10.] to the Thessalonians. 13? 
 
 men, and whole kingdoms and countries, of the contrary 
 opinion. Be not wilful, think not thyself wiser than all the 
 world. What were it for thee to come to the church, and 
 to show thyself obedient, and to do as others do ? It is a 
 small matter to look up, and hold up thy hands at the 
 sacring.* If it be 'an offence, thou shalt be excused, be- 
 cause thou art forced to do it by authority. God is mer- 
 ciful, he will forgive thee. !? . 
 
 Thus and thus doth Satan tempt us, and sift us, to lead 
 us firom our steadfastness. These devices he practised of 
 late days before our eyes with many constant professors 
 of the christian religion ; but, through the mighty power 
 of God, they quenched all his fiery darts, and through 
 many tribulations entered into glory. 
 
 Thanks be to God, who maketh us able, through his 
 grace, not only to believe in him, but also to suffer for his 
 sake. He is faithful, and will not suffer us to be tempted 
 above that we are able, but will even give the issue with the 
 temptation, that we may be able to bear it. He hath bid- 
 den us call upon him in the day of trouble, and he will 
 deliver us. Commit thy way unto the Lord, and trust in 
 him, saith the prophet, Psal. xxxvii. and he shall bring it to 
 pass. I have set the Lord always before me, for he is at my 
 right hand, therefore I shall not slide. And again, The 
 Lord is with me, therefore I will not fear what man can do 
 unto me. It is better to trust in the Lord, than to have 
 confidence in princes, Psal. xvi. cxviii. 
 
 When our Saviour foretold his disciples of the troubles 
 to come, he also comforted them of the strength and the 
 help which they shall receive of God, saying. When they 
 deliver you up, take no thought how or what ye shall speak ; 
 for it shall be given you in that hour what ye shall say. 
 Matt. X. He tells them by whom they shall be persecuted ; 
 Ye shall be betrayed also of your parents, and of your bre- 
 thren, and kinsmen, and liriends, Luke xxi. And in. what 
 sort : They shall lay hands on you, and persecute you, and 
 deliver you to the synagogues, and into prisons, and bring 
 you before kings and rulers. And for what cause : For 
 my name's sake. Then what must the godly in this case 
 do ? Fear them not : he that endureth to the end shall be 
 saved. Last of all, he promises to be with them, and to 
 strengthen them : This shall turn to you for a testimonial : 
 lay it up, therefore, in your hearts, that you premeditate 
 * The consecration of the host. 
 
134 Jewdl.f^On the First Mpistle 
 
 not whait you shall answer ; for I will give you a mouth and 
 wisdom, whereagainst all your adversaries shall not be able 
 to speak nor resist. 
 
 Thus were the things spoken of long before, which we 
 have seen lately done. Whosoever will set down the story 
 thereof, now they are passed, must needs declare it in the 
 manner as it was forespoken. Their own kinsfolks and 
 friends betrayed many, and brought them to the bishops^ 
 who delivered them into prisons, for the name of Christ, 
 and for the love of his truth. The blessed witnesses or 
 martyrs of God feared not, but endured. 
 
 Many were simple, young men, young maidens, men and 
 women of great age, labouring men, and men of occupa- 
 tions. Yet God gave them such a mouth and such wis- 
 dom, as all their adversaries were not able to speak against 
 it, nor resist it. Whoso reads that scripture diligently, and 
 considers this story of our time advisedly, cannot but^con- 
 fess that the light of God's gospel is come among us, and 
 that we are they upon whom the latter end of the world is 
 come, and in whom he doth show forth the great might of 
 his power. 
 
 Therefore such temptations as Satan uses cannot make 
 the man of God fall from his anchor-hold ; his hope is 
 safely laid up in his breast ; he knows in whom he putteth 
 his trust, and therefore he saith, I presume from his know- 
 ledge, I esteem not to know any thing, save Christ Jesus, 
 and him crucified ; I believe not in my fathers ; I reverence 
 them, and love them, but I believe only in God ; I fear not 
 the sword, I fear not what man can do unto me, but I fear 
 Him that can kill my body and soul. 
 
 It is better for me to abide the fire, and lose my life, that 
 I may live for ever, than to deny God for the safeguard of 
 my life, and be cast into hell-fire. If there be so many 
 partakers of their errors, and so few that cleave to the truth, 
 the multitude of them shall not save me ; and it is no trial 
 of God's truth, whether it be received of many or of few. 
 Cardinals, and bishops, and doctors, may be wise and 
 learned ; so were Annas and Caiaphas, the high-priests, and 
 the scribes and pharisees, who put to death the Lord of glory. 
 
 I daue not do ill, because other men do it. I may not 
 tempt God. My conscience.is truly assured by God's word 
 what is idolatry, and the dishonour of God. If I should 
 come into the church, and make such shows as you advise 
 me, and be partaker with idolaters, I should do hurt to 
 
III. 11 — 13.] to the Thessalonians. 135 
 
 others in mine Ul example ; I should do against mine own 
 conscience, which would be a heavy witness against me, 
 both whilst I live in this world, and in the dread&l day of 
 judgment. 
 
 Verse 11. Now God himself, even our Father, and our 
 Lord Jesus Christ, guide our journey unto you. 
 
 12. And the Lord increase you, and tnake you abound in 
 love one towards another, and towards all men, even ai 
 we do towards you ; 
 
 13. To make your hearts stable, and unblamedble in holi- 
 ness before God, even our Father, at the coming of our 
 Lord Jesus Christ with his saints. 
 
 I have planted you ; you are my children, whom I have 
 begotten in Christ ; I love you ; and have care over you ; I 
 have an exceeding desire to see your face : but Satan hath 
 withstood my purpose, and found means to keep me from 
 you ; I commit my voyage to God, if it please him that I 
 may come unto you, to rejoice with you, and comfort you. ■( 
 
 He knoweth what is good for me, and what is profitable 
 for you ; the cause is his own ; he will do all things to his 
 glory ; he will tread Satan under our feet. We cannot pur- 
 pose and dispose of ourselves. I know that the way of man 
 is not in himself, neither is it in man to walk and to direct 
 his steps, Jer. x. 
 
 The Lord increase you in all godliness, that you may 
 abound more and more, even as you have heard of us how^ 
 you ought to walk. You are but a little flock ; God in-, 
 crease your number, and make all those partakers of his 
 kingdom with you, who hear of your faith and conversation, 
 in Christ. 
 
 To make your hearts stable and unblatneable. That 
 nothing move you or trouble you ; that your hearts and 
 consciences be quiet ; that you may stand upright, and show 
 yourselves in great confidence before his judgment-seat ; 
 that when you shall see God's hand stretched out, and his 
 plagues prepared against the wicked, you be not afi'aid. 
 
 This is the haven of rest, whereto no man cometh, but 
 he that hath a quiet conscience ; this is the tabernacle of the 
 Highest, wherein they shall dwell ; this is the holy mountain 
 wherein they shall rest that walk uprightly, and work 
 righteousness, and speak the truth in their heart. 
 
 Here let us consider the rages and tempests of a troubled 
 
136 Jewell. — On the First Epistle 
 
 mind, and of an unquiet conscience, which knows that G6d 
 is an avenger of all wickedness, and that death is the due 
 reward of sin ; which acknowledges himself to be a sinner, 
 and finds no way how he shall escape hell-fire. 
 
 This man, when he thinks with himself of these things, 
 he cannot but be amazed and disquieted above measure. 
 The sound of the trumpet is ever in his ears ; he heareth 
 the voice of the Judge, saying. Stand fcrth, sinner ; now 
 declare how thou hast used thy body, give a reckoning of 
 thy whole life ; then his conscience begins to quake and 
 tremble. Then he needs no witness to accuse him, nor 
 judge to condemn him ; he is both witness and judge 
 against himself. 
 
 The danger hereof may somewhat appear in those who 
 are taken and imprisoned, and arraigned before a judge. 
 When he knows himself guilty, hears the evidence 
 proved against him, sees the judge severe to deal justice 
 without mercy, and therefore is assured of death ; what 
 grief and torment he feels at heart ! what would he not give, 
 what would he not do, to escape the danger ! 
 
 But the danger whereunto God judges us is greater, and 
 the manner of his judgment is straiter. Here the judge 
 may be deceived, he is but a man ; but there God is the 
 Judge, who is the Searcher of the heart and reins, and no 
 man shall be hid from his heat. Here nothing can be done 
 without evidence, without witnesses and proof — before God,, 
 he that hath offended shall accuse himself. This is the case 
 of conscience ; itself is witness, itself calleth for judgment 
 to condemnation. 
 
 His conscience shall make the sinner say, " I have 
 offended against God ; I have despised his word, and would 
 not give ear to learn it ; I would not know the time of God's 
 mercy, and of my visitation ; I lived in fornication, and 
 committed theft, and kept wrongfully other men's goods ; I 
 was disobedient to parents ; nurtured not my children in the 
 fear of God ; kept not my heart from doing iniquity; I 
 abused my goods, my understanding, my senses, and the 
 good grace of God. I have sinned against heaven, and 
 against God, and am not worthy to be called his son. The 
 wrath of God is worthily fallen upon me ; hell-fire is my 
 meed; the mercy of God cannot save me, for my sin is 
 greater than that it can be forgiven. .Mine own heart and 
 conscience, heaven and earth, the angels and archangels,' 
 God himself, and Christ the Redeemer of them that believe 
 
IV, 1, 2.] to the Thessalonians. 137 
 
 in him, are against me ; I cannot cast mine eyes to any 
 place, but I ever see my damnation before me." 
 
 Then he trembles with agony, and stands in fear ; his 
 heart dashes and beats as the waves of the sea ; he feels- 
 uproar, war, lightning, thunder, death, and hell in his heart ; 
 he shall fly when no man follows him ; he shall say to the 
 hills and rocks. Fall on me, and hide me from the presence 
 of Him that sitteth on the throne, and from the wrath of the 
 Lamb. 
 
 Such is the terror of an unquiet mind. Though all the 
 princes in the world would join themselves to do it, the 
 wicked can never enjoy peace. God keep us far from such 
 agonies, and give us pure hearts and clear consciences. 
 
 CHAPTER IV. 
 
 Verse 1. And furthermore we beseech you, brethren, and 
 exhort you in the Lord Jesus, that ye increase more and 
 more, as ye have received of us how ye ought to walk and. 
 to please God, 
 
 2. For ye know what commandment we gave you by the 
 Lord Jesus. 
 
 We command you not, nor use any force, but entreat you 
 with all patience and meekness, that ye will love your own 
 souls, and think and do those things which please God. You 
 are they to whom the promise was made. God hath called 
 you out of darkness into his marvellous light ; he hath not 
 dealt so with every nation, neither have they known his 
 judgments. 
 
 : We come not to you in our own name ; we have charge 
 to preach the gospel to all nations ; therefore we speak unto 
 you in the name of our Lord Jesus Christ ; we show you 
 the way, that you may walk in it ; we declare unto you the 
 will of God, that you may be saved. For, Yet will the 
 Lord wait, that he may have mercy upon you ; and there- 
 fore will he be exalted, that he may have compassion upon 
 you, saith the prophet, Isa. xxx. 
 
 We have opened unto you the whole treasure of God's; 
 mercy, we have led you to the throne of grace,. and made 
 you see the Lamb of God, that taketh away the sins of the 
 world ; we have preached unto you remission and forgive- 
 ness of your sins through his name. If you have heard us. 
 and believe, you shall be saved ; if any man preach unto- 
 
138 Jewell. — On the First Epistle 
 
 you otherwise than that you have received, let him be ac-t 
 cursed. 
 
 How you ought to walk, and please God. It is not 
 enough that ye believe ; ye must also walk and live accord- 
 ing to knowledge. This is the will of God. For we are 
 his workmanship, created in Christ Jesus unto good works, 
 which God hath ordained, that we should walk in them. 
 For the grace of God hath appeared, that bringeth salva- 
 tion unto all men, and teacheth us that we should live so- 
 berly, and righteously, and godly in this life ; looking for 
 the blessed hope and appearing of the glory of the mighty 
 God, and of our Saviour Christ, Eph. ii. Titus ii. 
 
 In this sort has our teaching been among you ; that you 
 might show forth your faith by your works ; that it avails 
 you nothing to say you have faith, if you have no works, 
 because the faith that hath no works is dead. 
 
 This we are taught by the words of our Lord Jesus : he 
 saith. Matt. vii. Not every one that saith unto me, Lord, 
 Lord, shall enter into the kingdom of heaven, but he that 
 ■doeth my Father's will that is in heaven. Again, Every 
 tree that bringeth not forth good fruit, is hewn down, and 
 cast into the fire. The servant that knoweth his master's 
 will, and doth it not, shall be beaten with many stripes. 
 Thus hath our Lord commanded us to be like our Father 
 which is in heaven, to let our light so shine before men, that 
 they may see our good works. Thus the apostle taught ; 
 thus the church of God this day teaches ; it requires faith 
 as the instrument and means to apply the merits and passion 
 of Jesus Christ for our salvation, and good works as fruits 
 and witnesses of our faith. 
 
 Whosoever learneth aright, and believeth the gospel as 
 he ought, groweth, and goeth forward fix)m virtue to virtue. 
 If he were ignorant before, he comes thereby to knowledge ; 
 if he were weak, he grows in strength ; if he were wicked, 
 he turns unto godliness. 
 
 Verse 3. For this is the will of God, even your holiness, 
 and that ye should abstain from fornication : 
 
 4. That every one of you should know how to possess his 
 vessel in holiness and honour. 
 
 God requires true and unfeigned holiness. Wash you, 
 saith the prophet Isaiah, make you clean, take away the evil 
 of your works from before mine eyes, cease to do ill. This 
 is the commandment of God, that so we should be partakers 
 
IV. 5, 6.] to the Tkessalonitms. 139 
 
 of his heavenly nature. As He which hath called you is 
 holy, so be ye holy in all manner of conversation, saith 
 St. Peter. 
 
 Abstain from fomination. Nothing so much hinders 
 true holiness as fornication, uncleanness, wantonness, and 
 such like. Every sin that a man doeth, is without the 
 body ; but he that committeth fornication, sinneth against 
 his own body. God is the avenger of such ; he will judge 
 the adulterers and fornicators. Be not deceived. Neither 
 fornicators, nor adulterers, nor wantons, shall inherit the 
 kingdom of heaven. 
 
 Know to possess his vessel. That is, his body. And the 
 body is the temple of the Holy Ghost, as he saith to the 
 Corinthians, 1. vi. And therefore glorify God in your body, 
 and in your spirit, for they are God's. In this body we 
 shall rise out of our grave, and appear before the judgment- 
 seat of God ; in this body we shall sit upon the twelve seats, 
 and judge the twelve tribes. God shall crown it with glory 
 and honour. Keep this vessel clean, it is precious ; keep it 
 in honour, keep it in holiness. Make not the member of 
 Christ a member of the devil. Shame not your bodies, 
 shame not yourselves. 
 
 Verse 5. And not in the lust of concupiscence, even as the 
 
 Gentiles which know not God. 
 
 Give not yourselves over to filthy afiections, as the horse 
 and mule which have no understanding, and as the Gen- 
 tiles which have no fear of God's judgment. Their heart 
 and mind is unclean ; they know not God ; they know not 
 themselves ; they know not the difference of this life, and of 
 the life to come. 
 
 Therefore they know not sin ; or, if they know it, they 
 refrain from it not, but follow the lusts of their corrupt, 
 nature, and give themselves to wantonness, to work all un- 
 cleanness, even with greediness. 
 
 Thus the apostle sets down what is the fruit of ignorance, 
 and whereto a man groweth, that knoweth not God. That 
 devotion, therefore, which some say is the daughter of igno- 
 rance, hath no likeness with true holiness ; For this is life 
 eternal, saith Christ, John xvii. that they know thee to be 
 the only true God, and whom thou hast sent, Jesus Christ. 
 
 Verse 6. That no man oppress or defraud his brother in 
 any m,aiter ; for the Lord is an avenger of all suck 
 things, as we have also told you heforetime and testified. 
 
140 Jewell. — On the First Epistle 
 
 Let no man defraud his brother, neither by false weight, 
 nor by false measure, nor by lying words. Let your mea- 
 sures, and weights, and words, be true ; let your gains be 
 just and true, that God may bless them. His blessing will 
 make you rich, and whatsoever he blesseth not, shall waste 
 and consume, and do you no good. Do unto others as 
 you would they should do unto you. This is true dealing, 
 and upright. 
 
 If thou speak more than is true, if thou take more than 
 thy ware is worth, thy conscience knoweth it is none of 
 thine. God will destroy all the workers of iniquity. He 
 that delighteth in sin hateth his own soul. The mouth that 
 accustometh to lie slayeth the soul. 
 
 . Defraud not thy brother ; he is thy brother, whether he 
 be rich or poor ; he is thy brother, and the son of Godi 
 Wilt thou do wrong to thy brother ? Wilt thou oppress the 
 son of God, and that even in the sight of God ? God is 
 his Father, he will not leave it unpunished in thee. If he 
 be simple and unskilfiil, abuse not his simplicity. God is the- 
 God of righteousness. Deal justly, that thine own con- 
 science accuse thee not. ■ 
 
 Teach not thy sons nor thy servants to deceive others, and 
 to gain by wickedness ; after they have learned of thee to 
 deceive others, they will deceive thee also. Job prayed daily 
 for his children. Be thou also careful that thy children and 
 servants deceive no man, nor hurt any. Their sins shall be 
 laid to thy charge. 
 
 Why askest thou of God, that he will feed thee, and give 
 thee thy daily bread, and waitest not upon his will, but feedest 
 upon the bread of iniquity? This meat will not nourish 
 thee ; this wealth will not stand by thee ; for God will not 
 prosper it. The wise man saith, Prov. xx. The bread of 
 deceit is sweet to a man, but afterwards his mouth shall be 
 filled with gravel. 
 
 Ill-gotten goods have an ill end. God hath said by the 
 prophet Haggai, Ye have sown much, but you have brought 
 In little. Ye brought it home, and I did blow upon it; 
 We have examples hereof-daily. We have seen great heaps 
 of wealth suddenly blown away, and consumed to nothing ;; 
 great houses decayed, and the hope of the wicked quite 
 overthrown. 
 
 Here will I speak somewhat of the unhappy trade of 
 ■usury ; because therein stands the most miserable and 
 shameful deceiving of the^ brethren. I will not speak all 
 
IV. 6.] to the Thessalonians. . 141 
 
 that may be said, for it would be too long and over-weari- 
 some. I will have regard of that which shall be agreeable, 
 and profitable, and behovefiil for you to hear. And that you 
 may the better consider hereof, and see the whole matter of 
 usury, I will show you first, What usury is. Then, Whence 
 it springeth ; and what are the causes of usury. Thirdly, 
 What comes of it; what hurt it works to the common- 
 wealth ; and I will lay forth such reasons as may make any 
 good man abhor it. Then I will declare what the holy 
 fitthers, and the apostles and martyrs, and Christ, and God 
 himself, have thought and spoken of usury. 
 
 Many simple men know not what is usury, nor ever heard 
 of the name of it. The world were happy if no man knew 
 it ; for evil things do less harm when they be most unknown. 
 Pestilences and plagues are not known, but with great 
 misery. But that you may learn to know it, and the more 
 to abhor it, this it is. 
 
 Usury is a kind of lending of money, or corn, or oil, or 
 wine, or of any other thing, wherein, upon covenant and 
 bargain, we receive again the whole principal which we 
 delivered, and somewhat more, for the use and occupying of 
 the same.* 
 
 Whence, then, springeth usury? This is soon showed. 
 Even thence, whence theft, murder, adultery, the plagues 
 
 * From the whole tenor of his remarks, it is evident that Jewell 
 speaks against advantage taken unfairly in the use of money or other 
 commodities, to the ruin of those who borrow. Paley, in his MordI 
 and Political Philosophy, observes, " There exists no reason in the 
 law of nature why a man should not be paid for the lending of 
 his money, as well as for the lending of any other property into 
 which the money might be converted. The scruples that have been 
 entertained on this head, and upon the foundation of which, the 
 receiving of interest, or usury, (for they formerly meant the same 
 thing,) was once prohibited in almost all christian countries, arose 
 from the passage in Deuteronomy xxiii. 19, 20. This prohibition is 
 now generally imderstood to have been intended for the'Jews alone, as 
 part of the civil or political law of that nation, and calculated to pre- 
 serve among themselves that distribution of property to which many 
 of their institutions were subservient, the year oi jubilee and others — 
 regulations which were never thought to be binding upon any but 
 the commonwealth of Israel. This interpretation is confirmed, I think, 
 beyond all controversy by tiie distinction made in the law between a 
 Jew and a foreigner, ' Unto a stranger thou mayest lend upon usury, 
 but unto thy brother thou mayest not lend upon usury ;' a distinction 
 which could hardly have been admitted into a law, which the divine 
 Author intended to be of moral and universal obligation." 
 
 Baxter, in his Christian Politics, (ch. xix.) has examined this sub- 
 ject at considerable length ; and fully shows, that such use of money as 
 is not inconsistent with the benefit of others,, is lawful.^ 
 
142 JewdL — On the First Epistle 
 
 and destruction of the people do spring. All these are the 
 works of the devil, and the works of the flesh. Christ tells 
 the pharisees, John viii. You are of your father the devil, 
 and the lusts of your father you will do. Even so may it 
 truly be said to the usurer, Thou art of thy father the devil, 
 and the lust of thy father thou wilt do, and therefore thou 
 hast pleasure in his works. 
 
 The devil entered into the heart of Judas, and put in 
 him this greediness and covetousness of gain, for which he 
 was content to sell his Master. Judas' heart was the shop, 
 the devil was the foreman to work in it. St. Paul saith, 
 1 Tim. vi. They that will be rich, fall into temptation and 
 snares, and into many foolish and noisome lusts, which 
 drown men into perdition and destruction ; for the desire of 
 money is the root of evil. And St. John saith, 1 Epis. iii. 
 Whosoever committeth sin is of the devil. Thus we see 
 that the devil is the planter and the father of usury. 
 
 Covetousness, desire of money, insatiable greediness, 
 deceitfulness, unmercifulness, injury, oppression, extortion, 
 contempt of God, hatred to the brethren, and hatred of alt 
 men, are the nurses and breeders of usury. It springs 
 from Satan, and grows, and is watered and fed, and nou- 
 rished, by these cruel and damnable monsters. 
 
 Let us see farther what are the fruits which come cf 
 usury. For perhaps it doth some good, and you may think 
 that many are the better for it. These, therefore, are the 
 fruits : — It dissolves the knot and fellowship of mankind ; it 
 hardens man's heart ; it makes men unnatural, and be- 
 reaves them of charity and love to their dearest friends ; it 
 breeds misery, and provokes the wrath of God from heaven; 
 it consumes rich men ; it eats up the poor ; it makes bank- 
 rupts, and undoes many households. The poor occupiers 
 are driven to flee, their wives are left alone, their childrea 
 are helpless, and driven to beg their bread, through the 
 unmerciful dealing of the covetous usurer. 
 
 When David sets forth the wickedness of the country 
 where he was persecuted, he saith of them, Psal. Iv. Usury 
 and deceit departeth not from their streets ; one seeketh to 
 spoil and eat up another. These are the commodities and 
 the fruits of usury. Such is usury in the midst of a city; 
 and such good it works, as fire does, when it is set to the 
 roof of a house ; or as the plague, when it is taken to the 
 midst of the body, and touches, the heart. 
 
 We have heard whence usury springs, and what hurt it 
 
IV. 6.] to the Thessalonians. 148 
 
 'doth ; which whosoever considers, may find cause enough 
 to loath it and forsake it. One asked of Cato, " What it was 
 to commit usury ?" " What is it," said he again, " to kill 
 a man ? He that is an usurer, is a murderer," The same 
 Cato saith, " Our fathers punished a thief with payment erf 
 the double of that he had 'taken ; but the usurer was always 
 condemned to pay four times the value." They were wise 
 men ; they thought that an usurer was much worse than a 
 thief. For a thief is driven by extremity and need ; the 
 usurer is rich, and hath no need : the thief stealeth in 
 comers, and in places where he may be unknown ; the 
 usurer, openly and boldly at all times, and in any place : 
 the thief, to relieve his wife and children ; the usurer, to 
 spoil his neighbour, and to undo his wife and children : the 
 thief stealeth from the rich, who have enough ; the usurer, 
 jfrom the poor, that hath nothing : the thief fleeth, and will 
 be seen no more ; the usurer standeth by it, continueth and 
 stealeth still ; day and night, sleeping and waking, he always 
 stealeth : the thief repents of his deed, he knows he lias done 
 wrong, and is sorry for it ; the usurer thinks it is his own, 
 that it is well gotten, and never repents nor sorrows, but 
 defends and maintains his sin impudently: the thief, if 
 he escape, many times becomes profitable to his coun- 
 try, and bestows himself painfully in some trade of life ; 
 the usurer leaves his merchandise, forsakes his husbandry, 
 gives himself to nothing whereby his country may have 
 benefit : the thief is satisfied at length ; the usurer never 
 has enough. 
 
 The belly of the wicked will never be filled. As the sea 
 is never filled with water, though all the streams in the 
 world run into it ; so the greediness of an usurer is never 
 satisfied, though he gain ever so unreasonably. The sea is 
 profitable ; the usurer is hurtfiil and dangerous. By the 
 sea we may pass and come safely to the haven ; but no man 
 passes by usury without loss or shipwreck.* 
 
 *" * Jewell extends His remarlcs on usury to a consideEafele length, and- 
 in terms of the utmost severity. It ma,y be observed, that the sums 
 extorted for the interest or use of money at that period, in general, 
 were very considerable, and such as to render it almost impossible for 
 the borrower to escape from ruin ; sometimes, even five in the hun- 
 dred, for a month. The proper distinction here appears to be, that we 
 do not oppress our brethren ; and Jewell's remarks speak of the usurer 
 as one who does so. If money be lent on such terms that a man'may 
 not only pay the interest and repay tbe^principal, but also gain a liveli- 
 hood to himself, which perhaps he would not otherwise be able to do, 
 the loan of money cannot be an injury to him,'but, on the contrary, a 
 
J 44 Jewell. — On the First Epistle 
 
 The learned old fathers have taught us, it is no more 
 lawful to take usury of our brother, than it is to kill our 
 brother. They that are of God hear this, and consider it, 
 and have a care that they displease him not. But the 
 wicked that are no whit moved, and care not what God 
 .-saith, but cast his word behind them ; which have eyes and 
 see not, and ears, yet hear not ; because they are filthy, they 
 .shall be filthy still. Their greedy desire shall increase to 
 their confiision ; and as their money increases, so shall they 
 increase the heaps of their sins. Pardon me if I have 
 been long or vehement — of those that are usurers I ask no 
 pardon. 
 
 Tell me, thou wretched wight of the world, thou unkind 
 creature, which art past all sense and feeling of God, which 
 knowest the will of God, and doest the contrary, how darest 
 thou come unto the church ? It is the .church of that G od 
 which hath said, Thou shalt take no usury; and thou 
 knowest he hath so said. How darest thou read or hear the 
 word of God ? It is the word of that God who condemneth 
 usury ; and thou knowest he doth condemn it. How darest 
 thou come into the company of thy brethren ? 
 
 Usury is the plague, and destruction, and undoing of thy 
 brethren ; and this thou knowest. How darest thou look 
 upon thy children? Thou makest the wrath of God fall 
 down from heaven upon them ; thy iniquity shall be 
 punished in them to the third and fourth generation ; this 
 thou knowest. How darest thou look up to heaven ? Thou 
 hast no dwelling there ; thou shalt have no place in the tar 
 bernacle of the Highest ; this thou knowest. Because thou 
 robbest the poor, deceivest the simple, and eatest up the 
 widows' houses, therefore shall thy children be naked, and 
 beg their bread, therefore shalt thoii, and thy riches perish 
 together. 
 
 But Christ saith, John v. The hour shall come, and now 
 is, when the dead shall hear the voice Of the Son of God, 
 and they that hear it shall live. Zaccheus was a receiver of 
 tribute, and was rich when he received Jesus to abide in his 
 house. He stood forth, and said unto the Lord, Behold, 
 
 benefit. There are, however, too many at the present day to whoin 
 Jewell's remarks in their full severity are applicahle. The facility 
 of making interest or advantage from the loan of money at the pre- 
 sent day, also has a tendency to promote selfishness, and encourages 
 a covetous disposition, and certainly over eagerness for gain is as 
 besetting a sin now as at any former period ; perhaps it is far more 
 prevalent than heretofore as a general principle, actuating every rantj 
 and even professors of the gospel. 
 
IV. 7, 8.] to the Theissatonidns. 145 
 
 Lord, the half of my goods I give unto the poor ; and if I 
 have taken from any man by forged cavillation, I restore him 
 fourfold. Then Jesus said unto him, This day salvation is 
 €ome into this house, forasmuch as he also is become the 
 son of Abraham, Luke xix. 
 
 God may make his word work so in the hearts of usurers, 
 that they may also receive Jesus, and forsake usury, and re- 
 store fourfold if they have deceived any, and so may also 
 receive salvation. Let us increase in that usury which is 
 to the glory of God. He hath given us knowledge, and 
 many excellent graces ; let us put them forth, let us occupy 
 that talent which he hath left us. He will return ; the day 
 «f his coming is at hand. He will require his talents ; we 
 must answer them. Let us restore them with increase, that 
 •our "service jnay be allowed, and we be received into his 
 iabernadle. 
 
 Verse 7. For God hath not called us unto uncleanness, hut 
 
 unto holiness. 
 8. He therefore that despiseth these things, despiseth not 
 
 man, but God, who hath given you his Holy Spirit. 
 
 Let every man possess his vessel in holiness and honour, 
 for this is the will of God ; hereto are ye called. I am the 
 Lord your God, saith he, Lev. xi. be sanctified therefore, 
 and be holy, for I am holy. So our Saviour said to his 
 disciples, Luke vi. Be mercifiil, as your Father also is mer- 
 ciful. Unmercifulness, cruelty, uncleanness, fornication, 
 usury, and such like, are not of God. They answer not 
 their calling that commit any manner of sin. If any man 
 therefore purge himself from these, he shall be a vessel unto 
 honour, sanctified and meet for the Lord, 2 Tim. ii. It be- 
 hoves every man, when he is in secret and alone, to bethink 
 himself whereto God hath called him. The magistrate 
 thus : I am called to do justice, to be mercifiil to the widow, 
 to have pity upon the fatherless ; I am the minister of God, 
 for the wealth of them that do well, and to take vengeance 
 on him that doth evil. 
 
 • The minister and preacher thus : I have charge given 
 me to lead the people of God in the way of righteousness ; 
 I am called to do the work of an evangelist, to preach the 
 word in season and out of season, to show the people their 
 oflFences, and to reprove them with all earnestness, to teach 
 them that they deny all ungodliness, and turn wholly unto 
 
 JEWELL. H 
 
146 'Jewell. — On the Firit Epistle 
 
 God ; for necessity is laid upon me, and wo is me if I preach 
 not the gospel, 1 Gor. iv. 
 
 The subject must ttiink with himself: I owe obedience 
 to my sovereign, I must be subject, not because of wrath 
 only, but also for conscience sake. If I resist, I resist the 
 ordinance of God, and shall receive to myself damnation. 
 
 It behoves all men, when they feel themselves led to any 
 evil purpose, to bethink themselves, Alas ! what mean I ? 
 why should I do it ? This is not the will of God ; God hath 
 not called me to uncleanness, but unto holiness ; God is my 
 God, I am his creature, I must serve him with my heart. 
 The eyes of the Lord are over the righteous, and his earfe 
 open to their prayers ; but the face of the Lord is upon 
 them that do evil. 
 
 He therefore that despiseth these things, despiseth not 
 man, hut God. Alas ! what are we ? we are but unprofit- 
 able servants, we are the voice of the crier in the wilder- 
 ness. By us it hath pleased God to make his name known 
 through all the world; we are your brethren, and your 
 servants, for Christ's sake ; we are your helpers, by whom 
 you are called to the faith ; we preach not ourselves, but 
 Jesus Christ ; we speak unto you in the name of God. If 
 you despise us in doing this service toward you, you despise 
 not us, but you despise God, who hath sent us ; and God 
 can in due time avenge your unthankfulness. 
 
 Who hath given you his Holy Spirit. You have re- 
 ceived the spirit of wisdom and understanding : you know 
 these things are true, you cannot deny them. If you shall 
 now offend, you shall offend against God's Spirit, which is 
 given unto you. 
 
 Verse 9. But as touching brotherly love, you need not that 
 I write unto you, for ye are taught of God to love one: 
 another, 
 
 liove is the bond of unity, of perfection, of knowledge, 
 of wisdom, and of all godliness. Paul, tjie more to set 
 forth the sweetness and comfort thereof, calls it " Brotherly 
 love." Brethren are bound to lov-e one another. God and 
 nature, and bringing up, do bind Oiem. Many brethren 
 have endangered themselves to sEwe their brethren. It were 
 a monster in nature, that one brother should kill anothgfc 
 You are all brethren, and have one Father, even G«d, How 
 tjiea can you hate and trouible youi: brettiren ? "" 
 
IV, 9.] to the Thessalonians. 147 
 
 Hereto Christ calls us, John xiii. A new commandment 
 give I you, that ye love another ; as I have loved you, that 
 ye also love one another. By this shall all men know that 
 ye are my disciples, if ye have love one to another. Hereof 
 the prophet David saith, Psalm cxxxiii. Behold, how good 
 and how comely a thing it is, brethren, to dwell even to- 
 gether. There is peace, there is comfort, there is heaven, 
 there is God himself among them. This is the duty of the 
 children of God, to love together as the parts and members 
 of one body, as brethren, and as the sons of one Father. 
 
 Here let us consider one great disorder among us that 
 are christians. If an action or matter at law grow between 
 man and man, then forthwith is the bond of brotherly love 
 broken, they are no longer friends. If he stand against him 
 in suit of law, he will have no more to do with him, he will 
 not pray with him, nor drink in his company, nor talk to- 
 gether with him. Whensoever he sees him, his heart rises 
 at him, as if he saw his enemy. This should not be so ; it 
 is a disorder in christian behaviour. 
 
 Next after the gospel, the law is the greatest comfort that 
 God hath given to the sons of men. It remedies injuries^ 
 and gives to every man that which is his. He that goeth 
 to a judge, goeth to him that is the minister of justice, and 
 that sitteth in the room of God to do right ; for the seat ot 
 justice is the seat of God. If there were no law to be 
 ministered, but every man might do what he would, and 
 reckon all his own, whatsoever he could get or come by, 
 what a life would it be ! How should any man be master of 
 that which he hath ? Who can imagine what injuries, cruel- 
 ties, murders, and streams of blood would follow ? Thanks be 
 unto God, who in mercy hath given us a law and justice to 
 guide us by. 
 
 Let us be content to seek help at this law without wrath 
 or malice ; let us come to it, as we would come to our 
 father ; let us ask counsel at it, as we would at the mouth 
 of God. As every man thinks it lawful to use his own, or 
 to require his own, so let every man be content to leave that 
 which he holds, when law saith, it is none of his. 
 
 The law is no breach of charity, it is the bond and knot 
 to keep men in love. A son may attempt law with his 
 father, yet do it in such duty as becomes a son. A subject 
 may attempt law with his prince, and yet love and reverence 
 his prince as becomes him. Who uses the law otherwise, 
 abuses it. All Strife and contention must be laid aside, 
 h2 
 
148 Jewell. — On the First Epistle 
 
 liove may avoid wrong, love may require right, love may 
 stand forth and seek defence before a judge. 
 
 Love is patient and gentle ; it envieth not, it doth not 
 boast itself, it is not puffed up, it disdaineth not, it seeketh 
 not her own things, it is not provoked to anger, thinketh not 
 evil, it rejoiceth not in iniquity, but it rejoiceth in the truth ; 
 it suffereth all things, it believeth all things, it hopeth all 
 things, it endureth all things. Such is the nature of love, 
 such it is, wheresoever it is, when it seeketh right, when it 
 defendeth itself against challenge of doing wrong. 
 
 Verse 10. Yea, and that thing verily you do unto all the 
 brethren which are throvgho^it all Macedonia ; but we 
 beseech you, brethren, that you increase more and more. 
 
 You love the brethren, not only those that are with you, 
 and whom you know ; but all, whatsoever they are, and iii 
 what place soever, though ye know them not. Some love 
 none but such as are of their sort, and devotion, and sect, 
 and fellowship. If any be of another mind than they are 
 of, they cannot love them. This love is not of God, it is 
 carnal, and proceedeth but from the flesh. Whosoever carries 
 the name of Christ, is our brother ; we must love him for 
 Christ's sake. Christian love doth love those that are ene- 
 mies, and do not love us ; it blesses them that speak ill of 
 us, and prays for them that persecute us. 
 
 O that the words of Paul might truly be spoken of us, 
 " As touching brotherly love, we need not write unto you." 
 that God would touch our hearts with his Holy Spirit, that 
 we were all so knit together, and loved one another, as he 
 hath commanded us ! Then should we feel that peace which 
 passeth all understanding ; then would it appear, how joyfill 
 a thing it were for brethren to dwell together in unity ; then 
 should we taste of the comfort of the soiis of God. 
 
 And, alas ! what is our life, or what is our profession^ 
 without love ? what is the sun without light ? what is the 
 fire without heat ? Though I speak with the tongues of men 
 and angels, saith the apostle, 1 Cor. xiii. and have not love; 
 I am as sounding brass, or as a tinkling cymbal. And 
 though I had the gift of prophecy, and knew all secrets and 
 all knowledge, yea, if I had all faith, so that I could re- 
 ,move mountains, and had not love, I were nothing. 
 • That you increase more and more. Men of this world 
 seek to increase in their wealth and riches. They never 
 think their store so great, but it may abide to have more laid 
 
IV. 11, 12.] to the Thessalonians. 149 
 
 to it. Wicked men stand not at a stay, they cease not to do 
 ill, they heap sin upon sin, and draw iniquity with cords of 
 vanity, and sin with cart-ropes, nntil they come to the height 
 and extremity of wickedness. Do you increase in every 
 thing that is good. The kingdom of God is not in word, 
 but in power, 1 Cor. iv. 
 
 A child that stays at one stature, and never grows bigger, 
 is a monster. The ground that prospers not, and is not 
 fruitful, is cursed. The tree that is barren, and improves 
 not, is cut down. This must all know, men and women, 
 and babes and infants : they must all walk on still in the 
 way of godliness, and increase and go forward therein. Un- 
 less we go forward, we slip back. If we wax weary to do 
 the work of God, God will forsake us. 
 
 Verse 11. And that ye study to he quiet, and to meddle 
 with your own business, and to work with your own 
 hands, as we commanded you ; 
 
 12. That ye may behave yourselves honestly towards them 
 that are without, and that nothing be lacking unto you. 
 
 Let no man among you be a busybody in other men's 
 matters. Be not eaves-droppers, and hearkening what is 
 said or done in your neighbour's house. Wide ears and 
 long tongues dwell together. They that love to hear all that 
 may be told them, do also love to blab out all they hear. 
 
 Study to be quiet, and meddle with your own business. 
 The church of God is as the body of man. In a man's 
 body every part hath its several office ; the arm, the leg, the 
 hand, and foot do that whereto they are appointed, and, 
 doing the same, they live together in peace. But if the arm 
 would take in hand to do that which is the duty of the leg, 
 or the foot that which is the part of the hand, it would pro- 
 duce great disorder in the whole body. So if every man in 
 the church of God seek to do that which to him belongs, 
 the church shall flourish, and be in quiet. 
 
 But when every man will be busy, and take upon him to 
 look into others ; when every private man will govern, and 
 the subject take in hand to rule the prince ; all must needs 
 come to wreck and decay. Busy bodies ever find fault with 
 their brethren and neighbours, with the state, the clergy, the 
 commonwealth, the church, the government, and with the 
 prince ; they are an unquiet kind of men, ever looking for 
 that they may mislike, and never contented. From these 
 men come privy whisperings, slander, backbiting, mutinies. 
 
1'50 Jewell. — On the First Epistle 
 
 conspiracies, treasons, deposing of princes, and utter decay 
 <tf commonwealths. These are the fruits of curiosity. 
 
 And to work with your own hands. God hath ordained 
 that all sorts of men should labour, and eat their bread in 
 the sweat of their brows. And here the apostle not only- 
 charges them to work, but that they work with their own 
 hands. Thou that hast hands, and settest them not to 
 work, thou that abusest the grace of God by thy idleness, 
 shalt give an account thereof 
 
 What fills your prisons ? What enriches your gallows, 
 but idleness ? When your children come to these places, and 
 see they must live no longer, whereof complain they, but of 
 idleness ? Then they curse the time, and their father and 
 mother, that brought them up in idleness. 
 
 Though kings and princes, and counsellers, and preachers^ 
 and magistrates, dig not and plough not, nor do any handy 
 work, yet they break not therefore the commandment of God ; 
 they break not this rule of the apostle. The head walketh 
 not as the feet, nor travaileth as the hands, yet is it not idle. 
 
 There is no labour comparable to the labour of -a prince ; 
 day and night, sleeping and waking, he is full of cares and 
 full of pains. The nobleman and magistrate, if he regard 
 his country, be carefiil for the laws, aid the poor, repress 
 tyranny, comfort the weak, punish the wicked, is not idle. 
 The minister, if he apply to his book, be diUgent in prayer,, 
 exhort, and teach pubUcly and privately, is not idle. These 
 labours are greater than all the labours of the body. 
 Verse 13. I would not, brethren, have you ignorant con- 
 cerning them which are asleep, that ye sorrow not, even 
 
 as others which have no hope. 
 14. For if we believe that Jesus is dead, and is risen ; 
 
 even so, them that sleep with Jesus will God bring with 
 
 him. 
 
 Herein stands the comfort of christian religion ; were it 
 not for the hope of the second life, the godly in this world 
 were in worse case than the dumb and brute beasts. When 
 Christ appointed his disciples to go and preach, he said, I 
 send you as sheep in the midst of wolves. They will scourge, 
 you ; you shall be hated of all men. As the gospel in' 
 creased in any place, these words were fulfilled ; the godly 
 were put to death for the name of Christ ; the father did see 
 his son slain before his face, and the son saw his father 
 cruelly tormented. Hence grew great. mourning and heas- 
 viness. 
 
IV. 13, 14.] to the Thessalonians. 151 
 
 Oh ! said they, he was a reverend sage father ; oh ! he 
 was a wise young man, learned, zealous, and a great stay 
 in the church ; why would God take him before his time ? 
 There is not now any one left, whom we may behold, or 
 hear, or follow ; we axe left comfortless and without hope. 
 
 After this sort it is likely the Thessalonians mourned, 
 ■when they beheld the persecution of the church of God 
 among them. Herein they grew towards mistrust, and to be 
 like the heathen, who had no hope. 
 
 St. Paul thought good to reform this error ; and, because 
 this abuse grew of ignorance, for that they knew not the 
 happy estate of such as die in the Lord, he saith, I would 
 Hot have you ignorant what is become of them, and what 
 God hath done for them. He hath tried them as gold, and 
 hath made them worthy for himself; therefore you ought 
 rather to rejoice, there is no cause at all of mourning. When 
 Christ saw his disciples heavy and sad, because of his de- 
 parture, he said, John xiv. If ye loved me, ye would verily 
 rejoice, because I said, I go to the Father, for my Father is 
 greater than I. I shall sit at the right hand of my Father 
 iti glory ; then shall every knee bow unto me, and every 
 tongue shall confess my greatness ; therefore, if ye loved me, 
 you would rejoice in my behalf. It is ignorance that maketh 
 you heavy, because you know not whither I go. When 
 Joseph was sold into Egypt, good father Jacob thought he 
 was dead, and therefore mourned day and night. Nothing 
 could comfort him. Alas ! saith he, that I have lived to see 
 this day! O Joseph, my son, my son Joseph, O that I 
 might give my life to redeem thee ! now shall my hoary head 
 go down to the grave in heaviness. . But when he heard 
 that Joseph lived, and saw him with his eyes ; when he 
 saw that he was a prince, next in place to the king, and had 
 all the country at command, then he knew he had mourned 
 without a cause ; then his heart leaped within him, his eyes 
 gushed out with water, he wept for joy. Ignorance, as we 
 see, made him heavy ; knowledge of the truth as it was, 
 rejoiced his heart, and made him glad. 
 
 There is great error, and darkness, and ignorance in man's 
 life. We rejoice when we have cause to mourn, and mourn 
 many times when we have cause to rejoice. Therefore he 
 saith, I would not have you ignorant ; be not deceived ; 
 God hath given you eyes to see the right way ; God hath 
 given you ears to hear counsel, and a heart to know reason, 
 and to understand and judge ; God hath given you the 
 
152 Jewell. — On the First Epistle 
 
 scriptures, and by them the knowledge of his will ; he hath 
 given you a face to look up to heaven, and the spirit of life, 
 hath he poured into you, that you should not by any means: 
 be deceived. 
 
 That ye sorrow not, as others that have no hope. He 
 doth not forbid natural affection. Our parents and our 
 children are dear unto us. They are our flesh and blood, 
 and the chief and principal parts of our body. Any part 
 of our body cannot be cut off, but we shall ieel it. The 
 father, if he feel not the death of his son, or the son, if he 
 feel not the death of his father, and have not a deep feeling 
 of it, he is unnatural. ' 
 
 David mourned for Jonathan ; the whole land mourned 
 for Josiah. Paul saith, God had mercy upon Epaphro- 
 ditus, he was sick, very near unto death ; and not on him. 
 only, but on me also, lest I should have sorrow upon sorrow. 
 If God had taken Epaphroditus out of life, no doubt Paul 
 would have sorrowed. What need more examples ? Christ 
 mourned for Lazarus, and shed tears for him. Then said 
 the Jews, Behold how he loved him ! John xi. 
 
 We are not, therefore, forbidden to mourn over the dead ; 
 but to mourn in such sort as the heathen did, we are for- 
 bidden. They, as they did neither believe in God nor in 
 Christ, so had they no hope of the life to come. When a 
 father saw his son dead, he thought he had been dead for 
 ever. He became heavy, changed his garment, delighted in 
 no company, forsook his meat, famished himself, rent his 
 body, cursed his fortune, cried out upon his gods. O my 
 dear son ! saith he, how beautiful, how learned, and wise, 
 and virtuous wast thou ! Why shouldst thou die so untimely ? 
 why have I offered sacrifice, and done service to my gods ? 
 they have made me a good recompense ! I will trust them 
 no more ; I will no more call upon them. Thus they fell 
 into despair, and spake blasphemies. 
 
 Therefore saith Paul, You may mourn, as did the holy 
 men of God, but you may not mourn as the unfaithful sor- 
 row for their dead. You are the sons of the holy fathers ; 
 fashion not yourselves, therefore, like to the heathens ; do 
 not as they did, neither in feasts, nor in marriages, nor in 
 your attire, nor in your mourning, nor in your pastimes ; 
 but behave yourselves as becometh the children of the Most 
 High. 
 
 ' But why may not christians mourn, and continue in 
 heaviness ? Because it is no new thing for a man to die, 
 
IV. 13, 14.] to the Thmalonians. 153 
 
 because he goeth the way of all flesh. Again, they that depart 
 this life are not dead ; they are not gone for ever, as the 
 heathen imagined ; they are laid down to take rest quietly 
 for a time. The death of a godly man is nothing else but 
 a sleep. So saith our Saviour of Lazarus, John xi. Our 
 friend Lazarus sleepeth ; howbeit Jesus spake of his death. 
 So it is said of Stephen, Acts vii. And they stoned Stephen, 
 who called on God, and said, Lord Jesus, receive my spirit. 
 And he kneeled down, and cried with a loud voice, Lord, 
 lay not this sin to their charge ; and when he had thus 
 spoken, he slept. 
 
 Whosoever dieth in peace of conscience, he may say, I 
 will lie down and take my rest. Thus doth the man -of 
 God repose himself; for Christ is advantage unto him, both 
 in life and in death. He saith with the apostle, Rom. xiv. 
 Whether we live, we live unto the Lord ; or whether we 
 die, we die unto the Lord ; whether we live, therefore, or 
 die, we are the Lord's. He goeth into his grave as into a 
 bed ; he forsaketh this life, as if he lay down to sleep. He 
 shall shake off his sleep, rouse himself, and rise again. 
 
 As we wake out of sleep, we know not how, so shall we 
 rise again, though we know not how. As we are much re- 
 freshed, and our bodies strengthened by sleep, so shall we 
 rise again in much more strength, and our corruption shall 
 put on incorruption, and our mortality immortality. As 
 often then as we go to our beds, let us think of our resur- 
 rection from death. Who is sorry to go into his bed ? What 
 father laments to see his child lie quietly and take his rest ? 
 Why then should he so mourn for his death ? wherein God 
 deals mercifully with him and translates him to the glory of 
 the sons of God, where is no death, nor fear, but we shall 
 be made like to the angels of God. 
 
 The body rots in the ground, yet God preserves it, that it 
 shall not perish. His spirit shall return to it again, and it 
 shall live. God is able to bring this to pass ; he hath pro- 
 mised so to do; he hath done it already, and will do it 
 again, Luke vii. When Christ came near to the gate of the 
 city of Nain, there was a dead man carried out, the 
 only son of his mother, who was a widow ; .and much 
 people of the city was with her ; and when the Lord saw 
 her, he had compassion on her, and said unto her. Weep 
 not. And he went and touched the coffin, and they that 
 bare it stood still ; and he said, I say unto thee, young man, 
 h3 
 
154 Jewell. — On the First Epistle 
 
 axise. And he that was dead sat up, and began to speak, 
 and he delivered him to his mother. 
 
 Lazarus was laid in his grave ; he had been four days dead ; 
 his body did stink. Yet when Christ cried with a loud voice, 
 Lazarus, come forth ! then he that was dead came forth, bound 
 hand and foot with bands, and his face was bound with a nap- 
 kin : Jesus said unto them, Loose him, and let him go, John xi. 
 St. Matthew saith. The graves did open themselves, and 
 many bodies of the saints which slept, arose and came out 
 of the graves after his resurrection, and went into the holy 
 city, and appeared unto many. These few stories witness 
 unto us the- rising again of our bodies unto life. But what 
 do I speak of the bodies of men ? they are the houses of 
 God, the temples of the Holy Ghost ; God hath appointed 
 unto them a kingdom. 
 
 The word of God is almighty. He shall but speak, and 
 it shall be done. The trumpet shall sound, and the dead 
 shall return to life. I am sure, saith Job, that my Re- 
 deemer liveth, and that I shall rise out of the earth in the 
 latter day, and shall be covered again virith my skin, and 
 shall see God in my flesh ; whom I myself shall see, and 
 mine eyes shall behold, and none other for me ; this is my 
 hope, laid up in my bosom. 
 
 St. Paul willed Timothy never to forget this doctrine, Re- 
 member that Jesus Christ, made of the seed of David, was 
 raised again from the dead, according to my gospel, 2 Tim. ii» 
 This is the foundation, the beginning, and the ending of re- 
 ligion. If the Spirit of Him that raised up Jesus from the 
 dead dwell in you, he that raised up Christ from the dead 
 shall also quicken your mortal bodies, because that his Spirit 
 dwelleth in you, Rom. viii. 
 
 This is an article of our faith. We believe the resurrec- 
 tion of the body, even of this body, in which we live, and 
 which we carry about with us. All flesh shall see the sal- 
 vation of our God. This is the hope of christians, the re- 
 surrection of their flesh. Set your affections on things 
 which are above, not on things which are on the earth ; for 
 ye are dead, and your life is hid with Christ in God, saith. 
 the apostle. Col, iii. When Christ, which is our life, shall 
 appear, then shall ye appear with him in glory. Therefore 
 let not your hearts be dull through unbelief. As God was 
 able to save the bodies of his servants, that they were not 
 burtin the fire; as he was able to keep Jonah safe in the 
 
IV. 13, 14.] to the Thessaloniaiw. 15& 
 
 whale's belly ; so can he preserve our bodies safe in the 
 earth ; yea, much better, because the fire naturally consumes, 
 and the fishes' beUy destroys those things which they raven, 
 but the earth naturally preserves that which is earthy. 
 
 As our God is of power to divide the waters, to make the 
 sea stand like a, wall, and give passage to his people ; as he 
 can change the course of the heavens, and make the sun go 
 back ; as he can draw water out of the hard rocks ; so is he 
 of power to raise our dead bodies again unto life. If he 
 made the earth, the water, the air, the heavens, and all 
 creatures in them of nothing, he is much more able to re- 
 store again these bodies which have been. We look, saith 
 Paul, Phil. iii. for the Saviour, even the Lord Jesus Christ, 
 who shall change our vile body, and make it like his glo- 
 rious body, according to the working whereby he is able to 
 subdue all things to himself. 
 
 The prophet Isaiah comforts the people of God in their 
 afflictions, chap. xxvi. Thy dead men shall live, even with 
 my body shall they arise. Awake and sing, ye that dwell 
 in the dust ; for thy dew is as the dew of herbs, and the 
 earth shall cast out the dead. Again ; The earth shall dis- 
 close her blood, and shall no more hide her slain. There- 
 fore saith our Saviour, John vi. This is the Father's will 
 which hath sent me, that of all which he hath given me I 
 should lose nothing, but should raise it up again at the last 
 day. Again he saith, John v. The hour shall come in the 
 which all that are in the graves shall hear his voice ; and 
 they shall come forth that have done good, unto the resur- 
 rection of life ; but they that have done evil, unto the resur- 
 rection of condemnation. And again, John xi. I am the 
 resurrection and the life : he that believeth in me, though 
 he were dead shall live ; and whosoever liveth and believeth 
 in me, shall never die. 
 
 For if we believe that Jesus is dead and is risen ; that 
 he was delivered to death for our sins, and is risen agaia 
 for our justification ; if we believe that he is ascended up 
 into heaven, and sitteth at the right hand of God his Father, 
 he will also raise up our mortal bodies, and bring us with 
 him. Now Christ is risen fi-om the dead, and was made 
 the first fruits of them that sleep, 1 Cor. xv. He is our 
 head, we are his body ; we are flesh of his flesh, and bone 
 of his bone- He hath given us his Spirit to dwell in us. 
 But if any maa hath not the Spirit of Christ, the same ii^ 
 
15S Jewell. — On, the First Epistle 
 
 not his, Rom. viii. Christ our Head liteth. His body then 
 cannot be dead. Where I am, saith he, John xii. there 
 shall also my servant be. Wherefore, if we be dead with 
 Christ, we believe that we shall live also with him, 
 Rom. vi. 
 
 ■ What then shall become of the infidels which have no 
 faith, which have not the Spirit of God.? Shall not they 
 rise again? Yes, verily; they shall rise, but not with 
 Christ ; they shall not rise with the resurrection of the just. 
 Some shall rise unto life, some unto death ; some to salva- 
 tion, others to damnation ; some to glory, others to shame. 
 We must all appear before the judgment-seat of Christ, that 
 every man may receive the things which are done in his 
 body, according to that he hath done, whether it be good or 
 evil, 2 Cor. v. 
 
 The wicked shall rise up again with their bodies, and 
 their portion shall be with the devil and his angels ; they 
 shall come forth of their graves to the resurrection of con- 
 demnation ; their body and soul shall be cast into hell-fire, 
 their worm shall never die, their fire shall not be quenched. 
 It had been better for them, they had never been born. 
 
 Verse 15. For this say we unto you, by the word of the 
 Lord, that we which live, and are remaining in the 
 coming of the Lord, shall not prevent them that sleep. 
 16. For the Lord himself shall desceTid from heaven with 
 a shout, and with the voice of the archangel, and with 
 the trumpet of God ; and the dead in Christ shall rise 
 first. 
 
 This that we declare unto you is not of ourselves ; it is 
 the truth of God, it shall stand good, and be found true for 
 ever. God will raise our bodies out of the grave, and restore 
 them from death to life. You may not reason how, or in 
 what order this shall be done, or who shall be the first, or 
 the second, or the third, that shall rise up in the resurrection. 
 Such questions are unfit, and not to be moved ; We shall 
 all be changed in a moment, in the twinkling of an eye, 
 1 Cor. XV. 
 
 At that hour some shall be alive, aud some shall be dead ; 
 for He shall come to judge both the quick and the dead. 
 We that are remaining in the coming of the Lord, shall not 
 prevent them that sleep ; neither will their part be better in 
 the resurrection, who shall then be found alive ; nor their 
 
IV. 15, 16.] to the Thessalonians. 157 
 
 part worse, who have been dead many years before. For 
 they which were dead shall as soon be partakers of the glory 
 of the sons of God as the other. 
 
 . Touching the state of men that shall live in the end of the 
 •world, Christ saith, Matt. xxiv. As the days of Noah, so 
 likewise shall the coming of the Son of man be. I doubt 
 not but you remember the history, what dreadful plague of 
 rain and tempest fell, when all the world was drowned and 
 destroyed with water ; vice and ungodliness had increased, 
 and all flesh had corrupted his way upon earth. They had 
 no shame, there was no fear of Qod before their eyes. God's 
 wrath was kindled against them. He sent Noah, a preacher 
 of righteousness, to reform them, to tell them of the de- 
 struction at hand, that they might repent and be saved. 
 But they regarded it not ; they laughed Noah td scorn, and 
 grew desperate, and continued in sin. Suddenly all the 
 fountains of the great deep were broken up, and the win- 
 dows of heaven were opened. As they were eating and 
 drinking, buying and selling, building, purchasing, stirring, 
 and travelling ; as they were in the midst of their joys, and 
 travails, and pleasures, the rain came upon them, and the 
 flood grew so great, that it destroyed the whole world, 
 except Noah and a few of his company. Their lands, their 
 goods, cities, castles, nor any other their pleasures or wealth, 
 could save them : so shall it be in the coming of Christ. 
 
 As it was in the days of Lot, and as it befell to Sodom 
 and Gomorrah ; they lived and increased in filthiness ; their 
 hearts were blind, and regarded no counsel ; their bodies 
 were filthy ; their souls, their lives, their houses, and cities, 
 were fall of filthiness. The angel of God departed from 
 them,. Lot went out from among them, and fire came down 
 firom heaven, and consumed them to ashes, and carried them 
 down quick into hell — there was no father to lament his 
 child, no child left to lament his father : — so shall it be at 
 the coming of Christ. He shall come as a thief suddenly, 
 when no man looketh for his coming. He shall come at 
 such a season when men's hearts will be asleep, and think 
 not of him. 
 
 St. Peter, 2 Epis. iii. saith. There shall come in the last 
 days mockers, who will walk after their lusts, and say. 
 Where as the promise of his coming ? for since the fathers 
 died, all things continue alike from the beginning of the 
 creation. They scorn the threatenings of God's judgments. 
 When shall the world come to an end ? We have winter 
 
158 Jewell. — On tlie First Epistle 
 
 and summer, rain, snow, day and night, as before. The 
 sun keepeth his course, the floods run, the trees hear fruit, 
 all things are as they have been. Oh! saith Peter, know 
 this, that God hath made the heaven and earth, and all that 
 is in them ; they are his creatures, he doth hold them up, 
 and preserve them by the power of his word. When God 
 shall withdraw his word they shall decay, and have an end. 
 
 As for our Lord, he shall come, and not tarry ; at his 
 coming heaven shall depart away as a scroll that is rolled, 
 the elements shall melt with heat, and the earth with the 
 works that are therein, shall be burnt up and consumed 
 before his face. Deceive not yourselves with lying words ; 
 for when you say, Peace, peace, and all things are safe;, 
 then shall sudden destruction come upon you. Then two 
 men shall be in the fields ; the one shall be received, and 
 the other refused. Two women shall be grinding at the 
 mill ; the one shall be received, and the other refused, Matt, 
 xxiv. So shall also the coming of the Son of man be. 
 
 The number of the faithful that shall remain at his coming 
 shall not be many. So saith Christ, Luke xviii. When the 
 Son of man cometh, shall he find faith on the earth ? St- 
 John, prophesying of that day, saith, Rev. vi. The sun shall 
 be as black as sackcloth of hair, and the moon like bloods 
 The beauty of the church shall be defaced, the light of the 
 gospel shall be put out ; then shall few be left of those that 
 shall behold the glory of God. These shall give witness 
 unto the truth. 
 
 And albeit they be but few, yet are they enough to con- 
 demn the ungodliness of the wicked. We shall not go in 
 crowds, for we shall be but few ; we shall then be in the 
 body, and live in this world, and look up, and see these 
 things ; yet when the Lord shall come, we shall not prevent 
 them that sleep. Although we live, and they were dead; 
 yet shall they be as ready as we. 
 
 Why ? For the Lord himself shall descend with a shout ^ 
 &c. Here is laid before us the true manner of the terrible 
 judgment of God. For our better understanding, let us 
 compare heaven with earth, and the judgment of God with, 
 the judgment of men. The judges sit on high, accom- 
 panied with noblemen and justices, attended on with con,- 
 stables and baiUfiFs, and the state and presence of the coun- 
 try. The thief is brought forth, pinioned and bound in* 
 chains and fetters;* the poor wretch stands in great fear j 
 * Prisoners now are nottried. in irona or fetters. 
 
IV. 15, 16.] to tk& Thessalonicms. 159 
 
 his conscience accuses him and saith, Thou didst steal, thou 
 art wortliy to die. The voice of the judge is as a blast of 
 thunder, the face of the judge terrible to him as hell-fire. 
 
 But the imiocent that is wrongfiilly imprisoned, and hath 
 not offended, he sees himself clear, his conscience excuses 
 him, and therefore he rejoices at the coming of the judges. 
 He thought it long before they came. These, saith he, will 
 strike off my shacldes, and set me at liberty ; their voice- 
 unto him is as the voice of life ; he beholds them, and they 
 are as the angels of God. 
 
 h Such shall be the show and sight of the Son of God ; he 
 shall come down with majesty from heaven, the trumpet of 
 God shall sound and be heard from the one end of the 
 heaven to the other ; and whosoever shall hear it, shall 
 quake for fear. Then shall he be the Judge over all flesh ; 
 then he shall show himself to be King of kings, and Lord 
 of lords ; then shall he not come in humility, meekness, 
 and mercy, but with dread and terror of judgment and jus- 
 tice. Not with twelve poor apostles, but with twelve thou- 
 sand angels to attend upon him. Not in the preaching of 
 the gospel, and calling sinners to repentance ; but, in the 
 the sound of a trumpet, wherewith all the corners of the 
 earth shall be amazed. Then shall he not say. Come unto 
 m^e all ye that travail, and are laden, and I will refresh you ; 
 I am sent to the lost sheep of Israel. He shall not say. 
 Father, forgive them, for they know not what they do : but, 
 Tou have been ashamed of me and of my word before men j 
 therefore now will I be ashamed of you before my heavenly 
 Father. 
 
 Then shall they that despise the word of God know what 
 they despised, and the blasphemers shall reap the fruit of 
 their blasphemy. Then the careless shepherd, who hath not 
 fed the Lord's sheep, but neglected them, and left them at 
 all adventures, who hath betrayed his flock, and given them 
 to be a prey unto the wolf, shall receive a just reward for his 
 treason ; then the adulterer, oppressor, and usurer, shall have 
 their life laid open before them ; then shall every eye see 
 him ; they shall see Him whom they pierced through ; they 
 shall see his wounds which they did not regard ; they shall 
 see his sword ready drawn to slay all his enemies, and shall 
 fall down for fear of Him that sitteth upon the throne, and 
 of the Lamb. 
 
 But the hearts of the righteous shall rejoice ; they shall 
 life up their heads, and see Him iawhom they have trusted.- 
 
160 Jewell. — On the First Epistle 
 
 Then they shall say, This is the day which the Lord hath 
 made, let us rejoice, and be glad in it. Come, let us rejoice 
 unto the Lord ; let us come before his face with praise ; let 
 us sing loud unto him with psalms. Such shall be the 
 state, and countenance, and honour, and majesty of our God, 
 when he shall come down from heaven for our deliverance. 
 
 And the dead in Christ shall rise Jirst. The earth shall 
 open, and yield forth her dead bodies ; that so they may be 
 ready, with us that remain, to go before the presence of our 
 Judge. Which are dead in Christ. Who are they ? They 
 whom he chose out of this world, and who have chosen God 
 for their portion ; whom God hath sealed unto the day of 
 redemption, who have said, Christ is to me, both in life and 
 death, advantage. And I live, not I now, but Christ liveth 
 in me. And again. Whether we live or die, we are the 
 Lord's : 'who say, I have bound myself to serve the Lord all 
 the days of my life. 
 
 They are dead in Christ, who commend themselves wholly 
 unto him, and say, O Lord, in thee have I trusted, let me 
 never be confounded. I desire to be loosed, and to be with 
 Christ. Into thy hands, O Lord, I commend my spirit ; 
 thou hast redeemed me, O Lord of truth. To be short, 
 whosoever liveth in the Lord, he dieth in the Lord. He in 
 whom Christ liveth, who hath a taste and feeling of Christ 
 in his heart ; he that rejoiceth in Christ, and looketh for that 
 blessed hope and appearing of the glory of the mighty God, 
 and of our Saviour Jesus Christ ; he is a sheep of his pas- 
 ture ; he is a member of his body ; he is the apple of his 
 eye ; he liveth and dieth in Christ. Blessed is he that so 
 liveth and so dieth ; for he shall rise with Christ in the 
 resurrection of the righteous, and shall have his part in the 
 land of the living. 
 
 Verse 17. Then shall we which live and remain,' be caught 
 up with them also in the clouds, to meet the Lord in the 
 air; and so shall we ever be with the Lord. 
 
 18. Wherefore comfort yourselves one another with these 
 
 J words. 
 
 We which shall see all these things, shall also be caught 
 up ourselves. But here you must note, that Paul speaks 
 not this of his own person, and of them that lived in his 
 time, as if they should continue alive unto the end, or that 
 the world should have an end before they should die ; but he 
 shows what shall be the state of such whosoever shall then 
 
IV. 17, 18.] to the. Thessalonians. 161 
 
 remain alive. And again, mark that he saith not, We which 
 live and remain shall die forthwith ; or. Our bodies shall be 
 turned into dust, and so our souls alone go to meet the 
 Lord ; but, Whether we be standing or sitting, doing well, 
 or ill occupied, " we shall be caught up." For the trumpet 
 shall suddenly blow, and then the dead shall rise, and we 
 shall be changed. 
 
 So saith St. Paul, 1 Cor. xv. Behold, I show you a secret 
 thing : we shall not all sleep, but we shall be changed. In 
 a moment, in the twinkling of an eye, shall they that are 
 dead arise, and we shall be changed. Thus our mortal 
 body shall be changed, and shall put on immortality ; this 
 corruptible body shall be changed, and put on incorruption. 
 Christ will change our earthly bodies to the likeness of his 
 glorious heavenly body. Then shall our flesh be pure, and 
 heavenly, and spiritual, and we shall be able to behold the 
 glory ,of God. Then shall be brought to pass the saying 
 that is written. Death is swallowed up in victory. O death, 
 where is thy sting ? O grave, where is thy victory ? 
 
 To 'meet the Lord in the air, &c. This is a comfortable, 
 end of all troubles and persecutions which the godly suffer 
 in this life ; that they be received into the glory of God, and 
 that both their bodies and souls do live with him, and enjoy 
 his presence for ever. Then shall they eat of the tree of 
 life, which is in the midst of the paradise of God ; they shall 
 hunger no more, nor thirst any more, neither shall the sun 
 light on them, nor any heat. God shall wipe away all tears 
 from their eyes. Then shall they feel those joys, which eye 
 hath not seen, nor ear hath heard, nor hath entered into the 
 heart of man. Such an end shall they have, whosoever 
 fear the Lord. 
 
 Comfort yourselves one another with these words. You 
 see the turmoils and troubles of the world, what vexations 
 and afflictions Satan raises up against all those that will 
 live godly. Open and notorious sinners are forborn.* 
 Theft, adultery, usury, extortion, wilful murder, rebellion, 
 treason, are many times pardoned and unpunished ; but 
 true religion, which is the turning from idols to serve the 
 true and living God, and faith in Jesus Christ, that by him 
 we shall be delivered from the wrath to come, finds but few 
 friends, and seldom escapes without strange and most cruel 
 torments. 
 
 What is this but to crucify the Lord of glory, and to set 
 Spared. 
 
162 ' Jewell. — On the First Epistle 
 
 Barabbas, a murderer, at liberty? David saith, Psal. if. 
 The kings of the earth band themselves, and the princes are 
 assembled together against the Lord, and against his Anointed. 
 They seek to spoil the vine of the Lord, and to destroy his 
 little flock ; they use all means to put out the light of the 
 gospel. But be you of good cheer ; continue you stedfast 
 in the truth, your redemption is even at hand. You shall 
 be caught up in the clouds to meet the Lord, and so shall 
 abide with him for ever. Let every neighbour comfort his 
 neighbour, and every father his child ; let us all comfort one 
 another with these words. 
 
 CHAPTER V. 
 
 Verse L But of times and seasons, brethren, you have no 
 need that I write unto you. 
 
 2. For ye yourselves know perfectly, that the day of the 
 Lord shall come, as a thief in the night. 
 
 3. For when they shall say. Peace and safety, then shall 
 eome upon them sudden destruction, as the travail upon 
 a woman with child, and they shall not escape. 
 
 When the disciples came unto Christ apart, and said, 
 jiatt. xxiv. Tell us when these things shall be, and what 
 sign shall be of thy coming and of the end of the world ? he 
 answered, Take heed lest any man deceive you. It is not 
 for you to know the time, or the seasons, which the Father 
 hath put in his own power. For of that day and hour 
 knoweth no man, no, not the angels which Bxe in heaven, 
 neither the Son himself, save the Father. Vex not your 
 spirit in vain. Seek not for that which you may not know ; 
 you shall not be able to find it. 
 
 Therefore saith Paul, I need not to write of times and 
 seasons in which these things shall be done. Yourselves 
 have been taught the word of God ; you have learned what 
 his will is ; you know the day of the Lord shall come upon 
 you as a thief And how cometh a thief? not in the day- 
 time ; not when a man hath company about him ; not when 
 he is watched ; but in the night, in the darkness, when all 
 light is out ; when the good man of the house taketh his 
 rest ; when the servants are asleep. 
 
 ; Even so, when the light of the truth is taken away, when 
 the heart of the good man of the house is at rest, and his 
 
V. 1 — 3.] to the Thessalonians. 163 
 
 6yes are darkened, that they cannot see, and all his senses 
 drowned in worldly pleasures ; when we care for nothing', 
 and think of nothing ; when we say peace and safety ; then 
 will the Son of man come to judgment ; then shall destruc- 
 tion suddenly fall upon us : therefore let us be ready, for in 
 the hour that we think not, will the Son of man come. 
 ' Mark that Paul saith. Ye have no need that I write unto 
 you of times and seasons ; and that our Saviour saith, It 
 is not .for you to know the times or the seasons. What may 
 we think, then, of them that write books and almanacks ; 
 and say, such a year and at such a time, Christ shall come ? 
 and with these speeches fray* and mock theworld? Paul 
 was the apostle of Christ ; an elect vessel of the Holy 
 Ghost. He said, I have no need to write of it ; you cannot 
 know it. What need is there now that such books and 
 pamphlets should be written? why should the world be 
 troubled with such vanities ? 
 
 Spare me your patience, and give me leave a little to 
 deal with these wizards. Tell me thou that dost measure 
 and behold the compass of heaven, and markest the con- 
 junctions, and oppositions, and aspects of the stars ; and by 
 that wisdom canst foretell the things that shall be done here- 
 after ; where learnest thou this skUl ? how comest thou by 
 this deep knowledge? Paul was taken up into the third 
 heaven, and heard words which cannot be spoken ; which 
 are not lawful for man to utter : yet he knew not this secret, 
 and might not know it. 
 
 What art thou then ? Art thou greater than the apostle 
 of Christ ? Hast thou been taken up into some place higher 
 than the third heaven? Hast thou heard such words as 
 are not lawful to utter ? If it be so, why dost thou utter 
 them? Wilt thou take that upon thee which the holy 
 apostle dared not ? Art thou of God's privy council ? The 
 angels and archangels know not hereof;^ and shall we 
 think that thou knowest it ? art thou wiser than an angel ? 
 Consider thyself; thou art a miserable man ; thy breath 
 fadeth as the smoke ; thou art nothing but dust and ashes i 
 thou canst not attain to the knowledge hereof. 
 
 And what is that which thou boastest ? — The knowledge 
 of that terrible day, when all flesh shall appear before the 
 Judge ; even of that time, which God hath put in his own 
 power ? O vain man, thou knowest not thine own day ; 
 thou knowest not when thy soul shall be taken from thee, 
 * Frighten. 
 
164 Jewell. — On the First Epistle 
 
 By what helps and means earnest thou unto this knowledge ? 
 Was it by reading the writings of the apostles ? by reading 
 the gospel of Christ, or any part of the word of God ? No ; 
 thou hast no great skill in this learning : thou hast it from 
 Manilius, Maternus, Albumazar, or Haly. What is Mani- 
 lius, Maternus, Albumazar, and Haly. What are they, but 
 heathens, painims,* and infidels ? Were they not void of all 
 knowledge of God ? Were they not the enemies of the cross 
 of Christ ? They never believed in God, how could they 
 then know that day when he would judge the world ? Let 
 thy common reason reform thee. Can Saturn and Mars 
 know this, when the angels of God cannot know it ? 
 
 To what end write they thus. Is it to give a token of 
 their knowledge ? Nay, hereby they proclaim and publish 
 their folly and want of knowledge. These two hundred 
 years there ever hsJve been some who have adventured to 
 tell such news, and to say, In this year or that year, you 
 shall have doomsday. Such a day will Christ come to 
 judgment, and the world shall have an end. They have 
 appointed many such years, and days, and hours. The 
 years are gone, the days are past, and the hours are slipt 
 away, but the world abideth, and giveth witness of their folly ! 
 
 But the meaning of these men is good ; some say hereby 
 they move the people to repentance. For when men think 
 the end of the world is at hand, they will bear the less 
 affection to the things of this world. This is not the way. 
 to teach repentance, and amendment of life. The people 
 may not be taught by lies and fables. If this had been 
 good for them, God himself would have used it. God grant 
 them grace to repent, who thus presume of knowledge, and 
 reach so high, and yet know nothing. 
 
 Let us yet reason fiirther with them. How have they 
 this knowledge ? Of certainty, or by conjecture ? If of 
 certainty, then it must needs be so, it cannot fail, nothing 
 can hinder it. But you will say it is a conjecture. It may 
 be so, and it is Ukely ; for such a day shall be a conjunc- 
 tion of Saturn and Mars in a fiery house, and therefore all 
 things shall be consumed with fire. Alas ! what hath Saturn 
 or Mars to do with the day of the Lord ? they are but crea- 
 tures, they are no gods. 
 
 * Pagans ; Manilius was a Latin poet who lived in the times of the 
 ^mperors. His Astronomicon contains a system of ancient astronomy 
 and astrology ; he was, however, one of the most discerning philoso- 
 phers of antiqiiity. Albumazar was an Arabian astrologer and phi- 
 losopher of the ninth century. 
 
V. 4 — 10.] to the Thessalonians. IGo 
 
 They are stars made to give us light ; why should they 
 lead us into darkness ? In the day of the Lord they shall 
 be melted, and perish with fire. Why then trouble they the 
 world with such vanities, and set those things down for 
 truth, whereof they have no certainty, but only a guess an d 
 conjecture ? 
 
 And' what time chose they to cast abroad this news? 
 The same in which the gospel, through the mercy of God, 
 is well known of most men. Even now tell they these 
 tales, when all men know that Christ saith, The angels in 
 heaven know not of that day and hour. The angels behold 
 the face of God, and stand in his presence, yet know they 
 not the day of the Lord. This is a secret which God re- 
 "vealeth not unto any. 
 
 Children can reprove this folly in them, and say, Seek 
 not to know the secrets of God, nor what manner of thing 
 the heaven is. Know thyself that thou art but a mortal 
 man, crawling on the ground like a worm. He that will 
 stare upon the sun, may be blind, and lose his eyes. God 
 hath given thee knowledge in measure ; thou canst not 
 know as much as thou wouldest. Know that which is fit 
 for thee to know, and speak that which is lawful to be 
 spoken. Think of the commandments of God to follow 
 them. Search not into his works, to be curious in them ; 
 for he that is curious in searching the majesty of God shall 
 be oppressed and confounded by his glory. 
 
 Thus much we may well know, that the Lord will come ; 
 that all flesh shall appear before him ; that the world, the 
 heaven, the earth, the sun, and the moon shall have an end ; 
 that the day of the Lord shall come suddenly, as a thief in 
 the night. This warning God hath given us, that we 
 should not be taken unawares, but that we repent, and stand 
 in readiness, and watch and pray, that we may be caught up 
 into the clouds, to meet our Redeemer. 
 
 Verse 4. But you, brethren, are not in darkness, that that 
 day should come on you, as it were a thief. 
 
 5. Ye are all the children of light, and the children of the 
 day ; we are not of the night, neither of darkness. 
 
 6. Therefore let us not sleep, as do others ; but let us watch 
 and be sober. 
 
 7. For they that sleep, sleep in the night, and they that be 
 drunken, are drunken in the night. 
 
 8. But let us, which are of the day, be sober, putting on 
 
166 Jewell.— On the First Epistle 
 
 the breastplate of faith and love, and the hope of salva- 
 tion for an helmet. 
 
 9. For God hath not appointed us unto lorath, hut to ob- 
 tain salvation, by the means of our Lord Jesus Christ ; 
 
 10. Which died for us, that, whether we wake or sleep, we 
 should live together with him. 
 
 Tour conversation is in heaven, from whence you look for 
 the Saviour, even the Lord Jesus Christ. Ye were once 
 darkness, but now you are light in the Lord ; walk as 
 children of light, approving that which is pleasing to the 
 Lord. That day shall be dreadful, and come suddenly upon 
 the wicked ; but to you it shall not seem sudden, who fear 
 the Lord, and put your trust in him, and take all care to be 
 in readiness at his coming. Arm yourselves strongly ; the 
 enemy seeks to overthrow you. Your enemy is the devil, 
 with all his force. Your strength standeth not in your own 
 prowess or manhood, but in the mighty power of God. 
 Put on, therefore, the breastplate of faith and love. He that 
 believeth shall be saved ; he that abideth in love, abideth in 
 God ; and whosoever putteth his trust in him shall not be 
 confounded. 
 
 Here I may take occasion to say somewhat of the troubles 
 of war ; how Satan seeks thereby to disquiet the church of 
 God. Who hath not heard what force is this day raised ia 
 this realm ? who hath not heard of it ? but let it not trouble 
 you ; God will turn all to his glory. I love not to speak of 
 such things, yet somewhat I must speak thereof, the time 
 enforces me. 
 
 This is the first disturbance and breach of that blessed 
 peace, in which God hath so long and so quietly preserved 
 this realm, since the time that her majesty came to the crown. 
 It gives great occasion to the enemy to break in upon us ; 
 it is the spoiling of our country. The barbarous soldiers 
 rush into men's houses, and take out what they list ; they 
 draw their sword, bend their force, join themselves to war 
 against the Lord, and against his Anointed. They have 
 torn and defaced, and burnt in fire the holy bible, the gospel 
 of our salvation, and would set up the loathsome service of 
 the mass.* 
 
 • Jewell here refers to tte rebellion raised by the papists in the 
 north in 1569, which was headed by theearlsof Noiithumberland and 
 Westmoreland, and was suppressed with difficulty. The rebels entered 
 the churches, and after cutting and tearing to pieces the bibles and 
 llQolcs of common prayer, trod them under foot. Strype, Annals, ii.Sii 
 
V, 4 — 10.] to the Thessalonians. 167 
 
 What ! hath the word of God oifended ? why should it 
 be torn in pieces ? why should it be burnt ? what word is in 
 it, which is not the word of life ? It is the power of God 
 iinto salvation, to them that believe. And where should the 
 word of God have place, where should it be heard, but in 
 the church of God ? Oh cursed hands, that so despitefiilly 
 rent it ! Wo worth that unhappy fire that burnt it ! 
 
 As for the mass, would God, they that so much desire it, 
 knew what it is ! Would God they knew how the people of 
 God are mocked by it ; and how the precious blood of our 
 Saviour Jesus Christ is blasphemed by it ! would God they 
 knew how grievously God is offended with them in this 
 thing, wherein they think they please him so highly ! But 
 the mass and God's word cannot dwell in one house to- 
 gether, the one is so contrary to the other. 
 
 God forgive them, and lay it not to their charge, for they 
 know not What they do. They are drawn on to work the 
 things which others have most wickedly devised. There is 
 no doubt but God will confound their enterprise ; for this is 
 his own cause ; this quarrel is picked against his church, 
 and against the knowledge and setting forth of his gospel, 
 and therefore against the setting forth of his glory. 
 
 Only let us lift up pure hands unto heaven, and call for 
 help bom above. Let us say unto him. Rise up for our 
 succour, and redeem us for thy mercies' sake. Let us say. 
 They have cast thy sanctuary into the fire, and razed it to 
 the ground, and have destroyed the dwelling-place of thy 
 name. Arise, O God ; maintain thine own cause ; remem- 
 ber thy daily reproach by the foolish man, Psalm Ixxiv. 
 
 Let us say. Save, O Lord, queen Elizabeth, thy servant, 
 establish that good thing which thou hast begun ; open the 
 eyes of all people, that they may see thy saving health, and 
 enjoy it through hearing thy gospel, which thou hast made 
 known unto us ; save thy people who trust in thee, and 
 break the cords of the wicked in sunder. 
 
 Let us comfort ourselves with these words, that God hath 
 not appointed us to wrath, but to obtain salvation, by the 
 means of our Lord Jesus Christ. He hath overcome the 
 world. Let us be of good cheer ; and let us walk as the 
 children of light ; let us walk honestly, as in the day. Then, 
 whether we wake or sleep, whether we live or die, we shall 
 live together with hira. 
 
16S Jewell. — On the First Epistle 
 
 Verse 11. Wherefore exhort one another, and edif 
 another, even as ye do. 
 
 This is the bond of true love and christian friendship, 
 that every man be careful of his brother as of himself; that 
 every man exhort and teach the things that are good, and 
 rebuke others in ill ; that every man seek to bring home the 
 lost sheep, and to restore him to his Master. Therefor^ 
 Christ saith. Matt, xviii. If thy brother trespass against 
 thee, go and tell him his faults, between him and thee alone; 
 if he hear thee, thou hast won thy brother ; for what knowest 
 thou whether thou shalt save thy brother ? Brethren, saith St. 
 James, chap. v. if any of you hath erred from the truth, 
 and some man hath converted him, let him know that he 
 Which hath converted the sinner from going astray out of 
 his way, shall save a soul from death, and shall hide a mul- 
 titude of sing. 
 
 Therefore saith the apostle, Exhort one another, and 
 edify one another. Let the father exhort the son : son, 
 walk uprightly before God ; live honestly and virtuously in 
 i,he sight of all men ; do those things that are good ; thou 
 •art the child of God, be holy in spirit, and holy in body, 
 iiecause he is holy. Say to the adulterer, O brother, be 
 hot deceived. Whosoever is an adulterer, hath no inherit- 
 ance in the kingdom of Christ and of God. God hath said 
 of them that are such, They shall not enter into my rest. 
 Say to the swearer, O take not the name of God in vain, 
 for God will not hold him guiltless that taketh his name in 
 vain. He that sweareth, and nameth God continually, he 
 shall not be faultless. A man that useth much swearing 
 shall be filled with wickedness, and the plague shall never 
 go from his house, nor from his cattle, nor from his corn, 
 nor from his servants, nor from his children, nor from him- 
 self. His house shall be full of plagues. Say to the 
 usurer, O hear the voice of the Lord. Thus saith the 
 Lord, before whom thou shalt stand to give an ac- 
 count of those things which thou hast done in this life :. 
 Thou shalt not give thy money to usury. He that careth 
 not for these words, but doth otherwise, shall not escape 
 Tinpunished. Say to the rich man, O put not your trust in 
 riches ; lay up your treasure in heaven ; lay it up in the 
 bosom of the poor, and it shall make intercession for thee. 
 Put thy trust in the living God, who giveth us abundantly 
 all things to enjoy. Thy house, thy land, thy money, thy 
 gold and silver, shall not continue ; thou shalt go the way 
 
V. 12, 13.] to the Thessalonians. 169 
 
 of all flesh, and thy riches shall not be able to deliver thee 
 in the day of wrath. 
 
 Say to the learned man, to the wise man, and to the man 
 whom God hath endued with worldly power, What hast 
 thou that thou hast not received ? Be not high-minded ; it 
 is the gift of God ; it is not thine ; thou shalt give a reck- 
 oning of all that thou hast received. Abuse it not to the 
 dishonour of God ; it is of charity that I speak unto thee ; 
 thou art my brother ; God hath a care over thee ; it is his 
 will that one of us should exhort another. O why should 
 thy life give offence to any man ? why should the name of 
 God be ill spoken of through thee ? He hath made thee 
 to be a vessel of honour ; thou belongest to his fold ; why 
 shouldest thou be lost, and perish in thy wilfulness ? 
 
 Verse 12. Now we beseech you, brethren, that ye know 
 them which labour among you, and are over you in the 
 Lord, and admonish you ; 
 
 13. That ye have them in singular love, for their works' 
 sake. Be at peace among yourselves. 
 
 They which exhort you, and warn you, and are over you 
 in the Lord, they are shepherds, and husbandmen, and 
 watchmen for you ; they feed the Lord's flock, plough the 
 Lord's ground, and watch the tower of the God of hosts. 
 You are God's sheep, ye must be fed, else you cannot live. 
 You are a field, you must be ploughed, else you will be 
 overgrown with brambles, and stand unfruitful, and lie 
 waste. You are the Lord's tower, you must be watched, 
 else the enemy will break in upon you, and so you shall 
 be destroyed. They labour and travail in your behalf; 
 they must give an account for your souls ; they are ambas- 
 sadors sent from God ; they come to tell you the truth ; 
 they preach not themselves, but Christ Jesus ; they speak 
 to you in the name of the Lord. 
 
 Although you reckon them fools, unlearned, and simple, 
 they are the messengers of the great King, even of him 
 that is Lord over all. St. Paul saith, 1 Cor. i. It pleased 
 God by the foolishness of preaching to save them that be- 
 lieve. The heavenly treasure is brought to you in poor, 
 broken, earthy vessels. The vessels are simple, but the 
 treasure is heavenly. The messenger is weak, but his word 
 is the word of life, which can cast down every high thing 
 that is exalted against the glory of God. 
 
 Whatsoever they seem to you, they are the eyes of the 
 
 JEWELL. J __ 
 
170 Jewell. — On the First Epistle 
 
 church, and the mouth of God. Christ saith unto them 
 whom he appointeth to this ministry, John xx. As my 
 Father sendeth me, so send I you. They have the same 
 commission, be they ever so poor. He that heareth you, 
 heareth me ; and he that despiseth you, despiseth me ; and 
 he that despiseth me, despiseth Him that sent me, saith 
 Christ, Luke x. 
 
 Some there are, that thus say: O that I might hear 
 Christ, or Peter, or Paul ! I would verily believe what they 
 should preach. This is folly, and curious vanity ; for when- 
 soever thou dost hear the minister of God break unto thee 
 the word of life, and teach thee the truth of the gospel, 
 thou hearest Paul, and Peter, and Christ himself. If thou 
 despisest the word of God spoken unto thee by him, and 
 the grace which God ofTereth thee by him, thou despisest 
 Christ himself, and heapest ^up the heavy displeasure of 
 God against thee. 
 
 God will give thee over unto a reprobate mind ; thou 
 shalt have eyes, yet shalt not see ; thou shalt have ears, yet 
 shalt not hear ; thou shalt die in thy sins ; it shall be easier 
 for Sodom at that day, than for thee. Therefore acknow- 
 ledge them, give credit to their message, they watch and 
 take pains for you. 
 
 What shall we say of them that labour not ? That neither 
 teach, nor exhort, nor reprove, nor correct ? that have no 
 care to do their message, and no regard to the pieople ? 
 What may I say of such ? God himself saith, Isaiah Ivi* 
 They are dumb dogs, and cannot bark ; they lie and sleep, 
 and delight in sleeping ; they all look to their own way,, 
 and to their own advantage, and every one for his own pur- 
 pose. Christ calleth them thieves and robbers ; they are 
 unsavoury salt, profitable for nothing, but to be cast forth,, 
 and trodden under the feet of men. Woe is unto me, saith 
 Paul, 1 Cor. ix. if I preach not the gospel. Woe to the 
 servant that wrappeth his talent in a napkin, and increaseth 
 not his master's gain. God grant such idle ajid slothfiil 
 ministers grace to know their office, and to do it. If not, 
 God give the people grace to know them, and shun them, 
 andfly from them. 
 
 That ye have them in singular love for their works' sake.. 
 He telleth Timothy, 1 Tim. v. The elders that rule well 
 are worthy of double honour, especially they which labour 
 in the word and doctrine. Reverence them, and love them ; 
 love them for your own sakes, you have life and comfort by 
 
V. 14, 15.] to the Thessalonians. 171 
 
 them ; honour them for their office sake ; they are your 
 lathers ; they have begotten you in Christ ; they carry the 
 keys of the kingdom of heaven ; they are the stewards of 
 God's house, and the disposers of his mysteries. Honour 
 them, and love them for God's sake. He hath sent them, 
 and hath put his word in their mouth. He hath said to 
 them. Go ye into all the world, preach the gospel unto every 
 nation ; go speak to the heart of Jerusalem, that they may 
 feel the weight of thy words, and repent. Love them 
 therefore, for they love you in Christ, and are ready to give 
 their lives for your sake. The Galatians so reverenced and 
 loved St. Paul, that he saith. Gal. iv. Ye received me as 
 an angel of God ; for I bear you record, that, if it had been 
 possible, ye would have plucked out your eyes, and have 
 given them to me. 
 
 Be at peace among yourselves. You are the sons of God. 
 God is the God of peace. Discord, contention, and un- 
 quietness, are fit for the children of Satan. Live in godly 
 unity, as becomes the children of peace. 
 
 Verse 14. We desire you, brethren, that ye admonish them 
 that are unruly, comfort the feeble-mmided, hear with the 
 weak, be patient towards all men. 
 
 15. See that none recompense evil for evil unto any man; 
 but ever follow that which is good, both towards your- 
 selves, and towards all men. 
 
 There are some which walk among you inordinately ; they 
 ■ break the bond of peace ; they sow divisions and discord 
 between the brethren ; they draw disciples after them, and 
 disquiet the church of God ; they command that which 
 hath been forbidden by God, and forbid that which God 
 hath commanded. Warn them that are such ; sa!y unto 
 them, as St. Paul did to the Corinthians, 1 Cor. xi. We 
 have no such custom, neither hath the church of God. Woe 
 to him by whom ofience cometh. 
 
 ! Say unto them, as Joshua said to Achan, Inasmuch as 
 thou hast troubled us, therefore God will trouble thee this 
 day. After this sort admonish them, and lay open their 
 wilfulness and blasphemy before their eyes, that they may 
 see the bhndness of their hearts, and in what sort their hfe 
 is disordered, and so repent, and be saved. 
 
 But what greater disorder can there be, than that of 
 theirs, who have this day assembled themselves in force and 
 in armour, who have lifted up their sword against their 
 
 i2 
 
172 Jewell. — On the First Epistle 
 
 sovereign, and disturbed the peace of this realm, and have 
 misled the people, and sought to overthrow tlie church of 
 God.* Let us adinonish them, if we may speak with any 
 that are so ill disposed, and show them the danger that hangs 
 over their heads; Let us say to them. Thou hast done 
 wickedly in the sight of God ; thou hast resisted the ordi- 
 nance of God, because thou hast resisted the power which 
 he hath ordained ; thou hast stricken with the sword, there- 
 fore shalt thou perish by the sword ; thou hast disquieted 
 the Israel of God, therefore God shall disquiet thee. Such 
 rebels are UMuly ; they rise up against their prince, as did 
 Dathan and Abiram against Moses ; they advance them- 
 selves against God, as did Lucifer, therefore shall they be 
 cast down alive into hell. 
 
 Comfort the feeble-minded, and those that are heavy in 
 heart ; who suffer imprisonment, and live in poverty, and 
 are grieved, and cannot help themselves. Say unto them, 
 as St. James, Blessed is the man that endureth temptation ; 
 for when he is tried, he shall receive the crown of life, which 
 the Lord hath promised them that love him. Say unto 
 , them, as St. Peter, 1 Pet. ii. This is thankworthy, if a man 
 for conscience toward God endure grief, suffering wrongfiilly. 
 Comfort them with the words of the prophet, Psa. cxxvi. 
 They that sow in tears, shall reap in joy. Comfort them 
 with the words of Christ, Luke vi. Blessed are ye which 
 weep now, for ye shall laugh. 
 
 See that none recompense evil for evil to any man . 
 Though you suffer many things at the hands of the wicked, 
 yet you may not be followers of that evil which is in them. 
 Avenge not yourselves, but give place unto wrath ; for it is 
 written, Vengeance is mine, I will repay, saith the Lord ; 
 therefore if thine enemy hunger, feed him ; if he thirst, 
 give him drink, Rom. xii. 
 
 Herein shall it appear, if we love our neighbour as our- 
 selves ; if we patiently abide injuries, and seek to do good 
 ' to them that grieve and oppress us : I say unto you, saith 
 Christ, Matt. v. love your enemies, bless them that curse 
 you, do good to them that hate you, and pray for them that 
 hurt you, and persecute you ; that you may be the children 
 of your Father tha;t is in heaven ; for he maketh his sun to 
 arise upon the evil and the good, and sendeth rain on the 
 just and unjust. 
 
 * See note, p. 166. 
 
V. 16, 17.] to the Thessalonians. 173 
 
 Verse 16. Rejoice evermore. 
 
 The joy of the wicked shall have an end ; they rejoice in 
 their goods, in their wisdom, in their peace, and worldly 
 safety, and in the multitude of their children, or descent of 
 their pedigree. This joy is transitory ; it fadeth and 
 abideth not. The world passeth, saith St. John, 1 John ii. 
 and the lust thereof They rejoice in their wickedness ; 
 the lute and harp, tabret and pipe, and wine, are in their 
 feasts ; but they regard not the work of the Lord ; they eat 
 up the people as it were bread ; they do whatsoever they 
 can devise against the servants of God ; but the latter end 
 of their joy shall be heaviness ; as it is said, Luke vi. Woe 
 be unto you that laugh now, for you shall weep and lament. 
 
 But the joy of the righteous is everlasting ; their heart 
 shall rejoice, and no man shall take their joy from them ; 
 they have comfort in this — that their names are written in 
 the book of life ; they know the Lord is at hand, therefore 
 they are careful for nothing, but rejoice always in the Lord. 
 St. Peter therefore saith, You are kept by the power of God 
 through faith unto salvation, which is prepared to be showed • 
 in the last time ; wherein ye rejoice, though now for a season, 
 if need require, ye are in heaviness through manifold temp- 
 tations. Again : Ye rejoice with joy unspeakable and glo- 
 rious, receiving the end of your faith, even the salvation of 
 your souls. This is the happiness, the joy, and the comfort 
 that the godly have, and which shall continue with them. 
 
 Verse 17. Pray continually. 
 
 It is the part of a good christian and a wise man to know 
 himself, and to know the nature of this flesh, which we bear 
 about with us, which fighteth always so mightily against the 
 spirit ; to know the waywardness and crookedness of our 
 heart, and the weakness and vanity of our mind. Many, 
 are so far from this, that they think all their ability is of 
 themselves. I have, saith he, judgment, I have the light 
 of reason, I have sense, I have understanding and counsel, 
 and the ordering of mine own way. Thus say they that 
 neither know God nor themselves. 
 
 But we must humble ourselves under the mighty hand 
 of God, and acknowledge that we are nothing. We must 
 confess with St. Paul, Rom. vii. I know that in me, that is 
 to say, in my flesh, dwelleth no good. And again, Rom. ix. 
 It is not in him that willeth, nor in him that runneth, but 
 in God that showeth mercy. Our Saviour saith, John iii. 
 
174 Jewell. — On the First Epistle 
 
 That which is born of the flesh is flesh, and that which is 
 born of the Spirit is spirit. And God saith, Gen. viii. The 
 imagination of man's heart is evil, from his youth. He hath 
 made us, and not we ourselves ; he knoweth us, and not 
 we ourselves. This is his saying and his judgment of us : 
 this we find true. For our will is iroward, and our under- 
 standing blind ; therefore saith the prophet, Jer. x." O Lord, 
 I know that the way of man is not in himself, neither is it 
 in man to walk and direct his steps. And Solomon, 
 Prov. XX. The steps of man are ruled by the Lord ; how 
 can a man then understand his own way ? And the prophet 
 Jeremiah, chap, xviii. Behold, as the clay is in the potter's 
 hand, so are you in my hand, O Israel. I mould you, and 
 form you to my glory. 
 
 When the apostle puts the Corinthians in mind of that 
 good success which God gave unto his ministry among 
 them, he saith, 2 Cor. iii. Such trust have we through 
 Christ, to God ; not that we are sufficient of ourselves, tO' 
 think any thing as of ourselves : but our sufficiency is of 
 God. Christ showed this to his disciples, John xv. I am 
 the vine, you are the branches ; he that abideth in me, and 
 I in him, bringeth forth much fruit ; for vrithout me ye can 
 do nothing. To the Philippians saith Paul, chap. ii. It is 
 God which worketh in you both the will and the deed, even 
 of his good pleasure. It is God that disposeth our goings, 
 and turneth our hearts, as seemeth best to him. He is able 
 to make of the stones in the streets, children unto Abra- 
 ham ; he is able to take away our stony heart, and to give 
 us a heart of flesh. 
 
 The consideration hereof leads us to seek help and com- 
 fort, by prayer, at the hand of God ; and then, because we 
 stand in continual need of God's help, either to give us 
 something that is good, or to deliver us fi'om that which is 
 evil, the apostle bids us to pray continually. The ears of 
 the Lord are open to the prayers of the righteous. 
 
 Therefore Christ saith. Matt. vii. Ask, and it shall be 
 given you ; seek, and ye shall find ; knock, and it shall be 
 opened unto you. God will give you your heart's desire. 
 Let us therefore go boldly to the throne of grace, that we 
 may receive mercy, and find grace to help in time of need, 
 Heb. iv. 
 
 David prayed unto God, Open thou mine eyes, lighten 
 my darkness ; direct my feet into the way of peace ; incline 
 my heart, O Lord, unto thy testimonies ; stablish, O God, 
 
V. 18.] to the Thessalonians. 175 
 
 that which thou hast wrought in us ; take not tny Holy 
 Spirit from us ; be thou our helper in troubles ; O forsake 
 us not utterly. He found no way to attain unto knowledge 
 of the will of God, unless God would open his understand- 
 ing, and endue him with his Spirit. Faith is the gift of 
 God, or else was the apostle's prayer in vain — " Increase 
 our faith." Our Saviour teaches us to pray in this manner. 
 Hallowed be thy name, thy Idngdom come, thy will be done ; 
 because without the grace and mercy of God we can do 
 nothing to the setting forth of his glory. 
 
 Verse 1 8. In all things give thanks ; for this is the will of 
 God in Christ Jesus towards you. 
 
 These three are the badges or cognizance of a christian 
 soldier : to rejoice in the mercy of God ; to be fervent in 
 prayer ; and to give thanks to God in all things. The 
 heathens, who have no part in the kingdom of Christ, are 
 thankful for their Ufe, and liberty, and wealth, and glory, 
 and worldly prosperity : but christians ought to be thank- 
 fill in persecution, in thraldom, in adversity, in shame, in 
 misery, and in death itself. 
 
 Who would think that a Hon, which, by nature, is fierce 
 and cruel, should yield forth honey? yet Samson found 
 honey in the body of a lion. Who would think it likely that 
 a man should be preserved in the belly of a fish ? Jonah 
 was swallowed up of a whale, and yet not hurt. Who 
 would think that a man might be saved in the midst of 
 burning fire ? yet the three servants of God walked in the 
 fire safely, and came safe forth again. 
 
 We know, saith the apostle, Rom. viii. that all things 
 work together for the best, unto them that love God. The 
 apostles rejoiced in their persecutions, that they were counted 
 worthy to suffer rebuke for Christ's sake. And Paul, speak- 
 ing of this perfection in the godly, saith, Rom. v. We rejoice 
 under the hope of the glory of God ; and not so only, but 
 also we rejoice in tribulations. 
 
 Who hath not heard of the patience of Job ? His herds 
 of cattle were driven away, his houses consumed with fire, 
 his children slain, his body stricken with a scurf or mangi- 
 ness, his wife loathed him, and his friends forsook him : 
 what did Job in all these miseries ? what thought he, or 
 what spake he? Let his patience in suffering, and his 
 words of thanksgiving, teach us how to bear adversity. The 
 Lord, said he,'hath given, and the Lord hath taken it : blessed 
 
176 Jewell. — On the First Epistle 
 
 be the name of the Lord. Again, Though he slay me, yet 
 will I trust in him. 
 
 Who is able to express the manly comfort of his heart, 
 who said, I will trust in him though he kill me — he is my 
 God ; I am his creature : his will be done. I will always 
 give him thanks, and praise his holy name. By these we 
 are taught to give thanks in poverty, in afflictions, in 
 misery, arid in all things, though they are heavy and grievous 
 unto us. 
 
 What are we then, who are neither thankful for riches, 
 nor for health, nor for our pleasures, nor in the abundance 
 of all things ? Yea, who abuse the good gifts of God to 
 dishonour God, who hath given them unto us ? The earth 
 is the Lord's, and all that therein is ; the world, and they 
 that dwell therein. He openeth his hand, and filleth all 
 things living with his good blessing. Let us look up into 
 the heaven ; there is God the Father of lights, from whom 
 every good and perfect gift cometh ; there is our Redeemer 
 Jesus Christ, in whom are hid all the treasures of wisdom 
 and knowledge. 
 
 When we turn in our beds ; when we see our fare, and 
 the furniture of our table ; when we , see our servants and 
 children about us ; when we see our money and houses and 
 lands, let us think with ourselves, how many good, men, and 
 faithful servants of God, lack the same, and have not re- 
 ceived these blessings in such measure as we have. In 
 all these things God speaks to us, and says, I have given 
 them thee ; thou hast them at my hands ; use them well, 
 and be not unthankful. 
 
 If I would stand herein, and declare what causes we have 
 to give thanks unto God, I should never make an end. 
 There is no beast on the ground, no fish in the sea, no bird 
 in the air, no leaf of the tree, no corn of the field, no sand 
 on the shore, no drop of water, no sparkle of fire, but God 
 created them all for the sons of men. So much are we 
 bound always to give thanks unto God ; and to say, as the 
 prophet, Psal. viii. O Lord, our Lord, how excellent is thy 
 name in all the world ! Let us confess before the Lord his 
 loving kindness, and his wonderful works before the sons of 
 men. 
 
 But who is able to render thanks sufficient to God, for 
 that he gives us the knowledge of his gospel, and makes us 
 know the secrets of his will ? This is a great blessing, and 
 far above all the other comforts of this life. They that haye 
 
v. 19, 20.] to the Thmalonians. 177 
 
 not this, are in darkness, and in the shadow of death. To 
 be short, even in death we have to praise God ; we must 
 say, I thank thee, O God, for thou hast dehvered him from 
 the body of this death ; thou hast translated him unto thy- 
 self, that so he may remain with thee in thy glory. Thus, 
 whithersoever ye turn, what state, or part of life or death 
 soever ye consider, whether it be trouble or peace, things 
 present or things to come, heaven or earth, life or death, 
 you shall always find causes to be thankfiil. 
 
 Verse 19. Quench not the Spirit. 
 
 He means by the Spirit, the gifts and graces of the 
 Spirit. The Spirit of God is the Spirit of wisdom and the 
 Spirit of truth. No man, saith St. Paul, 1 Cor. xii. can say 
 that Jesus is the Lord, but by the Holy Ghost. Again, 
 Rom. viii. The Spirit helpeth our infirmities. And again. 
 The same Spirit beareth witness with our spirits, that we 
 are the children of God. It is he that leadeth us into all 
 truth, that openeth our hearts to understanding, and guideth 
 our feet into the way of peace. 
 
 Oh ! saith he, despise not the wisdom of the Spirit ; re- 
 use not his help, but seek it, that you may be strengthened ; 
 comfort yourselves in his testimony of your adoption ; quench 
 not the light he hath kindled in your hearts ; disdain not his 
 leading ; abuse not his mercy ; abuse not the time of your 
 visitation ; let not such great mercy of God be bestowed on 
 you in vain ; fulfil not your own wills, abstain from fleshly 
 lusts, walk in the Spirit, desire the best gifts, and let every 
 man, as he hath received the gift, so minister the same to 
 another, as good disposers of the manifold grace of God, 
 1 Pet. iv. 
 
 Verse 20. liespise not prophesying. 
 
 Prophesying is the preaching and expounding of the 
 word of God ; and he is called a prophet, and doth pro- 
 phesy, who opens unto us the will of God. This is not 
 meant of fond and vain and lying prophecies, as were those 
 of Merlin, and such like, which tell you tales of lions, and 
 bears, and goats, of the sun, of the moon, and many strange 
 devices. Such prophecies must be despised, they are works 
 of darkness, and forged by the devil to make uproars, and 
 to beguile the people. 
 
 But despise not prophesying : that is, despise not to 
 hear the word of God ; turn not away thine ear from 
 
 i3 
 
178 Jewell. — On the First Epistle 
 
 linderstanding. God giveth power to his word, that it may 
 work according to his good pleasure. It will let thee 
 see the weakness of thine error, and settle thee in the way 
 wherein thou shouldest walk. If it had been dangerous for 
 the people to hear the preaching of the gospel, he would not 
 have sent his apostles unto all the world. If Lydia should 
 not have liked to hear Paul prophesy, how might she have 
 baown God ? 
 
 If those great numbers who heard Peter and were con- 
 verted, had despised prophesying, and would not have heard 
 him open the gospel unto them, they had never considered 
 the great mercy of God, nor sought to be instructed in their 
 salvation. Faith cometh by hearing. This hath been the 
 means by which Christ hath given knowledge to kings, and 
 princes, and all nations. It hath pleased God, saith St. 
 Paul, 1 Cor; i. by the foolishness of preaching, to save them 
 that believe. 
 
 Despise not then to come to the church of God, to pray 
 in the congregation of the faithful, to hear the scriptures of 
 God read and expounded ; it is the blessing of God offered 
 imto thee. Where there is no prophecy the people perish. 
 He that despiseth it shall be despised of the Lord ; he shall 
 be cast into darkness, because he would not delight in the 
 light. 
 
 Verse 21. Try all things, and keep that which is good. 
 
 ' Try all things. God hath given you the Spirit of dis- 
 cretion and of judgment. Be wise, and know what is that 
 good and acceptable will of God. Be not deceived with 
 words of man's wisdom ; let not the baseness or simplicity 
 of any, cause you to refuse the message which he brings, 
 and carry not yourselves to liking of all that shall be told 
 you by such as bear great show and countenance. This it 
 was that deceived the people of God ; they gave ear to false 
 teachers, who led them to worship the works of their own 
 hands ; therefore they said unto the stone. Thou art our 
 father, thou hast delivered us ; they fell down before it, 
 worshipped it, believed in it, they slew the prophets of God, 
 and stoned to death such as were sent unto them. 
 
 The scribes and pharisees seemed so grave and wise, that 
 the people thought nothing good but what they allowed ; 
 they were altogether pliable to believe, to do, to speak, and 
 to think, whatsoever the pharisees willed them. Christ saith 
 unto them, Matt. vii. Beware of false prophets, which come 
 
V. 21.] to the Thessalonians. 179 
 
 tD you in sheep's clothing, but inwardly they are ravening' 
 wolves. St. John, 1 John iv. therefore saith, Dearly beloved, 
 believe not every spirit, but try the spirits, whether they are 
 of God ; for many false prophets are gone out into" the 
 world. And fiirther he directs us how we should try them : 
 Hereby shall ye know the Spirit of God : every spirit that 
 confesses that Jesus Christ is come in the flesh is of God. 
 Again, hereby you may try them : Whosoever transgresseth, 
 . and abideth not in the doctrine of Christ, hath not God. 
 He that continueth in the doctrine of Christ, he hath both the 
 Father and the Son. If there come any unto you, and bring 
 not this doctrine, receive him not to your house, neither bid 
 him God-speed. 
 
 Hereby St. Paul required the Galatians to try between 
 him and the false apostles : If any man preach unto you. 
 otherwise than that ye have received, let him be accursed. 
 For now, do I preach man's doctrine or God's ? The 
 sadducees erred touching the resurrection, because they 
 searched not the scriptures. God teaches us by the prophet 
 Isaiah, chap. viii. to make trial of teachers and doctrines : 
 When they shall say unto you, Inquire of them that have 
 a spirit of divination, and at the soothsayers, which whis- 
 per, and murmur — Should not a people inquire at their 
 God ? from the living to the dead ? to the law and to the 
 testimony ? If they speak not according to this word, it is 
 because there is no light in them. Paul puts Timothy in 
 mind wherefore he left him at Ephesus, To command some 
 that they teach none other doctrine ; and to warn both the 
 teachers and" the hearers, that they give no heed to fables 
 and genealogies, which are endless, which breed questions, 
 rather than godly edifying, which is by faith. 
 
 Thus are the people of God called to try the truth, to 
 judge between good and ill, between light and darkness. 
 God hath made them the promise of his Spirit, and 
 hath left his word unto them. They of Berea, when they 
 heard the preaching of Paul, searched the scriptures daily, 
 whether those things were so as he taught them, and many 
 of them believed. So do you give heed to instruction, and 
 yet receive not all things, without proof and trial that they 
 are not contrary to the wholesome doctrine of the word of 
 God. 
 
 Keep that which is good. When you have tried and 
 found out the truth, be constant, and settled in it. A 
 wavering-minded man is unstable in all his ways. Follow 
 
ISO Jewell. — On the First Epistle 
 
 the truth, and be not carried about with every wind of doc- 
 trine. The devil will come in the name of God, and change 
 himself into an angel of light. Let him not take the love 
 of the truth from you ; let him not remove you from faith 
 and a good conscience ; return not like swine unto your 
 mire. God hath purged your hearts, and made them clean. 
 Except they be preserved and kept occupied, the unclean 
 spirit will return, and enter in, and dwell in you ; so the 
 last state of you shall be worse than the first. 
 
 We have great cause to hearken diligently to the apostle, 
 to keep that which is good. We see this day great con- 
 fusion in all places. Satan would fain entangle us again 
 with the error of the wicked, and seeks to draw us from our 
 steadfastness. Now is the time wherein God makes some 
 trial of his servants ; now iniquity seeks to have the upper 
 hand. They seduce the people, and say, Here is Christ, 
 there is Christ ; here is the church, there is the church. 
 God give us his Holy Spirit, to guide us in judgment, that we 
 may discern the truth from felsehood, and know the blessed 
 and gracious will of God, that we may walk in his ways, and 
 serve him in reverence and fear all the days of our life. 
 
 In this world, as there is a Jacob, so is there an Esau j 
 as there are many that love Christ with an unfeigned heart, 
 so are there many that serve antichrist ; and as there are 
 many true professors of the truth of God, so are there many 
 despisers of the sarpe. This we may see here at home within 
 this realm. We may see it, mourn and lament for it in our 
 hearts. 
 
 Their practices are opened ; they have broken out into 
 open rebellion, to the breach of the peace both of God and 
 man : they say with their lips, God save queen Elizabeth ; 
 yet they hold up their swords against her. Alas ! what has 
 she deserved at their hands ? She has always dealt mer- 
 cifully, without cruelty, without shedding of blood. God 
 preserve her, that she may long reign over us, and bring 
 all her enemies to conftision ! 
 
 What pretence make they for this their doing — That 
 hereby they seek to have religion reformed ? Thanks be to 
 God, religion is reformed far better than our fathers knew it 
 these many hundred years. If those who lived before us 
 might have seen and heard, as we see and hear, they would 
 have rejoiced, and thought themselves happy. 
 
 But they would have the mass. What find they or see 
 they in it, wherefore they should so desire it? Try all 
 
V. 21.] to the Thessaloniam. 181 
 
 things, saith Paul ; therefore, examine and try the mass. 
 What do we learn by it? what doctrine, what godliness in 
 life, what comfort for salvation ? It is a dumb and deadly 
 service ; the people are forced to be at it ; it is the very key 
 of their religion. The people are bound to be present at 
 mass ; yet they neither receive any thing, nor eat, nor hear, 
 nor understand any thing. You are wise, you have reason, 
 you are the children of God ; be you judges herein, and 
 judge uprightly ; for it is God's cause. Will they call this 
 the Lord's supper? is this the sacrament of our redemption? 
 is this that which Paul received of the Lord, and delivered 
 unto the church ? is this the showing forth of the Lord's 
 death until he come ? 
 
 They would have the pope's authority restored. What is. 
 the pope ? They say, he is the successor of Peter. What 
 doth the pope as Peter did ? or what did Peter as the pope 
 doth ? He is a mortal man, and cursed are they of God that 
 put their trust in man. He feeds not the flock, he teaches 
 not the simple, he strengthens not the weak. I will say no 
 more. God make [him a servant of Christ, and a faithful 
 disposer of the mysteries of God. 
 
 They are offended at the marriage of the ministers of the 
 church : yet Gratian, their great master, saith. The mar- 
 riao-e of priests is not forbidden by any authority, either of 
 the" law, or of the gospel, or of the apostles* The holy 
 fathers that lived in the apostles' time, and shortly after, 
 report, that Peter, and all the other apostles, excepting only 
 John, were married, and had wives ; the prophet Isaiah was 
 married, and yet he saw the Lord sitting upon a high 
 throne ; Moses was married, and yet he saw God face to face. 
 Will they reform the prophets and the apostles ? will they 
 account that to be unholy, which the apostle calleth honour- 
 able in all men ? Ignatius, the scholar of St. John, saith, 
 I wish to be found meet for God, as was Peter and Paul, 
 and the other apostles that were married. 
 
 They paint their banner with the cross and five wounds. 
 Why bring they those arms against us ?t Do not we believe 
 the cross of Christ ? do not we rejoice and comfort our hearts 
 
 * Gratianwas a celebrated Benedictine of the twelfth century. He 
 published a work under the title of " Decretal," in which he endea- 
 voured to explain and reconcile the canons and papal decrees which 
 contradict each other. The popes were much indebted to this work 
 for the high powers they assumed before the reformation, but many ot 
 the authorities he quotes are spurious and supposititious. 
 „ t.The standards of the rebels bore this device (see note, p. 166.) 
 
182 Jewell. — On the First Epistle 
 
 by the remembrance of his wounds ? Do not we read and 
 show forth to the people the story of his passion ? God 
 knoweth, and you can bear us witness, and they cannot 
 deny it, that we make this work of our redemption, wrought 
 by the passion of our Saviour Christ, the chief and principal 
 Tock and foundation of our faith. 
 
 Therefore say we with the apostle, God forbid that we 
 should rejoice in any thing but in the cross of our Lord 
 Jesus Christ. Nay, rather, they are become our enemies, 
 because we believe in Jesus Christ crucified ; because we 
 say, as God's word teaches, that Jesus Christ is the only 
 Advocate to the Father for our sins ; and that He hath with 
 ■one offering consecrated for ever them that are sanctified ; 
 and that. The blood of Jesus Christ his Son cleanseth us 
 from all sin, Heb. x. 1 John i. For this cause are they 
 become our enemies. 
 
 Let us not fear their treacheries and attempts ; let us 
 keep that which is good, and hold it fast until death. Now 
 •we have tasted the word of God, and have received the com- 
 fort of the gospel, let us not despise it, nor be weary of it ; 
 let us pray unto God, that he establish the love of his truth 
 in us ; and that he will open the eyes of their hearts, and 
 bring them to be partakers of those mercies, which yet, 
 through ignorance, they have despised. 
 
 Yerse 22. Abstain from all appearance of evil. 
 
 Keep yourselves not only from doing those things which 
 •are evil, but also fi'om all appearance of evil. Offend not 
 the conscience of thy brother, that he may have no occasion 
 to think evil of thee. Commit not adultery, and withdraw 
 thyself fi:om the company of unthrifty and light and sus- 
 pected persons. Be not fike to them that are such. Lay 
 not out thy money to usury, nor do any thing whereby 
 others may think so of thee. Beware of uncharitable con- 
 veyance of thy money. Be not idolaters, and leave off to 
 do any thing that may bring you into suspicion of idolatry. 
 
 Give not that honour unto any creature which is proper 
 to God ; have no fellowship with their works ; bear no ap- 
 pearance of liking their evil; go not as they go; live not as 
 they live. St. Paul reproves the Galatians, chap. iv. Ye 
 observe days, and months, and times, and years. I am in 
 fear of you, lest I have bestowed on you labour in vain. 
 So doth he the Colossians also, chap ii. If ye be dead with 
 Christ from the ordinances of the world, why, as though ye 
 
v. 22.] to the Thessalonians. 183 
 
 lived in the world, are ye burdened with traditions ? as Touch 
 not, taste not, handle not ? So do the idolaters ; you should 
 not be like unto them. 
 
 They are the children of darkness, you are the sons of 
 light ; they will not be Uke unto you, and forsake their false 
 gods. Why should you become like unto them, and for- 
 sake the God that made the heavens and the earth ? You 
 cannot make them ashamed of their errors, and embrace the 
 truth. Why then should you betray the truth, and be par- 
 takers with them in error ? 
 
 The christians in old time began to wear garlands made 
 of bay. What harm might be in that? what is a garland, 
 but a furniture for the head? what is bay, but a httle tree or 
 bush ? Yet the fathers that lived with them to teach them, 
 said it was not lawful, not for that the thing itself was ill of 
 itself, but for that they should not seem to foUow idolaters. 
 It had some appearance of evil ; it was a ceremony and 
 solemn fashion among the heathens ; they would not be 
 emboldened to do so ; it would offend the hearts of many of 
 the faithfial to see christians follow the fashion of the heathen. 
 w When king Antiochus sent unto Jerusalem, and to the 
 cities of Judah, that they should follow the strange laws of 
 the country, many chose rather to die than to be defiled with 
 unclean things, and to break the holy covenant, which God 
 had given them. 
 
 Darius made a decree, that whosoever should ask a 
 petition of any god or man for thirty days, save of the king, 
 he should be cast into the den of lions. Daniel would not 
 be kept so long from the service of God ; he would not dis- 
 semble, he would not hide his zeal, nor show any appear- 
 ance of ill ; he prayed, and praised God, as he did before, 
 and opened his chamber-windows, that it might be seen, 
 Dan. vi. 
 
 Polycarp* might have saved his life, if he would have 
 dissembled ; he would not, he could not ; he saw it would 
 have been an appearance of evil, and discourage the bre- 
 ' thren ; therefore he spake boldly, I am a christian. And 
 being required to speak ill of Christ, said, " I have served 
 Christ these fourscore and six years, and he never hurt me ; 
 how may I speak ill, and blaspheme my King, who hath 
 given me salvation ? This is my faith, Christ is my God ; 
 
 * Polycarp 'was bishop ^of Smyrna, and was martyred at_, Roma 
 atout A. D. 167. 
 
184 Jewell. — On the First Epistle 
 
 this is my religion ; I am not ashamed to suffer death, rather 
 than I will deny Him, who suffered death in his own body 
 to save me." 
 
 It is good, saith St. Paul, Rom. xiv. neither to eat flesh, 
 nor to drink wine, nor any thing whereby thy brother stum- 
 bleth, or is offended, or is made weak. Again he saith, 
 1 Cor. viii. Now when ye sin so against the brethren, and 
 wound their weak conscience, ye offend against Christ; 
 wherefore if meat offend my brother, I will eat no flesh while 
 the world standeth, lest I should offend my brother. He 
 that hath once made a shipwreck, standeth watchful ever 
 after, not only to escape that rock or sand whereat he had 
 loss before, but all others the like rocks and sands what- 
 soever. 
 
 Therefore, abstain from all appearance of evil ; be not. 
 like the wicked of this world ; you are the salt of the earth ; 
 you should not be partners of their corruption, but powder 
 and season them ; you are the light of the world ; you may 
 not he, partners in their darkness, but lighten and guide 
 them. Dissemble not. Serve God in the simplicity of your 
 heart, and in the sight of all the world. Let it be written 
 in your forehead what you think in your heart. Why should 
 any man be ashamed of God's truth ? 
 
 Verse 33. Now the very God of peace sanctify you through- 
 out; and I pray God, that your whole spirit, and soul, 
 and body, may be kept blameless unto the coming of our 
 Lord Jesus Christ. 
 
 Our God is the God of peace ; he giveth peace and quiet 
 to his church ; he doth muzzle the lion, amaze the tyrant, 
 make blunt the sword, and quench the fire prepared against 
 his servants ; he gives his sons peace and quietness among 
 themselves ; he abhors discord and malice between brethren. 
 God is love, saith St. John, 1 John iv. and he that dwelleth' 
 in love, dwelleth in God, and God in him. He that loveth 
 not his brother, abideth in death, 1 John iii. God hath 
 made us all members of one body. There is no respect of 
 persons with him, no difference of learned and unlearned, 
 wise or foolish, rich or poor. 
 
 His will is, that all should be as one, of one mind, and 
 that we shall all think one thing, and speak one thing, that 
 we should be one fold under one sbepherd, and with one 
 mouth glorify the Father of our Lord Jesus Christ. For 
 this peace Christ prayed. Sanctify them through thy truth ; 
 
v. 23.] to the Thessalonians. 185 
 
 bless them, take away all bitterness and swelling pride from 
 among them ; make them citizens of thy heavenly Jerusa- 
 lem, that they may live in peace, and love one another, and 
 delight one in other ; that they all may be one, as thou, O 
 Father, art one in me, and I in thee, John xvii. 
 jf ; God is the God and giver of peace. Whence then 
 Cometh division and dissension of minds ; what is the cause 
 that the whole world is so shaken with sects and troubles ? 
 All are not the children of peace. Christ himself, the Lamb 
 of God, in whose mouth there was no guile, came unto his 
 own, and his own received him not. Cain is always against 
 Abel. Esau will never love Jacob. The darkness and the 
 light can never agree. This is the cause of all unquietness 
 and trouble. These things, saith Christ to his disciples, 
 John xvi. have I spoken unto you, that in me ye might 
 have peace ; in the world you shall have affliction. The 
 viricked shall not only hate, but betray, and cause them to 
 die, which profess the name of Christ. Whosoever killetb 
 you, will think he doeth God service ; and these things will 
 they do unto you, because they have not known the Father 
 nor rne. 
 
 The setting forth of the gospel of Christ is that which 
 the world cannot abide ; it reveals things that were hidden ; 
 it discloses the covetousness of those who kept the people 
 in ignorance to make gain and merchandise of their souls ; 
 it overthrows mighty buildings and holds of merits, of par- 
 dons, of masses, of purgatory, which, by the policy, and 
 wisdom, and power of this world, were exalted against God. 
 This is the only cause of all this strife and trouble. 
 ' We have need of peace, of the peace of conscience, 
 within ourselves ; of peace, from the rage and fury of the 
 world ; and of peace and love among those that are of God's 
 household. Let us seek peace at the hands of God, and he 
 will stablish us in the peace of his gospel, and so give us 
 the rest and peace of our souls. 
 
 Sanctify you throughout. The God of peace bless you, 
 and keep you under the shadow of his wings ; that your 
 whole spirit, and soul, and body, may be kept blameless, 
 unto the coming of our Lord Jesus Christ, Here mark, 
 that the apostle divides man into three parts, the spirit, the 
 soul, and the body ; so that he seems to make the spirit one 
 thing, and the soul another. How is it then, that we divide 
 man into two parts, the soul and the body ; and say, that he 
 consists but of two parts ; there is no difference ; the 
 
186 Jewett. — On the First Epistle 
 
 matter is all one ; for Paul divides the soul into two'parts ; 
 the first is reason and understanding, which he calls the 
 spirit ; the other is will and affection, which he calls the soul. 
 
 For as God hath given us reason to see what is good, so 
 hath he given us will to seek after that which is good. 
 Reason hath eyes, will is blind, and cannot see the way : 
 therefore will must be led and guided by reason ; reason 
 must go before, will must follow after : therefore reason is 
 compared to the husband, and will to the wife. If will 
 take in hand to rule reason, it is no less disorder, than if the 
 wife will adventure or take upon her, to rule her husband ; 
 therefore in'this place reason, which is the principal part of 
 our soul, is called the spirit ; and will, which is the other 
 part, is called the soul. So the spirit is not a several sub- 
 stance ; but the soul and spirit are one soul, even as the 
 body and flesh are one body. 
 
 Thus, therefore, Paul prays for the church : The Gfod of 
 peace sanctify you throughout, that your spirit, your reason 
 and understanding, your soul, your will and affection, your 
 body and your flesh, may altogether be pure and holy ; and 
 that they may be found innocent and upright in the day of 
 the Lord* 
 
 Verse 24. Faithful is He which calleth you, which will 
 also do it. 
 
 He hath begun a good work in you ; he will finish it. 
 He will lead you fi-om virtue to virtue, fi'om strength to 
 strength, irom glory to glory. He hath called you, he vrill 
 also keep you faithful, until the day of the appearing of our 
 Lord Jesus Christ. You are Christ's sheep : no man shall 
 take you out of his hands. He hath not lost one of all those 
 whom his Father hath given him ; he knoweth his sheep ; 
 none shall be confounded that put their trust in him. There 
 is no condemnation to them that are in Christ Jesus. He is 
 faithful, he will perform this unto you ; not for your merits, 
 but for his own name, and for his mercy's sake. Because 
 he is faithful, he will not despise the WOTk of his own hands. 
 
 Verse 25, Brethren, pray for me. 
 
 I wrestle not with flesh and blood, but with the prince 
 and power of darkness. My enemies are strong ; they are 
 the enemies of the cross of Christ. I am weak, and of no 
 resistance ; our sufficiency is of him ; without him we can 
 do nothing ; pray for me, that he will put his word into my 
 
V. 26—28.] to the Thmalonians. 187 
 
 mouth, that I may be a vessel of his glory, to preach forth 
 the glad tidings of his gospel ; that I may be a faithfiil 
 minister of the new testament ; that I may disclose the 
 mystery of our redemption ; that his Holy Spirit assist me, 
 and make my travails fruitful. 
 
 Verse 26. Greet all the brethren with a holy kiss. 
 27. I charge you in the Lord, that this epistle he read unto 
 all the brethren the saints/ 
 
 Salute one another in token of true and unfeigned love 
 and withhold not this epistle from any of the brethren. It 
 is written for their sakes ; let them hear it, that they may 
 take comfort by it. How agrees Paul in this charge, with 
 them that in no case would have the people read the scrip- 
 tures ? who say that ignorance is the mother of devotion ? 
 It is the word of God the Father ; why should not the 
 people of God understand it ? It is the water that springeth 
 up to everlasting life ; why should the people of God be 
 driven away, and not suffered to drink thereof? It is the 
 light of the world ; why should the people be hoodwinked, 
 and kept that they should not look up and see it ? why should 
 they sit, and perish in the darkness of death ? 
 
 It is the will of God, that all the people should know 
 him ; from the least to the greatest among them. St. Paul 
 saith, Rom. xv. Whatsoever things are written aforetime, 
 are written for our learning, that we, through patience and 
 comfort of the scriptures, might have hope. Christ saith, 
 John xvii. This is life eternal, to know thee to be the only 
 true God, and Jesus Christ, whom thou hast sent. Let us 
 not forget these words of Paul : I charge you in the Lord; 
 by his death, by his cross, by his blood, by the day of his 
 appearance, that this epistle be read to the learned and un- 
 learned ; to the wise and simple ; to the masters and to the 
 servants ; to all our brethren ; to all the sons of God. 
 
 Verse 28. The grace of our Lord Jesus Christ be with you. 
 Amen. 
 
 God open your eyes, that you may behold the way of 
 righteousness, and direct you, that you may walk in it. 
 Through his grace you have received the word, and it hath 
 been fruitfiil in you, and by the same grace you shall conti- 
 nue in it for ever. His grace, and blessing, and mercy, be 
 with you all. Amen. 
 
THE SECOND EPISTLE 
 
 ST. PAUL TO THE THESSALONIANS. 
 
 CHAPTER I. 
 
 Paul, and Silvanus, and Timotheus, unto the church of 
 the Thessalonians, which is in God our Father, and in 
 our Lord Jesus Christ. 
 
 In the former epistle he wrote somewhat touching the 
 latter day, and the coming of our Lord to judgment, and 
 saith, That day shall come as a thief in the night ; and 
 therefore exhorted them to watch and pray, and to prepare 
 themselves to be in readiness. The false apostles fondly and 
 maliciously mistook his words, and devised means thereby 
 to disquiet the minds of the faithfiil, and to trouble the 
 church of God. 
 
 Thus could the prince of darkness, the old serpent and 
 deceiving spirit, turn the truth of God into occasion of slan- 
 der. In the mean while the apostle was far off from them, 
 at Athens ; but when he heard of their case, he sent unto 
 them this other epistle, wherein he declared more plainly 
 that matter which before seemed doubtful, and sought to 
 satisfy their hearts, and to remove them from all that error 
 which they had conceived. 
 
 In discourse hereof, he takes occasion to speak of anti- 
 christ, of whom we hear much, and have had warning often. 
 He telleth us, that he shall come in working of signs and 
 wonders ; that he is the man of sin, which shall thrust him- 
 self into the place of Christ. He showeth who is antichrist, 
 and how we may know him ; what things he shall do, what 
 credit he shall have in the world, and by what power he shall 
 be overthrown and confounded. 
 
 After this he speaketh of idleness, and of bodily labour ; 
 and requireth every man to live in the sweat of his brow. 
 
I. 1.] On the Second Epistleto the Thesmlonians. 189 
 
 and in painful travail, as God hath ordained. Other com- 
 fortable and necessary doctrine is delivered in this epistle, as 
 will appear. The whole matter of the epistle is fit for these 
 days in which we live, as if it were purposely written for us ; 
 for we live in the latter age of the world, and it cannot be, 
 but the end of all things is at hand, and that the glorious 
 appearing of our Lord shall be shortly. 
 
 Paul, and Silvanus, and Timotheus. This epistle was 
 sent, not only from Paul, but also from Timothy and Silva- 
 nus. These three were all guided by one spirit, and had aU 
 one like care for the church of God : therefore he writeth 
 thus]; Paul, and Silvanus, and Timotheus, the servants of 
 God, chosen from our mothers' womb, and appointed to 
 publish the gospel of Jesus Christ, and to carry his name 
 before kings and princes ; and especially I Paul, who am 
 your father, and have begotten you in Christ; who was 
 sometime a blasphemer, and did persecute the faithfiil; 
 whom it pleased God to make a chosen vessel for himself; 
 who am also hated of my brethren and kinsmen after the 
 flesh, for the gospel's sake ; and who am ready to give my 
 life for your behalf. 
 
 Unto the church of the Thessalonians, which is in God 
 our Father, &c. You are, saith he, the beloved of God, 
 you are his people, and he hath assured his mercy unto you ; 
 you have the promise, and the earnest of the life to come. — 
 Here let us mark the state of that country as it was then, 
 and compare it with itself as it is now. Then it was the 
 church of God, for otherwise St. Paul would not so have 
 called it. According to the grace of God given unto him, 
 he laid the foundation, he planted and watered their hearts, 
 and God gave the increase. 
 
 So that they received the word in much afHiction, and the 
 word of the gospel sounded from them, not only in Mace- 
 donia and Achaia, but their faith towards God was spread 
 also abroad in all quarters. In such sort were they a vessel 
 sanctified unto honour, full of blessing, and full of the 
 mercy and grace of God. 
 
 But what is become of that country ? In what case stand- 
 eth the church of Thessalonica at this day ? It is now the 
 synagogue of Satan, under the tyranny of the Turk, and 
 such as are enemies of the cross of Christ. Such a changie 
 hath the right hand of the Lord wrought in that place which 
 was sometime his holy tabernacle. I thought good to mark 
 this, that we might understand how vain a thing it is, to 
 
190 Jewell. — Ore the Second Epistle 
 
 _put confidence in cities or churches, or in the names of our 
 fathers.* 
 
 The church of Thessalonica, whose foundation was surely 
 ■built by St. Paul himself, f for which he was so careful, unto 
 which he wrote special letters, to commend their increase in 
 godliness, and their steadfastness in the gospel, is forsaken 
 and laid waste. If the work which the Spirit of God wrought 
 by the apostle be decayed, whose work may we think shall 
 stand ?j 
 
 Jeremiah spake unto the people of the Jews, saying, 
 chap. vii. Trust not in lying words, saying. The temple 
 of the Lord, the temple cff the Lord, this is the temple of 
 the Lord !' That temple God himself commanded to be 
 built, the form and fashion thereof God himself devised and 
 appointed ; therein he placed his tabernacle, and set up his 
 mercy-seat; therein he showed forth his majesty, and the 
 glory of his countenance. Yet all this notwithstanding, 
 God said by the prophet. Trust not in these words, they are 
 lying words, and will deceive you. 
 
 ■ As the prophet spake of the temple at Jerusalem, so may 
 it be said of any other church throughout the world ; so 
 may it be said of the church of Rome. We may say, Trust 
 not in lying words, saying. The church of Rome, the church 
 of Rome ! Say not thus with yourselves. The church of 
 Rome is built upon a rock, so surely that it cannot be 
 moved, or that no wind can shake it ; say not, the faith of 
 that church can never fail. These are lying words ; trust 
 not ia them ; for Christ never spake any such thing of the 
 church of Rome ; it never had promise of more special 
 privilege than was given to the church of Thessalonica. 
 Read the scriptures, behold the words of our Saviour, and 
 consider them ; you shall find no speech made of the church 
 of Rome, nor any promise, or piece of promise, wherein he 
 binds himself more to the church of Rome, than he has 
 done to other churches, or to this of Thessalonica. 
 
 Thessalonica was beautifiil in the sight of God ; the Lord 
 of hosts had pitched his tents round about her ; the name 
 of the Most Holy was placed in the midst of her ; she en- 
 joyed like spiritual peace and prosperity, as did the Jerusa- 
 lem of the Almighty ; she was a city fenced within itself; 
 
 "" * Thessalonica, is now called Salonichi. It was a celebrated city, 
 and the capital of a part of Macedonia, a great mart for trade and 
 Tery populous. Somewhat of its ancient splendour remains, it is fire 
 nul«s in circumference, and has 60,000 inhabitants. Jh.Clarhe.j 
 
1. 2.] to the Thessalonians. 191 
 
 but the Lord hath taken away the light of his countenance 
 from her. She hath forsaken the ways of righteousness, 
 she hath left off to serve the Lord, and is become the place 
 which the Lord hath forsaken ; there is scarcely any rem- 
 nant left there of those wlio call upon the name of our sal- 
 vation, and love the Lord Jesus with an unfeigned heart, i 
 
 This is the Lord's doing, and it is marvellous in our eyes. 
 And is his hand shortened, that he cannot, or is his zeal 
 abated, that he will not, in like severity, deal with such as 
 forsake him? If he spared not the natural branches, if 
 Jerusalem were overthrown because of her iniquities, it 
 cannot be that he will spare other places which do the like, 
 but that they should also be cut off. 
 
 This is it what our Saviour hath said in the gospel of St. 
 Matthew, ch. xxi. Therefore I say unto you, the kingdom 
 of God shall be taken from you, and shall be given to a 
 nation, which shall bring forth the fruits thereof. Such 
 terrible and dreadful examples hath God laid before our 
 eyes, to keep us in his fear, and in the awe of his judg- 
 ments.* 
 
 Verse 2. Grace he with you, and peace, from God our 
 Father, and from the Lord Jesus Christ. 
 
 Tins is the salutaition of Paul in all his epistles ; and is 
 to say, I wish that the blessing, and favour, and love of God 
 may light upon you. But for the better consideration 
 hereof, and that we may know how earnestly we ought to 
 pray unto God for this grace and peace which the apostle 
 wisheth to the churches, let us look into ourselves, and see 
 tow miserable we are, if we be left void of this grace ; and 
 if God take his Holy Spirit away from us, what are we by 
 nature, other than the bond-slaves of sin ? We are not able 
 to lift up our eyes unto heaven, nor to believe in God, nor to 
 praise Mm, nor to call upon his name ; we are not sufficient 
 of ourselves to think any thing as of ourselves. 
 
 Unless he open our lips, we cannot show forth his praise ; 
 unless he heal our deafness, we caimot give ear to his word j 
 unless he give us understanding hearts, we cannot take 
 knowledge of his will. Destruction and unhappiness are in 
 their ways, and the way of peace have they not known ; 
 
 * The circnmstance of Thessalonioa still remaining a populous city, 
 and yet utterly destitute of the light of the truth, is if possiWe a still 
 more instructive lesson than the desolation of the churches in Asia, 
 where the places themselyes are ruined and without inhabitants. 
 
192 Jewell. — On the Second Epistle 
 
 there is no fear of God before their eyes ; speaking of such 
 as had not received the favour and grace of God to guide 
 and direct them. And by the prophet Malachi God utters 
 his 'displeasure against them, saying, I have no pleasure in 
 you, saith the Lord of hosts ; neither will I accept an offer- 
 ing at your hands. 
 
 Therefore the apostle prayeth, that they may receive such 
 measure of God's grace as may quench in them the fiery 
 darts of the wicked, and enable them to hold fast that worthy 
 thing, which is committed unto them, and may keep them 
 holy and undefiled, against the glorious coming of our Lord 
 and Saviour Jesus Christ. 
 
 Verse 3. fVe ought to thank God always for you, brethren, 
 as it is meet, because that your faith groweth exceedingly, 
 and the love of every one of you towards another 
 aboundeth. 
 
 A. So that we ourselves rejoice of you in the church of God, 
 because of your patience and faith in all your persecu- 
 tions and tribulations that ye suffer. 
 
 God hath wrought this good work of faith, and love, and 
 patience in your hearts ; he will make it prosper and in- 
 crease. It is he who hath put this fire in you, and he 
 will make it biim. He hath laid his leaven in the dough, 
 or meal of your heart, and will make it heave, and work, 
 until all be leavened. He will make you abound more and 
 more, and will bring to a good end that which he hath 
 begun. 
 
 Your faith groweth exceedingly. That is the will of 
 God, that we wax and increase in all holiness. Hereby we 
 know, whether we be of God or no ; we may not stand at a 
 stay, but must be renewed. One saith. Whosoever mendeth 
 not himself in the practice of virtue, he groweth worse. 
 God hath placed us in a race to run ; we must so run, that 
 we may attain the prize ; we are grafts of the Lord's plant- 
 ing ; we must grow to the height and breadth of a tree, and 
 bring forth fruit ; we are pilgrims and strangers, and pass 
 by the wilderness of this world, into our heavenly resting- 
 place ; we may not stay by the way, but must remove our 
 tents, and continually march on forward until that day come, 
 when we shall enter into the land of promise. 
 
 So that we ourselves rejoice of you in the church of God, 
 &c. Your faith is not only true and pure, but settled and 
 constant ; for you continued steadfast in the midst of 
 
I. 5 — 10.] to the Thesmlonians. 193 
 
 persecution ; you have been tormented, and suffered afflic- 
 tions in your body by the hands of tyrants ; yet could they 
 never remove you from your faith in our Saviour Jesus Christ, 
 nor from your obedience to the will of God. You know, 
 that all who will live godly in Christ Jesus shall suffer 
 persecution, 2 Tim. iii. 
 
 Yet are you comforted, and say as the prophet David, 
 Psa. cxviii. The Lord is with me, therefore I will not fear 
 what man can do unto me. You cannot forget who it is 
 that said, Matt. x. Whosoever shall confess me before men, 
 him will I confess before my Father which is in heaven. 
 But whosoever shall deny me, I will also deny him before 
 my Father which is in heaven. He that loseth his life for 
 my sake, shall find it ; he that endureth unto the end, he 
 shall be saved. And again. Matt. v. Blessed shall ye be 
 when men revile you, and persecute you, and say all manner 
 of evil against you for my sake, falsely. Rejoice and be 
 glad, for great is your reward in heaven. For so persecuted 
 they the prophets which were before you. 
 
 Verse 5. Which is a manifest token of the righteous judg- 
 ment of God, that ye may he counted worthy of the 
 kingdom of God, for the which ye also suffer. 
 
 6. For it is a righteous thing with God, to recompense tri- 
 bulation to them that trouble you. 
 
 7. And to you which are troubled, rest with us, when the 
 Lord Je-ius shall show himself from heaven, with his 
 mighty angels, 
 
 8. In flaming jire, rendering vengeance unto them that do 
 not know, and which obey not the gospel of our Lord 
 Jesus Christ : 
 
 9. Which shall he punished mth everlasting perdition, from 
 the presence of the Lord, and from the glory of his 
 power : 
 
 10. When he shall come to be glorified in his saints, and 
 to he made marvellous in all them that believe, because 
 our testimony toward you was believed in that day. 
 
 Many are the troubles which the righteous men do suffer, 
 but the Lord will deliver them. Afler Paul and Barnabas 
 had preached the glad tidings of the gospel, they confirmed 
 the disciples' hearts, and exhorted them to continue in the 
 faith ; and said, Auts xiv. that we must through many afflic- 
 tions enter into the kingdom of God. We must not there- 
 fore be afraid for any terror of them which trouble us for 
 
 JEWELL. K 
 
194 Jewell. — On the Second Epistle 
 
 righteousness' sake ; but rather, looking over and beyond 
 them, we must rejoice, and give thanks to God, who hath 
 made us worthy, not only to believe in him, but also to 
 suffer for his sake. For we know, that if our earthly house 
 of this tabernacle be destroyed, we have a building given of 
 God, a house not made with hands, but eternal in the hea- 
 vens, 2 Cor. V. 
 
 These persecutions and tribulations which you suffer, are 
 a manifest token, saith the apostle, of God's love towards 
 you. For whom the Lord loveth, he chasteneth, and he 
 scourgeth every son that he receiveth, Heb. xii. The pro- 
 phets, and apostles, and martyrs, who were not only reviled 
 and scourged, but beheaded, cut in pieces, drowned in the 
 waters, consumed in the fire, or by a,ny other devices of ty- 
 rants cruelly put to death, by this way received the manifest 
 token of their happy and blessed estate, and by this way 
 entered into the kingdom of God. Athanasius, an ancient 
 father, reckons the suffering of persecution to be a special 
 note of a christian ma.n, saying. It is the part of christians 
 to be persecuted ; but to persecute the christians, it is the 
 very office of Pilate and Caiaphas. 
 
 "The Lord is not unjust, but all his works are righteous- 
 ness and truth. Their little and short tribulation in this life, 
 prepares an eternal and exceeding weight of glory unto his 
 servants. Though they sow in tears, they shall reap in joy ; 
 ■ they shall be taken up into heaven, and shall see God face 
 to face, and shall be crowned with glory and honour. As 
 for the ungodly, it is not so with them ; they may flourish 
 for a time, and have great power and authority in this world ; 
 but the Lamb shall overcome them, and their end shall be 
 according to their works. David saith, Psa. xi. Upon the 
 ungodly he shall rain snares, fire and brimstone, storm and 
 tempest. This shall be their portion to drink. 
 
 When the Lord Jesus shall show himself from heaven. 
 There are many who are ashamed of Christ and of his word, 
 in the presence of such as are enemies to the cross of Christ, 
 and have countenance and authority in this world. But a 
 time shall come, when Christ will show himself from heaven, 
 accompanied with his holy angels ; then will he also be 
 ashamed of them, and put them fi'om his presence ; then 
 will he render vengeance to them that have hated his truth ; 
 they shall then know whose members they have killed, and 
 whose word and gospel it was, which they so despitefiilly 
 
11. 1, 2.] to the Thessalonians. 195 
 
 reproached ; then the smoke of their torments ^hall ascend 
 evermore, and they shall have no rest day nor night. 
 
 In this manner shall God triumph in victory over the 
 wicked, by judging them to everlasting destruction, and will 
 show himself wonderful in giving rest, and joy, and glory, 
 and everlasting blessedness, to all those who love his truth, 
 and believe in him. 
 
 Verse 11. Wherefore we also pray always for you, that 
 our God may make you worthy of this calling, and 
 fulfil all the good pleasure of his goodness, and the work 
 of faith with power. 
 
 12. That thi name of our Lord Jesus Christ mxiy be glo- 
 rified in you, and you in him, according to the grace of 
 our God, and of the Lord Jesus Christ. 
 
 God bless that good thing which he hath begun in you, 
 and keep you stedfast in the truth, that you look not back 
 now, after you have put your hand to the plough, and that 
 you give no place to their dangerous and subtle persuasions, 
 who persecute you ; take heed to yourselves, and beware, 
 that you put not the word of God from you. He hath 
 showed you his goodness and mercy, in that he hath de- 
 livered you from the power of darkness, and hath translated 
 you into the kingdom of his dear Son. 
 
 I make my prayer to God without ceasing for you always, 
 that he will make you worthy of this heavenly calling, and 
 that he will ever more and more fill you with the riches and 
 abundance of his goodness and mercy, that through him 
 you may be made perfect in all good works. 
 
 CHAPTER II. 
 
 Verse 1. Now I beseech you, brethren, by the coming of our 
 
 Lord Jesus Christ, and by our assembling unto him, 
 2. That ye be not suddenly moved from your mind, nor 
 troubled, neither by spirit, nor by word, nor by letter, as 
 it were from us, as though the day of Cfirist were at 
 hand. 
 
 You Me the children of those fathers which have fallen 
 from their stedfastness, and have been led into error ; beware, 
 lest you alsb be carried away with every blast of false doc- 
 trine. The devil is subtle, his baits are pleasant, you are 
 weak and simple, he will soon deceive you. Here let us 
 consider how easily man may be deceived, that so we may 
 k2 
 
196 Jewell. — On the Second Epistle - 
 
 know the corruptions and weakness of our nature, and 
 therefore what cause we have, ever to walk warily, to take 
 heed to our steps, and to pray tinto God, that he will in- 
 cline our hearts unto his testimonies. When I say man 
 may be deceived, I mean not boys, or children, or fools, or 
 the simpler sort of men ; but the learned, the wise, the 
 politic ; the kings and princes of the world ; the teachers 
 and rulers also of the people. 
 
 When Adam was yet in paradise, and made the ruler 
 over all the beasts of the field, and was fiiU of the graces 
 and blessings of God, he soon departed from the counsel of 
 God, and gave ear tO' the serpent ; so easily was he de- 
 ceived. Israel was as the apple of the Lord's eye, a people 
 whom the Lord loved, and to whom he gave their heart's 
 desire. He delivered them from Pharaoh, and with an 
 outstretched arm led them through the Red Sea. Who 
 would think such great mercies would ever be forgotten ? or 
 that such a people, so well instructed in the knowledge of 
 God, and so often put in mind of their duty, should either 
 the most part, or all of them, turn from God ? Moses was 
 absent but a while ; he went aside to receive the tables of 
 covenant ; in the mean time they made unto themselves a 
 molten calf, and worshipped it ; they oflFered unto it, and 
 said, These be thy gods, O Israel, that have brought thee 
 out of the land of Egypt. So easily were the wisest of them, 
 and Aaron, and the whole multitude, deceived, Exod. xxxii. 
 
 Their children after them forsook the Lord, and served 
 Baal and Ashtaroth. They said to a tree. Thou art my 
 father ; and to a stone. Thou hast begotten me ; they hate 
 turned their back to me, and not their face, saith God by 
 the prophet Jeremiah. And was this the offence but of some 
 small number of them ? were they but few, or of the baser 
 and simpler sort, whom the wicked spirit had thus seduced, 
 to make them forsake the true and living God, and to give 
 the glory due unto him to dumb creatures, and to the works 
 of their own hands ? No ; they departed from God in great 
 multitudes, with full consent and unity ; they warranted 
 their doings by antiquity, and by the custom of their fathers 
 before them. 
 
 The prophet saith. According to the number of thy cities 
 were thy gods, O Judah ; and to the number of the streets 
 bf Jerusalem, have ye set up altars of confusioui even altars 
 to burn incense unto Baal, Jer. xi. And' in another place 
 he saith,' A great multitude, even all the people that dwell 
 
II. 1, 2.] to the Thessalonians. 197 
 
 in the land of Egypt in Pathros, answered Jeremiah, say- 
 ing, The word that thou hast spoken unto us in the name 
 of the Lord, we will not hear it of thee ; but we will do 
 whatsoever thing goeth out of our own mouth, as to burn 
 incense to the queen of heaven, and to pour our drink-offer- 
 ings, unto her, as we have done, we and our fathers, our kings 
 and our princes, &c. Jer. xliv. 
 
 Thus even among that nation, which God hath chosen 
 unto himself, the apostacy was so great, the departure from 
 true holiness was so universal, that not only every city, but 
 every street, was defiled with their idolatry. And, besides 
 the women who burnt incense to other gods, a great mul- 
 titude, yea, all the people with one consent, cried out against 
 their preacher, refused to hear the word of God, and main- 
 tained their superstition. 
 
 The like may be said of the scribes and pharisees. They 
 were wise, they were learned, and carried great show of 
 holiness ; yet they loved darkness better than light ; they 
 were blind leaders of the blind ; they despised the com- 
 mandments of God, for their own traditions ; and not only 
 they, but Herod, and Pontius Pilate, with the Gentiles, and 
 people of Israel, gathered themselves together against the 
 Lord, and against his Christ. What should I speak of 
 those churches which the apostles of Christ planted, and 
 watered, and confirmed in the truth? At Corinth, Paul 
 preached the gospel ; they received it gladly ; he thanked 
 God on their behalf, that in all things they were made rich 
 in him, in all kind of speech, and in all knowledge ; yet 
 soon after they abused the holy mysteries, they denied the 
 resurrection of the dead, they became carnal, and had envy- 
 ing, and strife, and contention among themselves. 
 
 The Galatians rejoiced so much in him, that he writeth 
 thus of them : I bear you record, that, if it had been possi- 
 ble, you would have plucked out your own eyes, and have 
 given them to me ; yet they did not abide in the truth, but 
 gave ear to false apostles, and were deceived ; therefore he 
 reproved them, saying, O foolish Galatians, who hath be- 
 witched you, that you should not obey the truth ? Are ye so 
 foolish, that after ye have begun in the spirit, ye would now 
 be made perfect in the flesh ? Ye did run well ; who did 
 let you,* that ye did not obey the truth ? I am in fear of 
 you, lest I have bestowed on you labour in vain, Gal. iii. 4, 5. 
 
 This frailty and weakness of our corrupt nature hath 
 * Hinder you. 
 
1 98 Jewell. — On the Second Epistle 
 
 showed itself, and hath appeared in all ages. We alid our 
 fathers have gone astray, and have followed after lies. The 
 Lord hath looked down from heaven upon the children of 
 men, to see if there were any that would understand, and 
 seek God. AH are gone out of the way, they are all corrupt, 
 there is none that doeth good, no, not one, saith the prophet 
 David, Psal. xiv. Therefore the apostle beseecheth the 
 church at Thessalonica, that they settle themselves uponi a 
 sure foundation, and that they be not removed from the truth ; 
 he puts them in mind what they have heard, and of whom 
 they have heard it, and exhorts them to continue stedfast 
 therein. 
 
 Neither by spirit, nor by word, nor by letter, as it were 
 from us. Let no man entice you from the love of the truth, 
 nor withdraw you or remove you from that blessed hope 
 unto which you are called, neither by pretence of revelation, 
 which any would seem to receive from the Spirit of God ; nor 
 by pretence of any word of mine, as if I had so spoken ; nor 
 by any letter given unto you in my name, as if 1 had so writ' 
 ten. — In these words he not only strengthens them against 
 such practices of crafty and false teachers, but gives them 
 therewithal a testimony of their constant abiding in the 
 truth of the g'ospel. 
 
 Otherwise, if the seducers had prevailed; and if the 
 Thessalonians had yielded unto them, and received theic 
 error, he would then have framed his speech unto them 
 after this manner : O suffer yourselves to be advised. You 
 do not run well, you have lost the highway. Give place to 
 the Spirit of God ; submit yourselves under his mighty 
 hand ; refuse not the calling whereby he hath called you. I 
 could speak such things, wherewith you would be better 
 pleased ; but your case is such it requires rather free, and 
 plain, and sharp reprehension, whereby you may be brought 
 to consider, and amend your errors, than fair and smoothed, 
 speech, which might hold you still in your folly. 
 
 Seek, therefore, the kingdom of God, and the glory 
 thereof, and seek not yourselves. Weigh truth and felse- 
 hood in an indifferent* balance, so shall the heavier weight of 
 the one, soon bewray the lightness of the other. What thing 
 in the world, so massy and so weighty as is the truth? 
 Harden not your hearts, as did your fathers in the wilder- 
 ness. It is no sin to yield unto God ; it is no shame to lay; 
 apart all affection, and to change your mind to the denial 
 * Impartial, 
 
II. 1, 2.] to the Thessalonians. 199 
 
 of all ungodliness, and embracing of true holiness. The 
 wise man saith, There is a shame that bringeth sin, and a 
 shame that bringeth worship and favour, Ecclus. iv. 
 
 In this sort it is likely the apostle would have spoken, if 
 need had so required, but now, seeing them forcibly assaulted, 
 and they that yet strove with such good courage, against the 
 persuasions of the wicked ; he commends their stedfastness, 
 and exhorts them by these words, not to yield unto their 
 persecutors, nor to go from their faith in Christ Jesus. 
 
 Neither by Spirit. That is, by revelation of the Spirit. 
 The Spirit of God wrought mightily, and bestowed sundry and 
 great gifts upon men. Christ said to his disciples, Matt. x. 
 When they deliver you up, take ye no thought, how, or 
 what ye shall speak ; for it shall be given you in that same 
 hour what ye shall speak : for it is not ye that speak, but 
 the Spirit of your Father which speaketh in you. And 
 again saith he, John xiv. I will pray the Father,, and he 
 shall give you another Comforter, that he may abide with 
 you for ever ; the Spirit of truth, whom the world cannot 
 receive, because the world seeth him not, neither knoweth 
 him ; but ye know him, for he dwelleth with you, and shall 
 be in you. The Holy Ghost shall be with you to assist you, 
 to teach you all things, to direct your counsels, to lead you 
 into all truth, and to preserve you from all error. 
 
 Now, as the Spirit of God was among the faithfiil, and 
 distributed to every man several gifts,* as it seemed best to 
 profit withal ; so did the spirit of Satan wait upon the 
 wicked, and possessed their hearts and bodies, and caused 
 them to imagine and to do those things which were un- 
 seemly. He used them as instruments to disquiet the 
 church of God, and to cast into it the seeds of error, of un- 
 truth, and dissension. 
 
 Of such spirits St. John giveth warning, saying, Believe 
 not every spirit, but try the spirits, whether they are of 
 God ; for many false prophets are gone into the world, 
 1 John iv. At what time Ahab would not believe the answer 
 which the prophet Micaiah made him, there came forth a 
 spirit, and stood before the Lord, and said, 1 Kings xxii. 
 I will go out, and be a false spirit in the mouth of all his 
 prophets. 
 
 This spirit ever walketh up and down, seeking whom he 
 Inay devour, and blindeth the minds of many, that the light 
 of the glorious gospel of Christ may not shine unto them. 
 * Or separate gifts. 
 
200' ' Jewell. — On the Second Epistle 
 
 TaJse heed that you be not deceived by any such,' which shall 
 seek to abuse you, by pretence of revelation. Though they 
 shall take upon them to tell you of the day or hour of the 
 coming of our Lord, believe them not ; for the false spirit is 
 in the mouth of such prophets. 
 
 Nor by word. Or, if any shall report, and go about to 
 persuade you, that I have so spoken or taught in the con- 
 gregations, or will boldly countenance out such matters, and 
 tell you, saying, I was present ; I heard his words, and re- 
 member them. This was the doctrine which Paul preached ; 
 refuse him that is such a one, for he brings not the truth 
 unto you, but deceives you with lying and vain fables. 
 
 Nor by letter, as it were from us. Again, it may be that 
 they which lie in wait to destroy you, to make their way 
 easier, will counterfeit letters, and send them unto you in my 
 name. This is a token in them that they are past shame ; 
 be not you carried away by any such pretence, from that 
 which we have preached unto you. We have not taught 
 you that the day of Christ is at hand ; O, then, be not so 
 soon removed away unto another gospel, by them which 
 trouble you, and intend to pervert the gospel of Christ. 
 
 Many such sleights and false device's have been used by 
 deceiving spirits to blind the eyes of the simple. There 
 have been some who have set abroad their own fantasies 
 under the names of Adam, the first man that God created 
 upon the face of the' earth, and Cain and Seth. Others have 
 called their own dreams the gospel of Thomas, and of Bar- 
 tholomew, and of Barnabas, and of the apostles of Christ. 
 St. Augustine saith of the Manichees, The Manichees read 
 secret, hidden scriptures, written, I know not by what 
 cobblers of fables, under the name of the apostles. Such 
 writings were never written by them whose name they 
 bear, but were wickedly and falsely counterfeited under their 
 names, by sundry heretics.* 
 
 This is that whereof our Saviour gave us warning. Matt, 
 xxiv. Take heed that no man deceive you : for many shall 
 come in my name, saying, I am Christ ; and shall deceive 
 many. Again, he saith. If any shall say unto you, Lo, here 
 is Christ, or there, believe it not ; for there shall arise false 
 Christs and false prophets. Into what shape cannot he 
 
 * Jewell here refers to some of the writings which are called the 
 apocryphal books of the new testament. An account of them is 
 given m Home's introduction to the scriptures. They were printed 
 by the Rev. J. Jones in his work on the canon of the new_testament. 
 
II. 1, 2.] to the Thessalonians. 201 
 
 transform himself? In whose name will not he craftily set 
 forth his errors who dares falsely set himself in the place of 
 the Son of God? This hath evermore been the practice of 
 that old serpent, to change himself into the likeness . of an 
 angel of light, and, under the credit of holy men, to deceive 
 the world with unholy and unwholesome things. 
 
 Since the time that the church of God hath departed from 
 her first faith, and would no longer be guided by the voice 
 of the gospel, what, and how great forgeries have there 
 been wroiught! what epistles, and canons, and decretals, 
 have been devised, to maintain several parts of false religion, 
 and published under the name of Clemens, Cletus, Anacle- 
 tus, and of others, whereof these holy fathers never thought ! 
 Thus have they cloaked themselves under the covert of the 
 apostles, and of the fathers of the primitive church, and 
 have sought to win credit in the world, by false show of 
 antiquity. 
 
 It is certain that the Son of man shall come with his 
 holy angels, and shall reward every man according to what 
 he hath done in this life ; then will he give sentence against 
 the wicked, and will place the faithful at his right hand. In 
 that day the heavens shall pass away with a great noise, 
 and the elements shall melt with fervent heat ; the earth also, 
 and the works that are therein, shall be utterly burned. In 
 that day, we which live and remain, shall be caught up 
 together with them (who are dead in Christ) in the clouds, 
 to meet the Lord in the air, 2 Pet. iii. 1 Thes. iv. But of 
 that day and hour knoweth no man : no, not the angels of 
 heaven, but my Father only, saith our Saviour Christ, 
 Matt. xxiv. 
 
 Now it remains that we see, by occasion of this practice 
 of the false prophets, or false apostles, of whom St. Paul 
 here warns the Thessalonians, how the wicked abuse the 
 holy scriptures, and understand them contrary to their mean- 
 ing. St. Peter said, The day of the Lord will come as a 
 thief in the night, 2 Pet. iii. even as Paul had written to 
 this people ; as also it is spoken in the words of Christ, 
 They shall see the Son of man come in the clouds with 
 power and great glory. The false apostles use the same 
 words, and wrest them to evil purpose, and take upon them 
 to judge of the end of the world, and at what time the 
 coming of Christ should be. 
 
 . Christ said, John ii. Destroy this temple, and in three 
 days I will raise it up again. There arose certain, that did 
 
 ^a 
 
203 JeweU. — On the Second Epistle 
 
 bear false witness against him, saying, We heard him say 
 he would destroy this temple, made with hands. They 
 remembered that temple was forty and six years in building, 
 and thought it impossible that he could rear it in threei 
 days. They took his words otherwise than he meant ; they 
 thought of the material temple of stone in Jerusalem, and 
 he spake of the temple of his body. 
 
 Again Christ saith. Matt. xvi. Thou art Peter, and upon 
 this rock will I build my church. These are the words of 
 Christ, spoken unto Peter, after he had witnessed of him, 
 that he is Christ, the Son of the living God. Hereof they 
 say, Peter is the rock, and the bishop of Rome is Peter's 
 successor ; he is the rock upon which the church is builded, 
 and shall stand stedfast for ever. But they understand the 
 words contrary to the meaning. For, alas ! who would con- 
 ceive that God would build his church upon a man, or upon 
 any creature? Christ only is that rock whereupon his 
 church is settled. Other foundation can no man lay, than 
 that is laid, which is Jesus Christ. 
 
 Therefore Chrysostom expounds those words, I will build 
 my church upon this rock, that is, upon this faith and con- 
 fession. Likewise St. Augustine, Upon this rock which 
 thou hast confessed, upon this rock which thou hast known; 
 saying, Thou art Christ the Son of the living God, will I 
 build my church ; that is, I will build my church upon 
 myself, who am the Son of the living God ; I will not build 
 myself upon thee, but I will build thee upon me. 
 
 Christ saith, John iii. Except a man be born again, he 
 cannot see the kingdom of God. These words are most 
 true ; for by our own nature we are the vessels of God's 
 wrath, and the children of damnation ; unless we are regene- 
 rate, and born anew of water, and of the Holy Ghost, we 
 cannot be saved. Yet Nicodemus, a wise man, a pharisee, 
 and a ruler of the Jews, mistook this speech ; it seemed 
 strange unto him how a man might be born when he is old. 
 Can he enter, saith he, the second time into his mother's 
 womb, and be born? how can these things be? Jesus 
 answered, and said unto him. Art thou a master of Israel, 
 'and knowest not these things ? This new birth must be 
 from above, even by the working of the Holy Ghost. 
 
 Again Christ saith, John vi. Except ye eat the flesh of 
 the Son of man, and drink his blood, you have no life in 
 you. The Jews heard him, but mistook his words. They 
 did not understand his meaning ; therefore they said, This 
 
n. 3.] to the Thessalonians. 203 
 
 is a hard saying ; who can abide the hearing of it ? They 
 reasoned among themselves, how it might be, that either he 
 could give them his flesh to eat, or that they could take his 
 flesh and eat it, or take his blood to drink it. But when 
 Jesus knew that his disciples murmured at it, he said unto 
 them, Doth this offend you ? It is the Spirit that quicken- 
 eth ; the flesh profiteth nothing. 
 
 Hereof Augustine saith, They took the saying of Christ 
 foolishly ; they thought of it carnally, and imagined that 
 the Lord would cut off small pieces from his body, and give 
 it to them ; therefore they said. This saying is hard : — they 
 were hard, and not the saying ; for if they had been mfeek 
 and not hard, they would have said to themselves. This is 
 not spoken without some cause: there is some mystery 
 hidden under his words. 
 
 And again he saith. Understand those things spiritually, 
 which I have spoken unto you. You shall not eat with the 
 mouth of your body, this body that you see ; nor shall you 
 drink that blood which they shall shed that shall crucify me. 
 I have commended unto you some sacrament ; understand 
 it spiritually, and it shall quicken you. 
 
 Thus we see the true meaning of Christ's words, and after 
 what gross manner the Capernaites understood them. Let 
 us beware we fall not into like error. Christ spake truly of 
 his body, when he called it a temple : the Jews destroyed it, 
 and in three days he did raise it up again. Mistake not his 
 words : be not deceived. It is true that he said, Upon this 
 rock will I build my church. Mistake him not, Christ him- 
 self is the rock, and not Peter. It is true that a man must 
 be born anew, or else he cannot be saved. Mistake not this : 
 hereby is meant, not a bodily birth, but a renewing of the 
 soul of man. 
 
 It is truly said, that Christ's flesh is that bread which came 
 down firom heaven, and giveth life to the world ; but mis- 
 take it not, for this bread filleth not the body, but the mind ; 
 it requires the hunger of the inner man. Even so is it true, 
 that the apostle saith of the day of the Lord ; take heed you 
 mistake him not, and fall into the error of the false apostles, 
 who take upon them to appoint the time and hour when 
 the Son of man shall come unto judgment. 
 
 Verse 3. Let no man deceive you hy any means, for that 
 day shall rwt come, except there come a departing first, 
 and that that man of sin be disclosed, eoen the son of 
 perdition. 
 
204 Jewell:— On the Second Epistle 
 
 The church of God hath ever been under persecution and 
 afflictions, as may appear by the histories of all ages ; but 
 God hath not failed to comfort them, and work their deli- 
 verance. Israel was in great bondage under Pharaoh ; they 
 were put to great slavery, to chop straw, and to bake brick, 
 &e. Their male children were slain before their faces. This 
 was done unto them, that they might be rooted but, and 
 their name quite put out from the earth. It was high time 
 for the Lord to put to his hand. They called upon him in 
 their troubles, and he heard them ; then sent he Moses and 
 Aaron, and delivered them ; he opened the Red Sea, and 
 gave them passage. 
 
 When the Philistines oppressed them, God sent them 
 Gideon, Barak, Deborah, and Sampson, whom he endued 
 with wisdom and courage, and power to overcome their 
 enemies, and to set them at liberty. What should I 
 speak of Nebuchadnezzar, Antiochus, Nero, Julian, and 
 other tyrants ? They oppressed the servants of God, and 
 kept them in great misery ; but God looked down from 
 heaven, and was their helper in the time of need ; he brake 
 their cords asunder, and delivered them. . The more cruelty 
 was extended or practised against them, the more glorious 
 did God show himself in the overthrow of their enemies. 
 Great oppressions and cruel persecutions were done upon 
 the saints of God by these and other wicked princes. 
 
 But the most cruel of any that ever were, are, or shall be, 
 is the cruelty of antichrist. By him the church of God 
 shall suffer great tribulations, such as were not from the be* 
 ginning of the world ; and then shall his fiiry increase, and 
 his tyranny be the greater, when his kingdom shall decay, 
 and the days of his desolation shall be at hand. Primasius 
 saith, " Then shall Babylon come to the ground, when she 
 shall last of all take power to persecute the saints of God." 
 For then will God arise, and will judge his own cause ; he 
 will deliver the afflicted, and will slay antichrist with the 
 breath of his mouth. Hereof Gregory saith thus : " The 
 church, after these days of her affliction, shall afterward, 
 notwithstanding, be strengthened with great power and 
 might of preaching." 
 
 Except there come a departing first. There must first 
 be a departing from faith in the church of God, and then 
 shall be the coming of the Lord. There was one general 
 departing in the days of Noah. All flesh had corrupted their 
 ways ; there was not any that did seek after righteousness ; 
 
II. 3.] to the Thessaloniam. 205 
 
 then came the day of the Lord upon them ; he poured 
 out the waters, and they prevailed upon the earth, so that 
 both man, and cattle, and worm, and the fowl of the heaven, 
 were destroyed. 
 
 There was a general departing of the Jews and people of 
 God at Jerusalem. They made the house of God a den of 
 thieves ; they saved a thief, and crucified the Lord of glory. 
 God had no delight in them, neither regarded their sacri- 
 fices. Christ said unto them. Matt, xxiii. O Jerusalem, 
 Jerusalem ! thou that killest the prophets, and stonest them 
 which have been sent unto thee, how often would I have 
 gathered thy children together, even as a hen gathereth her 
 chickens under her wings, and ye would not? Behold, 
 your house is lefl; unto you desolate : they shall not leave in 
 thee one stone upon another, because thou knowest not the 
 time of thy visitation, Luke xix. Such a departing it shall 
 be, whereof the apostle speaketh, and so general, that the 
 Son of man, when he cometh, shall hardly find faith upon 
 the earth. 
 
 But this departing is diversly taken. Some understand 
 it of the empire, that the kingdoms and countries which 
 were before in subjection to that estate, shall depart from it, 
 and that then antichrist shall spring up.* Others think, 
 that this is spoken of that departing wherein the godly have 
 carried themselves fi-om the obedience of the church of 
 Rome. 
 
 But others more truly say, it is the departure fi-om the 
 doctrine, and religion, and love, and obedience of the gospel 
 of Christ, whereof, in another place, he saith, In the latter 
 times some shall depart from the faith, and shall give heed 
 to spirits of error, and doctrines of devils, forbidding to 
 marry, and commanding to abstain from meats, which God 
 hath created to be received with giving thanks of them 
 which believe and know the truth, 1 Tim. iv. These men 
 shall have a form of godliness, but shall deny the power 
 thereof They shall turn their ears away from the truth, 
 and will incline their hearts to hear fables. 
 
 The words of the apostle are plain, to show that there 
 shall be a departing. But as we see, it is not agreed upon, 
 what manner of departing this shall be, nor by whom it 
 
 • This was a very general opinion amongst the early fathers, many 
 of whom expressed themselves anxious for." the continuance of the 
 Roman empire, believing that when it should be removed antichrist 
 would appear. See a note on verse 7. page 232. 
 
206 Jewell. — On the Second Epistle 
 
 shall be wrought. Our adversaries lay it unto us, saying, 
 You have wrought this departing ; you have departed from 
 the church of Rome ; you are they, of whom St. Paul hath 
 spoken ; you are the founders of antichrist ; so say they : 
 but would to God they and their fathers, and the church of 
 Rome, had not wrought this departure. 
 
 Bernard beheld the state, and pride, and disorders of the 
 church of Rome in his time, and therefore said, " It re- 
 maineth that the man of sin, that is, the son of perdition^ 
 be revealed, even the devil which flieth not only in the day, 
 but destroyeth in the noon-day, which is not only changed 
 into an angel of light, but is exalted above all that is called 
 God, or that is worshipped." And Gregory saw who they 
 were that should work this departing, and make way for 
 antichrist, therefore said, " I speak it boldly, whosoever 
 calleth himself the universal priest, or desireth so to be 
 called, (as now the pope doth,) in the pride of his heart, he 
 is the forerunner of antichrist."* 
 
 Now that we may yet better know what manner of de- 
 parture that shall be, let us consider what St. Paul speaketh 
 of the church of God, which was in his time. Unto the 
 Corinthians he saith, 1 Cor. xiv. If all prophesy, and there 
 come m one that believeth not, or one unlearned, he is re- 
 buked of all men, and is judged of all men, and so are the 
 secrets of his heart made manifest, and so will he fall down 
 on his face, and worship God, and say plainly, that God is 
 in you indeed. How is it then, brethren ? When you come 
 together, every one of you hath a psalm, hath a doctrine, 
 hath a tongue, hath a revelation, hath an interpretation. 
 Let all things be done unto edifying, &c. for God is not 
 the author of confusion, but of peace, as we see in all the 
 churches. Blessed were they of God. All things among 
 them were done to edifying. 
 
 The holy scriptures were read openly in the presence of 
 the people ; the people reverently kept silence, and gave ear, 
 and understood the will of God, and submitted themselves 
 unto it. The prayers were in a known tongue, so that the 
 unlearned might understand them, and say. Amen. The 
 holy mysteries were duly ministered ; the people received 
 the sacrament of the Lord's supper under both kinds, as 
 
 • Bernard lived in the twelftli century ; Gregory at the conclusion 
 of the sixth. For an account of his opposition to the bishop of Con- 
 stantinople's assuming the title of universal bishop, see History oj the 
 Church of Christ, III. p. 41. 48. 
 
II. 3.] to the Thessalonians. 207 
 
 Christ had instituted, and all communicated together; 
 Chrysostom, writing upon that chapter, saith, " Verily, the 
 church then was a heaven, the Spirit of God ordering all 
 things, and directing all the heads of the church." 
 
 In the time of TertuUian, the christians still kept this 
 manner, therefore he saith, " We meet together at the 
 reading of the" holy scriptures ; we nourish our faith with 
 those heavenly words ; by them we raise up our hope, and 
 settle our afhance and trust." Augustine, Chrysostom, 
 Origen, and other ancient and godly fathers, commended 
 the reading of the scriptures unto the people, called upon 
 them to read themselves, or to get others to read unto them ; 
 and that they would hear them not only in the church, but 
 also at home in their houses. 
 
 They taught them the hurt and danger of ignorance ; 
 that ignorance of the scriptures hath been the cause of he- 
 resies, and that it hath brought in corruption of life and of 
 manners. This was the order and usage of the church in 
 the time of the holy apostles, and of our first fathers. The 
 people were guided by the word of God ; they were made 
 partakers of the holy mysteries, and all things were done 
 in the church to edifying. And the same order is this day 
 restored and practised in our churches. 
 
 Let us look into the church of Rome, and behold the 
 usage and behaviour thereof Where shall we find that 
 heavenly comeliness which St. Paul requires ? Where is 
 the comfortable reading of the scriptures ? Where are the 
 people taught their salvation in Christ Jesus ? Where is the 
 brotherly meeting of all the congregation at the communion 
 of the Lord's supper ? May we say of Rome, that it holds 
 fast the form and fashion of that church which Christ and 
 his apostles left unto us, and which the holy ancient fathers 
 continued ? Nay, rather, we may say of them with Chry- 
 sostom, " They may have the chests and coffers wherein 
 the treasures were sometimes kept, but the treasures they 
 have not." We may say. It is not now a house of prayer, 
 but a den of thieves : we may say. It shall no more be 
 called Bethel, the house of God, but Bethaven, the house 
 of vanity, or of lying. 
 
 Jupiter and Bacchus, and the idols of the heathen, were 
 not so dishonoured of their worshippers, as the almighty 
 and everlasting and only true God is dishonoured in that 
 synagogue. I speak of Rome as it is now, and as it hath been 
 these many years. For in the time of our elder fathers, it 
 
208 Jewell. — On the Second Epistle 
 
 had great testimony of true holiness. Ignatius called it, 
 " most chaste." TertuUian said, it was a happy church, 
 because the apostles of Christ suffered martyrdom in it, and 
 left their whole doctrine unto it.* And in like sort did others 
 give unto Rome, as it was in those times, reverend and 
 worthy commendation. But now saith he, O Rome, how 
 much art thou changed from the old Rome ! Thou which 
 hast been the chief in all the world, art now the chief in all 
 naughtiness. They have forsaken the manner of life, and 
 the love of the gospel, which they of old time had in Rome, 
 and therefore cannot be inheritors of their commendation. 
 
 When Chrysostom considered the state of the church, as 
 the apostle speaks of it unto the Corinthians, and saw how 
 far the church in his time swerved from that, he said, " We 
 have now only the bare signs of those things." Again : 
 " The church which is now, may be likened to a woman, 
 which hath forsaken her wonted modesty, and hath only 
 certain outward shows of that first felicity, and keepeth still 
 the hutches and boxes of precious things, but lacketh the 
 treasure which was in them. To such a woman may the 
 church this day be likened. I speak not this of the gifts, 
 for the matter were not so great, if we wanted them only, 
 but of life and of virtue." 
 
 And again he saith : " I will tell you of one other box 
 of that treasure, which our father left unto us, which is 
 empty, and hath nothing left in it at this day. In times 
 past they did sing all together, so do we also; but 
 then they were all of one mind and of one heart ; at this 
 day you shall not find one man that agrees with himself, 
 there is such war and discord in all things, every where. 
 The name of peace is common in all places ; but peace 
 itself is no where to be found. Then men used their houses 
 like churches, now men do use the church as they use their 
 house, nay, more profanely than any house." Thus Chry- 
 sostom blamed the church in his time, and sets forth their 
 departing from the faith. He lived about four hundred and 
 eleven years after Christ. 
 
 What may we think he would say of the church that hath 
 been of latter years, if he had lived to see the deformity and 
 abuses thereof? Where, besides that they are not of one 
 mind and of one heart, they suffer not the people all together 
 to sing the praises of God ; where they have not only 
 
 • Ignatius was martyred at Home. A. D. 107. TertuUian lived at 
 the commencement of tlie third century. 
 
II. 3.] to the Thessalonians. 209 
 
 emptied such boxes or hutches, wherein Christ left great trea- 
 sures unto his church, but have made hght account of them, 
 and have cast away the very patterns and images of true 
 godliness. They drive away the people from reading the 
 scriptures, and reckon that as unlawful as to cast the bread 
 of the children unto ,dogs, or pearls before swine. 
 
 They lead men from trust in the blood of Christ, and 
 teach them to believe such things, and to put confidence in 
 those creatures, which cannot profit or help them at all. 
 You may remember what prayers they used, but bless your 
 ears, for they are words full of horrible blasphemy. They 
 said to the holy and blessed virgin Mary, the mother of our 
 Redeemer and Saviour, " Our trust and hope we put in 
 thee, O virgin Mary ; defend us everlastingly." They say, 
 " O happy mother, which dost purge us from our sins ;" 
 and, " The merits of holy Mary bring us to the heavenly 
 kingdom." Again : " Thou art the mediator between God 
 and man, the advocate for the poor, the refuge of all sinners." 
 O mercifiil Christ, what is become of thy passion ! where 
 is the price of thy blood ! how are we led away from thee to 
 seek redemption in a creature ! 
 
 Again they say unto her : " Thou art the lady of angels, 
 thou art the queen of heaven ; command thy Son, show thy- 
 self to be a mother. He is thy Son, thou art his mother ; 
 the mother may command, the child must obey." Again ; 
 they turn all that is spoken in the whole book of the Psalms 
 of the prophet David, either of God, or of Christ, and apply 
 it to the virgin Mary, and call that psalter^ the psalter of 
 blessed Mary. Whoever will take the pains to peruse it, 
 shall find that comfortable speech of our Saviour, Matt. xi. 
 Come unto me all ye that are weary and laden, and I will 
 ease you, thus blasphemously abused in the second Psalm : 
 " Come unto her all ye that travail, and be heavily laden, 
 and she will give rest and comfort to your souls." ' 
 
 Another saith, " The kingdom of God is of two parts, of 
 justice and of mercy. He reserveth justice to himself, and 
 the other part, that is, mercy, he hath yielded unto his 
 mother." Therefore one of them plays the proctor, and 
 takes upon him to show the difference of those two courts, 
 saying, " You must appeal from the court of God's justice, 
 to the court of his mother's mercy."* And is there not good 
 cause he should give us this counsel, if it be true that he 
 hath written ? " No mercy cometh from heaven to the earth, 
 * Bemaidinus in Mariali. 
 
210 Jewell. — On the Second Epistle 
 
 but it must pass by the hands of Mary ; for she is the 
 mediator of our salvation, of our justification, of our reeonoi- 
 liation, and of our participation."* 
 
 What is blasphemy, if this be not blasphemy? They 
 which will seem somewhat to blush at these things, will 
 perhaps excuse this, and call it spiritual daUiance. Unhappy 
 are they, and heavy judgment shall abide them, that in such 
 sort dally, and scorn the price of our redemption. Oh ! let 
 us open our eyes : we are sons of God ; God hath given 
 us eyes to see, and ears to hear, and hearts to understand. 
 Let us judge uprightly ; it is God's cause. Whosoever 
 considers these, and such other great errors, must needs 
 confess that the church of Rome hath wrought that depart- 
 ing whereof the apostle speaketh. In the late council of 
 Trent, Cornelius, the bishop of Bitonto, somewhat plainly 
 acknowledged the great apostacy and departing of the church 
 of Rome, both in matters of faith, and in conversation and life. 
 These are his words : " Would God they were not gone 
 wholly with general consent from religion to superstition ; 
 fi-om faith to infidelity ; from Christ to antichrist ; from God 
 to Epicurus ; saying, with wicked heart and filthy mouth; 
 There is no God ; neither hath there been this great while 
 any pastor or pope, that regarded these things. For they 
 all, both pope and cardinals, and others, sought their own, and 
 not one of them sought for the things that pertain to Jesus 
 Christ." Yet say they, there can be no departing firom faith in 
 the church of Rome ; the faith thereof cannot fail ; for Christ 
 hath said, Luke xxii. I have prayed for thee, that thy faith 
 fail not. And again, Matt. xvi. The gates of hell shall not 
 prevail against it. Therefore in that place there can be no 
 decay. This is the saying of some, who humble not them- 
 selves to know their error, who love the praise of men more 
 than the praise of God ; whose glory is their shame, who 
 mind earthly things. 
 
 • Many similar expressions will be found in the office of the virgin, 
 even as " reformed" by the popes after the council of Trent, and used 
 at the present day. In the first office, (Paris, 1663, p. 21,) the form 
 of absolution is, " Lord lead us to the kingdoiti of heaven for ths 
 prayers and merits of blessed Mary, always a virgin, and of all the 
 saints." The benediction is, " May the virgin of virgins herself in- 
 tercede with the Lord for us." In the rosary of the blessed virgin, 
 Recently printed at Dublin, (p. 230,) the following is part of a prayer 
 to her, " Obtain for us by thy intercession that our hearts may be so 
 visited by thy most holy Son, that being free from all sin, we may 
 praise him and give him thanks for ever." Other prayers of the like 
 description might be quoted. 
 
II. 3.] to the Thessaloniank. 211 
 
 The apostle saith, there shall be a departing ; that it shall 
 not be among the Jews and infidels, but among those which 
 were reckoned to be of the household of faith, and the 
 children of God. What is it from which they shall depart, 
 or wherein the decay shall be ? Does he mean their riches, 
 their gold, and silver, and bread, &c. ? No ; but the doctrine 
 of the gospel, and faith in Christ ; the pure words, which 
 as silver fi-om the earth, are tried, and purified seven times 
 in the fire ; the well of water, which springeth up into ever- 
 lasting life, shall decay in the house of God. The people 
 shall shut their ears, that they may not hear the truth, and 
 shall give heed unto spirits of error, and doctrines of devils, 
 Which speak lies through hypocrisy. And let them not say, 
 The church of Rome cannot err. For where did Christ 
 ever give, or where have the apostles ever made mention of 
 any such privilege granted to that church ? 
 
 St. Peter saith. There were false prophets also among the 
 people ; even as there shall be false teachers among you, 
 which privily shall bring in damnable heresies, even denying 
 the Lord that hath brought them, and bring upon them- 
 selves swift damnation ; and many shall follow their damn- 
 able ways, by whom the way of truth shall be evil spoken 
 of, 2 Pet. ii. Paul warned the church of God at Ephesus, 
 not only that, after his departing, grievous wolves should 
 enter in among them, but of themselves should men arise, 
 speaking perverse things, to draw disciples after them. 
 Acts XX. 
 
 When Christ said, Luke xviii. When the Son of man 
 shall come, shall he find faith upon the earth ? and when he 
 told his disciples that the abomination of desolation should 
 stand in the holy place ; when he warned them in this sort, 
 Matt. xxiv. Then if any shall say unto you, Lo, here is 
 Christ, or there, believe it not ; for there shall arise false 
 Christs, and false prophets, and shall show great signs and 
 wonders ; so that, if it were possible, the very elect should 
 be deceived — it is most evident, he spake of that departing 
 which should come, and should appear in the church of 
 God ; which departing our forefathers did behold, and mark 
 in their times, and which hath of late years appeared so mani- 
 festly, that no man, who is not wilfully blind, can doubt 
 thereof. 
 
 St. Paul knew not any such state of the church of Rome, 
 nor any especial grant made unto it, in such sort, that it 
 should never err. For unto the church of Rome he writeth,- 
 
212 Jewell. — On the Second Epistle 
 
 Boast not thyself ; be not high-minded, but fear ; for if God 
 spared not the natural branches, take heed lest he also spare 
 not thee ; through unbelief they , are broken off, and thou 
 standest by faith. Behold therefore the bountifulness andr 
 severity of God : towards them which have fallen, severity ; 
 but towards thee, bountifulness, if thou continue in his; 
 bountifiilness, or else thou shalt also be cut off, Rom. xi. 
 
 That is, if he spared not the Jews, his own people,, 
 haw will he spare thee who art but a stranger ? If thou: 
 continue not, thou shalt be cut off; it may be thou shalt. 
 also depart from the faith, as the Jews have done ; then- 
 shalt thou be as a withered branch, and shalt not draw any 
 moisture from the root ; then will God also forsake thee, and 
 the end shall be worse than the beginning. In saying thus, 
 he said not. Thou shalt not err. 
 
 If the church of Rome cannot err, what need have they 
 who are of that church, either of the scriptures, or of the 
 fathers, or of councils ? Perhaps through this pride they- 
 grew first to despise the holy scriptures, and would not 
 direct their ways by them ; they are high-minded, and 
 boast themselves, that they are as mount Sion, which shall 
 Hot be moved. 
 
 Yet our Saviour likeneth the church sometimes to sheep, 
 as in the fifteenth of St. Matthew : I am not sent, but unta 
 the lost sheep of Israel ; sometimes to children, which are 
 simple, and soon beguiled ; sometimes to a vine, which is 
 weak, and easily thrown down ; sometimes to the moon,, 
 which waxeth, and is also in wane, and many times gives 
 no light. 
 
 The ancient fathers compare the church of God to no, 
 one thing so commonly, as to a ship ; and who knows not 
 how a ship is tossed hither and thither ? how it is in danger 
 of sands, and of rocks, and of pirates, and in danger of 
 drowning by leaking ? If the sheep were not a straying kind 
 of cattle, 'why should they need a shepherd? If little 
 children could guide themselves, what need had they of a 
 guide ? If the vine did not hang down, and lie on the 
 ground, what need were there of props, or of one to set it 
 up ? If there were no fear for the passage of a ship ; if it 
 could not miscarry, what should it need a pilot ? 
 
 Let no man therefore say, The church is safe for ever, it 
 cannot err, it cannot decay. Such words are deceivable and 
 lying words ; for false prophets shall come ; there shall bg 
 a desolation ; there shall be a departing, even in the housQ. 
 
II. 4.] to the Thessalonians. 213 
 
 of God, and that day of Christ shall not come, except there 
 come a departing first ; and that the man of sin be dis- 
 closed, even the son of perdition. 
 
 Verse 4. Which is an adversary, and exalteth himself 
 against all that u called God, or that is worshipped, so 
 that he doth sit in the temple of God, showing himself 
 that he is God. 
 
 Thus the apostle speaketh of antichrist : he is the man 
 of sin, and the son of perdition. It will be somewhat hard 
 to treat of this matter, and to open the words of this scrip- 
 ture. Whatsoever I shall speak, it will be ill taken of many, 
 and many will doubt of the truth of my speech ; such affec- 
 tion they bear to him whom the apostle deciphers to be an- 
 tichrist. Albeit whatsoever I utter in opening the apostle's 
 words shall be such, as the holy scriptures and learned 
 writings of the holy fathers have left unto us, and the church 
 of God hath proved, and at this day doth prove to be true. 
 
 God promised, that Christ should come into the world, 
 even the Shiloh, unto whom all the people should be 
 gathered, and that he should be the hope of Israel, and de- 
 liver his people from their sins. God made promise of him 
 to Adam, and to Abraham, David, &c. The scriptures are 
 full, and the prophets make fi'equent mention of this pro- 
 mise. Old men and young men, and all the people, waited 
 for the fulfilling thereof, and said. Send him whom thou 
 wilt send. And again : Ye heavens send the dew from 
 above, and let the clouds drop down righteousness ; let the 
 earth open, and let salvation and justice grow forth, Isa. xlv. 
 And again : God will come and save you, Isa. xxxv. 
 
 Thus was every eye bent upon him, and every heart 
 waited for his coming. But when the fulness of time was 
 come, God sent forth his Son made of a woman, that we 
 might receive the adoption of the sons. He was in the 
 world, and the world knew him not : he came unto his own, 
 and his own received him not. Light came into the world, 
 and men loved darkness better than Kght, Gal. iv. John i. iii. 
 They to whom the promise was made, and who wished for 
 him, and made all their common talk of the hope of his 
 coming, when he came knew him not ; they reviled him, 
 and said, Behold a glutton, and drinker of wine, a friend 
 unto publicans and sinners, Matt. xi. They , called him 
 Beelzebub, and a false prophet, and a seducer pf the people. 
 Him they did take by the hands of the wicked ;. they 
 
214 Jewell. — On the Second Epistle 
 
 betrayed him, they denied the Holy One and Just ; they 
 hanged on a tree, and killed the Lord of life ! 
 
 Such was the receiving of Christ ! This did they to him 
 through ignorance. It was not given them to know the 
 secret of the kingdom of heaven ; they have not known 
 the Father, nor whom he hath sent, Jesus Christ ; there- 
 fore saith he, I confess unto thee. Father, Lord of heaven 
 and earth, that thou hast hid these things from the wise 
 and learned, and hast revealed them to babes ; even so, 
 Father, because it so pleased thee, Luke x. 
 
 Now as the coming of Christ was, such is the coming of 
 antichrist. God hath foretold of his coming. Daniel hath 
 foretold, Christ and his apostles, Paul and John, have fore- 
 told it. The scriptures and old fathers make often men- 
 tion hereof There is none, either old or young, either 
 learned or unlearned, but he hath heard of antichrist; 
 they hate his name, and detest him before they know him. 
 
 But here you may mark the wonderful sleight and sub* 
 tlety of Satan ; the world shall look after the coming of an- 
 tichrist ; he shall not fail, but come : all men shall carry 
 hatred against him, and reckon him abominable, and yet 
 their eyes shall be blinded, and their hearts deceived, so 
 that they shall not know him : they shall hate his name, 
 and embrace his doctrine ; he shall cover himself with a 
 cloak of holiness : they shall think they do good service unto 
 Christ, but shall therein do service unto antichrist. 
 
 The divers fantasies of men have devised many fond 
 tales of the person of antichrist : some say he should be 
 a, Jew, of the tribe of Dan ; some, that he should be bom 
 in Babylon ; some, that he should be bred up in Bethsaida 
 and Corazin ; some, that he should rise up in Syria ; some, 
 that Mahomet is antichrist ; some, that he should overflow 
 Rome ; some, that he should build up the city of Jerusa- 
 lem ; some, that Nero was antichrist ; some, that he should 
 be born of a friar and a nun ; some, that he should continue 
 but three years and a half; some, that he should turn trees 
 upside down, with the tops in the ground, and should force 
 the roots to grow upwards, and then should flee up into 
 heaven, and fall down and break his neck ! 
 
 These tales have been craftily devised to beguile our eyes, 
 that whilst we think upon these guesses, and so occupy 
 ourselves in beholding a shadow, or probable conjecture of 
 antichrist, he which is antichrist indeed, may unawares de- 
 ceive us. 
 
II. 4.] to the Thessalonians. 215 
 
 Except that man of sin be disclosed. The apostle seems 
 to teach us of antichrist, as if he should be one man, be- 
 cause he calls him The man of sin ; but we may not so 
 take him. The manner of the scripture is, oftentimes, and in 
 divers places, that it speaks that of many, which seems to be 
 spoken but of one. So Daniel sets forth the kingdom, and 
 all the kings of Persia, in the name and likeness of a bear, 
 and so describes the state of other whole kingdoms in such 
 particular names. And so doth the Spirit of God, in the 
 Revelation, set down under the name of the beast, the suc- 
 cession and continuance of many ; he means not that anti- 
 christ shall be any one man only, but one estate or kingdom 
 of men, a continuance of some one power and tyranny in 
 the church. 
 
 We read of Pharaoh, a cruel tyrant, that he persecuted 
 the people of God in Egypt ; and of Nebuchadnezzar, that 
 he oppressed them, and brought them captives into Baby- 
 lon ; and of Antiochus, that he likewise fought against 
 them, and overcame them, and led them captives into Ma- 
 cedonia. They all were mighty and cruel tyrants ; yet one 
 other shall come, whose cruelty shall be heavier, and whose 
 continuance shall be longer, than was the cruelty or conti- 
 nuance of any of those ; who shall work his purpose, not 
 in Egypt, nor in Babylon, nor in Macedonia, but in the 
 holy place, even in the church of Christ, and in the house 
 of God. And this state and continuance of persecution in 
 the church is the state of antichrist. 
 
 But what shall he do whereby he may be known : Paul 
 saith, Which is an adversary. This shall be the mark 
 whereby you may know him ; he shall set himself against 
 God, and against Christ, for he is an enemy of the cross of 
 Christ. Why then, say you, are not the Jews, and Ma- 
 homet, and the Turk, either all, or the most wicked of them, 
 so called, seeing they utterly refuse all christian religion ? 
 Because none of these sit in the temple of God, which is 
 the place where antichrist shall advance himself; and be- 
 cause antichrist shall not in open show set himself against 
 Christ, as doth Mahomet, and the Turk, but subtlely and 
 craftily, like an evil and ungracious servant. He will not 
 openly speak his blasphemies, or spit at the gospel of God, 
 or defy the name of Christ ; but he will call himself " the 
 servant of God ;" perhaps, " the vicar of Christ ;" and 
 perhaps, " the servant of God's servants ;" or perhaps, 
 " the head, or the chief member of the church."* He shall 
 ' • Titles assumed by the popes. 
 
216 Jewell. — On the Second Epistle 
 
 say he is led with the zeal of God's house, and shall do 
 nothing less ; for he shall seek himself; he shall say, he 
 seeks the glory of God, when all that he doth is for the en- 
 riching and ambitious enlarging of his own worldly pomp 
 and vanity. 
 
 In matters of princes, if any man take upon him the 
 name of an ambassador, or deputy to a prince, having no 
 commission thereto, and in this boldness presume to levy 
 and raise a power, and force the subjects to follow him, 
 although he work all this under the name, and by the colour 
 of the prince's authority, as in the manner of rebels to do, 
 yet he is a traitor, and his doings are not well thought of, 
 because he deals in the prince's matters without warrant 
 from the prince. 
 
 Even so antichrist ; he shall come in the name of Christ, 
 yet will he do all things against Christ, and under pretence 
 and. colour of serving Christ ; he shall devour the sheep 
 and people of Christ ; he shall deface whatsoever Christ 
 hath taught ; he shall quench that fire which Christ hath 
 kindled ; those plants which Christ hath planted he 'shall 
 root up ; he shall undermine that house which Christ hath 
 built ; he shall be contrary to Christ ; his faith contrary to 
 the faith of Christ, and his life contrary to the life of Christ. 
 Is any man desirous to know antichrist ? His coming shall 
 be notable ; it shall astonish the world. By this mark you 
 may know him ; he shall be contrary to Christ. To show 
 you at large this contrariety, by comparison of things con- 
 trary in Christ and antichrist, would ask long time. It 
 shall be sufficient that we consider only some few wherein 
 they are manifestly contrary, that by them judgment may 
 be made of the residue. 
 
 St. Paul saith, Heb. x. With one offering hath he con- 
 secrated for ever them that are sanctified. And again : We 
 are sanctified by the offering of the body of Jesus Christ 
 once made. What is he then that saith, I make priests to 
 offer a daily sacrifice for the sins of the people, by whom 
 the offering up of the body of Christ is made every day ? 
 He is contrary to Christ ; he is antichrist. 
 
 St. Paul saith, Eph. i. God hath appointed Christ over 
 all things, to be the Head of the church. What is he then, 
 which saith, I am the head of the church? which saith, 
 All the churches of God are knit in me ; you must under- 
 stand as I understand ; you must hear with mine ears, and 
 see with mine eyes ; I will govern and direct you ? He is 
 contrary to Christ ; this is antichrist. 
 
II. 4.] to the Thessalonians. 217 
 
 Christ ordained that the communion should be ministered 
 under both kinds, Matt. xxvi. — What is he, then, that de- 
 livers it to the people but under one kind ? He is contrary 
 to Christ : he breaks the first institution of the Lord's sup- 
 per ; he is antichrist. 
 
 Christ saith, John xviii. My kingdom is not of this 
 world. — What is he then, which saith, I am lord of lords, 
 and king of kings: I have right to both swords; my 
 power and authority reacheth over all the kingdoms of the 
 world ? He is contrary to Christ ; he is antichrist. Christ 
 washed his disciples' feet, John xiii. — What is he then, that 
 gives his feet to be kissed of kings and emperors ? He is 
 contrary to Christ ; he is antichrist. Christ paid tribute to 
 Cffisar, Matt. xvii. — What is he then, that exempts himself 
 and his clergy fi:om the temporal sword and authority ? He 
 is contrary to Christ ; he is antichrist. 
 
 Christ allowed marriage, and reproved fornication. — 
 What is he then that allows fornication, and forbids mar- 
 riage ? He is contrary to Christ ; he is antichrist. Christ 
 saith, John v. Search the scriptures. — What is he then 
 which saith, Give not that which is holy to dogs, neither 
 cast pearls before swine ; ye may not search the scriptures ? 
 He is contrary to Christ ; he is antichrist. These are the 
 certain and undoubted marks of antichrist. 
 
 So that he doth sit in the temple of God. That is, he is 
 bold and without force or constraint of any danger : he is not 
 driven to hide himself in a corner ; he is exalted in the eye 
 and in the heart of the world. He bears rule in the conscience 
 of men. He has the keys to open and shut at his pleasure. 
 He makes kings and princes become his subjects ; he rules 
 them, not by sword or spear only, but by pretence of reli- 
 gion ; he tells them, all things are put in subjection under 
 his feet ; that he is the vicar of Christ ; that his word must 
 be taken as the word of God. So, he sitteth in the temple 
 of God, as if he were God. 
 
 The godly preachers sit also in the temple of God ; they 
 are the ministers of Christ, and disposers of the secrets of 
 God. There they expound the scriptures, and show the 
 good and acceptable will of God. There they exhort, and 
 teach, and reprove, and correct, and instruct the people in 
 righteousness. Antichrist sits not in the church after this 
 sort : he teaches not, nor exhorts the people. He makes 
 that no part of his office. How sits he then ? What shall 
 he say ? What shall he do ? 
 
 JEWP.T.T,. T. 
 
218 Jewell. — On the Second Epistle 
 
 The apostle tells us : He exalteth himself against all 
 that is called God, or that is worshipped. He shall be 
 honoured with the honour that is due unto God ; he shall 
 shine and glitter in gold and precious stones ; he shall be 
 carried upon the shoulders of men, and waited upon by 
 kings and princes, and great estates ; so shall he be con- 
 trary to Christ. 
 
 Christ was humble and lowly. The prophet in his own 
 person speaks, of him, Psal. xxii. I am a worm, and not a 
 man ; a shame of men ; and the contempt of the people. 
 And the apostle saith, Phil. ii. He humbled himself, and 
 became obedient unto the death, even the death 'of the 
 cross. Behold his parents, his birth, his cradle ; behold his 
 life, his disciples, his doctrine, and his death : all were wit- 
 nesses unto his humility. He saith of himself. Matt. viii. 
 The Son of man hath not whereon to rest his head : and 
 to his disciples he saith, Luke xxii. The kings of the gen- 
 tiles reign over them, and they that bear rule over them 
 are called gracious lords ; but you shall not be so. And 
 again. Matt. xi. Learn of me, for I am meek and lowly in 
 heart, and ye shall find rest unto your souls. 
 
 Now on the other part, take view of antichrist : behold 
 his birth, his plaqe, his chair, his estate, his doctrine, his 
 disciples, and all his life ; you shall see nothing but pomp 
 and glory, Gregory calls him the king of pride. He is 
 proud in life, proud in doctrine, proud in word, and proud 
 in deeds : he is hke Lucifer, and sets himself before his 
 brethren, and over nations and kingdoms. 
 
 He makes every knee to bow down to him and worship 
 him ; he makes kings to bring him water, to carry his train, 
 to hold his cup, to bear his dish, to lead his bridle, and to 
 hold his stirrup ; he claims power over heaven and earth ; 
 he saith he is lord over all the world, the lord of lords, and 
 the king of kings ; that his authority reaches up into 
 heaven, and down into hell ; that he can command the' 
 angels of God ; that he condemns whom he will condemn ; 
 that he makes saints at his pleasure ; that, whatsoever he 
 blesses, is blessed ; and that whatsoever he curses, is cursed. 
 
 He sells merits, the forgiveness of sins, the sacrifice for 
 the quick and the dead : he makes merchandise of the souls 
 of men ; he lays his filthy hands upon the Lord's anointed ; 
 he removes kings, and deposes the states and princes of the 
 world : this is antichrist ; this is his power. Thus shall he 
 work and make himself manifest. So shall he sit in the 
 
II. 4.] to the Thessalonians. 219 
 
 temple of God. The people shall wonder at him, and shall 
 have him in reverence ; they shall say, Who is like unto 
 the beast ? who is so wise, so mighty, so godly, so virtuous, 
 so holy, so like unto God ? So intolerable and monstrous 
 shall be his pride. 
 
 It were much for him to sit in the seat, and to occupy 
 the room of an earthly king or emperor ; but he shall take 
 upon him the authority and the name of God ; the name of 
 the living Lord ; the name of God which hath made heaven 
 and earth ; even the name of God, the Father of our Lord 
 Jesus Christ ! And in this pride, he shall exceed all others 
 that have been wicked. The pharisees and the scribes were 
 Wicked, yet none of them did sit in the temple of God, 
 showing himself that he was God. Arius, Nestorius, Mon- 
 tanus, Valentinus, were wicked heretics ; yet they never 
 took upon them the name of God. 
 
 What should I say of this blasphemy ? Or in whom may 
 we find the like ? Mahomet was a Turk, and a false pro- 
 phet, and a deceiver of. the people ; yet he took not upon 
 him the name of God. This point and reach of ungodli- 
 ness belongeth only to antichrist : he shall sit in the place 
 of God in judgments ; he shall show himself out of that 
 place, as if he were God. Irenseus saith. Whereas he is 
 but a servant, he wiU be worshipped as if he were God. 
 
 But some will say, Antichrist shall be mortal, as other 
 men, born of a mortal father and mother; he shall know 
 that he shall die, and that he is but dust, and shall return 
 again unto dust ; that he cannot make himself, no, that he 
 cannot make the least and vilest of all creatures. How 
 then will he proclaim himself to be an immortal God ? how 
 will he call himself God, that made heaven and earth ? or 
 God which had no beginning, nor shall have any end ? No ; 
 this is not the meaning of these words. He shall not so 
 think of himself, nor so say. — I will tell you after what sort 
 he shall sit in the temple of God, and how the world shall 
 receive him, and reverence him as God. 
 
 He shall take to himself that supreme authority and pre- 
 rogative, which appertaineth only to God by nature. Al- 
 though he be but a man, yet in office he will be accounted 
 as God. He shall compare his laws with the laws of God ; 
 he shall say, his word is the word of God. Whatsoever he 
 saith, he shall say, it is the voice of the Spirit of God, of 
 the same authority, that is, the gospel of Christ. No man 
 may break it, no man may touch the credit thereof; if any 
 l2 
 
220 Jewell. — On the Second Epistle 
 
 man withstand it, he must think he doth sacrilege, commit- 
 teth bksphemy, and sinneth against the Holy Ghost. Again ; 
 he shall break the laws of God, to uphold his own, and 
 shall pull down God, to set up himself. 
 
 Such shall be the power and authority of antichrist ; so 
 shall he possess the consciences of the people ; so shall he 
 sit as an idol in their hearts ; so shall he stand in the place 
 of God, and show himself that he is God. The people 
 shall receive his doctrine, and believe his word ; they shall 
 fall down before him, and worship him; they shall say. 
 Who is like unto the beast ? Rev. xiii. What creature is 
 so beautiful as he ? They shall honour him as God. 
 
 But what is he who has suffered himself to be so called ? 
 who is he that has been called by the name of God ? Of all 
 the creatures which have professed the faith of Christ, of all 
 the kings,' or bishops, or priests, or lay people, that ever 
 were in the church of God, who ever required to be called 
 by the holy name of God ? or who ever liked well of them 
 which SO/ called him ? who has been so wicked ? who has 
 ever so much forgotten himself? in what place has he 
 dwelt ; or what has he been ? / 
 
 Here methinks I see the secret motions of your heart. 
 You look that I should name the bishop op Rome, 
 that it is he who hath suffered himself to be called by the. 
 name of God. I will not tell you in mine own words. 
 Unless the bishop himself so speak, I will not tell you. 
 Mark then, and witness of my indifferency,* whilst I speak 
 hereof;, that I follow not affection, but deal' uprightly. 
 Therefore I say again, unless the bishop himself suffer him- 
 self to be called by the name of God, I will not say of him so. 
 
 Then let us see what he has written of himself, and what he 
 has suffered others, to write. Pope Nicholas saith, (Dist. 96.) 
 It is well known, that the pope was called God by the godly 
 prince Constantine. And therefore pope Pius, in his bull, 
 saith. No man dare obey her, (queen Elizabeth,) or her will, 
 or commandments, or laws, upon pain of our curse.f 
 
 The pope was well content to suffer Christopher Marcel- 
 lusi one of his parasites in the council of Lateran,^ to say 
 
 * Impartiality, 
 
 + " We do command and interdict all and every the noblemen, sub- 
 jects, people, and others as aforesaid, that they presume not to obey 
 her or ner monitions, mandates, and laws. And those who shall act 
 otherwise, we bind with the same sentence of anathema." Pope Pius V. 
 bull of condemnation of Elizabeth, queen of England, § 5. 
 
 1 Concil. Later, sess. 4. 
 
II- 4.] to the Thessalonians. 221 
 
 unto him, " Thou art another God in earth." The pope is 
 content so to have a division of tenures made between 
 him and God, as the poet Virgil some time flatteringly wrote : 
 " The emperor divides his rule, and holds half with Jupi- 
 ter." In the Extravagants it is set down, " Our Lord God 
 the pope."* Mark these words ; Our Lord God the pope. 
 In them the pope is called Lord, and is called God. Oh ! 
 merciful Lord God, who from the heavens beholdest this 
 vanity, how great is thy mercy in suffering this ? 
 
 I devise not this ; his own books, his own doctors, his 
 own decrees and decretals, speak it, and set it down. " To 
 beUeve that our Lord God the pope might not decree, as he 
 decreed, it were a matter of heresy ;"f it is so written there, 
 he has heard it, he has seen it, he knows it is so, yet he 
 suffers it to go abroad, and thereby suffers himself to be 
 called God. He has burnt many saints of God and holy 
 men, for no other cause, but for the profession of the gospel. 
 He has in many places burnt the holy bible, and such books 
 as teach nothing but godliness. Where did he ever bum 
 —what speak I of burning ? where may it appear that ever 
 he controlled any for so writing, or called in such speeches ? 
 One of them seems to take shame of this shameless and 
 blaspheiiibus style or title. He seeks friendly to temper, 
 and qualify, and take up the matter ; " Thou art neither 
 God nor man ; in a manner thou art neither of both ; but 
 rather a mean between both ;"| that is, thou art not so 
 high as God, nor yet so base as man. Whom then shall 
 we imagine him to be ? Is he an archangel, or angel, or a 
 spirit of the air ? 
 
 God give him grace to see his own vanity, that he may 
 know he is but a miserable and mortal man ; that he may 
 know that a time shall come when his hypocrisy and dissi- 
 mulation shall be disclosed. God give him grace to become 
 godly, as becometh the man of God ; that he may indeed 
 be the minister of Christ, and a disposer of the secrets of 
 God ; that he may serve God in truth, in holiness, and righ- 
 teousness all the days of his life. 
 
 But you say, the pope at this day is not called God; he 
 rather abases hiinself, and writes hiinself by a title of hu- 
 mility, and is called, The servant of servants. Be it so, 
 
 * Extrav. Johan xxii. The extravagants were decretals of the popes 
 added by them to the canon law, so called because they were not ar- 
 ranged in the body of the law. 
 
 t Ibid. 
 , t Clement, in prooemio in glossa. 
 
'222 Jewell. — On the Second' Epistle 
 
 that he is so called, and so written. Yet he is king of kings, 
 and lord of lords. This servant saith, I do make holy the 
 unholy ; I do justify the wicked ; I do forgive sins ;' I open, 
 and no man shutteth. — This servant can say, Whosoever 
 obeyeth not me, he shall be rooted out. — This servant may 
 dispense with any commandment of the old and new testa^ 
 ment. — " This servant has Christ's lieutenantship, not only 
 over things in heaven, over things in earth, and over things in 
 hell, but also over the angels, both good and bad." No 
 man may judge this servant ; for they say, " The pope is 
 exempted from all law of man." And again : " Neither all 
 the clergy, nor all the whole world, may either judge or de- 
 pose the pope." Such a power this servant of servants 
 claims to himself. What greater power may be given to 
 God ? what angel, what archangel, ever had the like power ? 
 
 And this power even at this day pope Pius challenges as 
 proper to his seat ; that he has the authority which is due 
 to Christ over his church ; that no man may judge him, 
 nor say he doth err, nor ask why he doth so.* He is in- 
 vested in the privilege of his church, and loses no one jot 
 of his dignity. It is yet good at this day, which hath been. 
 set down, " It is sin, as great as sacrilege or church-robbing, 
 to reason of any of the pope's doings." (Dist. 40.) These are 
 their own words, God knows, before whom we stand this day, 
 they are their own words, and not mine. Thus does he sit 
 in the temple of God, showing himself that he is God.f 
 
 And therefore may we say, as Eusebius said, " This is 
 an evident token, that they hate God, because they will have 
 themselves called by the name of God :" or as Gregory, who, 
 speaking of antichrist, said, " Whereas he is a cursed man, 
 and not a spirit ; he feigns himself by lying to be a God." 
 
 Verse 5. Remember ye not, that when I was yet with you, 
 I told you these things ? 
 
 Before I departed from you to go further to plant the 
 gospel in other churches, I told you that antichrist should 
 come, and that he should oppress and confound the church 
 
 * Pope Pius arrogated this power to himself in his bull against 
 queen Elizabeth. Paul IV., who was pope a few years earlier, ex- 
 pressed himself still more strongly, saying, " The Roman pontiff who 
 governs in earth as the vicar, and in place of (vices geritj God and 
 our Lord Jesus Christ, and obtains fulness of power over nations and 
 kingdoms, and is judge of all, and not to be judged by any one in the 
 world." See, BuUarii Rom. 1638. Bulla 19, Paul iv. 
 
 f Bellarmine states, that the whole sum of Christianity is concerned 
 in the doctrine of the pope's supremacy. 
 
II. 5.] to the Thessalonians. 223" 
 
 of Christ. Paul was chosen to be an apostle. The office 
 of an apostle was not to rest in any one certain place, but 
 to pass from country to country, from land to land, and to 
 fill all the world with knowledge of the gospel ; and there- 
 in appears the difference between an apostle and a bishop ; 
 a bishop had the charge of one certain church, an apostle 
 had the charge over all the churches. 
 
 But Paul was not tied to any one city, or island, or coun- 
 try. He had authority to preach to all cities and countries, 
 to all lands and islands from the east to the west. So did 
 Christ appoint his apostles, Mark xvi. Go ye into all the 
 world, and preach the gospel unto every creature. They 
 were not sent to Jerusalem, nor to "Samaria, nor to Ephe- 
 sus, nor to Rome only, but into all the world. The whole 
 world was their diocese, and their province. 
 
 So spake the prophet David of them. Psalm xix. Their 
 sound is gone forth through the earth, and their words unto 
 the ends of the world. This was the commission which 
 our Saviour gave unto John, and to James, to Paul, and to 
 Peter, and to the rest of the apostles, that they should go 
 into all the world ; therefore if any of the apostles should 
 have stayed in one only place, and have gone no further, he 
 had oifended, and done otherwise than Christ commanded. 
 
 Here we see how foully they are deceived, who say, 
 Peter was bishop of Rome, and did sit there five-and-twenty 
 years. They that say so, know not what they say. It is 
 an error : Christ made Peter an apostle, and not to sit as a 
 bishop at Rome. He said unto Peter, Go into all the 
 world ; thou shalt be a witness unto me, unto the utmost 
 coasts of the earth. I send thee unto all the churches, and 
 not to one alone. The like charge received Paul ; he tra- 
 velled from Damascus to Arabia ; from Arabia to Jerusa- 
 lem ; from Jerusalem to lUyricum ; from lUyricum to Rome, 
 and so from country to country, and from coast to coast, to 
 make a pleasant perfume of the gospel of God in all the 
 world, that it might be unto them a savour of life unto life. 
 
 Therefore saith he to the Thessalonians, Ye remember, 
 that, when I was with you, I told you these things. The 
 Spirit of God warned me to go further. Other churches 
 required my presence. I was debtor unto them as unto 
 you ; yet before I left you, I told you what dangers should 
 ensue. It was mine office, I was bound so to do, lest you 
 might be deceived ; I told you antichrist should come, even 
 that man of sin, the son of perdition, which should destroy 
 
224 Jewell — On the Second Epistle 
 
 himself and others also. I told you he should be an 
 adversary of the gospel of Christ ; that he should advance 
 himself over all the kings and powers of the world; that he 
 should sit as God in the holy place ; that the people should 
 give him place to sit in their hearts and in their consciences. 
 This warning the apostle gave to the ThesSalonians. 
 The like warning he gave to other churches where he taught 
 the gospel ; and the same is also spoken unto us. They 
 knew by his teaching that antichrist should come. We 
 know by the marks which he has given to know antichrist, 
 that he is already come ; and that the very same is come 
 which the apostle describes ; that he is grown unto his 
 fulness, and has stalled himself in the place of God. 
 
 Verse 6. Arid now ye know what withholdeth, that he 
 might be revealed in his time. 
 
 Paul seems not in these words to say, what hinders the 
 coming of antichrist ; but what shall stay the coming of 
 Christ ; for thus he enters upon this matter, I beseech you 
 by the coming of our Lord Jesus Christ, that ye be not 
 troubled, as though the day of Christ were at hand. Let 
 no man deceive you by any means ; for the day of Christ 
 shall not come, except there come a departing first, and 
 that antichrist be disclosed. Even so here he saith. Ye 
 know what withholdeth Christ, and why he cometh not. 
 Even this, that antichrist might first be revealed in his 
 time. His time is appointed ; the spring cometh not, until 
 the winter have gone before ; the night goeth before, and 
 then the day cometh. And so shall not .the glorious 
 majesty of Christ's coming appear, before the dreadful and 
 dangerous days of antichrist shall come. There shall be no 
 delivery, unless bondage go before. 
 
 Antichrist shall bring the world into bondage ; he shall 
 do violence to the saints of God ; he shall be as a continual 
 storm and darkness in the church. The godly shall look 
 up to heaven, and call for aid ; they shall cry unto the Lord; 
 and he will hear them ; they shall say, O come, Lord Jesus, 
 thy kingdom come, confound thine enemies. Then will he 
 not stay ; he will appear, and show himself in glory. In 
 the mean while this is the cause of his stay : this hinders 
 his coming ; antichrist must first come. This I take to be 
 the apostle's meaning ; it agrees with the beginning ; it is 
 simple, clear, and plain, and without danger of error. 
 
 Antichrist shall appear, not when he will, but he shall be 
 
II. 7.] fo the Thessalonians. 225 
 
 revealed in his time. His time is the time of darkness, 
 when shepherds and the guides of the people shall be care- 
 less ; when the word shall be loathed ; when the light shall 
 be put out ; when superstition shall reign ; when ignorance 
 shall have the upper hand ; when the creature shall not be 
 known from the Creator ; when there shall be no fear of 
 God, no regard of godliness ; when the people shall not 
 know wherefore they pray, nor whom they worship, nor in 
 whom they believe ; then shall it appear that antichrist is 
 come ; then he shall show himself; this is his time. 
 
 Verse 7. For the mystery of iniquity doth already work: 
 only he which now letteth, shall let till he be taken out 
 of the way. 
 
 The mystery of iniquity doth already work. Let us not 
 be deceived. Antichrist shall certainly come, and shall 
 draw many into error. As it was with Christ at his coming ; 
 he was in the world, he did the works of his Father, yet 
 few knew him : so shall it be with antichrist ; he shall be 
 in the world, he shall work his iniquity, and few shall 
 know him. 
 
 Paul lived more than fifteen hundred years past ; yet then 
 he said. The mystery of iniquity doth already work. The 
 devil is not idle, saith he ; antichrist even now worketh, 
 when the blood of Christ was fresh ; when as yet the apos- 
 tles, and many other witnesses of our redemption by Christ, 
 were living. And St. John saith, 1 John ii. Even now are 
 there many antichrists come already. So soon was his 
 foundation east, his plot laid, his way prepared, and his 
 work begun. 
 
 So long since did Paul see some who delighted in the 
 works of darkness, who were the enemies of the cross of 
 Christ, who served their belly, and not the Lord ; even then 
 did he see, that grievous wolves, not sparing the flock, 
 should enter in among them. All these were the forerun- 
 ners and the harbingers of antichrist. 
 
 We may not think that antichrist shall come as a robber 
 by the highways, or like a murderer, or like a tyrant, that 
 burns our houses, or sacks our cities, or destroys our fields, 
 or pulls down all that is before him ; we may not look that 
 he should say, I am antichrist, I am that man of sin, I am 
 the son of perdition, I am the adversary, and I am contrary to 
 Christ. He shall not show forth himself in any such a sort ; 
 he shall not so speak of himself; he is subtle and cunning ; 
 l3 
 
226 Jewell. — On the Second Epistle 
 
 he shall deceive the learned and the wise; he shall cast 
 himself into a colour of holiness, he shall fast, he shall pray, 
 he shall give alms, and show mercy ; he shall walk as if he 
 were a disciple of Christ ; he shall counterfeit an angel of 
 light ; he shall go before, and the world shall follow him ; 
 so shall the mystery of iniquity work ; his life, his religion, 
 his doctrine, shall be close, and hid, and secret. 
 
 Antichrist worketh in mystery. Jerome saith, " The 
 whole world mourned, and did marvel that they were pos- 
 sessed with the error of Arius ;" that they denied the divi- 
 nity of Christ before they were aware. This was a mystery. 
 So shall the learned and wise be deceived; they shall 
 honour antichrist unawares ; they shall say. We defy him, 
 and detest him ; and yet shall fall down and worship him. 
 This is a mystery ; so secret shall his dealing be, it shall 
 not be known to many. He shall walk in craftiness, and 
 handle the word of God deceitfully ; he shall mingle his lies 
 with the truth of God ; he shall mingle his poison with the 
 wholesome food of our souls, so closely and subtilely, that it 
 shall hardly be espied ; he shall go forward by little and 
 little, and so win credit, and convey himself into the hearts 
 of the people. This is a mystery. Christ saith. Matt. xiii. 
 A man sowed good seed in his field ; but while men slept; 
 there came his foe, and sowed tares among the wheat, and 
 went his away. They grew together, and had both one like 
 colour. The householder willed them to let both grow 
 together till harvest come, lest with the tares they pluck up 
 the wheat also. So shall be the coming of antichrist ; he 
 shall come while men sleep, in the night of blindness, and 
 of negligence, and of ignorance, and shall sow his tares with 
 the Lord's wheat. They shall both grow up together. The 
 day of the Lord shall reveal them, and set each part by itself. 
 This is a mystery ; and as it is secret, so is it long in work- 
 ing. This mystery began in the days of the apostles, and 
 continues on still unto our time ; it is still in work. 
 
 But who are they that follow his lore ? who yield them- 
 selves to him, and who shall be deceived ? Are they poor 
 men, or artificers, or labourers ? or are they unlearned and 
 ignorant men ? No, no ; he shall deceive priests, bishops, 
 archbishops, princes, kings, emperors, the gravest, the most 
 learned, the wisest, the mightiest men in the world. He 
 shall blind their eyes, and amaze their hearts ; they shall run 
 to him out of all parts of the earth ; they shall fall down 
 before him; they sha.. ask counsel of him; they shall say, 
 
II. 7.] to the. Thessalonians. 227 
 
 Thou art the doctor of doctors, thou art the father of fathers, 
 thou art the comfort of the church, thou art the light of the 
 world, thou art most holy ; all law and all knowledge is hid 
 in thy breast ; we beseech thy holiness show us thy way, 
 expound thou the law unto us, teach us how we may be 
 saved; thou hast the key of knowledge; thy word is the 
 word of truth. So shall they Creep to antichrist, so shall 
 they pour out their souls before him, so shall they seek 
 counsel at his mouth, so shall they fetch light at the prince 
 of darkness. 
 
 This mystery, saith St. Paul, doth already work ; it shall 
 increase, and go forward, and grow to perfection. A thorn, 
 when it is young, is soft and gentle, you may thrust at it 
 with your finger, it will not hurt you ; but after it waxes and 
 grows hard and stubborn, it will pierce the flesh, and draw 
 blood. A bear, when he is young, is harmless and innocent ; 
 you may dandle it, and play with it, as with a whelp ; it 
 hath no chambers to gripe, no teeth to bite, nor paws to 
 tear ; but afterwards it will> grow, and become fierce and 
 cruel like the sire. A serpent, when it is young, is little 
 and pretty ; it has no sting nor poison ; you may take it in 
 your hand, and lay it in your lap, it will not hurt you ; after- 
 wards it will increase in venom, and grow in mischief, and 
 be like itself; then it will shake the sting, and cast poison, 
 and prove dangerous. 
 
 Such a thorn, such a bear, such a serpent is antichrist. 
 At the first he shall seem soft and gentle, and pretty and 
 innocent : after, he shall grow fierce and arm himself with 
 sting and poison. But a thorn, though it be soft, is a 
 thorn ; a bear, though he be little, is a bear ; a serpent, 
 though he be pretty, is a serpent. Even so antichrist, 
 though he seem gentle, mild, and simple, yet is he anti- 
 christ. He grows by degrees ; he will be like his sire ; his 
 paws will be dreadful ; his mouth will be deadly. He will 
 shake the earth like an earthquake.... Such shall be the mys- 
 tery and coming of antichrist. He shall show forth himself 
 at the first, with countenance of devotion and holiness, that 
 he may closely, and privily, and secretly wreathe in himself. 
 Few shall be able to understand the mystery of his dealing, 
 after he shall be opened, and appear as he is. 
 • Who would think there were any evil in enforcing of vir- 
 ginity, chastity, or single life ? He that is unmarried careth 
 for the things of the Lord, how he may please the Lord, 
 that he may be holy> both in body and also in spirit. 
 
228 JeweU.-^On the Second' Epistle 
 
 Would to God it were so with all that haVe taken the pro- 
 fession of single life — but the colour is fair. Hence has 
 it grown, that bishops and priests, and young men and 
 maidens, have continued single. This seemed strange, and 
 a miracle, and a matter of great holiness. 
 
 But this is a mystery ; this is a way to bring in antichrist. 
 Mark what St. Paul speaks hereof, 1 Tim. iv. They shall 
 forbid to marry. Of whom speaks he ? of antichrist and his 
 disciples ; they shall forbid lawfiil marriage as unholy, and 
 as a state of life uniit for their holiness. Yet Christ Jesus^ 
 the Son of God, never forbade it ; his apostles were married, 
 and had wives. 
 
 This, saith St. Paul, is a mark of antichrist, by this shall 
 he be known. Forbidding of marriage is a doctrine of 
 devils ; not of Christ, nor of God, but of devils. It is a gulf, 
 it is a sea, it is a world, it is a hell of iniquity, and the 
 vilest villany that ever crept into the church of God. Je- 
 rome, expounding the words of Daniel, chap. xi. He shall 
 have no regard to the desire of women, saith. The better 
 exposition hereof is, to apply these words to antichrist, for 
 that he shall pretend chastity, that he may deceive many. 
 This is the mystery of iniquity. This is the practice of anti- 
 christ : he shall come with a cloak Of counterfeited chastity, 
 not with true chastity, both in body and also in spirit ; but 
 with coimterfeit chastity, and so shall deceive the hearts of 
 many. 
 
 Who would think there were any evil in single commu- 
 nion ? or why may not every body follow his own devotion, 
 and receive the sacrament when he will ? what harm is 
 herein ? It may seem to be done for the reverence unto the 
 sacrament, lest it should grow in contempt if it were used 
 often. These reasons are fair and fresh ; but this is a mys- 
 tery, and a practice of antichrist. For by this means have 
 they shut out the faithful people of God, and made them 
 negligent and careless for the receiving of the Lord's sup- 
 per ; they abused the church of the living God, they turned 
 the remembrance of the death of Christ into a may-game ; 
 they made the people commit horrible and open idolatry, to 
 worship the creature instead of the Creator, who is God, 
 blessed for ever. 
 
 Who would think there were any evil in the keys of the 
 church ? They are the expounding of the law, and the dis- 
 closing df the will of God. They are the chief comfort of 
 our conscience. But antichrist shall take these keys unto, 
 
II. 7.] to the Thessaloriians. ' 229 
 
 himself, and shall build up his own kingdom with them. 
 He shall shut that which God hath opened, and shall open 
 that God hath shut ; this is also the mystery of iniquity. 
 
 Who would think there were any evil in godly prayers of 
 the church ? Christ saith. Matt. xxiv. Watch and pray, for 
 you know not in what hour your Master will come. And 
 again. Matt. vi. Pray thou to thy Father which is in secret ; 
 and thy Father which seeth thee in secret shall reward thee 
 openly. And again : Matt. vii. Ask, and ye shall receive ; seek, 
 and ye shall find ; knock, and it shall be opened unto you. 
 St. Paul saith, 1 Thess. v. Pray without ceasing. David saith, 
 Ps. cxlv. The Lord is nigh unto all them that call upon 
 him, to all that call upon him faithfully. For the Lord will 
 hear the prayers of his saints, and deliver them when they 
 call upon him. These prayers shall antichrist take to work 
 his iniquity, and under pretence of them shall devour widows' 
 houses ; and shall make a net of them to fish and drag for 
 all the riches of the world — this is also the mystery of iniquity. 
 
 Who would think there were so great evil in the doctrine 
 of purgatory ? What, if one thought that his father or 
 fi-iend died in some venial sin, and were chastised somewhile 
 in purgatory fire, and that he might be relieved by prayers ; 
 for this pretence and imagination have they thereof: What, 
 if one should so think, what hurt were it ? — Brethren, this is 
 the mystery of all mysteries, and the secret of all secrets. In 
 this stands the countenance, and all the welfare of antichrist. 
 
 He has impropri^d* the whole kingdom of purgatory to 
 himself, and has made it more gainful than heaven and 
 earth. There he sells prayers ; there he makes port sale of 
 bulls and pardons ; there he sells forgiveness of sins, from 
 the punishment and from the blame. He sells the mercies 
 of God, the blood of the martyrs, the works of supereroga- 
 tion, the merits of his fi^tries, the blood of Christ ; there he 
 sells paradise, deliverance or assurance fi'om hell, and entrance 
 into heaven ; he makes merchandise of the souls of the 
 people ; this is the alone mystery, above all other mysteries. 
 
 Who would think there were an evil in the name of the 
 church ? it is the witness-bearer unto the gospel : it is the 
 pillar of truth ; it is the spouse of Christ. Yet, saith Christ, 
 antichrist shall come in my name ; he shall seem holy ; he 
 shall talk of the gospel ; he shall carry the face of the 
 church, and deceive many. This is a mystery. 
 
 Who would think it a matter of so great inconvenience, 
 • Converted to his own use. 
 
230 Jewell. — On the Second Epistle 
 
 for a man to call the bishop of Rome the greatest bishop, or 
 the chiefest patriarch, and the highest judge, and to say 
 that all appeals lie unto him ? What hurt may this be ? it 
 seems a small matter, a matter of nothing. But it is a 
 practice, it is a secret, and a mystery ; hence flowed all the 
 streams of vanity and presumption wherein he advances 
 himself; hence it is that he saith, I am above kings and 
 emperors ; I am above general councils ; I am above the 
 whole church of Christ ; I am above the angels of God ; I 
 have power to command and to countermand them at my 
 pleasure ; I am the successor of Peter ; I am the vicar of 
 Christ. No man may judge me, whatsoever I do ; I can- 
 not err ; general councils might err, the apostles might err, 
 the angels of God might err ; but I cannot err. I have the 
 fulness of power ; the whole world is my diocese ; whosoever 
 is saved, is under me ; whosoever is not under me is cursed 
 of God. I am the light of the world ; I can, in a manner, 
 do whatsoever God can do. 
 
 All these speeches are written, are printed, are published, 
 and proclaimed abroad. This is ai mystery of iniquity ; this 
 is a deep secret. These are the very ways and steps of 
 antichrist : God give us eyes to see them, and hearts that 
 we may discern them. 
 
 Paul saw this mystery working, even in that time he lived. 
 John saith, 3 John, Diotrephes loveth to have the pre- 
 eminence ; to lift up himself above his brethren, be the head 
 (rf the church, and to bear a mastery. So Paul espied con- 
 tentions in Corinth, 1 Cor. ii. Every one of you saith, I am 
 of Paul, and I am of Apollos, and I am of Cephas, and I 
 am of Christ ; these were the beginnings of antichrist. But 
 Paul saith, 2 Cor. iv. We preach not ourselves, but Christ 
 Jesus the Lord, and ourselves your servants, for Jesus' 
 sake. So- the true disciples of Christ reckon not themselves 
 any thing, but the members one of another, but the minis- 
 ters by whom the people believe, but witnesses chosen be- 
 fore of God, but such as are commanded to preach, but 
 God's labourers. 
 
 Now let us consider these marks of antichrist : was there 
 ever any which hath forbidden lawful marriage, and ac- 
 counted it a state of life which is unclean, and not meet for 
 his holiness ; and deceived the world with counterfeit chas- 
 tity ? the same is antichrist. For Jerome tells us antichrist 
 shall pretend chastity, that he may deceive many ; and Paul 
 calls forbidding of marriages the doctrine of devils. 
 
II. 7.] to the Thessalonians. 281 
 
 Was there ever any which hath shut forth the faithful 
 from the holy communion, and hath made them careless for 
 the receiving thereof? virhich hath defaced the sacrament, 
 abused the church of God, and caused the people to give 
 the honour of God unto a creature ? This is the working 
 of the mystery of iniquity ; he is antichrist. 
 
 Was there ever any which took the keys of the kingdom 
 of heaven, and wrought to himself therewith a principality, 
 or kingdom, on earth? Was there ever any which hath 
 shut them out from the kingdom of God, to whom God hath 
 opened it, and hath set free the consciences of those sinners 
 whom God hath not loosed ? He is antichrist. 
 
 Was there ever any which beguiled the people, which 
 devoured widows' houses, under colour of long prayers, and 
 has used them as a net to fish for the treasures and riches 
 of all the world ? He is antichrist. 
 
 Was there ever any which sold bulls and pardons, and 
 forgiveness of sins, and the mercies of God, and the merits 
 of men, and the blood of the martyrs, and the passion of 
 Christ the Son of God ? Was there ever any that sold 
 paradise and heaven, and made sale of the souls of the 
 people, and all for money ? The same is antichrist. 
 
 Was there ever any which came in the name of Christ, 
 with the show of holiness, with the countenance of the 
 church, and has showed himself in all his life and doctrine 
 contrary to Christ ? He is antichrist. 
 
 Was there ever any which has said, I am above kings 
 and emperors, and the states of the world ; I am above 
 councils, I am above the whole church of Christ, and above 
 the angels of God. No man may judge me ; I cannot err ; 
 whosoever shall be saved, must be under me ; if any shall 
 not obey me, they are cursed before God ; God and I have 
 one judgment-seat ; we sit together ; I can do whatsoever 
 God can do ? 
 
 . He that thus saith is antichrist. The mystery of ini- 
 quity doth work already, saith the apostle. He shall not 
 open himself. Whatsoever he doth, he doth it in secret ; so 
 shall he advance himself; so shall he speak great things, 
 and blasphemies against the Highest ; so shall he prevail 
 and prosper ; so shall he darken the heavens, and draw the 
 third part of the stars after him ; so shall he sit in the holy 
 place, even in the seat of God : and all this shall he work 
 under pretence of humility, and shall call himself the servant 
 of servants. 
 
332 Jewell. — On the Second Epistle 
 
 Only he which now withholdeth, shall let till he he taken 
 out of the way. 
 
 Now the emperor holdeth the whole power and authority 
 over the world, but it shall be taken away from him, and 
 then shall antichrist come, when all stops and lets shall be 
 removed. Who is he that doth stop him, and let his coming? 
 the emperor of Rome. So saith Tertullian, so Augustine, 
 Ambrose, and Chrysostom. Antichrist shall possess a great 
 part of the Roman empire ; yet so long as the emperor shall 
 stand and prosper, he will not suffer any part of his empire 
 to be abated. So long as the emperor shall be able to bear 
 hiniself, antichrist shall never be able to grow. 
 
 But a time shall come when the empire of Rome shall be 
 rent asunder ; then the authority of the emperor shall decay, 
 then antichrist shall gather strength, and shall place himself 
 where the emperor was. A traitor cannot usurp the crown, 
 so long as the right king is able to stand and maintain his 
 state. Antichrist is a traitor, a traitor both to God and 
 man. When the emperor shall fall and decay, then he shall 
 rise up ; when the emperor becomes weak, then he shall 
 grow strong. Therefore Paul saith, Antichrist shall not 
 come yet, for the emperor letteth him. The emperor shall 
 be removed, and then shall antichrist conie.* 
 
 But before I proceed to say more of this division of the 
 empire, that we may come to the bottom of this matter, and 
 so see the meaning of this prophecy evidently laid open 
 before us, I will show more plainly and particularly of anti- 
 christ, who he shall be. It is a hard and doubtful thing, 
 as are all prophecies ; but mark well what shall be spoken. 
 
 • The Rev. H. Townsand says, in a note upon this passage, " The 
 man of sin began to be revealed as soon as the Roman emperors and 
 the heathen magistrates lost their power. As soon as Constantine 
 became a christian, the power of heathen Rome was restrained, and 
 the christians ceased to be persecuted. Then it was that the man of 
 sin gradually exalted himself, then it was that the worship of saintS 
 and angels was introduced, &c. — The obstacle that impeded the re- 
 vealing of the man of sin is generally supposed by the ancient fathers 
 to be the Roman empire. The cautions manner in which the apostle 
 hints at it, avoiding even the mention of the restraining power in 
 writing, although he had previously declared it to the Thessalonians, 
 strengthens this suggestion. And it is a remarkable circumstancej 
 that so much was this the general opinion of the primitive christians, 
 that they were accustomed to pray for the continuance of the Roman 
 empire, being well convinced diat the moment the Roman empire was 
 dissolved, the man of sin would be revealed. That this part of the 
 prophecy was not misunderstood is clear from the event ; for in pro- 
 portion as the power of the empire decreased, the power of the church 
 increased, till at last the man of sin was fully revealed,"r-Afe''' Testa-, 
 ment arranged, II. p. 265, &c. 
 
II. 7.] to the T/iessalonians. 233 
 
 I will speak nothing without good warrant and authority of 
 the old writers and fathers. I will tell you the conditions 
 of antichrist, and where he shall dwell ; that known, it shall 
 be no hard matter to know the rest. 
 
 Who shall he be then, or of what condition, that we may 
 know him ? Some have said, he should be a Jew of the 
 tribe of Dan ; some, that Nero, the bloody tyrant, should rise 
 again, and he should be antichrist ; some, that he should be 
 a mighty persecutor, who should rage and range over the 
 whole world, raze towers and castle, set on fire the church 
 and oratories, and kill whomsoever he meets. Hippolytus 
 saith, he shall be begotten by the devil, and himself shall 
 be a devil. These devices were imagined and written many 
 hundred years since, as every body were best able to devise. 
 But these are fables, and have no ground. To say the truth; 
 antichrist shall neither be a Jew nor Nero, nor one begotten 
 by the devil ; he shall be a christian, he shall be a bishop, 
 and a holy father, and a bishop of great show and counte- 
 nance in the world. Mark, he shall not be a king, nor an 
 emperor, nor a tyrant, nor a temporal prince, but a bishop. 
 
 But how may this be known, that we may be certain of 
 it ? For you will charge my sayings with partiahty, as if 
 what should be spoken by me might proceed of displeasure 
 and maUce. Who then has so spoken or written, that we 
 may Relieve him ? Hear Gregory himself, a bishop of Rome, 
 what he recorded of this matter well nigh a thousand yeiars 
 ago. " The king of pride, that is, antichrist, is even at 
 hand, and an army of priests is prepared, which is a wicked 
 or horrible thing to be spoken." Lo ! both the king, which 
 is antichrist, and his guard, to wait upon him, a company of 
 priests and clerks, of monks and friars, to attend him. Upon 
 whom shall an army of priests atteiid, but upon a bishop. 
 
 If you say this is no plain proof, but forced and wrested, 
 because he names not a bishop, but a king of pride. Hear 
 him again. " I speak it boldly; whosoever either calls 
 himself the universal priest, or desires so to be called (as the 
 pope doth) in the pride of his heart, he is the forerunner of 
 antichrist." In this place, he not only tells us, antichrist 
 shall be a bishop, but also what manner of bishop. He shall 
 be a bishop, and that bishop who shall claim universal au- 
 thority ; such a bishop as shall say, " It is necessary for sal- 
 vation, that every soul be subject to me ;" who shall say, it 
 is plain that the church is one, because in the universal 
 churc^ '■' ' " — ^'•'"^° ^-""^ that is, the, pope. 
 
234 Jewell, — On the Second Epistle 
 
 The Sibyl saith,*(cap. viil.) " This king shall have a white 
 head, and shall be called by a name much like to Pontus ;" in 
 which two marks of his head and name, whom can we find 
 but a bishop ? who wears solemnly a white mitre of silver, 
 and adorned with precious stones, and in Latin is named 
 pontifex. Again, Joachimus Abbast saith, " He shall exalt 
 himself above all that is called God ; for he only shall be 
 called holy lord, and most holy pope." 
 
 So that, for our direction, we hear not only of a king of 
 pride and his guard of priests, but we learn that this king 
 shall have a white head, and a name much like Pontus, 
 that is, shall be pontifex, a bishop. Gregory moreover said; 
 He shall call himself, or desire to be called, a universal 
 priest. And Joachim, an abbot, has told us. Antichrist 
 shall be called holy lord, and most holy pope. 
 
 But where shall antichrist be resident ? In what place 
 shall we seek him ? For if we look for him in one place, 
 and he be in another, we shall not find him. Where then 
 is he stalled? in what city ? in what church ? Some say in 
 Babylon, some in Syria, some in Chaldea, some in Jerusa- 
 lem upon mount Sion, some in one place, some in another. 
 These are but guesses, and bear no weight. Paul tells us, he 
 shall creep into the empire of Rome ; so saith the apostle, 
 and so the fathers. The empire shall be made waste, and 
 then antichrist shall come, and invade the church. But the 
 empire was great and wide ; it reached over a great part of 
 the world : it contained England, France, Spain, Germany^ 
 Poland, Denmark, Italy, lUyricum, Macedonia, Thracia, 
 Greece, Asia (Minor,) Armenia, Egypt, Mauritania, and the 
 rest of Africa. All these were parts of the empire of Rome, 
 In what part, or in what city, or in what church of all these 
 shall he sit ? St. John saith. Rev. xvii. The seven heads are 
 seven mountains, on which the woman sitteth. Antichrist 
 shall sit in a city built upon seven hills. Where shall we 
 find such a city in the whole world ? Is it Jerusalem, or 
 Athens, or Constantinople, or Antioch ? Where we find a 
 city so built, that city is the place of antichrist. There is 
 
 * The books called the Sibylline oracles appear certainly to have 
 been collected before A. D. 140. Some one of the early christians 
 seems to have compiled them from old prophecies, histories, and pas- 
 sages of the scriptures, perhaps inserting some ancient oracles. See 
 Cave, Hist. Lit. 
 
 + The abbot Joachim was a native of Calabria, He lived in the 
 twelfth century, and delivered many prophecies concerning the pa» 
 pacy. These were printed at Venice in 1589 with curious emblema- 
 tical engravings. He wrote other works, printed in 1519, — See Dupin; 
 
II. 7.] to the Thessalonians. 235 
 
 none but one. The Spirit of God cannot lie. But which 
 is that one ? All writers, as well old as new, call that city 
 Rome. Rome is built upon seven hills ; they yet remain. 
 The names of the hills are known to be these : Palatine, 
 Quirinal, Aventine, Caelian, Viminal, Esquiline, Janicular. 
 
 The poet, speaking of this city, saith, " And this one 
 city has compassed into itself with a wall, seven high places." 
 Therefore Plutarch calls it "of seven hills." They have 
 used in Rome, in their general processions in gang-week,* 
 to go to these seven hills, and to do some solemn piece of 
 service at every one of them. Rome is the city of seven 
 heads. Rome is the city built upon seven hills ; therefore the 
 city which John describes ; and therefore it is the tabernacle 
 and stall in which antichrist shall sit. 
 
 The Sibyl wrote " That the greatest terror and fury of his 
 empire, and the greatest woe that he shall work, shall be by 
 the banks of Tyber." And who is there that has heard of the 
 situation of Rome, that does not know it is built on the banks 
 of Tyber ? Ireneeus, who lived near fifteen hundred years ago, 
 saith the name of antichrist expressed by that number shall 
 be Latinus, that is. He shall sit ih a city called Latium, that 
 is, Rome. Joachimus Abbas saith, Antichrist is long sincfe 
 born in Rome, and yet shall be advanced higher in the 
 apostolic see. Bernard saith. The beast that is spoken of in 
 the book of Revelation, unto which beast is given a mouth 
 to speak blasphemies, and to keep war against the saints of 
 God, is now got into Peter's chair, as a lion prepared to his 
 prey. These words are clear as the sun-beams. 
 
 St. John saith. Antichrist shall sit in a city built upon 
 seven hiUs : that city is the city of Rome. The Sibyl saith. 
 His greatest work shall be by the banks of the Tyber : that 
 city, so built, is the city of Rome. Irenseus saith. The 
 name of antichrist shall be Latinus : this name belongs to 
 the bishop of Rome. Bernard saith. The beast that is 
 spoken of in the Revelation, is got into Peter's chair. — 
 John lived 1560 years since, the Sibyl 2000, Irenseus about 
 1500, Joachimus Abbas SOO.f Bernard lived about 400 
 years since. And by the testimony of all these, antichrist 
 shall be a bishop, and placed at Rome. 
 
 * Rogation week. A trace of these processions is preserved in the 
 custom of perambulating parishes, though now only to mark the 
 boundaries. 
 
 t These dates are to be calculated from about A. D. 1570 ; the date 
 
 attributed tn tlie Sihvls in njinprtaiTi, 
 
236 Jewell. — On the Second Epistle 
 
 You marvel at this, how it should be possible that anti- 
 christ should sit in Peter's chair ; you heard who hath said 
 it, and no wonder at all ; for he shall sit in the place of God, 
 in the holy place, in the church of Christ. 
 
 So Augustine gathers upon the apostle's words ; " For 
 the temple of an idol, or of a devil, the apostle would never 
 call the temple of God." And Jerome saith, " Antichrist 
 shall sit in the temple of God, either at Jerusalem, as some 
 imagine, or in the church, as we more truly think, showing 
 himself as if Ije were Christ, and the son of God." Again 
 he saith, " Antichrist shall tread under his feet all approved 
 and true religion." And Hilary saith, " Is there any doubt 
 but antichrist shall sit in the same houses ? He shall sit in 
 those houses and buildings, with which you are in love, and 
 which you honour." Aga,in he saith, " He shall be contrary to 
 Christ, under the colour of preaching the gospel ; so that 
 our Lord Jesus Christ shall then be denied, when a man 
 would think he is preached." Thus we have seen who shall 
 be antichrist, and in what chwch he shall be, that he shall 
 be a bishop, and shall be stalled or placed in Rome. 
 
 Now to return again to the words of the apostle. Only 
 he who now letteth, shall let until he be taken away. Now 
 the emperor hath the rule over the world. Let him keep it 
 There shall a time come when he shall lose his possessions ; 
 then antichrist shall appear. When the empire shall be 
 dismembered, and the kingdoms belonging to hiiki shall d&< 
 part from him, then shall be the coming of antichrist. 
 
 Who will look into the story of things in times past, shall 
 perceive the meaning of the apostle, and how the empire of 
 Rome, being so great, is consumed and brought to nothing, 
 and in what sort antichrist, who was once so poor and sim- 
 ple, so little regarded and obscure, might grow to be so 
 great, and advance himself above kings and princes. The 
 impoverishing of the one was the enriching of the other. 
 
 I told you, that the empire of Rome contained sometime 
 a great part of the world, as England, France, Spain, Ger- 
 many, &c. Where is England now? It is divided from, 
 and is no part of the empire. Where is France, Spain; 
 Italy, lUyricum? where is Rome itself? They are taken 
 away from it, and are now no part of the empire. Where 
 is Macedonia, Thracia, Greece, Asia (Minor,) Armenia, &c. ? 
 We cannot think of them but with heaviness. They now are 
 under the Turk, they are taken away, and are no part of 
 the empire. 
 
II, 7.] to the Thessalonians. 237 
 
 What is become of the great countenance which the em- 
 peror had in all the world ? He is now in comparison no- 
 body. What part of all the empire is left unto him ? Not 
 one : he hath not left him one city or town. What is be- 
 come of all which did belong to him ? They are dissolved, 
 taken from him, and his estate is brought to nothing. 
 
 In the mean while antichrist increased, and grew to 
 wealth by spoil of the empire. The bishop of Rome has 
 at this day many countries and lordships. Poor Peter had 
 none ; how then came he by them ? By the spoil of the 
 empire ? He has the title of Forum Julium ;* whence has 
 he it, but of the spoil of the empire? Whence has he so 
 many countries beginning at Lucca and onward to tjie Alps, 
 but by the spoil of the empire ? He has Ravenna, Forum 
 Sempronii, Beneventum, and Spoletum. All these he has 
 by the spoil of the empire. 
 
 He claims the kingdom of Naples and of Sicily ; he is 
 the lord paramount ; king Philip is his vassal, and pays him 
 tribute ; he has Rome itself; it did belong unto the empe- 
 ror ; how grew it to the bishop ? whence has he it ? By the 
 spoil of the empire. 
 
 We see, then, that the emperor is abated; that the 
 bishop is increased ; and so increased, that he hath made 
 the emperor to be his man ; to bear his train ; to wait upon 
 him ; to kneel down, and to kiss his foot. 
 
 This could he never bring to pass whilst the empire stood 
 whole, and the emperor was able to make his part good. 
 But these things were done, that it might be fulfilled which 
 was spoken. Rev. xvii. The kings of the earth shall give 
 their strength and power to the beast, &c. That they may 
 agree together, and give their kingdom unto the beast, until 
 the words of God be fulfilled. 
 
 Who that beast shall be, Augustine, writing upon the 
 Psalms, very well declares ; " Thus it is written of anti- 
 christ ; that he shall conquer all kings, and obtain the king- 
 dom himself alone :" and who it is unto whom the kings of 
 the earth have given their kingdom, and which obtains the 
 kingdom himself alone ; if any man doubt, let him be ad- 
 vised by this saying of those who knew it well, and were 
 not enemies to the bishopric of Rome. 
 
 Johan de Parisiis saith, " Some think that by reason of 
 this donation of Constantine, the pope is the emperor and 
 the lord of the worid ; and that hereby he has power both 
 * A /.niinti-17 nf Ttalv. nart of the papal states. 
 
23S Jewell: — On the Second Epistle 
 
 to set up, and also to pull down kings as an emperor.'' 
 And if this be too little, to say thus, upon hearsay, the 
 same saith further plainly, " All manner of temporal power 
 was given immediately unto the pope." What other thing 
 is it that pope Innocent saith ? " The emperor holds his em- 
 pire of the pope, and therefore he is bound to swear 
 homage and fealty to the pope, as the vassal is bound to 
 his lord." 
 
 In this right pope Adrian said, " Behold, it is in our 
 hand to bestow the empire upon whom we list." Were not 
 the state of the empire now decayed, were not the prophecy 
 of the apostle now fulfilled, were not the emperor, howso- 
 ever he have in a mystery a bare name left, taken away, as 
 well in respect of the countries which he held, as of the 
 authority, the rule and power which he had over the world,, 
 these proud speeches could never have been suffered. 
 
 Now then, seeing the empire is so decayed and abased, 
 and the bishop of Rome so highly advanced into his seat 
 and authority, so highly I say, that some are bold to say, 
 " The pope hath the princehood of all the whole world," 
 and, " The pope is king of kings, and lord of lords ;" let 
 Gregory, who has elsewhere given great light to this pro- 
 phecy, show us hereby also to know who is antichrist: he 
 saith, " Antichrist, when he shall come, shall conquer the 
 highest estates and powers of this world." 
 
 This whole matter also is expressed in the seventh of 
 Daniel : The fourth beast was fearful and terrible, and very 
 strong ; it had great iron teeth, it devoured and brake in 
 pieces, and stamped the residue under his feet ; and it was 
 unlike to the beasts that were before it ; for it had ten horns . 
 And behold, there came up among them another little horn , 
 which had eyes like a man, and a mouth speaking presump- 
 tuous things. This beast is the empire of Rome, the 
 greatest empire that ever was. It was divided into ten, or 
 into sundry kingdoms, as I showed you, and as we see this 
 day. The little horn is antichrist. 
 
 The empire shall be divided and weakened, then anti- 
 christ shall come ; he shall speak words against the Most 
 High, and shall consume the saints of, the Most High, and 
 think that he may change times and laws, and they shall be 
 given into his hand. Daniel saith, He shall speak words 
 against the Most High, and shall think he may change 
 times and laws, and they shall be given into his hands. 
 Wherein he shows not only the pride and presumption of 
 
II. 7.] to the Thessalonians. 239 
 
 antichrist, but that he shall also prevail for a time. Such a 
 one there has been, and yet is. He blasphemes God, mur- 
 ders the saints, has changed times and laws, the laws of 
 God, and the laws of nature. He is antichrist. 
 
 To make an end of this part, for knowledge of antichrist, 
 who he shall be, in what place he shall dwell, and of that 
 which should hinder his coming, let us remember he shall 
 be no Jew, nor Heathen, but a Christian ; and no king, or 
 temporal wight, but a bishop, a universal priest, and most 
 holy pope. 
 
 . As Jerome, upon the words of the prophet, Zech. xi. O 
 idol shepherd, that, &c. saith, " I doubt nothing but that, 
 this foolish and unskilful shepherd is antichrist, which 
 should come towards the end of the world." And fiirther 
 saith, " This shepherd is so wicked, that he is not called a 
 worshipper of idols, but an idol himself, because he calleth, 
 himself God, and will be worshipped of all men." 
 
 Let us remember we may not seek him in the streets, or 
 in market-places, or in woods, or in the wilderness, but in 
 the temple of God. There shall he sit, and hold the stern, 
 and devise laws and canons, and shall rule the hearts and 
 consciences of the people ; there shall he show his power, 
 and put on the cloak of simplicity, and truth, and of holiness. 
 
 St. Augustine saith. Antichrist shall not only sit in the 
 church of God, but also shall show himself in outward ap- 
 pearance, as if he himself were the church himself. " Not 
 that he sitteth in the temple of God, but he sitteth as the 
 temple of God, as if he himself were the temple of God, 
 which is the church." Let us remember what shall hinder 
 his coming, even the safety of the emperor, and his conti- 
 nuance in that full power and estate wherein he then was. 
 
 The decay of the empire shall make way for antichrist. 
 If therefore it be weakened, and has been weakened any 
 time since, if the kingdoms of the world be divided from it, 
 that is an evident token that the coming of antichrist is not 
 stopped, but that he has come and showed himself, and by 
 little and little, ever since such decay of the empire, has 
 enlarged himself and established his power over all countries 
 and nations. As Chrysostom saith, " As long as the em- 
 pire shall be had in awe, no man shall straightway submit 
 himself to antichrist ; but after the empire shall be dissolved, 
 antichrist shall invade the state of the empire standing 
 void, and shall labour to pull unto himself the empire both 
 of man and God." 
 
240 Jewell. — On the Second Epistle 
 
 Verse 8. And then shall that wicked man be uttered whom 
 the Lord shall consume with the spirit of his mouth, and 
 shall destroy him with the appearance of his coming. 
 
 Antichrist shall be opened by little and little. All his 
 devices and practices shall be disclosed, that they may appear 
 and be seen of the world. He is in this place called o 
 ANOMOs, " a man without order." This is another peculiar 
 note of antichrist ; he shall seek to be free, and to go at liberty ; 
 he shall be tied to no law, neither of God, nor of man. 
 Let us once again look into the state of the church of Rome, 
 to seek out this lawless man. There he sitteth that saith, 
 '* I cannot err." 
 
 Why is it said, " The pope is exempted from all law of 
 man ?" And again, why must we expound any fact of the 
 holy father for the best ? And if it be theft, or any other 
 thing that of itself is evil, as adultery or fornication, we 
 must think it is done by the secret inspiration of God. 
 Again, why say they the doings of the pope are excused, as 
 Sampson's murders, as the Jews' robberies, and as the adul- 
 teries of Jacob ? And again, Why say they, " Neither all the 
 clergy, nor all the whole world, may either judge or depose 
 the pope ?" but because he is lawless. 
 
 Why is it said, that " In such things as he wills his will 
 stands instead of reason ; neither may any man say unto 
 him, O sir, why do ye this ?" but because he is lawless.' 
 Why is it said of him, although all the world would judge 
 in any matter against the pope, yet it seems we ought to 
 stand to the judgment of the pope ? for he seems to have 
 ail laws in the chest of his bosom ; but because he is " that 
 lawless man ?" Why is it, " notwithstanding the pope draw 
 innumerable companies of people by heaps with him into 
 hell, that yet no mortal man may once dare reprove him," 
 but because he is that lawless man ?* 
 
 * Bishop Jewell refers to the authorities here quoted — instead of 
 bis references the following extracts from the decretals and Bellaimin' 
 may be given. " If the pope, regardless of his own salvation, and of 
 the salvation of his bretnren, be found unprofitable, and remiss in his 
 works, and carry with him innumerable people, in troops, to the devil ; 
 no mortal is to presume to reprove his faults, because he, being to 
 judge all, is judged of none." Bon. Mart. ap. Decret. dist 40. c. 6. 
 
 " We declare, affirm, decree, and pronounce to every human crea- 
 ture, that it is absolutely necessary to salvation, to be subject to the 
 pope of Kome." Bon. viii. Extrav. Com. de major, et obed. c. 1. f. 8. 
 
 " Though the pope should err in enjoining vices, and prohibiting 
 virtues ; yet would the church be bound to believe the vices, to be 
 virtues, and the virtues vices, if it would avoid sinning against its 
 own conscience." Bellarmin, de pont. iv. 5. 
 
II. 8.] to the Thessalonians. 241 
 
 Why is it said, " The pope may also change the very na- 
 ture of things in applying the substantial parts of one thing 
 to another, and of nothing can make something, and of no 
 sentence can make a sentence ; for he may dispense above 
 the law, and of wrong may make right, by correcting and 
 changing the laws?" One Zabarella saith, they persuaded 
 the bishops, that they might do all things, and therefore 
 whatsoever they listed, yea, such things as are not lawful. 
 
 How could this have been wrought, but that the scrip- 
 tures should be fulfilled ? This is he whom Paul describes, 
 that wicked " lawless man." Thus he reigns and rules 
 without law, without reason, without fear of God, without 
 regard of man. He is exempted from all law, and his word 
 is law to bind all the world. This is antichrist. This is 
 he of whom Daniel prophesied : He shall think he may 
 change laws and times ; — the times of nature, and the laws 
 which God himself hath ordained. This is he who has 
 cai-ried himself so long under the colour of holiness. This 
 is he who has beguiled and blinded the eyes of the world. 
 
 But blessed be the name of our God, who is the God of 
 truth, and the God of lights ; his tyranny and treachery is 
 NOW revealed, and therefore not regarded. Oh ! what 
 mountains of money made he sometimes of pardons ! His 
 pardons were reputed the only safety and comfort of men's 
 souls. He was not reckoned a christian, whosoever sought 
 them not. No man might lack them, neither in his life nor 
 after his death.* 
 
 But where are they now ? what is become of them ? who 
 buys them ? who regards the having of them ? who reposes 
 his trust in them ? Children make sport of them, and play 
 with them in the streets ; they see the filth of them, and 
 the folly, and abhor them. How cometh this to pass ? The 
 man of sin is revealed. 
 
 What a kingdom made he of purgatory ! He shut out 
 thence whom he listed, and released such as were there, at 
 his pleasure. He claims power over the quick and dead ; 
 he sold the years, the days, and the months, by round reck- 
 oning, a hundred, five hundred, and a thousand, and thou- 
 sand thousand years of pardon. 
 
 Of which folly his own canonists were ashamed. One of 
 
 * A few years before, some graves were opened on the removal of 
 some religious houses, by the duke of Somerset. Dr. Haddon, who 
 was present, relates that in many instances caskets were found, which 
 had bee" >i"T;ofi -mjtv, *i,o i,/^iiios /./vnto^n^g jjjg pope's pardonsi 
 
 JEW 
 
242 Jewell. — On the Second Epistle 
 
 them saith, Touching that Christ said unto Peter, Unto thee 
 will I give the keys, &c. We must understand this au- 
 thority with a corn of salt (otherwise it may be unsavoury) ; 
 therefore certain of the pope's pardons that promise twenty 
 thousand years, are fooUsh and superstitious. (Jo. Major in 
 4 sentent.) 
 
 This pardon was not given for nothing, but sold for 
 money. Who had aught to give, had speedy despatch ; 
 but poor souls that had nothing, or no fnends to pay for 
 them, should lie still. This was a wealthy kingdom. But 
 now where is purgatory ? who regards it ? who cares for it ? 
 Children scorn it in their streets, and know it is a fable. How 
 comes this so to pass ? The wicked or lawless man is revealed. 
 
 He was able to rule the whole world with a beck. His 
 word stood as the word of God ; no prince or emperor durst 
 withstand it ; it was thought impossible that he should err. 
 But now the world sees that his word is deceivable and 
 vain ; he errs, and has lived in great error. Now few men 
 will believe him, no prince will trust his word ; howsoever 
 they whose eyes God hath not yet opened to see the truth, 
 trust him in religion, in worldly matters they will not trust 
 him. How cometh this so to pass ? the man of sin is revealed. 
 
 What shall I say more ? Behold, round about the world in 
 all places, and even at Rome itself, the poor massing priest 
 stands a-cold, and can get no hire ; the pope's palls* lie 
 rotting ; his bulls go a-begging ; his wares stand upon his 
 hand ; no wise man will buy them. Why ? how comes 
 this so to pass ? The man of sin is revealed, all his deceit 
 and treachery is revealed. 
 
 The pope stirs and strives at this day all that he can. 
 He excommunicates and curses ; he sends out his bulls ; 
 he blows up seditions ; he breeds treasons ; he raises sub- 
 jects against their princes ; he sets princes upon their sub- 
 jects ; he imprisons and murders the saints of God ; he 
 shakes and inflames the whole world in his quarrels ; . but all 
 in vain. Why so ? how comes this to pass ? There is no 
 ojunsel, no wisdom, no fire, no sword, that shall prevail 
 against the Lord. The man of sin and his errors are re- 
 vealed. Men see, and know, and detest the blindness 
 wherein they were led ; the people forsake him. 
 
 * A part of the dress of Romish archbishops, made at Rome from 
 wool consecrated with great ceremony, and sent to every prelate on his 
 being recognized by the pope, and for which large sums of money were 
 charged. The popes' decrees are called bulls, from the Latin word 
 '" bulla," on account of the seals affixed to them. 
 
II. 9, 10.] to the Thessalonians. 243 
 
 Whom the Lord shall consvme with the spirit of his mouth, 
 
 and shall abolish with the brightness of his coming : 
 Verse 9. Even him, whose coming is by the effectual work- 
 ing of Satan, with all power, and signs, and lying 
 wonders, 
 10. And in all deceivableness of unrighteousness among 
 them that perish ; because they received not the love of 
 the truth, that they may be saved. 
 
 By the order of the apostle's words, I should now speak 
 of the overthrow of antichrist ; how and by what power he 
 shall be confounded. But because the two verses next fol- 
 lowing speak yet of the state of antichrist, by whose means 
 he shall come, and of what countenance he shall be, and 
 with whom he shall prevail, it shall be good we consider 
 these things first, and then show how he shall be destroyed. 
 When Christ came into the world, he came in the name 
 of his Father, to save the lost sheep of the house of Israel, 
 and to gather the flock that was scattered. Antichrist shall 
 come in the name of the devil, to scatter, and disperse, and 
 consume the flock of God's sheep. His coming shall be by 
 the effectual working of Satan. And what or who is Satan ? 
 He hath been a murderer from the beginning ; through his 
 envy came death into the world ; he is the prince of this 
 world, the prince of darkness, the father of lies, the spirit 
 of pride, which hath said, I will ascend above the height of 
 the clouds, and I will be like the Most High. 
 
 He shall work and inflame the heart of antichrist, and 
 fill it with his spirit and wickedness, and shall make him 
 the man of sin, and the son of perdition, fiill of vanity, and 
 of pride, and of ungodliness, that he may mock the world, 
 and blind the hearts of the people. 
 
 His coming shall be by the working of Satan, yet he 
 shall make show as if he came in the name of Christ. He 
 shall come with fatherly looks, with holy countenance, and 
 shall set himself in the holy place ; but his whole endeavour 
 shall be to deface the kingdom of Christ ; which he shall 
 practise to do, not by the leading of any angel, or archangel, 
 or by the power of God, but by the effectual working of Satan. 
 He shall allege the doctors and fathers ; he shall allege 
 Peter and Paul, the holy apostles of Christ ; he shall allege 
 Christ, and God himself, as though his doings were war- 
 ranted by them ; he shall say, I am the buttress and pillar 
 of the church, my word is the word of God ; he shall set 
 up masses and sacrifices of his own ; he shall take away the 
 M 2 
 
SJ44 Jewell. — On the Second Epistle 
 
 word of God ; he shall teach the people to give divine ho- 
 nour to a weak creature. 
 
 But St. Paul in this place discloses him and his doings, 
 and lays them open to the eyes of the faithful. He works 
 not the work of an evangelist, as did Peter, or the other 
 apostles ; he takes not power and authority either of God or 
 of Christ ; but his coming is by the operation of Satan. 
 Therefore he foreshoweth, antichrist shall command to ab- 
 stain from meats ; he shall say. Touch not, taste not : he 
 shall also forbid to marry ; he shall say, marriage is unholy, 
 and unlawful ; not convenient, not meet for holy profession. 
 
 Who would not think it a holy thing, to abstain from 
 meats, and to chastise the body ? who would not think it a 
 holy thing, to abstain from marriage, and to think of those 
 things which belong to God ? seeing holiness and devotion 
 are a pleasant sacrifice to God. But yet it is not all so. 
 Some shall speak lies through hypocrisy, forbidding to 
 marry, and commanding to abstain from meats. They shall 
 depart from the faith, and give heed to the spirits of error, 
 and doctrines of devils, 1 Tim. iv. He saith it is the devil's 
 gospel. They are canons and rules of antichrist. Satan 
 shall instruct him, Satan shall be the author and founder of 
 that religion. 
 
 JVith all power, and signs, and lying wonders, and in 
 all deceivableness of unrighteousness. He shall need to be 
 of great power and force that will encounter with God. 
 Therefore the apostle saith he shall come with miracles and 
 devices of Satan. Christ foretold, Mark xiii. that felse 
 Christs shall rise, and false prophets, and shall show signs 
 and wonders, to deceive, if it were possible, the very elect. 
 Again he saith. Matt. vii. Many will say to me in that day. 
 Lord, Lord, have we not in thy name prophesied ? and by 
 thy name cast out devils? and by thy name done many 
 great works ? And then will I profess to them, I never knew 
 you ; depart from me, ye that work iniquity. — These things 
 shall Satan bring to pass under my name. 
 
 The apostles wrought miracles, thereby to confirm the 
 gospel which they preached. As the evangelist writes, 
 Mark xvi. The Lord wrought with them, and confirmed 
 the word with the signs that followed. And as the apostle, 
 Heb. ii. Salvation at the first began to be preached by the 
 Lord, and was confirmed unto us by them tliat heard him, 
 God bearing witness thereto, with signs and wonders, and 
 with divers miracles and gifts of the Holy Ghost, according 
 
II. 9, 10.] to the Thessalonians. 245 
 
 to his will. So shall antichrist work miracles to overthrow 
 the gospel. As Jannes and Jambres withstood Moses, 
 so do these also resist the truth, men of corrupt minds, re- 
 probate concerning the faith. But they shall prevail no 
 longer, for their madness shall be known to all men, as 
 theirs also was, 2 Tim. iii. 
 
 Aaron cast forth his rod before Pharaoh and his servants, 
 and it was turned into a serpent. And the charmers of 
 Egypt did in Uke manner with their enchantments. Aaron 
 smote the water, and all the water that was in the river was 
 turned into blood. And the enchanters of Egypt did like- 
 wise with their sorcerers. And as Aaron caused frogs to 
 come and cover the land, so the sorcerers did likewise with 
 their sorceries, Exod. viii. But the illusions of the magical 
 arts came to nought, see the book of Wisdom xvii. and it 
 was a most shameful reproach for boasting their knowledge. 
 So shall antichrist come in working signs and lying won- 
 ders, as did Jannes and Jambres, to deface the gospel and 
 glory of God. 
 
 It is not said, he shall work wonders, but false lying 
 wonders. But how can his miracles be false ? If false, how 
 are they miracles ? if miracles, how are they false ? They 
 shall be false after two sorts ; some are called false miracles, 
 because they seem to be miracles, and are not ; some are 
 called false miracles, because they are used falsely to main- 
 tain his falsehood. 
 
 Of the first sort of false miracles, we have seen an infi- 
 nite number in the days of our fathers, in the kingdom of 
 antichrist. Then was there an appearance of spirits, and 
 visions of angels : our lady came swimming down from 
 heaven ; poor souls came creeping and crying out of purga- 
 tory, and jetted abroad ;* and kept stations, casting flakes 
 of fire, and beset highways, and bemoaned their cases, the 
 pains and torments were so bitter. 
 
 They sought for help, and cried for good prayers ; they 
 cried for dirges, they cried for masses of requiem, for masses 
 of scala coeli, for trenlals of masses. Hereof grew portsalet 
 of pardons, and hereof grew the province of purgatory, the 
 most gainful country that ever was under the city of Rome. 
 
 But these miracles were no miracles at all ; they were 
 
 devised by subtle varlets and lazy lordanesj for a purpose, to 
 
 * Ban up and down. These deceptions have been practised in 
 
 later days. 
 
 f Public sale by outcry, as of fish when the fishermen return to port. 
 
 i Slothful fellows. 
 
246 Jewell. — On the Second Epistle 
 
 get money. Oftentimes the spirit has been taken and laid 
 in the stocks ; the angel has been stript ; the good lady 
 has been caught ; the conveyance and the miracle has ap- 
 peared ; the engines, and sleights, and the cause, and the 
 manner of the working, have been confessed. 
 
 In those days, idols could go on foot ; roods* could 
 speak ; bells could ring alone ; images could come down, 
 and light their own candles ; dead stocks could sweat, and 
 bestir themselves ; they could turn their eyes, they coiild 
 move their hands, they could open their mouths, they could 
 set bones and knit sinews ; they could heal the sick, and 
 raise up the dead. 
 
 These miracles were conveyances and subtleties, and in- 
 deed no miracles ; the trunks by which they spake, the 
 strings and wires with which they moved their faces and 
 hands, all the rest of their treachery, has been disclosed.f 
 These are the miracles of which Paul speaks — miracles in 
 sight, in appearance, but indeed no miracles. 
 
 The other sort of false miracles is, when such things as 
 indeed are wrought and done, are untruly applied by anti- 
 christ to maintain his falsehoods. God giveth recovery to 
 the diseased ; the deaf receive their hearing ; the blind re- 
 ceive their sight. He assuageth the tempests, and stayeth 
 the rage of fire, that it continue not. These things are 
 done by the finger of God. Antichrist draws us from so 
 thinking of the mercy of God, and tells us we have other 
 friends to whom we are beholden, which have done so and 
 so for us. 
 
 It was this saint, saith he, it was that saint, that took pity 
 of yoiu: case, and wrought the remedy for you. It was 
 ApoUonia, it was Genouefa, it was Sitha, it was our lady ; 
 such a saint is able to do much, such a saint can wort 
 miracles. Hereof grew invocation of saints ; hereof it came 
 to pass that each saint was assigned and allotted to his 
 sundry charge and several offices apart ; St. Blase for the 
 choking ; St. Roch for the pestilence ; Anthony for the burn- 
 ing ; Valentine for the falling sickness ; Romane for mad- 
 ness ; ApoUonia for the tooth-ache ■,% Petronilla for agues, 
 
 * Images representing the crucifixion. 
 
 t At the time of the reformation, the rood of Boxley in Kent and 
 other celebrated images were taken to pieces at Paul's cross, and the 
 contrivances by which they had appeared to possess the power of self^ 
 motion were exposed. 
 
 X At the time of the reformation, an immense number of teeth, enough 
 to have filled a large cask, were found in the different monasteries 
 
II. 9, 10.] to the Thessalonians. 247 
 
 and others for other purposes : wherein it was wisely foreseen, 
 that they were so limited and ordered, lest perhaps any one 
 might be over-saucy, and encroach upon, and trouble his 
 fellows. 
 
 It was also foreseen, that all saints should not have power 
 to work in all places. Some wrought at Canterbury, some 
 at Walsingham, some at York, some at Buxton, some in 
 one place, some in another, some in the towns, some in the 
 fields.* Even as Jeremiah said among the Jews, chap. xi. 
 According to the number of thy cities were thy gods. 
 Hereof grew pilgrimages and worshipping of images, and 
 kissing of reliques ; hereof grew oblations and enriching of 
 abbeys ; every man had his peculiar saint on whom he 
 called ; every country was full of chapels, every chapel full 
 of miracles, and every miracle fiiU of lies. 
 
 These miracles are wrought by antichrist ; they are his 
 tools, wherewith he worketh ; they are his weapons, where- 
 with he prevaileth ; they are full of lying, full of deceitful- 
 ness, and full of wickedness : so shall antichrist prevail, and 
 rule over the world. By these miracles he shall possess the 
 ears, the eyes, and the hearts of many, and shall draw them 
 after him. 
 
 He shall shadow the moon, and darken the sun, and 
 make the third part of the stars of heaven to follow him ; 
 he shall change light into darkness, and darkness into light ; 
 he shall work in all things at his pleasure. If a man see 
 well, he shall make him blind. This is a miracle. Such as 
 are whole, he shall make sick ; he shall infect them with 
 leprosy, which before were clean. This is a miracle. He 
 shall change the sense and feeling of nature ; he shall make 
 the son hate the father, and shall make the father hate the 
 son ; yea, to seek the death of his son. This is a miracle. 
 He shall make the people mislike and doubt the word of 
 God, and embrace his follies. This is a miracle. 
 
 and other places of Romish devotion, all said to be genuine re- 
 lics of ApoUonia. She was a martyr in the persecution of Decius, 
 A. D. 251 : having had her teeth dashed out by the executioners, she 
 was regarded by the Romanists as having especial power to cure the 
 tooth-ache, and prayers were accordingly offered to her by the igno- 
 rant while suffering. One instance of Romish superstition will suffice 
 to explain this passage without noticing the others. 
 
 * An image of a saint, or of the virgin.'at one place was supposed to 
 have superior power to another image of the same saint at a different 
 place. Thus pilgrimages were made to distant shrines : as by persons 
 jn the west or the north to our lady at Walsingham in Norfolk, when 
 they had images of the virgin in their own towns. 
 
248 Jewell. — On the Second Epistle 
 
 These are the works of antichrist, which he shall bring 
 to pass. This shall he work in all deceiYableness of un- 
 righteousness. He shall come with all kinds and shifts of 
 deceit ; he shall come with show of praying, with vizard of 
 fasting, with companies of monks, friars, canons, and all 
 kind and colour of holiness ; he shall seek to prevail by 
 threatening and by, flattering, by fair means, and by foul ; 
 he shall excommunicate, and release from excommunication ; 
 he shall promise forgiveness of sins, and life everlasting ; 
 he shall make boast of the fathers and ancient doctors, he 
 shall make boast of the universal consent, he shall boast of 
 general councils, he shall boast of Christ's apostles, and of 
 the gospel of Christ, and of the word of God. So shall he 
 falsely and deceitfully work himself credit, and beguile the 
 world, in abusing the holy name of God. No kind of de- 
 ceitfulness or subtlety, but he shall use it. So shall he 
 make the people seek unto him, and kings and emperors td 
 fall down before him, and to say, Who is like unto the beast ? 
 who is so wise, so learned, so holy, so wealthy, so mighty, 
 and so catholic ? Without him no man is to be reckoned holy 
 or learned ; without him no man may traffic, buy, or sell ; 
 without him no man may read publicly in universities ; no 
 man may preach to the people, no man may be accounted a 
 christian, no man may hope to be saved without him, with- 
 out his leave and liking. Such wonders, such miracles, 
 shall he work ; so shall he conquer and subdue the world. 
 
 Now who are they which shall be deceived, in whom shall 
 he prevail ? Among them that perish, because they received 
 not the love of the truth, that they m,ight be saved. They 
 which perish, shall be deceived by him whose hearts are not 
 marked with the Spirit of God, whose names are not written 
 in the book of life, in whom the God of this world hath 
 blinded the minds, that the light of the glorious gospel; of 
 Christ should not shine unto them ; they shall follow him, 
 and shall be the children of damnation, and shall have their 
 reward with him. 
 
 Be he learned or unlearned, be he king or subject, albeit 
 he be holy, albeit he be catholic, antichrist shall come unto 
 him in all deceitfiilness of unrighteousness, because he hath 
 not received the love of the truth, that he might be saved/ 
 
 Here mark, he does not say. Because they receive not the 
 truth, but he saith, Because they receive not the love of the 
 truth. Many in our days can speak thus; I am not 
 ashamed of the gospel of Christ, for it is the power of j God 
 
11. 11—12.] to the Thessalonians. 249 
 
 unto salvation to every one that believeth, Rom. i. for it is 
 the savour of life, 2 Cor. ii. unto life, They can say, There 
 is given none other name under heaven, whereby we must 
 be saved ; neither is there salvation in any other than by 
 Jesus Christ, whom we have learned by the gospel. Acts iv. 
 
 Many will confess, there was never more nor better teach- 
 ing since the time of the apostles. They seem to receive 
 the truth, but they are like the horse and mule, in whom is 
 no understanding ; they receive it, because the prince re- 
 ceives it, and because the politic laws of countries establish 
 it ; they are carried away with the sway of the world ; they 
 hear it with their ears, nay, I would to God that they would 
 lend their ears to the hearing of it, but with their hearts 
 they do not hear ; they have no feeling of the word of God, 
 and of the truth ; they weigh it not, they love it not ; they 
 consider not what it is, nor from whom it is sent ; they know 
 not that it is the water of Ufe, and the bread which is sent 
 from heaven ; they have no taste, no savour, no pleasure in it. 
 
 Therefore it shall be taken from them, and given to a 
 "nation which shall bring forth the fruits thereof ; they shall 
 be cast into utter darkness, and the last state of them is 
 worse than the first. It had been better for them not to 
 have-known the way of righteousness, than, after they had 
 known it, to turn from the holy commandment given unto 
 them, 2 Pet. ii. it should not be charged upon them for 
 their damnation; for our Saviour saith, John xv. If I had 
 not come and spoken unto them, they should not have had 
 sin ; but now have they no cloak for their sin. They find 
 no sweetness in the word of God ; they are not converted 
 by it, that they may be saved ; they have no pleasure in the 
 ways of the Lord ; they have no comfort to know his will. 
 
 These are the bond-slaves of Satan ; these are they upon 
 whom shall come the abomination of desolation ; these are 
 they against whom Satan and antichrist shall prevail, be-r 
 cause they have not received the love of the truth ; they 
 have not received it into their hearts, that they might be 
 saved ; they had no hearts to feel it ; they had no eyes to 
 see it. 
 
 Verse 11. And therefore God shall send them strong delu- 
 sions, that they should believe lies ; 
 
 12. That they ail might be damned which believed not the 
 truth, but had pleasure in unrighteousness. 
 
 The Spirit of God is the Spirit of truth, and giveth light 
 M 3 
 
250 Jewell. — On the Second Epistle 
 
 into our hearts, and maketh us behold that blessed hope, 
 and rejoice in the knowledge of his will. Therefore the 
 prophet David maketh prayer, Psal. li. O God, renew a 
 right spirit within me, and take not thy Holy Spirit from 
 me. And again, Psal. xiii. Lord my God, lighten mine 
 eyes, that I sleep not in death. And again he saith, Psal. 
 xxxvi. With thee is the well of life, and in thy light shall 
 we see light. 
 
 Without this Spirit we are but flesh and blood, even void 
 of sense and understanding. The natural man perceiveth 
 not the things of the Spirit of God, for they are fooUshness 
 unto him, 1 Cor. ii. No man knoweth the things of God, 
 but the Spirit of God. And those things which God hath 
 prepared for them that love him, he hath revealed unto us 
 by his Spirit. 
 
 Christ saith, John vi. No man cometh to me except the 
 Father draw him. Unless a man be born from above, un- 
 less God print and seal his heart with his finger, he shall 
 not be able to see the kingdom of God. 
 
 Now if we have the word of God before our eyes, and 
 regard it not, nor be thankfiil for it, nor set price by it, God 
 in his justice will withdraw it from us. Then shall we de- 
 light in darkness, and have pleasure in error ; our latter end 
 shall be more dreadftil than was our first beginning. ' This 
 is it which Paul saith, God shall send them strong delusions ; 
 that is, his Holy Spirit, the Spirit of truth, shall depart 
 from their hearts, and the power of Satan shall dwell with 
 them, and wholly possess them. This is the just judgment 
 of God ; and this is the condemnation, that light is come 
 into the world, and men loved darkness rather than light, 
 John iii. They forsake the Ught, and delight in darkness ; 
 and this is their condemnation ; they will not xmderstand 
 nor seek after God, that they may be reformed. 
 
 The prophet saith, Psal. cix. Because he loved cursing, it 
 shall come unto him ; and because he loved not blessing, so 
 shall it be far from him. God will strike them with blind- 
 ness ; they shall be astonished ; they shall fall into rebuke 
 and the snares of the devil ; they shall be drowned in per- 
 dition and destruction. 
 
 So great shall be the power of error, men shall not only 
 be deceived, but shall be deceived mightily and strongly ; 
 they shall desire to be deceived, and shall bear a deadly 
 hatred against him, whosoever shall seek to reform them ; 
 they shall harden their hearts against God and his holy 
 
II. 11, 12.] to the Thessalonians. 251 
 
 word ; they shall stop their ears, and not hearken to his 
 counsel ; they shall not open their eyes to behold the de- 
 struction which is to come upon them. 
 
 So great and so mighty shall be the delusion, so deadly 
 shall be the cloud and blindness of their hearts, they shall 
 be given over to a reprobate mind ; they shall be filthy, and 
 increase in filthiness. Such shall be the power of Satan, 
 such shall be the power of error and deceitfiilness, they shall 
 despise the glorious gospel of Christ ; therefore God shall 
 forsake them, and give them over to follow antichrist. 
 
 God hath this day sent the light and comfort of his holy 
 word into the world. Many godly men have desired to see 
 that which we see, and to hear that which we do hear. 
 Blessed be the name ^of the Lord, which hath in mercy 
 visited us. We beseech him to bless the work that he hath 
 begun. 
 
 St. Paul saith, Titus ii. The grace of God that bringeth 
 salvation to all men hath appeared. And to the Colossians 
 he saith. The gospel is come unto you, even as it is unto all 
 the world. And again, Rom. x. Have they not heard? No 
 doubt their sound went through all the earth, and their 
 words into the ends of the world. The poor receive the 
 glad tidings of the gospel. God hath visited and redeemed 
 his people. 
 
 But yet the apostle saith, Rom. x. They have not all be- 
 lieved the gospel ; for Isaiah saith, chap. Ixv. Lord, who 
 shall believe our report ? And again saith the prophet Isaiah, 
 I have spread out my hands all the day unto a rebellious 
 people, which have walked in a way that was not good. 
 Wisdom crieth in the streets : I have called, and ye refused ; 
 I have stretched out mine hand, and none would regard, 
 Prov. i. Such is the power of Satan ; so shall he stop their 
 ears, that they shall not hear nor understand what is spoken 
 in the name of the Lord. 
 
 Paul is a true prophet, and foretold long before, that 
 which we may now behold with our eyes ; In the latter 
 times, some shall give heed unto spirits of error, 1 Tim. iv. 
 They shall be as men without sense or feeling, they shall 
 forsake the truth, and betake themselves to follow lies and 
 fables. Even they shall do this, who shall sit in the church 
 of God, who shall profess and carry the name of Christ. 
 
 Christ ministered his last supper in both kinds. St. Paul 
 told the Corinthians, 1 Cor. xi. As often as ye shall eat this 
 bread, and drink this cup, ye shall show the Lord's death 
 
252 Jewell: — On the Second Epistle ' 
 
 till he come. That this institution of Christ should be kept 
 in the church until the end of the world, the apostles re^ 
 ceived this order, the holy fathers and martyrs used it. But 
 now many, even too many, will not so have it, nor so use it. 
 They will not follow the example of the fathers, nor of mar- 
 tyrs, nor of the apostles, nor keep the ordinance of Christ ; 
 so strong a delusion hath bewitched them. 
 
 The people of God were taught to pray in the vulgar 
 tongue, that their hearts might give consent, and their 
 mouths say, Amen. This order did Peter, and Paul, and 
 John, and James, and the godly fathers keep. There is 
 not one of them that took orders for the contrary ; but now 
 there are some risen up, who, in despite of Christ and his 
 apostles, say that prayers shall be made in a strange tongue, 
 either Latin or Greek. 
 
 The people shall not understand what they hear ; they 
 shall not know what it is which they themselves say ; their 
 hearts cannot give consent thereto ; their mouths cannot 
 say, Amen. The example of the apostles, the command- 
 ment of Christ, the comfort of the people, the confusion of 
 the church, nothing moves them, so great and mighty is the 
 power of error. 
 
 The people worship a creature, instead of the Creator, 
 who is God over all, blessed for ever. They see they do 
 amiss, yet continue in it, and find no fault ; they see where- 
 in their fathers were deceived, yet they say, they could not 
 be deceived ; they see many and foul abuses, yet seek not to 
 redress them. For they say, We will walk in the ways of 
 our forefathers ; we will believe as they believed, howsoever 
 they believed ; we will do as they did, whatsoever they did ; 
 we will not hear the word of the Lord. Thus shall they 
 delight in darkness, and loath the light ; they will be de- 
 ceived, and will not see the truth ; so mighty and so terrible 
 is the power of error. 
 
 They are learned in philosophy and in the tongues, they 
 are learned in the laws, they are learned in physic, learned 
 in the doctors, and learned in histories ; they are skilful to 
 buy and sell, to purchase land, to enrich themselves, and to 
 provide for their children ; they have knowledge in all 
 things else. But themselves, and the truth of God, and 
 the way to salvation, they have not known. 
 
 A thief, when he is taken, blushes ; a harlot is ashamed 
 of her filthiness, and a drunkard of his beastliness. But 
 they that are such, have hardened their faces, they cannot 
 
II. 11, 12.] to the Thmalonians. 253 
 
 blush. Whatsoever they have said or done, either openly or 
 in secret, by hypocrisy or cruelty, by rapine or treachery, in 
 oflFering pardons to sale, in deceiving the people of God, in 
 accusing the righteous and condemning the innocent, they 
 cannot repent ; they know no shame — so great is the power 
 of error. 
 
 Christ saith unto them, Matt. xxi. The publicans and 
 the harlots shall go before you into the kingdom of God. 
 They consider that they have done amiss ; but you are wil- 
 fiil in your blindness. Oh ! the depth of the wisdom and 
 knowledge of God ! Who is wise, and considereth this ? 
 They strive against the manifest truth ; they strive against 
 their own conscience ; they strive against the Spirit of God. 
 This is that sin which shall never be forgiven, neither in 
 this world, nor in the world to come. 
 
 Therefore, saith Paul, that all they might be damned 
 which believed not the truth. All shall be damned which 
 believed not. Then let no man say, I will follow the ex- 
 ample of my fathers ; I will do as the greater part doth ; so 
 many, and so many, for so many years, in so many places 
 have been on this side. The judgment of God standeth 
 not in the multitude, but in the truth. Whosoever shall set 
 themselves against his holy will, be they ever so many, they 
 shall be damned. 
 
 Let such mark well what Ignatius, who lived in the time 
 of the apostles, said : " I have heard some which say. Unless 
 I find the gospel in them of old time, I will not believe it. 
 But unto such I say, that Jesus Christ is unto me anti- 
 quity, whom to disobey is manifest and unpardonable de- 
 struction." Let no man say, I hope I do well ; my mean- 
 ing is good ; I have a desire to please God ; I believe well, 
 I do my conscience ; if I do amiss, God will regard my 
 simplicity. Let no man so say. Augustine saith, " It is 
 certain, that a foolish faith not only doth no good, but also 
 hurteth." If thou believe not the truth, thou dwellest in 
 lying ; thou art the child of the devil, who is a liar, and the 
 father thereof. The mouth which speaketh lies, slayeth the 
 soul. Thy faith is no faith ; it is but a wilful opinion ; it is 
 but an error, for it is not according to the truth ; it is not 
 built upon the rock ; it is not grounded on the word of God. 
 
 Change thine error. Faith is by hearing, and hearing by 
 the word of God. Receive the truth, believe the truth, and 
 love the truth ; otherwise, if thou refuse the bread of life, 
 and feed on poison ; if thou forsake the water of life, And dig 
 
254 Jewell. — On the Second Epistle 
 
 unto thyself a cistern that will hold no water, thou shalt lead 
 thy days in wilfulness, and shalt die in sin ; thy blood shall 
 be upon thine own head ; thou shalt not see the glory of 
 God ; death and damnation shall be thy recompense ; be- 
 cause thou hadst pleasure in wickedness, and didst not give 
 thy heart to receive, and love, and believe the truth. 
 
 Now it remains that we hear how antichrist shall be over- 
 thrown. We have seen his pomp and pride, his might and 
 power, that he overlooks all the world, binds all kings, and 
 princes, and nations, to keep his IWs, and is himself ex- 
 empted from all laws of God or man ; so mighty and so 
 marvellous is his power, who can declare it ? He is called 
 of his own side, " Stupor mundi," the gaze-stock, or wonder 
 of the world: something less than God, something more 
 than man.* But, being in all this estate, in the midst of 
 his pontificalibusjt so fast mortised, so high built up to the 
 skies, so surely shoared, so strongly beset on every side, he 
 shall be suddenly shaken down, and shall become the shame 
 of the world. 
 
 How may this be done ? being so mortised, so built, so 
 shoared, and so beset, who shall shake him down ? what 
 power shall consume him ? Shall it be the great power of 
 kings or of emperors ? They shall give their power and 
 authority to the beast, and fight with the Lamb, that is, 
 against Christ. Shall it be the authority of bishops, and 
 cardinals, and great clerks ? All they are linked and joined 
 to him. Shall it be by the wisdom and drift of counsellors 
 and men of law ? They are the feed men, and sworn to 
 him. Shall it be the violence and conspiracy of the people? 
 They shall kneel down to him, and honour him, and reve- 
 rence him as an angel of God. . 
 
 If neither the power of doctors, nor of bishops, nor arch- 
 bishops ; if not the power of counsellors, and men at law ; 
 if not the power of the kings and princes of the world ;■ if 
 not the power and commotion of the people; if all these 
 shall not abolish him, what power then is it, wherewith he 
 shall be consumed ? It shall be the power of God, which 
 shall be revealed from above. The Lord shall consume him 
 with the spirit of his mouth. 
 
 These words are diversely taken ; some expound them 
 
 • In the gloss on the canon law the pope is blasphemously styled, 
 " the Lord our God ;" this was approved and passed by pope Gre- 
 gory XIII.— Vide Bullam ejus, Kom. i. Jul. 1580. 
 
 f With his robes and ornaments on — in his best estate. 
 
II. 11, 12.] to the Thessalonians. 255 
 
 thus ; God shall appoint the great angel Michael to set upon 
 antichrist, and he shall destroy him. Others take these 
 words to be spoken of the day of judgment ; and then this 
 shall be fulfilled, when Christ shall say, Depart firom me, ye 
 cursed, into everlasting fire ; that this i^ the Spirit of the 
 Lord's mouth wherewith he shall be consumed. 
 
 But the apostle speaks of the preaching of the gospel ; 
 that God by his word, which is mighty- to do all that where- 
 unto he appointeth it, shall make his doings manifest, and 
 let all the world see that he was not sent of God ; that he 
 never set forth the glory of God ; that he has not souglit the 
 salvation of the people ; that in matters of faith and in all 
 his hfe he is adversary to Christ. 
 
 This is that breath which shall descry his errors and 
 vanities ; this is that spirit which shall consume the king- 
 dom of antichrist ; this overthrow is already begun, as our 
 eyes may behold this day. 
 
 lu like sort speaks Isaiah the prophet, chap. xi. He shall 
 smite the earth with the rod of his mouth, and with the 
 breath of his lips shall he slay the wicked. Princes make 
 their conquests by power and strength, by fire and sword, 
 and engines of war ; but God shall beat down his adversary 
 with the rod of his mouth, by the true preaching of his worcl. 
 His word is mighty ; it is his sword ; it is his mace ; it is 
 the rod of his mouth; it is the breath of his lips; it is of 
 great force, no strength shall withstand it ; it shall smite 
 the earth ; it shall slay the wicked. 
 
 St. Paul saith, 2 Cor. x. We do not war after the flesh, 
 for the weapons of our warfare are mighty, through God, to 
 cast down holds. This sword hath hewn down in many 
 places, the cruelty, tyranny, simony, insatiable greediness, 
 the errors, ignorance, darkness, vanities, hypocrisy, super- 
 stition, and idolatry, which have been brought into the 
 church, and used by antichrist. These were the pillars, and 
 strength, and glory of his kingdom. 
 
 And here mark the apostle's speech ; he saith not, God 
 shall convert antichrist, or change his heart,, that he may be 
 saved ; but he saith, Whom the Lord shall consume. God's 
 word is almighty. By his word he can do whatsoever 
 pleaseth him. He can make the deaf to hear, and the blind 
 to see ; he was able to call the thief upon the cross unto 
 repentance ; he was able to raise up Lazarus out of his 
 grave ; he is able of stones to raise up children to Abraham. 
 He can throw down every high thing that is exalted 
 
256 Jewell, — On the Second Mpistle 
 
 against the glory of God, and will bring kings, and princes, 
 and the rulers of the earth, to the obedience of Christ. But 
 of antichrist it is said, The Lord shall consume him. Such 
 is the hardness and blindness of his heart, he will not re- 
 ceive the love of the truth, he will not believe the truth of 
 God that he might be saved ; therefore destruction shall 
 come upon him. 
 
 Hereby we are taught what to think or hope of reforma' 
 tion of the abuses and errors of the church of Rome. They 
 have been advertised of them, not only by the professors of 
 the gospel, but also many of themselves have spoken for re- 
 formation of sundry abuses ; they have kept many councils 
 and assemblies ; they have promised redress ; they have sat 
 in consultation many years.* 
 
 What one thing have they reformed ? See and look over 
 their acts and sessions ; they are abroad in print. Hitherto 
 they have reformed nothing ; no, not their pardons ; no, not 
 their stews ; they have hardened their hearts, and set them- 
 selves against the Highest. Therefore shall the glory of the 
 Lord show itself in their destruction ; with the breath of his 
 lips they shall be consumed, and brought to nothing. 
 
 And shall abolish with the brightness of his coming. The 
 Lord shall come, and shall make his enemies his footstool. 
 Then the sun shall be black as sackcloth, and the moon shall 
 be like blood. There shall be an earthquake : kings, and great 
 men, and rich men, and every bond man, and free man, 
 shall hide themselves in dens ; they shall say to the hills, 
 and mountains, and rocks. Fall upon us, and hide us from 
 the presence of Him that sitteth on the throne, and from the 
 wrath of the Lamb. 
 
 Then shall antichrist be quite overthrown ; then his king- 
 dom shall be utterly abolished, and have an end ; then it 
 shall appear who has sought the glory of Christ, who has 
 followed the doctrine of the gospel, and who has done the 
 true endeavour of a faithful shepherd ; then it shall appear 
 who is the wolf, who scatters and spoils the flock. 
 
 St. Jerome saith, " The cup of the Lord's right halid 
 (which is the Lord and Saviour) shall compass him about, 
 when he shall slay him with the breath of his mouth, and 
 
 • From the commencement of the general council of Constance, 
 A. D. 1414, to the commencement of the council of Trent, A. D. 1545, 
 Tarious councils had heen held, and the whole of Europe had been 
 tept in expectation of a reform in the church by those assemblies. The 
 anxiety on this subject, which was felt for some years previous to the 
 meeting of the council at Trent, was very general. 
 
II. 11, 12.] to the Thessalonians. 2h7 
 
 shall destroy him with the brightness of his coming ; then 
 all the ignominy and shame which he hath heaped up upon 
 himself, with thoughts, deeds, and words, shall fall upon his 
 glory and pomp, insomuch that he shall be afterwards as 
 vile and contemned of all men as he was before reputed or 
 highly esteemed of them." 
 
 This might suffice touching the ruin and fall of antichrist ; 
 yet I will add to that which has been spoken, the manner of 
 the fight, and of the victory, and of the triumph which shall 
 follow. The fight is doubtful and dangerous ; the victory 
 shall be glorious ; the triumph shall be joyful. Here let us 
 call to remembrance the wars which tyrants and ungodly 
 princes have made against the people of God, and what 
 followed. 
 
 Sennacherib, the great king of the Assyrians, came up 
 against Jerusalem with horses and chariots, and infinite 
 numbers of picked soldiers. The whole country of Jewry 
 was in an agony ; all the people were astonished with fear 
 to see so many enemies, and themselves so few ; to see the 
 enemies so strong, and themselves so weak. They knew 
 neither where to seek aid, nor how to escape the present 
 danger. 
 
 Suddenly the Lord sent his angel from heaven to relieve 
 his people. In one night he smote in the camp of the Assy- 
 rians, an hundred fourscore and five thousand, which were 
 all dead corpses, 2 Kings xix. The residue were scattered, 
 and ran away straggling ; they knew not where to hide their 
 heads. King Sennacherib went his way, and returned ; and 
 when he was in safety at home, and worshipping his god 
 Nisroch in his temple, Adrammelech and Sharezer, his sons, 
 slew him. 
 
 Remember the cruel wars which Nebuchadnezzar, king 
 of Babylon, made against God's people. He took their city, 
 spoiled their temple, sacked Jerusalem, and gave the prey 
 to his soldiers ; he took the nobles, and gentlemen, and 
 merchants, and yeomen, and led them captives. Some of 
 them he took with him to Babylon, and some he sold for 
 money ; so great and so terrible was his victory. 
 
 In the midst of all his pomp, God bereft him of his rea- 
 son, and astonished him with deadly madness. He was 
 driven from men, and did eat grass as the oxen, and his 
 body was wet with the dew of heaven, till his hairs were 
 grown as eagles' feathers, and his nails like birds' claws, 
 Dan. iv. He imagined that he was an ox, that he had hoofs. 
 
258 Jewell. — On the Second Epistle 
 
 and horns, and hair, as oxen. He therefore forsook his 
 palace, his princely apparel, and dainty fare, and lay abroad, 
 and fed with beasts : so did God avenge the cause of his 
 people. 
 
 Who hath not heard of the war which Pharaoh had 
 against the Israelites ? The battle was strange, and the 
 victory sudden. The people of God were beset with dangers 
 on every side ; the wilderness had shut them in ; before their 
 &ces they saw the raging sea, that they could not escape 
 it ; behind their backs they beheld Pharaoh with his army 
 march after them ; if they went forward, they must needs be 
 drowned ; if they retired, they must needs be slain ; their 
 enemies were mighty, and they were weak. 
 
 Suddenly God divided the waters, and made the sea dry 
 land ; so that the children of Israel went through the midst 
 of the sea upon dry ground, safely as through a meadow. 
 Pharaoh followed after with his sword and spear, to work 
 his fury ; then the sea returned to his course, and drowned 
 the chariots, and horsemen, and all the host of Pharaoh ; 
 there remained not one of them alive. Their carcasses lay 
 afloat upon the water, and were cast in heaps upon the 
 shore. Such shall be the end of those that hate the Lord; 
 so shall he make his name triumph over all the world. 
 
 Let us imagine a battle of two mighty princes, both of 
 great power, and of great courage ; they meet together in 
 the field; they join in battle ; both sides encounter together; 
 either part is bent to beat down the other. What a horror 
 is it to hear the neighing of 'horses, the sound of trumpets, 
 the thunder of drums, the roaring of guns, the clashing of 
 swords, the groaning and mournful voice of them which are 
 slain, and the crying and trembling of the people ! 
 
 Now let us by this make some resemblance of the battle 
 between Christ and antichrist ; between Christ, the Son of 
 God, and antichrist, the son of the devil : either of them is 
 well prepared ; they are both mighty, and have both of them 
 soldiers and knights to attend upon them. 
 
 Antichrist shall come from the earth, for all his glory is 
 upon the earth ; his power shall be the power of Satail. 
 Christ shall come from the heaven above, even from the 
 bosom of his Father. What cognizance shall they give ? hoff 
 and by what difference shall their soldiers be discerned? 
 The ensign of Christ shall be everlasting truth ; the ensign 
 of antichrist shall be falsehood, and vanity, and all deceitful- 
 ness. By these marks shall either be known. 
 
II. 11, 12.] to the Thessaloniam. 259 
 
 With what soldiers shall they make their field ? They 
 that shall follow Christ are poor and simple, who have forsaken 
 themselves, their goods, and their lives, and tremble at the 
 word of God. The men of war, who fight with antichrist, 
 and follow him, shall be mighty kings and princes, and 
 powers, and states of the world, as St. John hath said. 
 Rev. vii. And Gregory hath said, " An army of priests is 
 prepared to wait upon the king of pride." And hereby may 
 you know him. 
 
 -What armour shall they have, and with what weapon 
 shall they fight? Antichrist shall furnish his men with 
 spear, and sword, and fire. He shall rejoice in killing, in 
 burning, and in shedding of blood. Christ shall send his 
 men into the field naked, and armed with patience ; they 
 shall take up their cross, and follow him, ready to gufier 
 whatsoever shall be laid upon them : their weapons shall be 
 prayers and weeping. What shall be the pretence of this 
 fight? 
 
 Antichrist shall come in his own name, to maintain and 
 exalt himself. Christ shall come in his Father's name, to 
 maintain the glory of his Father. What shall they seek? 
 wherefore fight they ? what is it they shall desire to main- 
 tain ? Antichrist shall desire to maintain his own traditions. 
 Christ shall maintain the holy word of God ; Christ shall 
 procure the glory of his Father ; antichrist shall maintain 
 his own glory. 
 
 In what place shall this battle be ? upon what downs or 
 plain, or in what country ? Neither in hill nor in any plain, 
 but in the hearts of the people. There shall the war be, 
 there shall it be fought. If it were possible, the elect should 
 be confounded, his assaults shall be so terrible that many 
 shall be offended in Christ ; many shall deny Christ ; many 
 shall be ashamed of him, and the love of many shall wax 
 cold. But blessed is he which continueth to the end. 
 
 We have heard briefly of Christ and antichrist, their 
 states, their several cognizances, what bands of men they 
 shall have, what armour they shall bear, by what title they 
 shall claim, what they shall seek, and where the fight shall 
 be ; that it shall be made in the consciences of the people. 
 There shall antichrist sit, there shall he be worshipped as 
 God ; there they shall call him the holy, and most holy father ; 
 there shall be given to him the power of heaven and earth ; 
 there he himself shall rouse himself, and be settled, and shall 
 say, I sit as a prince, I shall never be removed, I cannot fall. 
 
260 Jewell. — On the Second Epistle 
 
 But Christ shall blow him down with the breath of his 
 mouth, and shall abolish him with the brightness of his 
 coming ; Christ shall have the upper hand, and destroy 
 him ; even that Christ whom they made the reproach and 
 scorn of the people, whom they reviled, calling him drunkard, 
 and companion unto publicans and harlots ; who was so poor 
 and simple, who was oppressed and afflicted, and yet opened 
 not his mouth ; who was brought as a sheep to the slaughter, 
 and was killed. 
 
 St. John had a revelation, and did see Jesus Christ, the 
 Son of God ; He had in his right hand seven stars, and out 
 of his mouth went a sharp two-edged sword. Rev. i. It 
 was sharp and mighty ; It entereth through, even to the 
 dividing asunder of the soul and the spirit, and of the joints 
 ■and the marrow, and is a discemer of the thoughts and in- 
 tents of the heart, Heb. iv. So we see the breath of the 
 mouth of Christ is a sword. This sword shall overthrow 
 antichrist. 
 
 Remember how Dagon fell on his face upon the ground 
 before the ark of the Lord, how he could not stand, how ai, 
 that presence the head and the two palms of his hands were 
 cut off upon the threshold with a fall. So shall antichrist 
 fell at the presence of Christ ; his arms and his head shall 
 be broken off, and he shall not stand. 
 
 Remember that Aaron cast forth his rod before Pharaoh 
 and his servants, and it was turned into a serpent ; so did 
 the charmers of Egypt ; they cast down every man his rod, 
 and they were also turned into serpents. But Aaron's rod 
 devoured their rods, and consumed them to nothing ; even 
 so shall the truth of Christ consume and bring to nothing 
 the falsehood of antichrist. 
 
 All his glory shall be scattered as the chaff which the 
 wind driveth away, as a thin foam is scattered away with a 
 storm, and as the smoke which is dispersed with the wind, 
 tmd as the darkness which cannot abide the light of the sun ; 
 it shall be consumed, it shall be defaced, it shall not stand. 
 At the name of Jesus every knee shall bow, and every tongue 
 shall confess that Jesus Christ is mighty, to the glory of 
 God the Father ; that he is worthy to receive glory, and 
 honour, and power. 
 
 But who may better disclose this mystery, and the fall of 
 antichrist, than John the evangelist, who leaned on Jesus' 
 bosom, whom Jesus loved, and who was endued with wisdom 
 from above ? Let us hear him. I saw, saith he. Revelation 
 
II. 11, 12.] to the Thessaloniam. 261 
 
 xiv. an angel fly in the midst of heaven, having an ever- 
 lasting gospel to preach unto them that dwell on the earth, 
 and to every nation, and kindred, and tongue, and people, 
 saying with a loud voice. Fear God, give glory to him ; for 
 the hour of his judgment is come ; and worship Him that 
 made heaven and earth, the sea, and the fountains of waters. 
 And there followed another angel, saying. It is fallen, it is 
 fallen, Babylon the great city ; for she made all nations to 
 drink of the wine of the wrath of her fornication. And the 
 third angel following them, said with a loud voice, If any 
 man worship the beast and his image, and receive his mark 
 in his forehead, or in his hand, the same shall drink the 
 wine of the wrath of God, and shall be tormented in fire 
 and brimstone, before the holy angels, and before the Lamb ; 
 they shall have no rest day nor night. Again the seventh 
 angel poured out his vial into the air ; and there came a 
 loud voice out of the temple of heaven, from the throne, 
 saying. It is done ; that is, it is concluded, judgment is 
 given, it shall stand for ever. And there were voices, and 
 thunderings, and lightnings, and there was a great earth- 
 quake, and the great city was rent into three parts, and 
 great Babylon came in remembrance before God, to give 
 unto her the cup of the wine of the fierceness of his wrath. 
 
 Then one of the angels talked with me, saying. Come, I 
 will show thee the damnation of the great harlot, that sitteth 
 upon many waters, with whom have committed fornication 
 the kings of the earth, and the inhabitants of the earth are 
 drunken with the wine of her fornication. 
 
 And in the same chapter he saith, These have all one 
 mind, and shall give their power and authority to the beast, 
 that is, to antichrist. Thus the kings and all princes (as 
 his attendants and servants) shall fight against the Lamb. 
 But the Lamb shall overcome them, for he is Lord of lords, 
 and King of kings. I saw another angel coming down 
 from heaven, having great power, so that the earth was 
 lightened with his glory, and he cried out mightily with a 
 loud voice, saying. It is fallen, it is fallen, Babylon, the great 
 city, the harbour and palace of antichrist, and is become the 
 habitation of devils, and the hold of all foul spirits. And I 
 heard another voice fi-om heaven say, Go out of her, iriy 
 people, believe her not, do not as she commandeth you, that 
 ye be not partakers of her sins, and that ye receive not of 
 her plagues ; for her sins are come up into heaven, and 
 God hath remembered her iniquities. Reward her, even 
 
262 JewelL — Or the Second Epistle 
 
 as she hath rewarded you, and give her double according to 
 her works ; and in the cup that she hath filled unto you, 
 fill her the double. 
 
 Inasmuch as she glorified herself, and lived in pleasure, 
 so much give you to her torment ap.d sorrow ; for she saith 
 in her heart, I sit, being a queen ; the world is mine ; no 
 ill shall touch me ; therefore shall her plagues come at one 
 day, death, and sorrow, and famine, and she shall be burnt 
 with fire, for strong is the Lord God which will condemn 
 her. And the kings of the earth which have committed 
 fornication, and lived in pleasure with her, shall bewail her, 
 when they shall see the smoke of her burning, and shall 
 stand afar off, for fear of her torment, saying, Alas ! alas ! 
 the great city Babylon, the mighty city ; for in one hour is 
 Ihy judgment come. 
 
 And the merchants of the earth shall weep and wail over 
 her ; for no man shall buy her ware any more, the wares of 
 gold and silver, and of precious stones, and of pearls, and 
 of fine linen, and of purple, and of silk, and of scarlet ; of 
 all manner of thyne-wood, and of all vessels of ivory, and 
 of all vessels of most precious wood, and of brass, and of 
 iron, and of marble, and of cinnamon, and odours, and oint- 
 ments, and frankincense, and wine, and oil, and fine flour, 
 and wheat, and beasts, and sheep, and horses, and chariots, 
 and servants, and souls of men ; no man any more shall 
 buy her parchment, wax, and seals ; no man shall buy her 
 orders, her dispensations, pluralities, totquot, non-residence, 
 perinde valere.* No man shall buy her concubines, her oil, 
 salt, holy water, holy bread ; no man shall buy her palls, her 
 agnus Dei's, her jubilees, masses, trentals, and pardons ; no 
 man shall any more buy of her forgiveness of their sins, and 
 life everlasting ; no man shall regard her, no man shall buy, 
 or seek to get this merchandise of her any more. 
 
 The merchants of these wares shall stand afar oflf, for 
 fear of her plagues, and say, Alas ! that great city that was 
 clothed in reins, and scarlet, and purple, and gold, and 
 diamonds, and precious stones, in one hour is all thy glory 
 stript from thee. Oh ! what city under heaven was like 
 unto thee ! Thou wast the great city, the noble, and the 
 holy city. Then a mighty angel took up a stone, like a 
 great millstone, and cast it into the sea, saying. With such 
 violence shall the great city Babylon be cast, and shall he 
 found no more. 
 
 * Various papal privileges and licences so called. 
 
II. 1.1 — ■12.] to the Thessalonians. 263 
 
 She shall be out of remembrance. They shall seek the 
 place where she stood, and not find it. The voice of har- 
 pers and musicians shall be no more heard in her ; the light 
 of a candle shall shine no more in her ; her merchants, 
 officers, and dataries,* were the great men of the earth, and 
 by her enchantments were all nations deceived ; and in her 
 was found the blood of the prophets, and of the saints, and 
 of all that were slain upon earth. 
 
 Then I heard a great voice of a great multitude in hea/- 
 ven, saying. Hallelujah, salvation, and glory, and honour, 
 and power be to the Lord our God ; for he hath condemned 
 the great harlot, which did corrupt the earth with her forni- 
 cation, and hath avenged the blood of his servants shed by 
 her hand. And again they said Hallelujah. And the 
 smoke rose up for evermore, and the four-and-twenty elders 
 fell down, and worshipped God that sat on the throne, say- 
 ing. Amen, Hallelujah. Then a voice came out of the 
 throne, saying, Praise our God all ye his servants, both 
 small and great. And I heard like the voice of a great 
 multitude, and as the voice of many waters, and as the voice 
 of strong thunderings, saying. Hallelujah, for our Lord 
 God Almighty hath reigned. Let us be glad and rejoice, 
 and give glory to Him, for she is fallen, she is fallen, Baby- 
 Ion, that great city, there she lieth, the mother of filth and 
 fornication ; there lieth antichrist, the man of sin, the son 
 of perdition, which is an adversary, which hath sat in the 
 temple of God, and exalted himself above all that is called 
 God ; that wicked and lawless man lieth there. 
 
 The Lamb, the Root of Jesse, the Lion of the tribe of 
 Judah, hath overcome, and gotten the victory ; he is worthy 
 to receive the glory and honour. Then shall the apostles, 
 and the prophets, and the angels say, Praise, and honour, 
 and glory be unto Him that sitteth upon the throne, and 
 unto the Lamb for evermore. We thank thee, we give 
 thanks to thee, O God, which art, and wast, and shalt be. 
 Thou hast avenged the blood of the prophets and martyrs ; 
 thou hast destroyed them that have defiled the earth ; thy 
 name be blessed for ever. Amen, Hallelujah. — Such glee and 
 triumph shall be in heaven for the overthrow of antichrist. 
 
 Thus have I by occasion of the apostle's words spoken of 
 the coming, and of the kingdom of antichrist ; and lest 
 v/e might be deceived, as touching his person, I have said 
 
 * A chief officer in the chancery of Rome, through whose hands 
 most of the presentations to vacant benefices pass. 
 
264 Jewell. — On the Second Epistle 
 
 what he should be, what things he shall do, of what estate 
 he shall be, what countenance he shall carry, in what place 
 he shall sit, at what time shall be his coming, by what means 
 he shall prevail, who they are that shall believe in him, what 
 power shall beat him down, what end he shall have, what 
 triumph shall follow upon his fall. 
 
 I have told you, that he shall be the overthrow of the 
 world, the confusion of the church, the son of perdition ; 
 that he shall destroy himself, and be the destruction of 
 others. 
 
 I have told you, he shall be a reverend father, and wear 
 a mitre, and be a bishop, and a bishop of bishops ; so saith 
 Gregory, so Jerome, so Augustine and Bernard, and others. 
 And cannot we tell who it is, that calls himself, A universal 
 bishop, the bishop of all churches ? do we not hear of such 
 a one ? Do we not know him ? Whatsoever he be, where- 
 soever he dwell, what countenance soever he bear, he is an- 
 tichrist. 
 
 I have told you, he shall sit in the temple of God, in the 
 consciences of the people ; that the people shall hear, credit, 
 follow, and honour him, as if he were God, and think it sin 
 and damnation to break his lore. 
 
 I have told you where he shall be stalled, where his chief 
 place shall be, whence he may be seen. St. John saith, he 
 shall sit in a city built upon seven hills — that city is the 
 city of Rome ; Rome is so built ; Rome is set upon seven 
 hills. The Sibyl saith, Antichrist shall sit by the water of 
 Tiber, and Tiber is a river that runs by Rome. Joachim 
 Abbot saith, Antichrist is long since born at Rome, and 
 shall be advanced in the apostolic see. He is born, and 
 shows himself not at Babylon, not at Constantinople, but 
 at Rome. These are plain speeches. If any man doubt 
 this, let him read their books ; they are extant abroad. 
 Antichrist shall sit in Peter's chair, and Rome shall be the 
 seat of his kingdom. 
 
 I have told you, he shall come when the state and majesty 
 of the empire shall be weakened. Antichrist shall possess 
 the emperor's land, and bear the sword, and wear his crown, 
 and shall make the emperor fall down, and worship him, 
 and kiss his feet. Hath there ever been any such bishop 
 in the world ? hath there, I say, ever been any such ? If ever 
 there were any such, St. Paul saith, the same is antichrist. 
 
 I told you, the world shall fall down, and reverence him, 
 and shall seek life and salvation at his hands. John saith, 
 
II. la, 14.] to the Thessalonians. 265 
 
 they shall cry. Oh ! who is like the beast ? who is like our 
 holy father ; who is so wise, so learned, so holy ? They 
 shall follow him whithersoever he shall lead them, they 
 shall eat whatsoever he will give them ; and they which 
 shall do thus, are such as have no feeling, no care, no love 
 to the truth of God ; therefore God forsaketh them, and 
 leaveth them to follow lies. 
 
 I told you, he shall prevail by falsehood and by feigned 
 miracles ; by bulls, by pardons, by purgatories, and by 
 such other devices and shifts of Satan. 
 
 I told you, he shall be contrary to Christ, in sacraments, 
 in sacrifice, in prayers, in life, in doctrine, in religion, in 
 the whole form and order of the church. He shall shut 
 that which Christ hath opened, he shall open that which 
 Christ hath shut ; he shall curse that which Christ hath 
 blessed, and bless that which Christ hath cursed. No 
 man shall be accounted faithful, no man catholic, no man 
 the son of the church, no man may be saved, without him ; 
 such credit and countenance shall he bear. 
 
 I told you, he shall be confounded and beaten down by 
 the force and power of God's mighty word. His word is 
 omnipotent ; it shall disclose the works of darkness ; it 
 shall hew down idolatry, superstition, and the whole king- 
 dom of antichrist, as our eyes do see this day. Blessed be 
 God, the Father of our Lord Jesus Christ, his mighty 
 hand hath wrought these things ; he hath triumphed 
 through the name of his Christ ; he will bless the things he 
 hath begun ; he will overthrow the whole power of anti- 
 christ by his presence, and by the glory of his coming. 
 Then shall it appear who is the successor of Peter, who is 
 the true vicar of Christ, and who is antichrist. 
 
 Verse 13. But we ought to give thanks always to God for 
 you, brethren, beloved of the Lord, because that God 
 hath from the beginning chosen you to salvation, through 
 sanctijication of the Spirit, and the faith of the truth. 
 
 14. fFhereunto he called you by our gospel, to obtain the 
 glory of our Lord Jesus Christ, 
 
 God hath chosen you from the beginning, his election is 
 sure for ever. The Lord knoweth who are his. You 
 shall not be deceived with the power and subtlety of anti- 
 christ ; you shall not f9,ll fi-om grace ; you shall not perish. 
 — This is the comfort which abideth with the faithfiil when 
 they behold the fall of the wicked; when they see them 
 
 JEWELL. N 
 
266 Jewell.— ^On the Second Epistle 
 
 forsake the truth, and delight in fables ; "when they see 
 them return to their vomit, and wallow again in the mire. 
 
 When we see these things in others ; we must say, Alas ! 
 they are examples for me, and they are lamentable examples. 
 Let him that standeth, take heed that he fall not. But 
 God hath loved me, and hath chosen me to salvation. His 
 mercy shall go before me, and his mercy shall follow in 
 me ; his mercy shall guide my feet, and stay me from fall- 
 ing. If I stay by myself, I stay by nothing, I must needs 
 come to the ground. Although all the world should be 
 drowned with the waves of ungodliness, yet will I hold by 
 the boat of his mercy, which shall safely preserve me. 
 
 If all the world be set on fire with the flame of wicked- 
 ness, yet will I creep into the bosom of the protection of my 
 liOrd ; so shall no flame hurt me. He hath loved me, he 
 hath chosen me, he will keep me. Neither the example 
 nor the company of others, nor the enticing of the devil, 
 nor mine own sensual imaginations, nor sword, nor fire, is 
 able to separate me from the love of God, which is in Christ 
 Jesus our Lord. This is the comfort of the faithfiil ; so 
 shall they wash their hands in the blood of the Lamb. 
 
 Therefore saith Paul, You are my children ; I have be- 
 gotten you in Christ ; God hath given you unto me ; he 
 hath made the gospel, which is come unto you by my mi- 
 nistry, fruitful in you. I ought to give God thanks always 
 for you. Whatsoever falleth upon others, although others 
 fall and perish, although they forsake Christ, and follow 
 after antichrist, yet God hath loved you, and given his Son 
 for you ; he hath chosen you, and prepared you to salva- 
 tion, and hath written your names in the book of life. 
 
 But how may we know that God hath chosen us ? how 
 may we see this election ? or how may we feel it ? The 
 apostle saith. Through sanctification and the faith of truth ; 
 these are tokens of God's election. Have you received the 
 gospel ? It is the light of the world ; it teaches us to 
 know that God is God, and that we are his people. The 
 credit you give to the gospel is a witness of your election. ' 
 We believe whatsoever God speaketh, because it is the 
 word of God ; for his word is truth. We believe that 
 Christ is the Lamb of God, that he hath taken away the 
 sins of the world, because it is the^ word of God, John i. 
 We believe that the blood of Jesus Christ cleanseth us 
 from all sin, because it is the word of God, 1 John i. We 
 believe Christ came to save sinners, because it is the word 
 
II. 13, 14.] to the. Thessalonians. 267 
 
 of God, Matt. ix. We believe God will defer his wrath, 
 and will show mercy for himself, for his own name's sake, 
 because it is the word of God, Isa. xlviii. We believe they 
 that trust in the Lord, shall not be confounded, because it 
 is the word of God, Psal. xxii. 
 
 We believe that we are saved by gi'ace through faith, 
 and that not of ourselves, it is the gift of God, not of works, 
 lest any man should boast, because it is the word of God, 
 Eph. ii. We believe that without faith it is impossible to 
 please God, Heb. xi. and again, that faith cometh by 
 hearing ; and again, that it is the gift of God, because it is 
 the word of God ; it is the truth, Rom. x. 
 
 We believe that antichrist shall be confounded, and be- 
 reft of all his glory, because the word of the Lord hath 
 spoken it. His word is righteousness and truth. We will 
 always believe what is true, therefore we cannot but believe 
 the word of God, Rev. xviii. xix. 
 
 Faith knoweth no falsehood, it beholdeth the truth only ; 
 and not all truth, but the truth of God ; it is not settled 
 upon vanities, nor upon errors. Unless it be truth by the 
 word of God, whatsoever thou boldest in opinion, is not to 
 be called faith. The Turk is settled in errors ; he per- 
 suadeth himself he is rightly settled ; he calleth his opi- 
 nions faith and belief; yet this is not faith, because it is 
 not the faith of truth ; it hath not the word of God to 
 assure it. 
 
 Therefore when men will say. Believe our masses, be- 
 lieve our sacrifices, believe our transubstantiations, and our 
 real presences ; believe us, whatsoever we say, believe that 
 we cannot err ; believe that you are in a good belief, if you 
 say you believe as the church believeth, though you know 
 not how or what the church believeth, they abuse and mock 
 the people of God. There is no truth in this doctrine ; it 
 never passed out of the mouth of God. 
 
 God ordained not masses, nor that the priest should offer 
 sacrifice for the quick and dead ; therefore it is no matter 
 of faith, it is folly and vanity, it is ungodliness, it is error, it 
 hath no substance. He that receiveth such doctrine, maketh 
 much of a shadow ; he cannot hold it. 
 
 Faith cometh by hearing, and hearing by the word of 
 God. The word of God is truth. The gospel is the word 
 of God, and the power of God to save them that beheve. 
 The belief of the gospel is laid up in our hearts by the 
 Spirit of God — He bringeth us to the knowledge of the 
 n2 
 
268 Jewell. — On the Second Epistle 
 
 truth. This Spirit beareth witness unto our spirit, that we 
 are the sons of God. This Spirit teacheth us to withdraw 
 our minds from worldly cares, to call our doings to a reck- 
 oning, to think of the dreadful day of judgment, to repent 
 for our former sins, and to serve God in hohness and righ- 
 teousness. This Spirit showeth us the mercy of God, helpeth 
 us to pray, and prayeth for us ; he is our Comforter, help- 
 eth our infirmities, and maketh us know the things that are 
 given us of God. 
 
 This did David see, when he prayed, Create a clean heart 
 in me, O God, and renew a right spirit within me. My 
 heart is sinful, my heart is foul ; renew it with thy Spirit ; 
 thy Spirit is right ; he shall make my heart clean. Again, 
 Take not thy holy Spirit from me ; I am thy servant, and 
 the son of thy handmaid ; turn thy face away from my 
 sins ; behold me, and receive me in thy mercy ; restore me 
 to the light of thy countenance. Open thou my lips, and 
 my mouth shall show forth thy praise. Stablish me with 
 thy fi-ee Spirit. 
 
 This strength we gather in God by his Spirit ;i this com- 
 forteth us in all temptations, and beareth witness with our 
 spirit, that we are the children of God, that God hath 
 chosen us, and doth love us, and hath prepared us to sal- 
 vation ; that we are the heirs of his glory, that God vrill 
 keep us as the apple of his eye, that he will defend us, and 
 we shall not perish. 
 
 Verse 1 5. Therefore, brethren, stand fast, and keep all the 
 instructions which ye have been taught, either by word or 
 by our epistle. 
 
 God hath set you. in a race ; let no man hinder you, let no 
 man keep you from the 'goal. Stand fast, and keep that 
 doctrine which you have received. When I was present 
 with you, I taught you by word of mouth ; when I was 
 away from you, I taught you by letters. I am careful for 
 you, I bear you in my heart, and love you in Christ Jesus. 
 He hath given me charge over you ; he will require you at 
 my hands ; I have cleansed and garnished your hearts by 
 the word of truth ; take heed, take heed the wicked spirit 
 come not, and bring seven spirits worse than himself, and 
 enter in, and dwell with you, and the end of you be worse 
 than the beginning. 
 
 Remember Lot's wife ; she went not forth straight in the 
 way appointed her, but looked back behind her, and she 
 
II. 15.] to the Thessalonians, 269 
 
 became a pillar of salt ; and so continueth until this day, a 
 terrible example to those which have set their hand to the 
 plough, and look back again, and have made themselves 
 unworthy the kingdom of heaven. 
 
 God will forsake such, and make their hearts hard as a 
 stone. You are the corn of the Lord's field. God hath 
 blessed you ; grow then, and be fruitful until the harvest, 
 that you may be gathered into the Lord's barn. You are 
 the hght of God, which God himself hath kindled ; let no 
 pufF of wind put you out. You are the house of God ; 
 God hath built you upon a rock ; let no violence nor tem- 
 pestuous weather beat you down. 
 
 I have spoken to you, I have written to you, I have 
 showed you the whole counsel of God. The word which I 
 spake to you is the very* word of God. I testify before the 
 Lord, and call God to witness unto my soul, that it is the 
 truth of God, and not any device of man. You did believe it, 
 you received it not as the word of men, but, fis it is indeed, 
 the word of God. 
 
 Become not now unfaithful. Although you spy many in- 
 firmities in your teachers ; although you see them fall into 
 offences, and wax covetous,t and give evil example in their 
 life and conversation ; although you see the faith of many 
 shaken, and that they have put away from them a good 
 conscience, and turn back fi:om the love of the gospel, which 
 they once seemed to profess, and so are gone out from among 
 you ; yet stand you upright. 
 
 Hold fast the doetrine which you have received, and con- 
 tinue in the things which you have learned, and be per- 
 suaded that they are able to make you wise unto salvation, 
 through the faith which is in Christ Jesus. Christ saith. 
 Matt, xviii. Wo be to the world because of offences. Who- 
 soever shall offend one of these little ones which believe in 
 me, it were better for ihim that a millstone were hanged 
 about his neek, and that he were drowned in the depth of 
 the sea. And again he saith. Matt. xi. Blessed is he 
 which is not offended in me. Therefore work your own 
 salvation in trembling and in fear. Blessed is he that 
 abideth with Christ in temptation, and continueth faithfiij 
 unto the end. 
 
 * The true word of God. 
 
 f There were some painful instances of eagerness for worldly gain 
 among the protestant ministers in the reign of Elizabeth. See Strype, 
 particularly some circumstances narrated in his life of Ayhner. 
 
27B Jewell.-f^Oh the Second Epistle 
 
 Verse 16. Now the same Jesus Christ, our Lord, and our 
 God, even the Father, which hath loved us, and hath 
 given us everlasting consolation, and good hope through 
 grace, 
 
 17. Comfort your hearts, and stahlish you in every word 
 and good work. 
 
 After his exhortation that they would stand fast, and con- 
 tinue feithful unto the end, he turneth himself to God, and 
 prayeth him to look upon them mercifully down from hea- 
 ven, jand to fiilfil the work begun, and to increase and mul- 
 tiply his grace in them. So ought all preachers and 
 servants of God to do in their sermons. For, alas ! what 
 are we ? what is our word, what is our labour, without the 
 assistance of God ? 
 
 We are only the voice of a crier in the wilderness ; we 
 call upon the people to prepare the way of the Lord, and to 
 make his paths straight ; we give warning that the Lord is 
 even at hand. He that teacheth is nothing ; he that 
 planteth is nothing; he that watereth is nothing; our 
 tongue is nothing ; our word is nothing ; our wit* is no- 
 thing ; Peter is nothing ; Paul is nothing ; it is God who 
 openeth the hearts of the people, and maketh them tremble 
 at his words — it is God who giveth the increase, and 
 maketh his word to be of force. 
 
 The prophet saith, Psal. Ixviii. The Lord gave the word ; 
 great was the company of preachers. It is the work of God, 
 both to make his word mighty, and to make the people to 
 receive it, and yield unto it. He giveth us hearts to feel 
 the comfort of his word, and to yield our obedience in doing 
 as the word requireth. For he is the Father of lights, 
 from whom all gifts are poured down upon us. We are the 
 children of Adam ; we are flesh and blood, and nothing 
 but vile clay and ashes. Our eyes are dim, our senses 
 dull, and our hearts heavy. Christ telleth us truly, John 
 XV. Without me ye can do nothing, neither hear the word, 
 nor believe it. 
 
 I mark your presence, that you are many gathered toge- 
 ther this day in this place. Every man seemeth to stand 
 with bent countenance and earnest looks, and desirous to 
 learn. And albeit, I who speak am but a worm, unworthy 
 to creep upon the earth, yet the word which we have heard 
 •is the word of God, the word of comfort, and the word of 
 * Understanding, ability. 
 
III. 1.] to ike Thessalonians. 271 
 
 life. But God knoweth in all this company how many have 
 ears to hear. 
 
 In the Acts of the apostles, when God opened their 
 hearts, they understood the scriptures. Before, they heard, 
 and knew not what they heard. Paul preached ; Lydia, a 
 woman who sold purple, heard, him ; the Lord opened 
 her heart, that she hearkened unto Paul, Acts xvi. Then 
 she understood his words, and believed. This comfort is 
 of God, who hath loved us, and hath given us everlasting 
 consolation ; he will give you understanding hearts, and 
 will stablish you in every word and good work. 
 
 CHAPTER III. 
 
 Verse 1. Furthermore, brethren, pray for us, that the word 
 of the Lord may have free passage, and be glorified, even 
 as it is with you. 
 
 Pray for me, that I may be a faithful servant, doing the 
 will of Grod from my heart, that he will open my mouth 
 boldly to publish the secret of the gospel, and to declare the 
 riches and glory of his kingdom. For of myself I am no- 
 thing ; I have not the key of David ; I cannot give light 
 unto the world, and am not able to open the hearts of the 
 people, that the word of God may have free passage. 
 
 He saith not. Pray for us, that my word may have pas>- 
 sage ; or, that my name may be spoken of and glorified '; 
 or, that the people may behold my doings, and talk of me. ; 
 For we preach not ourselves, but Christ Jesus the Lord, 
 and ourselves your servants for Christ's sake, 2 Cor. iv. I 
 am but an unprofitable servant ; I am the poor ox that 
 treadeth out the wheat ; I am a poor crier, to proclaim the 
 will of the Lord. 
 
 ■ Pray you that the word of the Lord may have fiiee pas- 
 sage ; that the gospel of Christ may be glorified ; that the 
 hearts of the people may be ready and greedy to receive it ; 
 that the kingdom of heaven suffer violence, and the violent 
 take it by force ; that the word may so possess the hearts 
 of the people, as fire hath passage through stubble ; that it 
 may shine as the sun-beams over all the world ; that it 
 may be known from east to west, and from north to south. 
 
 In this sort pray that the word may have a glorious en- 
 trance into you, and also among others. Herein shall 
 
272 Jewell. — On the Second Epistle 
 
 appear tlie love you have to the saints, and the zeal you 
 bear to the house of God, when you wish others to be par- 
 takers of this blessedness with you. When you seek not 
 your own glory, but the building of the church of Christ ; 
 when you pray that God will be mercifiil unto others, as 
 unto you ; that a light may be given to them that sit in 
 darkness, and in the shadow of death, that they may know 
 the time of their visitation. 
 
 Such a prayer made David, Psal. Ixvii. God be merciful 
 unto us, and bless us, and cause his face to shine among 
 us, that they may know thy way upon earth, thy saving 
 health among all nations. Let the people praise thee, O 
 God, let all the people praise thee. Thus did Jeremiah 
 pray, Lam. v. Turn thou us unto thee, O Lord, and we 
 shall be turned. Give us a new heart and a new spirit, in- 
 cline our hearts unto thy testimonies, that we may know and 
 fear thy name. 
 
 So did Christ teach us to pray. Matt. vi. Hallowed be 
 thy name, among the infidels which know thee not ; let thy 
 name be, had in reverence among all people. Thy king- 
 dom come, thy will be done. There is no other God but 
 only thou ; let all the earth come and worship thee. Even 
 so must we also pray, that the word of God may have free 
 passage, and his name be glorified in all places. 
 
 Verse 2. And that we may be delivered from unreasonable 
 and evil men, for all men have not faith. 
 
 3. But the Lord is faithful, which will stahlish you, and 
 keep you from all evil. 
 
 4. And loe are persuaded of you through the Lord, that 
 ye both do, and will do, the things which we command 
 you. 
 
 5. And the Lord guide your hearts to the love of God, and 
 the waiting for of Christ. 
 
 From unreasonable and evil men. Which conspire 
 against the Lord and his Anointed, which blaspheme that 
 good name that is called, upon us. Such were Jannes and 
 Jambres, who resisted Moses in the time of the law. Such 
 were they in the time of the prophets, who said, Jer. xliv. 
 The word that thou hast spoken unto us in the name of the 
 Lord, we will not hear it of thee ; but we will do whatsoever 
 thing goeth out of our own mouth, as to burn incense to 
 the queen of heaven, as we have done, both we and our 
 fathers, our kings and our princes. 
 
III. 2—5.] to the Thessaloniam. 273 
 
 Such were in the time of the gospel the scribes and the 
 Pharisees, Matt. xv. which made the commandment of God 
 of no authority by their tradition, which turned darkness 
 into light, and light into darkness. Such was Alexander 
 the coppersmith, such were others ; the whole scriptures 
 are fiiU of such ; they were false prophets, false apostles, 
 false brethren ; they caused divisions in the church ; they 
 went out to preach in the name of Christ, but inwardly they 
 were ravening wolves. 
 
 Such were in the days of our fathers, and such there are 
 in our days, such Jannes and Jambres, such idol-worship- 
 pers, such scorners of God's word, such scribes and phari- 
 sees, such Alexanders, such false prophets, false apostles, 
 and false brethren ; we have more than a good many in our 
 days ; they pretend the gospel, no man more. In company 
 of protestants, they will be protestants ; in company of 
 others, they are quite become contrary. 
 
 They come to the church, and receive the holy commu- 
 nion ; they resort secretly to corners, where they hear mass ; 
 they like the one, and like the other ; they like the light, 
 and they love darkness, and make no difference between 
 them. These are ready to serve Christ, and also ready to 
 serve antichrist ; faithful neither to God, nor to Baal : and 
 this is among many counted the highest point of wisdom, 
 to be able so to colour and hide himself, that you shall not 
 know what profession he is of, to what church he joins him- 
 self, what religion he holds, whose word or gospel he follows, 
 in what God he believes. 
 
 Such there are; and th&y only are the singular men, 
 reckoned the fine wits and cunning fellows of the world ! 
 This is to be lamented, that in a christian state there should 
 be any such ; that they at whose hands God shall require a 
 straiter account than of others, because he hath given them 
 the use of greater talents, either of wit or of learning, or of 
 preferment, or of riches, should so mispend the good gifts 
 of God, or use his talents to such evil purpose, that they 
 more than all others should devise means how to deny Christ 
 among men, and, as much as in them lieth, to seek to 
 crucify again the Lord of glory. 
 
 The Jews deal not so wickedly ; the Turks deal not so 
 traitorously ; the Jew, although his case be miserable, and 
 his heresies most dangerous, yet he is earnest in his folly ; 
 he will not dissemble his profession. The Turk is faithful 
 unto Mahomet, and will not deny or forsake him. 
 n3 
 
274 Jewell: — On the Second Epistle 
 
 These false brethren and dissembling' christians are 
 worse than Jews and Turks ; they are void of conscience, 
 void of faith, void of fear, of shame, and of the grace of God ; 
 they are filthy swine, shameless dogs, and the enemies of 
 the cross of Christ. These hinder the passage of the gos- 
 pel, and blaspheme the holy word of their salvation, and do 
 all that in them lieth to abolish the light of Gtjd's truth. St. 
 Paul telleth us. All men have not faith ; many hearts are 
 naked, and void of faith ; many seem to live, and yet are 
 dead. 
 
 Howsoever these men carry out their doings in this life, 
 they cannot mock God ; he knoweth who are his. Christ 
 sh^ll say unto these cunning-witted dissemblers. Depart 
 fi:om me, ye hypocrites, I know you not ; you shall receive 
 your portion with the devil and his angels. 
 
 Pray that we may be delivered from such unreasonable 
 and evil men, that they stop not the fi'ee passage of the 
 gospel, that they may have no power against the- glory of 
 God. Then shall it appear, that God is faithful in all his 
 words, and holy in all his works, that his truth and mercy 
 shall last for ever. He will establish us in all goodness, 
 and defend us fi-om all evil ; he will keep us from all the 
 power of Satan ; he will keep us fi:om all temptations, that 
 the wicked shall not prevail against us. 
 
 And we are persuaded of you through the Lord, that 
 ye both do, and will do, the things which we warn you of. 
 You know what commandments we gave you by the Lord. 
 I spake unto you the will of God, and not mine own. I 
 was unto you but a messenger, to deliver unto you such an 
 errand as God sent unto you. I hope you have received it 
 in such duty as becometh, and that you both do and will 
 hereafter obey it. 
 
 I am your physician ; the receipt which I have given 
 you is sovereign, and shall work your health. I trust it 
 tarrieth with you, and you brook it well. I have spoken 
 unto you in the name of God ; his name is holy ; he will 
 cause that my labour shall not be in vain, but will make it 
 fruitfiil in you. 
 
 Although all men have not faith, yet all men are not void 
 of faith ; although there are many the children of this 
 world, yet there are some the children of light. He that 
 is of God, heareth the word of God ; they that are the 
 sons of God, are obedient to the wisdom of God their 
 Father. 
 
Ill- 6.] to the Thessalonians. 275 
 
 God guide your hearts, that you may love him, that you 
 may know what good God hath wrought unto your souls ; 
 that you may see the depth of his mercy ; that in all your 
 tribulations and adversity under the cross, and in your 
 death, you may look for the day of Christ, when the 
 trumpet shall be sounded, the graves shall be opened, the 
 dead bodies shall come forth, and we shall be taken up into 
 the clouds. Then shall he change 'our vile body, that it 
 may be like his glorious body ; then shall we be like the 
 angels of God ; we shall see God face to face, and rest with 
 him for ever. 
 
 Verse 6. We warn you, brethren, in the name of our Lord 
 Jesun Christ, that ye withdraw yourselves from every 
 brother that walketh inordinately, and not after the in- 
 struction which he received of us. 
 
 The kingdom of God is like to a draw-net cast into the 
 sea, that gathereth of all kinds of things ; it is like a field, 
 wherein groweth both com and weeds. Sundry virgins 
 went out to wait upon the spouse ; some were wise, some 
 ■were foolish ; some had oil in their lamps, some had none. 
 Many came to the marriage ; some had their wedding gar- 
 ment, some lacked it. . Many are called, but few are 
 chosen. Some bear the name of christians, yet live ill 
 usury, to the spoil and undoing of their brethren ; some 
 bear the name of christians, yet live in adultery and fornica- 
 tion, as ,the heathen who know not God ; these are they, 
 through whom the name of God is evil spoken of 
 
 Therefore saith Paul, I warn you, that you withdraw 
 yourselves from every brother that walketh inordinately. 
 Forsake him, refiise his company, eat not with him, drink 
 not with him, that so he may be ashamed of his filthiness. ' 
 Receive him not to your house, nor bid him God-speed ; 
 for he that biddeth him God-speed, is partaker of his evil 
 deeds. 
 
 Have no fellowship with the unfruitful works of dark- 
 ness, but even reprove them rather. A little leaven doth 
 leaven the whole lump. The wrath of God shall come, 
 not only upon those which commit wickedness, but also 
 upon all those which consent to the working thereof. Among 
 the Corinthians one had committed incest, and had taken 
 his father's wife. St. Paul saith, 1 Cor. v. Let such a one be 
 delivered unto Satan, for the destruction of the flesh, that 
 
276 Jewell. — On the Second Epistle 
 
 the spirit may be saved in the day of the Lord Jesus. 
 Deliver him up to Satan. 
 
 Mark his vrords, and in what case he speaketh them ; for, 
 they that delight in wickedness, and are sdld over unto sin, 
 which are filthy, and increase in filthiness, they are not of 
 God, they have no part in the church of God ; the devil 
 and Satan hath power over them, therefore deliver them up 
 to Satan. 
 
 The reward of sin is death ; the soul which hath sinned 
 sha,ll die. For this cause hath the church of God ordained 
 excommunication ; that he who hath done wickedly may be 
 ashamed ; that others who are guilty may be afraid ; and 
 that the heavy displeasure of God may be avoided. 
 
 IVe warn you, saith he, in the name of our Lord. You 
 know me, and my name, and that I am an apostle of Christ. 
 But the commandment which I give you is in the name of 
 our Lord Jesus Christ. I warn you by the glorious day of 
 his coming, that you withdraw yourselves fi:om every one 
 that liveth inordinately. Receive him not to your company, 
 bid him not God-speed, that you be not partakers of his evil, 
 that he may know his filthiness, and be ashamed, i 
 
 Yet let us pray for such, that they may be sorry, that 
 they may know whom they have offended, and turn again 
 unto the Lord. For God would not the death of a sinner, 
 but that he repent of his wickedness and live.' The mercy of 
 God is above all his works. 
 
 Verse 7. For ye yourselves know, how ye ought to follow 
 us, for we behaved not ourselves inordinately among you. 
 
 8. Neither took we bread of any man for nought, but we 
 wrought with labour and travail night and day, because 
 we would not be chargeable to any of you : 
 
 9. Not because we have not authority, but that we might 
 make ourselves an example unto you to follow us. 
 
 10. For even when we were with you, this we warned you 
 of, that if there were any which would not work, they 
 should not eat. 
 
 11. For we hear, that there are some which walk among 
 you inordinately, and work not at all, but are busy- 
 bodies : 
 
 12. Therefore them, that are such,, we warn and exhort by 
 our Lord Jesus Christ, that they work with quietness, 
 and eat their own bread. 
 
 13. And ye, brethren, be not weary in well-doing. 
 
III. 7—13.] to the Thessalonians. 277 
 
 Here Paul maketh his speech against those, who, under 
 the pretence of the gospel, lived idly, and would not labour. 
 Take an example of me ; I lived not idly ; I learned my 
 bread ; I was not chargeable to any. Do you as you have 
 us for an example. So ought the servants of God to live, 
 that their welldoing may be a pattern for the people to follow. 
 St. Paul telleth Timothy, 1 Tim. iii. A bishop must he 
 unreprovable. He saith not, without sin, for no man is 
 without sin; but, without rebuke. And again, chap. iv. 
 Let no man despise thy youth ; but be unto them that be- 
 lieve, an example in word, in conversation, in love, in 
 spirit, in faith, and in pureness. And unto Titus, the 
 bishop of Candia, he saith, In all things show thyself an 
 example of good works, with uncorrupt doctrine, with gra- 
 vity, integrity, and with the wholesome word, which cannot 
 be condemned, that he which withstandeth may be ashamed, 
 having nothing concerning you to speak evil of. 
 
 So in this place to the Thessalonians he saith. You be- 
 hold 'my conversation, how I have lived among you. Be 
 ye followers of me ; let me be the pattern for you to follow. 
 — Such should be the speech of all those who are bishops 
 and ministers in the church of God. They must walk so 
 uprightly, that they may be unto all others the patterns of 
 good life, of liberality, of mercy, and of love. They must 
 carry, the ark of the Lord, that the people may follow them. 
 JFe behaved not ourselves inordinately, &c. Whereas I 
 was an apostle of Christ, the first fruits of the gospel, a 
 chosen vessel, called from above, and set apart from mine 
 own business, to be the ambassador of God into the world, 
 and had so much to do ; yet I used my hands, and pained my 
 body, to get my bread, I lived Hke one of Adam's children 
 in travail of my body, and sought my bread in the sweat of my 
 brows. Not that I might not lawfiilly have lived upon you, and 
 have required my maintenance at your hands. It was lawful 
 for me to have done so, for the workman is worthy of his hire. 
 God hath appointed, that he which teacheth the gospel, 
 should live by the gospel. 
 
 This matter St. Paul reasoneth with the Corinthians, 
 1 Cor. ix. Have we not power to eat and drink ? or have we 
 not power to lead about a wife, a sister, as well as the rest 
 of the apostles, and as the brethren of the Lord, and Cephas? 
 Who goeth a warfare at any time at his own cost ? who 
 planteth a vineyard, and eateth not of the fruit thereof? or 
 who feedeth a flock, and eateth not of the milk of the flock ? 
 
•278 Jewell. — On the Second Epistle 
 
 I might eat and drink at your charge, and require charges 
 of you for me and mine. 
 
 I am the soldier of God ; Christ is my captain ; I have 
 planted the vine of the Lord of hosts among you : I havfe 
 fed you ; you are the sheep of the house of Israel. The 
 hire due to the soldier, the fruit whereof he should eat 
 -which keepeth the vine, and the milk which Christ's sheep 
 yield to their feeder is nothing else but your charitable be^ 
 nevolence towards the servants of Christ. 
 
 Again, It is written in the law of Moses, Thou shalt not 
 muzzle the mouth of the ox, that treadeth out the corn. 
 He travaileth for thee, that thou mayest live. Suffer him 
 to take a little for his pains. We are the Lord's oxen ; we 
 thresh forth his corn. 
 
 If we have sown unto you spiritual things, is it a great 
 thing if we reap your carnal things ? We are God's hus- 
 bandmen ; we travail and take pains, we plough, we sow, 
 we harrow, 'we are abroad in wind and weather, in storm, 
 in hail, in lightning, and thunder. No man knoweth the 
 care the poor husbandman taketh. Winter or summer, 
 our work is never at an end. Now if we by our labour 
 minister to you the bread which cometh from heaven, is it 
 much that you give us the bread of. the earth'? Do you 
 not know that they who wait at the altar are partakers 
 with the altar ? It hath so seemed good unto God ; it is 
 his appointment ; he hath established it by his law, and it 
 is most agreeable to the law of reason and nature. 
 
 Yet this is also to be weighed in the consideration hereof, 
 that whosoever asketh the pay of a soldier, must buckle his 
 armour, and go a warfare ; he that drinketh the wine, 
 must plant the grape ; he that requireth milk, must feed 
 the flock ; he that will not be muzzled, must thresh the 
 corn ; he that reapeth carnal things, must sow spiritual 
 things ; he that requireth the bread of the earth, must mi- 
 nister to his hearers the bread of heaven ; he that will live 
 of the sacrifice, or pf the altar, or of the gospel, must offer his 
 sacrifice, wait upon the altar, and. teach the gospel. 
 
 He that teacheth not the gospel, nor careth for the teach- 
 ing; he that serveth not the altar, nor careth for the 
 serving ; he that goeth not on warfare, that planteth not, 
 that feedeth not, that thresheth not, that plougheth not, 
 that travaileth not, that taketh no pains, that abideth not 
 lightning, thunder, wind, weather, storm, and hail ; he that 
 careth not to do these things, I can make no account of himt 
 
III. 7—13.] to the Thessaloniafis. ' 279 
 
 He is not within Paul's reckoning. The workman i& 
 worthy of his hire ; but what right hath he to the hire who 
 is not a workman ? 
 
 I might, saith he, have received maintenance at your 
 hands ; but I took nothing, that I might be an example for 
 you to follow ; that none should live idly, but that they work 
 with quietness, and eat their own bread. Idleness is the 
 mother of all mischief; an idle pack is as if he w'ere already 
 dead ; his feet serve him not to travel, his hands help him 
 not to work, his eyes serve him not to see his estate ; his 
 heart regardeth not the time and misery of his age ; beg- 
 gary falleth upon him, and gnaweth his bones ; but he 
 feeleth it not. For he is as if he were already dead. 
 
 Solomon saith, Prov. xii. He that followeth idleness hath 
 no understanding. And again, chap, xxviii. He that fol- 
 loweth idleness, shall be filled with poverty. He is unpro- 
 fitable to himself, and unto others. His children shall beg 
 at every door. Again he saith, chap. xx. The slothfiil will 
 not plough because of winter ; he shall beg in summer, but 
 have nothing ; that is, men who have received increase of 
 God's blessing by taking pains, shall deny bread unto such, 
 upbraid them for their idleness, and so drive them to labour. 
 
 They will say, as it is devised that the ant said in like 
 case to the grasshopper, In the summer thou didst nothing 
 but sing, therefore thou mayest starve in the winter. These 
 extremities are great, if a man will weigh them advisedly. 
 Yet the book of Ecclesiasticus saith farther, Idleness bringeth 
 much evil. It is an evil teacher ; he that doth nothing, is 
 ill occupied. The mind of man is ever stirring, and doing 
 somewhat ; if it be not doing well it is doing ill. 
 
 Water is clear and fair, fi-esh and comfortable ; yet if it 
 stand still in a hole, or be kept long in a vessel, whence it 
 hath no issue, it will rot and smell, and be unwholesome. 
 Even so it fares with the sons of Adain. If they have no- 
 thing to do, no way to bestow their wit, they will rot, and 
 prove unwholesome, and devise mischief all the day long. 
 
 What is it that fills the prisons, and brings so many to 
 the gallows, and causes so many parents to bewail the un- 
 timely death of their children, but idleness ? When the 
 poor wretches have received their judgment, and come to 
 the place of execution, and stand on the ladder, what 
 counsel give they to young men, and to children, but to be- 
 ware of idleness ? 
 
 What is the cause of such and so many diseases in the 
 
280 Jewell. — On the Second Epistle 
 
 body ? Ask the physicians, and they will tell you, Idle- 
 ness. Whereof rise mutterings in cities against magistrates ? 
 Whereof rise rebellions in kingdoms against princes ? You 
 can give no greater cause thereof than idleness. Behold, 
 saith the Lord, Ezek. xvi. this was the iniquity of thy 
 sister Sodom, pride, fulness of bread, and abundance of 
 idleness. This was it that called for fire down from heaven, 
 and wasted so many cities into ashes. 
 
 Christ saith. Matt. xii. Of every idle word that men shall 
 speak, they shall give an account thereof at the day of 
 judgment. If we shall make account for our idle words, 
 what shall we do for our idle hands, for our idle feet, for 
 our idle body, for our idle soul ? What account for all our 
 idleness shall we make at the day of judgment ? 
 
 We warned you, saith the apostle, that if any would not 
 work, the same should not eat. This is a hard saying. 
 Yet saith Paul, I myself have kept it, I have fulfilled it in 
 mine own body. He doth jiot say. If any be sick, or weak, 
 or impotent, and -cannot work; but if any be idle and fro- 
 ward, and will not work, to such a one give not to eat ; 
 that so he may see the danger of idleness, and woric with 
 his hands the thing which is good, that he' may have to 
 give him that needeth, Eph. iv. It is not lawful to give 
 them the bread of the church, and the alms ordained for 
 relief of the poor. This bread they may not eat. 
 
 But you will say, kings and counsellors, bishops, preach- 
 ers, and all other sorts of learned men, neither plough nor 
 sow, nor hedge nor ditch, nor use such painful labour of the 
 body ; they sit at rest, and live idly. They that so think 
 are deceived : the toil which princes , take, and the great 
 cares wherewith they are occupied, pass all other cares in 
 the world. St. Paul calls the office of a bishop a good work. 
 
 If a bishop or minister study the scriptures, preach the 
 gospel, catechize the children, and take a care of the souls 
 al God's people ; if he sow the Lord's field, feed the Lord's 
 flock, thresh the Lord's corn, and walk before the people 
 carefully ; if he have the care of the churches, and can 
 say with the apostle, 2 Cor. xi. Who is weak, and I am not 
 weak? who is offended, and I burn not? Any offence 
 that is given to my brother is to me as a fire, or as a 
 torment ; if he be instant in season, and out of season ; if 
 he do the work of an evangelist, and make his ministry 
 fiilly known, he shall find himself occupied, and not be idle. 
 , The master of the ship seems to be idle, to sit still, and 
 
III. 14, 15.] to the Thessalonians. 281 
 
 does nothing ; he stirs not the pump, he drives not the oars, 
 he sounds not the deep, he rides not the ropes, he scales 
 not the shrouds, he runs not hither and thither, forward or 
 backward, under the hatches or above ; he sits still, holds 
 his peace, and looks upon the loadstar, and in appearance 
 does nothing. But his labour passes all the rest. Without 
 his labour, all the pains which the other mariners take were 
 lost. Were it not for his labour, the ship would soon strike 
 upon rocks, and be stayed on the sands, and they all should 
 perish. Even so fares it in the state of princes and of their 
 counsellors ; they seem to do nothing, yet they do all things, 
 which is for the peace, and the wealth, and the safeguard 
 of all the people. 
 
 Be not weary in well-doing. Many occasions there are 
 to discourage you to do well; the world is full of hinderances ; 
 but be you stedfast, unmovable, and abundant always in 
 the work of the Lord, forasmuch as you know that your la- 
 bour is not in vain in the Lord. Stand fast, and keep the 
 instructions which you have been taught. Distribute to the 
 necessity of the saints. Do good unto all men, especially to 
 them that are of the household of faith. 
 
 Live not after the lusts of men, in wantonness, drunken- 
 ness, and gluttony, and in abominable idolatry. Though 
 they speak evil of you, because you run not with them unto 
 the same excess of riot ; though the devil cast you into 
 prison, and there you have tribulation, be you faithful unto 
 death. They that have afflicted you shall give an account 
 to the righteous Judge, and the afflictions which you suffer 
 in this present time, are not worthy of the glory which shall 
 be showed unto you. 
 
 Verse 14. If any man obey not this our saying, note him 
 by a letter, and have no company with him, that he may 
 be ashamed. 
 
 15. Yet count him not as an enemy, but admonish him as 
 a brother. 
 
 You have been taught not only what you shall believe, 
 but also how ye ought to live ; be ye doers of the word, and 
 not hearers only. If any despise and will not follow our 
 doctrine, forsake him, and let him have no fellowship with 
 you, that so he may be ashamed, and repent, and turn 
 again to the obedience of Christ. But lay apart all bitter- 
 ness, and anger, and wrath. Reprove him, but hate him 
 not. Kill the sin that is in him by all the means you can. 
 
282 Jewell. — On the Second- Epistle 
 
 ft)r it is the work of the devil ; but recover again the man 
 that did oflfend, and restore him, if it be possible, by exhor- 
 tation, and by your prayers made for him, for he is the 
 creature of God. 
 
 Here I have good occasion to speak of excommunication, 
 a principal part of the discipline of the church, a matter 
 which many know not, which some do foully abuse, and 
 over-lightly give forth, and which many regard not as they 
 ought. It cuts us off from the body of Christ, and removes 
 us from the fellowship of the gospel. Let no man despise 
 it. It is the sword of God, the power of the Holy Ghost, 
 the discipline of Christ ; it is an ordinance which the church 
 hath received from above. 
 
 • By it the goats are divided from the lambs, the weed from 
 the good corn, and the sons of God from the sons of Belial. 
 It has continued from the beginning, and has been used in the 
 church of Christ, in the synagogue of the Jews, in the law 
 of Moses, and before Moses received the law ; among the 
 patriarchs and the prophets, and the apostles of Christ. 
 
 Christ saith, Matt, xviii. If thy brother trespass against 
 thee in doing any wickedness, go and tell him his fault be- 
 tween thee and him alone. If he hear thee, thou hast won 
 thy brother ; but if he hear thee not, take yet with thee one 
 or two, and if he will not vouchsafe to hear them, tell it unto 
 the church — publish it, and make it known. And if he re- 
 fuse to hear the church also — if he continue wilftil, and 
 stand in his wickedness — let him be unto thee as a heathen 
 man and a publican. This form of excommunication our 
 Saviour has set down, whereby the wicked and ungodly are 
 removed from the church of Christ. 
 
 So St. Paul speaks of him that lived in filthiness with 
 his frither's wife ; that they give him no comfort in wicked- 
 ness, but take away the evil from among them. Let such 
 a one, saith he, 1 Cor. v. be delivered unto Satan, for the, 
 destruction of the flesh, that the spirit may be saved in the 
 day of our Lord Jesus. Company not together with forni- 
 qators. If any that is called a brother be a fornicator, or 
 covetous, or an idolater, or a railer, or a drunkard, or an ex- 
 tortioner, with such a one eat not. Let him be put away 
 from the company of the faithful. So did St. Paul excom- 
 municate Hymeneus and Alexander, and delivered them to 
 Satan, that they might learn not to blaspheme, 1 Tito. i. 
 
 In the law of Moses, Numb. v. God commanded the 
 children of Israel to put out of the host every lep«, that 
 
III. 14, 15.] to the Thessaloniaris. 283 
 
 ~ they should neither eat, nor drink, nor walk abroad, nor 
 come to church, nor offer sacrifice, nor make their prayers 
 with the people. Such a one, whithersoever he went, hid his 
 face, rent his clothes, gave warning to avoid his company, 
 and to fly from him, because he was foul and filthy. His 
 hands were filthy, and made the water unclean ; his breath 
 was corrupt, and infected the air ; so miserable was his case. 
 This was a kind of excommunication ; in such sort were the 
 filthy divided fii'om the clean. 
 
 God also set down this, ordinance to Abraham, that every 
 uncircumcised man-child should be cut off from his people, 
 because he hath broken the covenant. Gen. xvii. This ordi^ 
 nance of excommunication God hath appointed against ido^ 
 laters, against fornicators and crafty deceivers, arid other 
 such-like offenders, in Deuteronomy xxvii. Cursed be the 
 man that shall make any carved or molten image, an abo- 
 mination unto the Lord, the work of the hands of the 
 craftsmen, and putteth it in a secret place. And all the 
 people shall answer and say. Amen. Cursed be he that 
 tnafoth the blind go out of the way ; and all the people 
 shall answer and say. Amen. 
 
 This is excommunication ; this is the use of the keys ; 
 this is that of which Christ spake, Luke x. He that heareth 
 you, heareth me ; and he that despiseth you, despiseth me ; 
 and he that despiseth me, despiseth Him that sent me. And 
 John XX. Whosesoever sins ye remit, they are remitted ; and 
 whosesoever sins ye retain, they are retained. Whatsoever ye 
 bind on earth, shall be bound in heaven, Matt, xviii. whatso- 
 ever ye loose on earth,* shall be loosed in heaven. What you 
 say shall be confirmed, it shall continue and stand for ever. 
 
 If any therefore be excommunicate from the church, and 
 removed fi-om the fellowship of the gospel, and fi-om the 
 hope of the life to come, let him humble himself, and pray 
 unto God that he will open his eyes, and that he may see in 
 what case he standeth. Let him lay forth his heart in the 
 sight of God, and consider his fault, and behold his misery, 
 and think thus with himself: I was sometime the child of 
 God, and a member of his body ; I was a branch of the 
 vine which God hath planted, and a sheep of his pasture. 
 But now, alas ! I am divided from the pastures of life ; I 
 am fruitless and withered, and cut off firom that blessed 
 vine ; I receive no moisture from that heavenly root ; I am 
 no more a member of the body of Christ ; I am out of pa- 
 radise, and have no joy or pleasure ; I am out of the temple, 
 
284 Jewell. — On the Second Epistle 
 
 and cannot oiFer any sacrifice ; I am fallen from that hea- 
 venly Jerusalem, fi'om the city of God, from the fellowship 
 of the saints, and cannot kneel down, nor lift up my hands, 
 nor make my prayers. God will not hear me ; I am none 
 of his ; I am as a heathen and a publican ; I cannot think 
 of those things which are on high above. 
 
 But why art thou cut oflF from thy brethren, and banished 
 out of the flock of Christ ? Because of thine ungodliness 
 and looseness of life ; because thou hast offended heaven 
 and earth, and hast offended against the church of God, and 
 lived in fornication and adultery, and both thy body and 
 mind are defiled ; thou art unworthy to dwell in the house 
 of God ; his house is holy. 
 
 By what authority is this done ? Thou must not think 
 ■that the judge or the officer doth it. It is not the judgment 
 of any mortal man ; it is the judgment of the almighty and 
 ■everlasting God ; it is his hand that bringeth this to pass 
 against thee ; it is his word, it is his key. His hand is 
 mighty ; his work shall stand ; his word is forcible ; his key 
 is the key of David ; it openeth, and no man shutteth ; it 
 shutteth, and no man openeth. God is departed from thy 
 heart ; his Spirit will not dwell in a filthy soul ; there is no 
 agreement between God and Belial ; thy soul is void of 
 grace, and of the fear of God. 
 
 What becometh of thee in this case ? whither dost thou 
 go, into what misery dost thou fall ? Into the gulf of death, 
 into the seat of pestilence, and the power of Satan, and the 
 snares of the devil, and into a reprobate mind ; thy heart 
 followeth him ; thy soul serveth him. He is the father of 
 all the children of disobedience, and his children follow him. 
 Thou art filthy, and increasest in filthiness. The fear of 
 God is not before thee ; thou dost not acknowledge thy sin, 
 because of the blindness of thy heart. 
 
 Wreak not thyself upon thy neighbour that accused thee, 
 «or upon the judge that pronounced sentence against thee. 
 The sentence is none of his ; this is not his work ; he has 
 not judged thee ; the hand of God is stretched forth to thy 
 punishment ; it is thine own life and wickedness which 
 forceth judgment upon thee ; the judge sitteth in the place 
 of God, in the seat of justice ; he cannot bless him that 
 God hath cursed ; he must needs do right and equity. 
 
 He sees the abomination of thy life, he sees the filthiness 
 which thou hast done in the house of God, and therefore 
 saith. In the name of the living God, and of Jesus Christ, 
 
III. 14, 15.] to the Tkess'alonians. 285 
 
 before whom I stand, and before whom all flesh shall appear ; 
 by the authority of his word, and by the power of the Holy 
 Ghost, I divide thee from the fellowship of the gospel, and 
 declare, that thou art no more a member of the body of 
 Christ ; thy name is put out of the book of life ; thou hast 
 no part in the life to come ; thou art not in Christ, and 
 Christ is departed from thee. 
 
 I deliver thee to Satan, the prince of darkness. Thy re- 
 ward shall be in the lake that burneth with fire and brim- 
 stone ; thou shalt sterve* and wither, and not abide ; the 
 grace of God is taken out of thy heart ; the face of the 
 Lord is against all that do evil ; they shall not taste his mercy. 
 As for the judge and minister, who gives sentence against 
 thee, he mourns and laments for thee ; when he strikes thee, 
 he strikes himself We are all one flesh, and one blood, 
 and altogether make one body, and are one another's mem- 
 bers ; therefore when he excommunicates thee from the 
 brethren, he cuts off^ an arm from his own body. Jeremiah 
 dealt roughly with the people who offended God, and 
 threatened them that the enemy should come upon them, 
 the sword should devour them, and they should be utterly 
 destroyed ; yet he wished that he had a stream of tears, 
 that his heart might have wherewith to mourn for their 
 transgressions. 
 
 David prayeth that God will stretch forth his hand upon 
 the wicked ; Scatter them abroad by thy power, and put 
 them down, O Lord, our shield, Psa. lix. Again, Psa. xxxv. 
 Let them be chaff before the wind, and let the angel of the 
 • Lord scatter them. And again, Psa. kix. Let their table 
 be a snare before them, and their prosperity their ruin. 
 Again, Psa. cix. Let his prayer be turned into sin— aid him 
 not, hear him not when he calleth unto thee. Yet he saith, 
 I saw the transgressors, and was grieved, because they kept 
 not thy word. I pined away, and consumed to death, the 
 grief was so deadly unto my soul. 
 
 Christ cried out. Woe upon Chorazin and Bethsaida, 
 upon the scribes and pharisees ; yet when he came nigh to 
 Jerusalem he wept over it, saying, Luke xix. Oh ! if thou 
 even now, at the least in this thy day, hadst known those 
 things which belong unto thy peace ! but now are they hid 
 from thee. Thine enemies shall make thee even with the 
 ground ; they shall not leave in thee a stone upon a stone, 
 because thou knewest not the time of thy visitation. Even 
 * Perish. 
 
286 Jewell: — On the Second Epistle 
 
 such a sorrow also had St. Paul for those that offended God, 
 2 Cor. xi. Who is weak, and I am not weak ? who is of- 
 fended, and I burn not ? My body is shaken, my heart is 
 wounded for them ; such care have I for the church of God. ■ 
 
 It is reported of John the evangelist, that he commended 
 a young man to the education of a certain bishop nigh to 
 Ephesus ; and when he heard that he was fled, and followed 
 the company of such as were dissolute, riotous, and given 
 over to all manner of lewdness, he was carefiil for him, and 
 sought him out, and came to the place where he and his ill 
 company were. When the young man knew him, he was 
 astonished, and fled away from him. But the old man fol- 
 lowed him, and cried, O my child ! turn again, turn unto 
 me ; I am thy father, I have begotten thee in Christ Jesus ; 
 I come not to hurt thee ; there is yet hope of salvation ; I 
 will make answer unto Christ for thee ; fall to the ground, , 
 hold up thy hands, ask mercy of God ; he is merciful, and 
 will receive thee. At these words the young man cast down 
 his weapons, trembled, wept bitterly, and was converted. 
 
 When David heard of the destruction of wicked Absa- 
 lom, he wrung his hands, and wept, saying, 2 Sam xviii. 
 
 my son Absalom, my son, my son Absalom ! would God 
 
 1 had died for thee ! O Absalom, my son, my son ! Such a 
 care, such a love and zeal has a godly minister over his 
 people, if he be a true pastor, who has taken his calling from 
 God, and has due consideration of his charge. 
 
 He weeps for the sins of the people, as did Jeremiah ; he 
 gushes out into tears, and consumes away, as David, be- 
 cause of the ungodly ; he is wounded at heart, and trem- 
 bles, as Paul, to see them perish ; he seeks for them, calls 
 after them, that they may return to him, as did John the 
 evangelist ; and is willing to die for their sake, if so be he 
 might redeem them, as David was for Absalom. 
 
 The people are his children, he is their father, albeit they 
 be wicked and filthy ; yet he presents himself before God 
 for them, and pours forth his prayers, and saith, Sanctify 
 them, O Lord, sanctify them with thy truth ; thy word is 
 truth. Let their hearts see the wrath to come, and thy 
 heavy displeasure, which they have deserved, and which 
 hangeth over their heads.. They are thine ; save them, and 
 let not Satan prevail against them. 
 
 Turn them, O Lord, and they shall be turned: give 
 them a new heart, and renew a clean spirit in them, that 
 they may fear thee all the days of their life. Turn away 
 
III. 16 — 18.] to the Tkmalonians. 287 
 
 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 carefiil is a good 
 minister for the people of his charge, be they ever so un- 
 godly. 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 aU. 
 
 17. The salutation of me Paul, with mine own hand, 
 which it 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 a.re 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 amqug you to 
 the hinderance of peace, but that it abide with yoil 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 kee^ 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 warhing 
 before of false apostles, who came in his name, and pre- 
 tended 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. 
 
 In every epistle that I send, saith he, to the churches, or 
 to 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. 
 
288 Jewell. — Note. — On the Papacy. 
 
 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 Confu- 
 tation) are these : First, ' That the pope, although he may err by per- 
 sonal 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 defini- 
 tive 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 receiv- 
 ing Peter into the company of the indivisible unity, would have him to 
 be called the same that he was himself.' Upon affiance and trust of these 
 words, M. Harding endows the pope with Christ's only prerogative, and 
 calls him by Christ's principal title, The prinee 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 scru- 
 pulous 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. Thai 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 langs 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 
 al^o in some good sense he may be called oui 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 (Dorraan) 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. 
 
 " 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. To 
 conclude, M. Harding saith, Without the obedience of the pope, there 
 is no hope of salvation." 
 
 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 confaoversy with protestants, surely he was abundantly 
 justified in applying to the pope the title of the lawless man. 
 
JEWELL'S APOLOGY. 
 
 A. D. 1562. 
 
 Jbwbll's Apology was originally written in a consecutive form, with- 
 out 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, ex- 
 cepting 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 291 
 
 II. Contains a statement of the doctrines held by English Pro- 
 
 testants 302 
 
 III. States the causes whence heresies have arisen, and the ages 
 
 in which they have prevailed 315 
 
 IV. Gives an account of the rule, lives, and conduct of the popes, 
 
 and other members of the church of Rome, who have as- 
 serted themselves to be the only head and members of the 
 holy catholic chiu-ch ■ ; .. . ^ 322 
 
 V. Is concerning the opinions maintained by the ancient fathers 
 
 and councils, with a comparison between some of the pro- 
 I testant and popish tenets 344 
 
 VI. Explainsthe 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 sciiphires 35S 
 
 JEWELL. O 
 
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 eccle- 
 siastical 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 expres- 
 sions occur, here and there, which would not be employed by protest- 
 ant advocates at the present day, and it recognizes some principles, 
 such for instance as the authority of councils, which have been con- 
 troverted 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 
 ss 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 in themselves ; and all other im- 
 perfectly profitable thereunto, further than they draw from them. 
 Whence it foUoweth, that we need no unwritten verities, no traditions 
 or inventions of men, lio 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 scrip- 
 tures. Matt, xxiii. 8. John v. 39. Finally, These holy scriptures are 
 the riile and Une, 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 Eu- 
 rope, aijd 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 pain«^- 
 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. It 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 hap- 
 pened to pious men in almost all ages ; what befell the pro- 
 phets, 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 
 ahe 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 
 Btayeth herself only by the word of God ; without which word the 
 church, were it ever so beautiful, should be no church. The ancient 
 father Irenseus saith, * The pillar and buttress of the church is the 
 
 fospel and the spirit of life.' Augustine saith, ' There are certain 
 ooks 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 
 decrees of men, but by the word of God.' Likewise saith Chrysos- 
 tom, ' 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.' " 
 
 o2 
 
292 Jewell. 
 
 Indeed it would appear m^ich more wonderful and incre- 
 dibly, if the father of lies, the devil, that enemy of all truth, 
 should now of a sudden change his mind, and entertain any 
 other hopes of oppressing the truth than by falsehoods ; or 
 should now begin to establish his kingdom by other arts 
 than those he hath hitherto employed. For in all ages we 
 shall scarcely find any period of time in which religion in- 
 creased, established itself, or was reformed, but that at the 
 same time truth and innocence were most unworthily and 
 most injuriously treated by men ; for the devil knows very 
 well, that if truth doth flourish in safety, his affairs can 
 neither be safe nor prosperous. 
 
 2. For, to speak nothing of the ancient patriarchs and 
 prophets, no part of whose lives, as I said, weis free from 
 reproaches and slanders, we know that of old there were 
 some who averred and publicly told the world, that the an- 
 cient Jews, who we doubt not worshipped the only true God, 
 performed their religious rites to a swine or an ass, and that 
 all that religion was a mere sacrilege, and a contempt of all 
 deities. We know that the Son of God, our Saviour Jesus 
 Christ, whilst he taught the truth, was reputed an impostor, 
 an enchanter, a Samaritan, a Beelzebub, a deluder of the 
 people, a wine-bibber, and a glutton. Who knows not what 
 was said of St. Paul, that powerful preacher and assertor of 
 truth ? sometimes he was said to be a seditious man, and 
 listed soldiers, and designed a rebellion ; and at other times, 
 that he was a heretic, a madman ; that, out of a contentious 
 and perverse disposition, he was a blasphemer against tihe 
 law of God, and a despiser of the customs of the fathers. 
 
 Who knows not, that so soon as ever St. Stephen had 
 admitted the truth, and suffered it to take possession of his 
 soul, and thereupon, as he ought, began freely and stoutly 
 to preach and to own it, he was immediately called in ques- 
 tion for his life, as one that had spoken blasphemy against 
 the law, against Moses, against the temple and God ? or 
 who knows not that the holy scriptures have been accused of 
 vanity and folly, upon pretence that they contained things 
 contrary and repugnant one to another, and that all the 
 apostles of Jesus Christ disagreed amongst themselves, and 
 that St. Paul differed from all the rest? 
 
 And that I may not trouble you with all the instances of 
 this nature which are upon record, for they are infinite, who 
 knows not what slanders were of old raised against our 
 forefathers, who first embraced and professed the name of 
 
IJ Apology. 293 
 
 Christ ? — that they conspired amongst themselves against the 
 government, and, for that purpose, met very early, whilst 
 it was yet dark ; that they murdered male infants, gorged 
 themselves with human flesh, and in a barbarous manner 
 drank human blood, and at last, putting out the candles, 
 perpetrated incests and adulteries, without difference or 
 modesty ; that they were impious, destitute of all religion, 
 atheists, the enemies of all mankind, and unworthy of the 
 light of Kfe. 
 
 3. All these things were spoken against the Jews, the 
 people of God, against Christ Jesus, against St. Paul, St. 
 Stephen, and against all those who in the first ages em- 
 braced the truth of the gospel, and were called christians, 
 a name then hated by the many. And although none of 
 these things were true, yet the devil thought it sufficient to 
 his purpose if they were believed to be true ; that so the chris- 
 tians might incur the pubUc hatred, and be pursued by all, 
 to ruin and destruction. 
 
 And thus kings and princes, being deceived, slew all the 
 prophets of God to a man ; they condemned Isaiah to the 
 saw, Jeremiah to be stoned, Daniel to the lions, Amos to 
 the iron bar, Paul to the sword, and Christ to the cross, and 
 all christians to prisons, to racks, to crosses, to rocks and 
 precipices, to wild beasts and fires, and burnt whole piles of 
 their living bodies for nocturnal lights, and by way of sport 
 and recreation ; and never esteemed them better than the 
 most vile filth of the earth, the offscourings and scorn of the 
 world : thus the first authors and professbrs of the truth 
 were ever treated. 
 
 4. Wherefore all we who have now undertaken the pro- 
 fession of the gospel of Jesus Christ, ought to bear it with 
 the less disturbance of mind, if in the same cause we are 
 treated after the same manner ; and as heretofore our fathers, 
 so we in this age, are persecuted also with reproaches, slan- 
 ders, and lies, only because we teach and profess the truth. 
 
 5. They cry out in all places, 1. That we are heretics, that 
 we have forsaken the true faith, and have broken the union of 
 the church with new opinions and impious doctrines. 2. 
 That we fetch from hell, and revive the old and long since 
 condemned heresies, and sow the seeds of new sects and un- 
 heard-of broils ; that we are already divided into contrary fac- 
 tions and opinions, and that we could never yet in any manner 
 agree amongst ourselves. 3. That we are wicked men, and, 
 like the giants of old, have entered into a rebellion against 
 
294 Jewell. 
 
 God himself, and live without the least regatd to the Deity, 
 and without any religious worship. 4. That we despise 
 all good actions ; that we do not use any virtuous discipline ; 
 that we regard neither laws, nor good manners, nor right, 
 nor justice, nor equity, nor order ; that we let loose the rein, 
 and suffer all sorts of villanies, andeven provoke the people 
 to all the licentiousness and luxury that is possible. 5, 
 That our business and great design is the subverting of 
 monarchies and kingdoms, that all states may be reduced 
 under the dominion of the ignorant multitude and the in- 
 discreet populace. 6. That we have made a tumultuous 
 defection from the catholic church, and have shaken the 
 peace of the world, and disturbed the quiet of the church* 
 by a detestable schism : and that, as heretofore Dathan 
 and Abiram rose up against Moses and Aaron, so we, 
 without any just cause, have revolted from the pope of R-ome. 
 7. That we despise the authority of the primitive fathers 
 and ancient councils ; that we have imprudently and inso- 
 lently abrogated the ancient ceremonies, which have been 
 approved for many ages by our fathers and grandfathers^ 
 who had better manners, and lived in better times ; and 
 that by our private authority, without the consent of a holy 
 and general council, we have introduced new rites into the 
 church ; and that we have not done this for the sake of re- 
 ligion, but purely out of a contentious humour ; that they, 
 on the contrary, have changed nothing, but have retained ^U 
 things as they were delivered to them by the apostles, ap- 
 proved by the most ancient fathers, and have been kept ever 
 since, through all the intermediate ages, to this day. 
 
 6. And, lest all this might seem to be only a calumny, 
 and that managed by secret whispers only, with design to 
 excite an envy against us, the popes of Rome have suborned 
 eloquent and not unlearned men to undertake the defence 
 of this desperate cause ; and to represent it to the world in 
 books and long discourses, in the best colours it was possible 
 to give it ; to the intent, that, being elegantly and copiously 
 pleaded, unskilful men might suspect there was something 
 more than ordinary in it. For indeed they saw that their 
 cause was every where in a declining condition ; their arts 
 were now seen through, and so were the less esteemed ; 
 their fortresses were every day undermined, and their case 
 stood in need of a powerful patronage and defence. But 
 then as to those things, which they have charged us with, 
 some of them are manifestly false, and condemned by the 
 
1.] Apology. 295 
 
 consciences of them that object them against us ; others, 
 though at the bottom they are false too, yet -they have the 
 show and similitude of truth, so that an incautious and an 
 unthinking reader may be easily circumvented and deceived; 
 especially if he be surprised by any of their laboured and 
 elegant discourses. And others of the things thus charged 
 upon us, are such as vre ought to acknowledge and profess, 
 and not decline the owning them, as if they were crimes, but 
 defend them, as things that were well and rationally done. 
 For, to speak in a word, they slander whatever we do, even 
 those actions of ours which they themselves cannot deny to be 
 rightly and well done, and maliciously deprave and pervert 
 all our words and actions, as if it were not possible that vte 
 should do or speak any thing as we ought. They ought 
 indeed to treat us with more simplicity and candour, if they 
 designed truth ; but, on the other hand, they do not oppose 
 us with truth, nor in a christian way or manner, but with 
 lies in a close and crafty way, and abuse the blindness and 
 ignorance of the rabble, and the want of learning in princes, 
 to the inflaming of their hatred against us, and the oppres- 
 sion of the truth. This is indeed the power of darkness, 
 and the folly of men, who trust more tb the stupidity and 
 benighted minds of the unpolished multitude than in the 
 light of truth ; or, as St. Jerome expresseth it, " This is to 
 contradict with shut eyes the truth, when it is most perspi- 
 cuous." But we bless the great and holy God, our cause is 
 such, that though they never so much desire to defame it, 
 yet they can fix no reproach upon it, which they may not 
 with as much reason and justice employ against the holy 
 fathers, the prophets, the apostles, against St. Peter, St. 
 Paul, and even against Christ himself. 
 
 7. But now, if they are so ambitious of the honour of 
 being thought polite and eloquent slanderers, it does so 
 much the less befit us to be mute and careless in the defence 
 of our most excellent cause. For it is certainly the part only 
 of dissolute men, who can securely and wickedly shut their 
 eyes when the Divine Majesty is injured, to be wholly un- 
 concerned, what is, though falsely and unjustly, said of 
 them and their cause ; especially when it is of that nature, 
 that the glory of God, and the affairs of religion, are at the 
 same time violated. For although other, and those often 
 very great injuries, may be borne and dissembled by a 
 modest christian, " Yet he," saith Ruffinus, " who shall 
 patiently put up with the name of a heretic, does not 
 
896 Jewdl. 
 
 deserve to be called a christian." Permit us then to do that 
 which all laws, and the very voice of nature, command us ; 
 that which Christ himself did when he was in a like case 
 assaulted with reproaches ; that is, suffer us to repel their 
 defamations, and with modesty and truth to defend our 
 cause and innocence ; for Christ himself, when the phari- 
 sees charged him with conjuration, as if he had entered a 
 combination with impure spirits, and by their assistance 
 wrought many wonders, replied, John viii. 49. " I have not 
 a devil, but I honour my Father, and ye do dishonoui;. me ;" 
 and St. Paul, when he was undervalued by Festus, the pro- 
 consul, as a madman, answered, Acts xxvi. 25. " I am not 
 mad, most noble Festus, but speak forth the words of truth 
 and soberness." And the primitive christians, when they 
 were traduced to the people as murderers, adulterers, inces- 
 tuous persons, and disturbers of the government, and saw 
 that the excellence of their religion might be called in 
 question, especially if they held their peace, and by their 
 silence seemed to confess the truth of these accusations, and 
 so the course of the gospel might be hindered, they there- 
 upon made public orations, wrote supplicant books, and 
 discoursed before emperors and princes, in the public de^ 
 fence of themselves and the church.* 
 
 8. But we perhaps may seem not to need any defence ; 
 so many thousands of our brethren in the last twenty years 
 having borne testimony to the truth, amidst the most exqui-i 
 site tortures ; and princes, in endeavouring to put a stop to 
 the progress of the gospel, and to that purpose using several 
 methods, having yet in the end been able to effect nothing. 
 
 * As Quadratus, Justinus, Melito, Tertullian. — Quadratus, a disciple 
 of the apostles, and bishop of Athens, wrote books for the christian re- 
 ligion, and made an oration in the defence of it before Hadrian the 
 emperor, by which he put a stop to a furious persecution then moved 
 against it, Aimo Christi, 128. 
 
 Justinus the martyr, a christian philosopher, wrote an apologetic 
 oration for the christian religion, with great freedom and truth, 
 which he dedicated to Antoninus Pius the emperor, and his adopted 
 sons Marcus and Lucius, and to the very senate and people of Rome, 
 Anno Christi, 150 ; for which he lost his life. 
 
 Melito, bishop of Sardis, wrote an excellent apology for the chris* 
 tians to Aurelius the emperor, which he presented to that emperor ia 
 the tenth year of his reign, Anno Christi, 172. 
 
 Tertullian wrote a very learned and a sharp apology for the christian 
 religion^ which was some few years since made English. It was first 
 published by the author, without his name, in the year of Christ 201, 
 in the very city of Rome, and did great service to Christianity, which 
 was then most miserably oppressed by the lies and defamations of tile 
 pagans, which did it more hurt than all their other fury. 
 
I.] Apology. 297 
 
 And the whole world now beginning to open their eyes, and 
 to see the light ; and therefore it may seem, as I said, that 
 enough hath been spoken, and that our case is sufficiently 
 defended, the thing speaking for itself. For, if the popes 
 themselves would, or, indeed, if they could, consider with 
 themselves the beginning and progress of our religion ; 
 how theirs, without any resistance, without any human 
 force, hath fallen ; and, in the interim, ours hath increased, 
 and by degrees been propagated into all countries, and hath 
 been entertained in the courts of kings and the palaces of 
 princes, even while it was opposed from the beginning by 
 emperors, by kings, by popes, and almost by all others — 
 these things, I say, are clear indications that God himself 
 fights for us, and from heaven derides and scorns their pro- 
 jects and endeavours, and that the power of truth is so 
 great, that no human force, nor the very gates of hell, shall 
 ever be able to prevail against it. For so many free cities, 
 so many princes, cannot be supposed mad, as at this day 
 have fallen ftom the see of Rome, and have chosen rather to 
 join themselves to the gospel. 
 
 9. For although popes have not as yet, at any time, been 
 at leisure to think attentively and seriously of these things ; 
 or although other thoughts may now hinder and distract 
 them, or they may think these things light, and beneath the 
 dignity of the popedom, is our cause therefore to be thought 
 ever the worse ? or if, perhaps, they will pretend not to see 
 what indeed they do see, and that they choose rather to 
 oppose the truth, even then when they are convinced of it, 
 are we therefore to be reputed heretics, because we cannot 
 comply with their wills ? If pope Pius .IV.* had been such 
 a person as his name speaks him, and as he so much desires 
 to be thought ; nay, indeed, if he had but been so good a 
 man, as to have esteemed us as his brethren, or as men, 
 certainly he would diligently have considered our reasons,' 
 and what could have been alleged for and against us ; and 
 not with so rash and blindfold a precipitancy have con- 
 demned, without hearing our cause or allowing the liberty 
 of a defence, so considerable a part of the world, so many 
 learned, so many religious men, so many commonwealths, 
 so many kings, and so many princes, as he has sentenced in 
 his bull concerning his late pretended council. 
 
 10. But now, because we are so publicly in this unjust 
 
 • Pius IV. was chosen to the papacy A. D. 1559. One of his ear- 
 liest measures was the reassembhng of the Council of Trent. 
 o3 
 
298 , Jewell. 
 
 manner noted by him, lest by our silence we should seem to 
 confess the crimes charged upon us, and the rather, because 
 we could in no manner be heard in any public councilj 
 where he would suffer none to have any suffrage, or propose 
 his judgment, who was not first sworn to him, and en- 
 tirely addicted to his interest — for of this we had too great 
 an experience in the late council of Trent, when the ambas- 
 sadors and divines of the princes and free cities of Germany 
 were totally excluded out of the council ; nor can we forget 
 that Julius III. above ten years since, took a mighty care 
 by his rescript, that none Of our men might be heard in the 
 council, except it were one that was disposed to recant and 
 change his opinion.* — For these causes, I say, we have 
 thought fit, by this book, to give an account of our faith, and 
 to answer truly and publicly, what hath been publicly ob- 
 jected against us, that the whole world may see the parts 
 and reasons of that faith, which so many good men have 
 valued above their lives, and that all mankind may under- 
 stand what kind of men they are, and what they think of 
 God and religion ; whom the bishop of Rome has inconsi- 
 derately enough, before they had made their defence, with- 
 out example and without law, condemned for heretics, upon 
 a bare report that they differed from him and his, in some 
 points of religion. 
 
 11. And though St. Jerome will allow no man to be pa- 
 tient under the suspicion of heresy, yet we will not behave 
 ourselves either sourly, or irreverently, or angrily ; though 
 he ought not to be esteemed either sharp or abusive, who 
 speaks nothing but the truth. No : we will leave that sort 
 of oratory to our adversaries, who think whatsoever they 
 speak, although it be ever so sharp and reproachful, is 
 modest and apposite, when it is applied to us, and they are 
 as little concerned whether it be true or false ; but we, who 
 defend nothing but the truth, have no need of such base arts. 
 
 13. Now, if we make it appear, and that not obscurely 
 and craftily, but before God, truly, ingenuously, clearly, and 
 perspicuously, that we teach the most holy gospel of God ; 
 and that the ancient fathers, and the whole primitive church', 
 are on our side, and that we have not without just causfc 
 
 * The words of the rescript of Julius were, " There shall be a 
 council, that they who hare spoken rashly, either may recant their 
 sayings, or else, without further hearing or reasoning of the matter, 
 they may be denounced or condemned for heretics, according to the 
 constitutions already made." Jewell's Defence of the Apology. 
 
I.] Apology. 299 
 
 left them, and returned to the apostles and the ancient ca- 
 tholic fathers. And if they who so much detest our doc- 
 trine, and pride themselves in the name of catholics, shall 
 apparently see that all those pretences of antiquity, of which 
 they so immoderately glory, belong not to them, and that 
 there is more strength in our cause than they thought there 
 was ; then we hope that none of them- will be so careless of 
 his salvation, but he will at some time or other, bethink 
 himself which side he ought to join with. Certainly, if a 
 man be not of a hard and obdurate heart, and resolved not 
 to hear, he can never repent the having once considered our 
 defence, and the attending what is said by us, and whether 
 it be agreeable or no to the christian religion. 
 
 13. For whereas they call us heretics ; that is so dread- 
 ful a crime, that except it be apparently seen, except it be 
 palpable, and, as it were, to be felt with our hands and fin- 
 gers, it ought not to be easily believed, that a christian is 
 or can be guilty of it ; for heresy is a renunciation of 
 our salvation, a rejection of the grace of God, and a depar- 
 ture from the body and spirit of Christ.. But this was ever 
 the custom and usage of them and of their forefathers ; that 
 if any presumed to complain of their errors, and desired the 
 reformation of religion, they condemned them forthwith for 
 heretics, as innovators and factious men. Christ himself 
 was called a Samaritan, for no other cause, but for that they 
 thought he had made a defection to a new religion or 
 heresy. And St. Paul the apostle, being called in question, 
 was accused of heresy, to which he replied, Acts xxiv. 1 4. 
 After the way which they call heresy, so worship I the God 
 «f my fathers, believing all things which are written in the 
 law and in the prophets. 
 
 14. In short, all that religion which we christians now 
 profess, in the beginning of Christianity was by the pagans 
 called a sect or heresy. With these words they filled the ears 
 of princes, that when, out of prejudice, they had once pos- 
 sessed their minds with an aversion for us, and that they 
 were persuaded, that whatever we said was factious and he- 
 retical, they might be diverted from reflecting upon the 
 thing itself, or ever hearing or considering the cause. But 
 by how much the greater and more grievous this crime is, 
 so much the rather ought it to be proved by clear and strong 
 arguments, especially at this time, because men begin now- 
 a-days a little to distrust the fidelity of their oracles, and to 
 inquire into their doctrine with much greater industry than 
 
300 Jewdl. 
 
 has heretofore been employed. For the people of God in 
 this age, are quite of another disposition than they were 
 heretofore, when all the responses and dictates of the popes 
 of Rome were taken for gospel, and all religion depended 
 upon their authority. The holy scriptures, and the writings 
 of the apostles and prophets are every where now to be had, 
 out of which all the true and catholic doctrine may be 
 jiroved, and all heresies may be refuted. 
 
 15. But, seeing they can produce nothing out of the 
 scriptures against us, it is very injurious and cruel to call 
 us heretics, who have not revolted itom Christ, nor from 
 the apostles, nor from the prophets. By the sword of scrip- 
 ture Christ overcame the devil when he was tempted by 
 him ; with these weapons every high thing that exalteth 
 itself against God is to be brought down and dispersed, 
 2 Cor. X. 45. for all scripture, saith St. Paul, 2 Tim. iii. 16. is 
 given by inspiration of God, and is profitable for doctrine, for 
 reproof, for correction, for instruction, that the man of God 
 may be perfect, thoroughly furnished unto all good works. 
 And, accordingly, the holy fathers have never fought against 
 heretics with any other arms than what the scriptures have 
 afforded them. St. Augustine, when he disputed against 
 Petilianus, a Donatist heretic, uses these words, Let not, 
 saith he, these words be heard, " I say," or " Thou sayest," 
 rather let us say, " Thus saith the Lord ;" let us seek the 
 church there, let us judge of our cause by that. And St. 
 Jerome saith, Let whatever is pretended to be delivered by 
 the apostles, and cannot be proved by the testimony of the 
 written word, be struck with the sword of God. And St. 
 Ambrose to the emperor Gratian saith. Let the scriptures, 
 let the apostles, let the prophets, let Christ be interrogated. 
 The catholic fathers and bishops of those times, did not 
 doubt but our religion might be sufficiently proved by 
 scripture ; nor durst they esteem any man a heretic, whose 
 error they could not perspicuously and clearly prove such 
 by scripture. And as to us, we' may truly reply with St. 
 Paul, After the way which they call heresy, so worship I the 
 God of my fathers, believing all things which are written 
 in the law and the prophets ; or the writings of the apostles. 
 
 16. If therefore we be heretics, and they, as they desire 
 to be called, be catholics, why do they not do what they see 
 the fathers and all other catholics have done ? Why do 
 they not convince us out of the holy scriptures ? Why do 
 they not try us by them ? Why do they not show that we 
 
1.] Apology. 301: 
 
 have made a defection from Christ, from the prophets, from 
 the apostles, and fiom the holy fathers? Why do they 
 stand ? Why do they draw back ? It is the cause of God ! 
 Why, then, should they fear to commit it to the arbitremeiit 
 of the word of God ? But if we are heretics who submit all 
 our controversies to the holy scriptures, and appeal to th6se 
 very words which we know were consigned to writing by 
 God himself, and prefer them before all other things which 
 can possibly be excogitated by the understanding of man ; 
 what are they, or by what name shall they be called, who 
 fear and shun the sentence of the scriptures, that is, the 
 judgment of God himself, and prefer their own dreams and 
 silly inventions before them, and have for some ages violated 
 the institutions of Christ and his apostles, for the sake of 
 their traditions ?* There is a story of Sophocles the trage- 
 dian, that when he was very old, he was accused before the 
 judges by his own sons, for a childish and a silly person, as 
 one that had wasted his estate by ill management, and 
 stood in need of a guardian in his old age to take care of 
 him and it : the old man appeared in court, and, instead of 
 a defence, recited a tragedy,CEdipusColoneus, which he had 
 very elaborately and elegantly written, just at that time, 
 when the suit was depending, and thereupon asked the judges 
 if that poem were the work of a childish person ? 
 
 17. So we, therefore, because we are taken by them for 
 madmen, and are traduced as if we were heretics, and as if 
 we had nothing to do with Christ, nor with the church of 
 God, have thought it not unreasonable or unprofitable to 
 propound openly and freely the faith in which \ve stand, 
 and all that hope which we have in Christ Jesus ; that all 
 may see what we think of every part of the christian reli- 
 gion, and so determine with themselves, whether that faith 
 ^hich they must needs perceive to be consonant to the 
 words of , Christ and the writings of the apostles, and the 
 testimonies of the catholic fathers, and which is confirmed 
 by the e^mples of many ages, be only the rage of a sort of 
 madin^H, and a combination or conspiracy of heretics. 
 
 ■fe^^'^iisDefence of the Apology, upon this article Jewell shows that 
 Harding's argument is, " that we have neither scriptures nor sense of 
 scriptures but from Rome." Of the Komish interpretations he gives 
 the following example, St. Paul applies Ps. viii. 6 — 8. to Christ : the 
 Koman sense is far otherwise. " Thou hast made all things subject unto' 
 him, that is to say the pope ; the cattle of the field, that is to say men 
 living in the earth ; the fishes of the sea, that is the souls in purgatory ; 
 ■ the birds of the heavens, that is to say the souls of the blessed in 
 heaven." Such interpretations Jewell well denominates unsavory. 
 
302 Jewell. 
 
 THE SECOND PART. 
 
 1 . We believe, that there is one certain nature and divine 
 power which we call God, and that this is distinguished into 
 three equal persons, the Father, Son, and Holy Ghost ; all 
 of the same power, of the same majesty, of the same eter- 
 nity, of the same divinity, and of the same substance. And 
 although these three persons are so distinguished, that the 
 Father is not the Son, nor the Son the Holy Ghost or 
 Father, yet there is but one God ; and this one God created 
 heaven and earth, and whatever is contained within the 
 circumference of the heavens. 
 
 2. We believe, that Jesus Christ, the only Son of the 
 eternal Father, as it had been decreed before the beginning 
 of all things, when the fulness of time came, took our flesh 
 and all the nature of man, of that blessed and pure virgin, 
 that he might reveal to men that hidden and secret will of 
 his Father which was concealed from all former ages and 
 
 ' generations ; and that in this human body he might finish 
 the mystery of our redemption, and might nail to his cross 
 our sins, and the obligation which lay against us. Col. 
 li. 14. 
 
 3. For we believe, that for our sakes He died, was buried, 
 descended into hell, and the third day, by a divine power, 
 returned to life, and arose ; and after forty days, in the 
 sight of his disciples, ascended into heaven, that he might 
 flu all things. And that the very body in which he was 
 born, in which he conversed, in which he was despised, in 
 which he had suffered most grievous torments, and a most 
 direful death, in which he rose, and ascended to the right 
 hand of his Father, was placed above all principalities and 
 power, and every name which is mentioned, not only in this 
 world, but in that which is to come, in majesty and glory. 
 And we believe that he doth now sit there, and shall sit 
 there till all things are fulfilled. Acts iii. 21. and although 
 
 * This chapter is exhibited in the Hannonia Confessionum, and in 
 the Corpus et Syntagma Confessionum, as the profession of faith of 
 the English church. The latter states, " The English confession of 
 faith is published in the name of the English churches, with the de- 
 fence of the same, in the works of the great divine, John JeweU, 
 bisjiop of Salisbury." The Harmonia only gives this chapter of Jewell's 
 apology, the Corpus adds the thirty-nine articles as passed by the 
 synod in 1562. 
 
II.] Apology. 303 
 
 the majesty and divinity of Christ is diflFused every where, 
 " yet his body," as St. Augustine saith, " ought to be in one 
 place." We believe that though Christ added majesty to his 
 body, yet he took not from it the nature of a body ; nor is 
 Christ to be so asserted to be God, that we should deny him 
 to be man ; and as the martyr Vigilius said, " Christ left 
 us, as to his human nature, but he hath not left us in his 
 divine nature ; and though he is absent from us by the form 
 of a servant, yet he is ever with us by the form of God." 
 
 4. And from thence we believe, Christ shall return to ex- 
 ercise a general judgment, as well upon those he shall then 
 find alive, as upon all that are then dead. 
 
 5. We believe, that the Holy Ghost, who is the third 
 person in the Holy Trinity, is true God, not made, nor 
 created, nor begotten, but proceeding from both, that is, 
 from the Father and the Son, in a way neither known to 
 mortals, nor possible to be expressed by them. We believe, 
 that it is He who softens the hardness of man's heart, when 
 he is received into their hearts, by the saving preaching of 
 the gospel, or by any other way whatsoever ; that it is He 
 who enlightens them, and leads them to the knowledge of 
 God, into all the ways of truth, into a perfect newness of 
 life, and a perpetual hope of salvation. 
 
 6. We believe, that there is one church of God, and that 
 not confined, as it was heretofore, to the Jewish people, in 
 one angle or kingdom, but that it is catholic and univer- 
 sal, and so diffused or spread over the face of the whole 
 «arth, that there is no nation which can justly complain 
 that it is excluded, and cannot be admitted into the church 
 and people of God. That this church is the kingdom, the 
 body, and spouse of Christ ; that Christ is the only prince 
 of this kingdom ; that there are in the church divers orders 
 erf" ministers ; that there are some who are deacons, others 
 who are presbyters, and others who are bishops, to whom 
 the instruction of the people, and the care and management 
 of religion are committed. And yet that there neither is, 
 nor is it possible there should be, any one man who has the 
 care of this whole catholic church, for Christ is ever present 
 with his church, and needs' not a vicar, or sole and perfect 
 successor ;* and that no mortal man can in his mind con- 
 tain all the body of the universal church, that is, all the 
 parts of the earth ; much less can he reduce them into an 
 exact order, and rightly and prudently administer its affairs. 
 
 * The pope claimed to te the vicar general of Christ. 
 
S04 Jewell. 
 
 " That the apostles," as St. Cyprian saith, " were all of 
 equal power and authority, and that all the rest were what 
 St. Peter was ; that it was said to all alike, Feed ; to all, 
 Go ye into all the world ; to all. Teach ye the gospel." 
 And that, as St. Jerome saith, " All bishops, wheresoever 
 they are settled, whether it be at Rome or Eugubium, at 
 Constantinople or Rhegium, they are of equal worth, and of 
 the same priesthood." And as St. Cyprian saith, " There 
 is but one episcopacy, and each of them hath a perfect and 
 entire share of it." And that, according to the judgment 
 and sentence of the counbil of Nice, the bishop of Rome 
 hath no more authority in the church of God than the other 
 patriarchs, namely the patriarchs of Alexandria and Antioch.* 
 That the bishop of Rome, who now endeavours to draw all 
 the ecclesiastical authority to himself alone, if he doth not 
 his duty, that is, if he does not administer the sacraments, 
 if he does not instruct the people, admonish and teach, he 
 is not to be called a bishop, nor indeed a presbyter ; for, as 
 St. Augustine saith, bishop is the name of a work or office, 
 and not a title of honour ; so that he who would usurp an 
 unprofitable pre-eminence in the church is no bishop. But 
 then, that the bishop of Rome, or any other person, should 
 be the head of the whole church, or a universal bishop,, is 
 no more possible, than that he should be the Bridegroom, 
 the Light, the Salvation, and the Life of the church ; for these 
 are the privileges and titles of Christ alone, and do pro- 
 perly and only belong to him. Nor was there ever any 
 bishop of Rome, who would suffer so insolent and proud a 
 title to be given him, before the times of Phocas the empe- 
 ror, who, as we very well know, aspired to the empire by a 
 most detestable villany, the murder of Mauritius the former 
 emperor, his sovereign ; that is, till the year of Christ 613. 
 That the council of Carthage expressly decreed, that no 
 bishop should be called the highest pontiff or chief priest.t 
 But the bishop of Rome, because he now desires to be so 
 called, and usurps a power which belongs not to him, be- 
 sides that he acts directly against the ancient councils and 
 the fathers, if he dares beUeve St. Gregory, one of his own 
 predecessors, he has taken upon him an arrogant, profane, 
 sacrilegious, antichristian title, and is therefore the king of 
 
 * See the sixth canon of the first council of Nice, held a. D. 325. 
 
 t The title of Pontifex Maximus was that of the Roman heathen 
 priests, and cannot properly be rendered into English any other way 
 than by that of priest, it being not of the same nature with the word 
 bishop, yet have the popes of Rome usurped this very heathen title. 
 
II.J Apology. 305 
 
 pride, Lucifer, one that sets himself above his brethren, 
 who has denied the faith, and is thereby become the fore- 
 runner of antichrist. 
 
 7. We say that a minister ought to have a lawful call, 
 and be duly and orderly preferred in the church of God, 
 and that no man ought at his own will and pleasure, to in- 
 trude into the sacred ministry. So that a very great injury 
 is done us by them, who so frequently affirm, that nothing 
 is done decently and in order by us, but that all things are 
 managed confusedly and disorderly, and that with us, all 
 that will, are priests, teachers, and interpreters. 
 
 8. We say, that Christ has given to his ministers the 
 power of binding and loosing, of opening and shutting. 
 And we say, that the power of loosing consists in this, that 
 the minister, by the preaching of the gospel, oflFers to de- 
 jected minds and true penitents, the merits of Christ, and 
 lull pardon, and doth assure them of a certain remission 
 of their sins, and the hope of eternal salvation. Or, 
 secondly, he reconciles, restores, and receives into the con- 
 gregation and unity of the faithful, those penitents, who by 
 any grievous scandal or known and public offence, have 
 offended the minds of their brethren, and, in a sort, alien- 
 ated and separated themselves from the common society of 
 the church, and the body of Christ. And we say, the minister 
 exercises the power of binding or shutting, when he shutteth 
 the gate of the kingdom of heaven against unbelievers and ob- 
 stinate persons, and denounces to them the vengeance of God 
 and eternal punishment ; or excludes out of the bosom of the 
 church, those who are publicly excommunicated ; and that 
 God himself so far approves whatever sentence his ministers 
 shall so give, that whatsoever is either loosed or bound by 
 their ministry here on earth, he will in like manner bind or 
 loose, and confirm, in heaven. The key with which these 
 ministers do shut or open the kingdom of heaven, we say, 
 with St. Chrysostom, is " The knowledge of the scripture ;'' 
 with TertuUian, is " The interpretation of the law ;" and 
 with Eusebius, is " The word of God." We say the dis- 
 ciples of Christ received this power from him, not that they 
 might hear the private confessions of the people, and catch 
 their whispering murmurs, as the popish priests* every 
 where now do ; and that in such a manner as if all the 
 force and use of the keys consisted only in this. But that 
 
 * Or priestlings, (sacrificuli) young or ignorant priests. Every 
 Komisb priest is empowered to grant a1)solution, ' 
 
306 Jewell. 
 
 they might go and pl'each and publish the gospel, that so 
 they might be a savour of life unto life, to them that did 
 believe ; and that they might be also a savour of death unto 
 death, to those that did not believe. That the minds of the 
 pious, who were affrighted with the sense of their former ill 
 lives and errors, after they beheld the light of the gospel, 
 and believed in Christ, might be opened by the word of 
 God, as doors are with a key ; and that the wicked and 
 stubborn, who would not believe and return into the way, 
 might be left, shut up, and locked, and, as St. Paul ex- 
 presses it, 2 Tim. iii. 13. might wax worse and worse. This 
 we take to be the meaning of the keys, and that in this 
 manner the consciences of men are either bound or loosed. 
 We say that the priest is a judge ■; but then we say, with 
 St. Ambrose, that he has not the right of any dominion,; 
 and therefore Christ reprehended the scribes and pharisees 
 with these words, that he might reprove their negligence in 
 teaching. Matt, xxiii. 13. Luke xi. 52. Woe unto you 
 scribes and pharisees ; for you have taken away the key of 
 knowledge, and shut up the kingdom of heaven against 
 men. Seeing then that the key, by which a passage is 
 opened for us into the kingdom of heaven, is the word of 
 the. gospel, and the interpretation of the law and the scrip- 
 tures ; where there is no such word, there is no key. And 
 seeing that the same word was given to all, and the key 
 which pertains to all, is but one ; we say that the power of 
 all ministers, as to binding and loosing, is one and the 
 same. And we say, that even the pope himself, notwith- 
 standing his flatterers do so sweetly soothe him up with 
 these words. Matt. xvi. 19. I will give unto thee the keys of 
 the kingdom of heaven, as if they belonged to him, and to 
 no other mortal under heaven ; except he makes it his bu- 
 siness to bend and subdue the consciences of men to the 
 word of God ; we deny that even he, as 1 said, can either 
 open or shut, or hath at all the keys ; and although he 
 doth teach and instruct the people, which I wish he would 
 sometimes do truly, and at last be persuaded to believe it is 
 at least some part of his duty and office ; but yet if he did so, 
 his key would be neither better nor greater than that of others ; 
 for who made that difference ? who taught him to open more 
 learnedly, or absolve more powerfully, than his brethren ? 
 
 9. We say, thatmaniage is honourable and holy in alldcr 
 grees of men, in patriarchs, in prophets, in apostles, in holy 
 martyrs, in the ministers of the churches, and in the bishops ; 
 
II.] Apology. 307 
 
 and that, as St. Chrysostom saith, " It is both lawful and 
 just that he should ascend the episcopal throne with it ;" and 
 we say, as Sozomen did of Spiridion, and Nazianzen did of 
 his own father, that " A pious and industrious bishop is 
 nothing the worse for being married, but rather much the 
 better, and more useful in his ministry." And we say that 
 the law which by force takes away this liberty from men, and 
 ties them to a single life against their wills, is, as St. Paul 
 styles it, The doctrine of devils, 1 Tim. iv. 1. and that from 
 hence, as is confessed by the bishop of Augusta, Faber, the 
 abbot of Palermo, Latomus, the tripartite work, which is joined 
 to the second volume of the councils, and other defenders of 
 the papal party, and which is apparent from the thing itself, 
 also confessed by all histories, an incredible impurity of life 
 and manners, and horrible debaucheries in the ministers of 
 God, have s.prung aiid arisen ; so that Pius II. bishop of 
 Rome,* was not out, when he said, " He saw many causes 
 why the clergy should be denied wives, but he saw more and 
 greater causes to allow them wives again." 
 
 10. We receive and embrace all the canonical scriptures, 
 both of the old and new testament ; and we give our gra- 
 cious God most hearty thanks, that he hath set up this light 
 for us, which we ever fix our eyes upon, lest by human 
 fixiud, or the snares of the devil, we should be seduced to 
 errors or fables. We own them to be the heavenly voices 
 by which God hath revealed and made known his will to 
 us. In them only can the mind of man acquiesce ; in 
 them all that is necessary for our salvation is abundantly 
 and plainly contained, as Origen, St. Augustine, St. Chry- 
 sostom, and St. Cyril, have taught us. They are the very 
 might and power of God unto salvation ; they are the foun- 
 dations of the apostles and prophets, upon which the church 
 of God is built ; they are the most certain and infallible 
 rule by which the church may be reduced, if she happen to 
 stagger, slip, or err ; by which all ecclesiastical doctrines 
 ought to be tried. No law, no tradition, no custom, is to 
 be received or continued, if it be contrary to scripture ; no, 
 though St. Paul himself, or an angel from heaven, should 
 come and teach otherwise, Gal. i. 8. 
 
 11. We receive also, and allow the sacraments of the 
 church, that is, the sacred signs and ceremonies which 
 Christ commanded us to use, that he might by them re- 
 present to our eyes the mysteries of our salvation, and most 
 
 • A. T>. 1458. 
 
308 Jewell. 
 
 Strongly confirm the faith we have in his blood, and seal in 
 our hearts his grace. And we call them figures, signs, 
 types, antitypes, forms, seals, prints or signets, similitudes, 
 examples, images, remembrances, and memorials ; with 
 TertuUian, Origen, St. Ambrose, St. Augustine, St. Jerome, 
 St. Chrysostom, St. Basil, and Dionysius, and many other 
 catholic fathers. Nor do we doubt, with them to call the 
 sacraments a kind of visible words, the signets of righteous- 
 ness and the symbols of grace, and clearly affirm, that in the 
 sacrament of the Lord's supper, the body and blood of our 
 Lord is truly exhibited to believers ; that is, the enlivening 
 flesh of the Son of God ; the bread that comes from above, 
 the nourishment of immortality, the grace, the truth, and 
 the life. And that it is the communion of the body and 
 blood of Christ, by the participation of which we are quick- 
 ened, strengthened, and fed to immortality ; and by which 
 we are conjoined, united, and incorporated with Christ, that 
 we may remain in him, and he in us. 
 
 12. We acknowledge that there are two sacraments, pro- 
 perly so called — baptism and the eucharist (or supper of 
 the Lord) ; for so many we see were delivered to us, and 
 consecrated by Christ, and approved by St. Ambrose, St. 
 Augustine, and the ancient fathers. 
 
 13. And we say that baptism is a sacrament of the re- 
 mission of sins, and of that washing which we have in the 
 blood of Christ, and that none who will profess the faith of 
 Christ are to be denied that sacrament ; nor the infants of 
 christians, because they are born in sin, and belong to the 
 people of God.* 
 
 14. We say that the eucharist is the sacrament or visible 
 symbol of the body and blood of Christ, in which the death 
 and resurrection of Christ, and what he did in his human 
 body, is in a manner represented to our eyes, that we may 
 give him thanks for his death, and our deliverance by it. 
 And that, by frequenting the sacrament, we may often 
 renew the remembrance of it ; and that by the body and 
 blood of Christ we may be nourished into the hope of the 
 
 • It will be remembered that Jewell is here stating the views enter- 
 tained by himself and the other reformers, which it was not consistent 
 with the plan of this work to omit. The following remark in his reply 
 to Harding on this article merits attention. " The fathers, in their trea- 
 tises of the sacraments, sometimes use the outward sign instead of 
 the thing itself that is signified, sometimes they use the thing signified 
 instead of the sign. — Notwithstanding indeed, and in precise manner 
 of speech, salvation must be sought in Christ alone, and not in any 
 outward signs." 
 
II.] Apology. 309 
 
 resurrection, and of eternal life ; and that we may be 
 assured that the body and blood of Christ hath the same 
 effect in the feeding of our souls, which the bread and wine 
 have in repairing the decays of o\ir bodies. To this great 
 and solemn feast the people are to be invited, that they may 
 ill communicate together, and may publicly signify and 
 testify, both their union and society among themselves, and 
 that hope which they have in Christ Jesus. And therefore 
 if there were any one heretofore, before the private mass 
 was introduced, who would be only a spectator, and yet 
 would abstain from the holy communion, the bishops of 
 Rome in the primitive times, and the ancient fathers, would 
 have excommunicated him as a wicked man and a pagan; 
 nor was there any christian man in those times, who com- 
 municated alone in the presence of others who were only 
 spectators. So Calixtus* long since decreed, that when 
 the consecration was finished, all should communicate if 
 they would not be deprived of the communion of the church, 
 and be shut out of it ; for so, saith he, the apostles or- 
 dained, and the holy church of Rome holds. And we say, 
 that both the parts of the sacrament ought to be given to 
 those that come to the holy communion ; for so Christ com- 
 manded, and the apostles instituted throughout the world, 
 and all the ancient fathers and catholic bishops so prac- 
 tised ; " And if any one shall do otherwise," saith Gelasius, 
 " he commits sacrilege :" and therefore our adversaries, 
 who, exploding and rejecting the communion, defend the 
 private mass and a multitudef of sacraments, without the 
 authority of the word of God, without any ancient council, 
 without any catholic father, without any example of the 
 primitive church, and without reason ; and this against the 
 express command of Christ, and also against all antiquity — 
 in so doing, act wickedly and sacrilegiously. 
 
 15. We say, that the bread and wine are the holy and 
 heavenly mysteries of the body and blood of Christ ; and 
 that in them Christ himself, the true bread of eternal life, 
 is so exhibited to us as present, that we do by faith truly 
 take his body and blood ; and yet at the same time we 
 speak not this so as if we thought the nature of the bread 
 and wine were totally changed and abolished, as many in 
 the last ages have dreamed, and as yet could never agree 
 apicng themselves about this dream. For neither did 
 
 * Or. Anacletus, tishop of Rome, A. D. 102. 
 t In some copies it is " defend the mutilation of the sacrament," 
 
310 Jemsll, 
 
 Christ ever design that the wheaten bread should change 
 its nature, and assume a new kind of divinity, but rather 
 that it might change us ; and that, as Theophylact saith, 
 " we might be transelemented into his body ;" for what 
 can be more perspicuous than what St. Ambrose saith on 
 this occasion ; " The bread and wine are what they were, 
 and yet are changed into another thing ?" or what Gela- 
 sius saith ; " The substance of the bread and nature of the 
 wine do not cease to be ?" or than what Theodoret ; " After 
 the consecration of the mystical symbols, they do not cast 
 off their own proper nature, for they remain in their former 
 substance, and figure, and species ?" or than what St. Au- 
 gustine saith ; " That which you see is bread, and a cup, 
 as your eyes inform you ; but that which your faith desires 
 to be instructed in is this, the bread is the body of Christ, 
 and the cup is his blood?" or. than that of Origen ; " That 
 bread which is consecrated by the word of God, as to the 
 matter of it, goes into the belly, and is cast out by the 
 draught ?" or than that of Christ himself, who said, not only 
 after the consecration, but after the finishing of the commu- 
 nion, " I will drink no more of the finiit of the vine?" Luke 
 xxii. 18. for it is certain the fi-uit of the vine is wine, and not 
 blood. And yet when we speak thus, we do not so depress the 
 esteem of the supper of the LoM, as to teach that it is a 
 mere cold ceremony, and that nothing is done in it, which 
 many falsely report of us ; for we assert that Christ in his 
 sacraments doth exhibit himself truly present. In baptism, 
 that we may put him on ; in his supper, that we may eat 
 him by faith and in the spirit ; and that by his cross and 
 blood we may have life eternal. And this, we say, is not 
 slightly and coldly, but really and truly done : for although 
 we do not touch Christ with our teeth and lips, yet we hold 
 and press him by faith, mind, and spirit. Nor is that faith 
 vain which embraces Christ, nor that participation cold 
 which is perceived by the mind, understanding, and spirit ; 
 for so Christ himself is entirely offered and given to us in 
 these mysteries, as much as is possible, that we may truly 
 know that we are flesh of his flesh, and hone of his bone, 
 and that he dwells in us, and we in him, John vi. 56. 
 
 16. And therefore in the celebration of these mysteries, 
 before we come to receive the holy communion, the people 
 are fitly admonished to lift up their hearts, and that they 
 should direct their minds to heaven, for there He is, by 
 whom we are to be fed and live. And St. Cyril saith, That in 
 
II.] Apology. 3ll 
 
 partaking of the holy mysteries, all gross imaginations are 
 to be excluded. And the Nicene council, as it is cited by- 
 some in Greek, expressly forbids us to think only on the 
 bread and wine that are set before us. And, as St. Chry- 
 sostom writes well ; " We say that the body of Christ is the 
 carcass, and we are to be the eagles, that thereby we may 
 learn to mount aloft, if we will approach the body of Christ ; 
 for this is the table of eagles, and not of jays." And St. 
 Cyprian ; " This bread is the meat of the soul, and not of 
 the belly." And St. Augustine ; " How shall I lay hold 
 on Him who is absent ? How shall I reach my hand into 
 the heavens, and touch Him who sits there ? Send thy faith 
 thither, and thou hast him sure ?" 
 
 17. But then as to the fairs and sales of masses, and the 
 carrying about and adoring the bread, and a number of 
 such-like idolatrous and blasphemous follies, which none of 
 them dare affirm to have been delivered to us by Christ or 
 his apostles, our church will not endure them. And we justly 
 blame the bishops of Rome for presuming, without any 
 command of God, without any authority of the holy fathers, 
 and without any example, not only to propose the sacra- 
 mental bread to be adored by the people with a divine wor- 
 ship, but also to carry it about before them upon an 
 ambling nag wherever they go, as the Persian kings did 
 heretofore their sacred fire, and the Egyptians their image 
 of Isis.* So they have turned the sacraments of Christ 
 into pageantry and pomp ; that, in the very thing in 
 which the death of Christ was to be celebrated and incul- 
 cated, and the mysteries of our redemption ought to be 
 piously and reverently represented, the eyes of men should 
 only be fed with a foolish show, and a piece of ludicrous 
 levity. And then, whereas they say, and sometimes per- 
 suade fools, that they can by their masses distribute and 
 apply to men, who very often think of nothing less, and 
 never know what is then doing, all the merits of the death 
 of Christ ; this pretence, I say, is ridiculous, heathenish, and 
 silly, for it is our faith which applies the death and cross 
 of Christ to us, and not the action of a priest. " The faith 
 of the sacraments," saith St. Augustine, "justifies, and not 
 
 • " All this strange solemn festival guise pope Urban the fourth 
 learned, not of Christ or Paul, hut only by the revelation of dame Eta 
 the anchoress, and by her good advice founded the new feast of Corpus 
 Christi, and caused the sacrament to be borne about in procession." 
 Defence of the Apology, 
 
S12 Jewell, 
 
 the sacrament." And Origen saith, " He (Christ) is the 
 priest, and the . propitiation, and the sacrifice ; and that 
 propitiation comes to every one by way of faith." And, 
 therefore, agreeably hereunto, we say that the sacraments of 
 Christ do not profit the Uving without faith, and much less 
 the dead ; for as to what they pretend concerning their purga/- 
 tory, though that is no very late invention, yet it is nothing 
 but a silly old wives' story. St. Augustine sometimes saith 
 there is such a place ; sometimes he doth not deny but 
 there may be such a place ; sometimes he doubts if there 
 be ; and at other times he positively denies there is any 
 such place at all, and thinks that men, out of humane kind- 
 ness to the dead, are deceived in that point. And yet from 
 this one error there has sprung suqh a crop of small priests, 
 that, masses being publicly and openly sold in every corner, 
 they have turned the churches of God into mere shops, and 
 deluded poor mortals into a belief that there was no commo- 
 dity more useful ; and, certainly, as to those small Levites, 
 these masses were very advantageous.* 
 
 18. We know that St. Augustine grievously complained 
 of the Vast number of impertinent ceremonies in his time, 
 and we have cut off a great many of them, because we 
 know they were afilictive to the consciences of men, and 
 
 * Strype, in his Memorials, ITI. p. 1. c. xii. gives a description of 
 the Romish priests restored to their cures in the days of queen Mary. 
 He says, " Thus was the church now plentifully furnished with igno- 
 rant and scandalous priests. And being placed in their respective 
 parishes, they did not seldom quarrel with their parishioners for 
 chrisoms, candles, purification pence, eggs on Good Friday, the four 
 offerings, dirge groats, and the like. For that (four pence) was the 
 usual reward for singing a mass for a soul. And sometimes in lieu 
 of that groat, they had a peck of wheat, or a cheese, or a pudding 
 given them." Piltington says, " If there be a trental to be said, or 
 any money to be gotten for masses, dirges, relics, pardons, &o. who 
 then is so ready as they "i They can smell it out a great many miles 
 off. But if a man want comfort in conscience, would understand his 
 duty towards God, or God's goodness towards us, they are blind, ig- 
 norant, unlearned, and can say nothing, but make holy water and bid 
 them say a lady psalter." 
 
 From some receipts given by priests, for money received for saying 
 masses to deliver souls out of purgatory, printed in the Protestant, III. 
 p. 125, it appears that the price in Ireland not long since was from one 
 to two shillings each mass. In Portugal the price was lower. Difficul- 
 ties have arisen from the circumstance " that more money may be re- 
 ceived for masses in a day than can be said in a month." Gavin, in 
 his Master Key, explains that this was got over by a privilege from the 
 pope, by which one mass was made to have as much efficacy as if the 
 service had been repeated a hundred times. " There are no limits 
 to the number of masses which a soul may require, but the limits 
 of the purses of surviving friends." The doctrine of purgatory, it is 
 manifest, was derived from the ancient heathen. 
 
II.] Apology. 313 
 
 burdensome to the church of God. Yet we still retain and 
 religiously use, not only all those which we know were deli- 
 vered to the church by the apostles, but some others which 
 it appeared to us might be borne without inconvenience to 
 the church, because, as St. Paul commands, we desire all 
 things in the religious assemblies should be done decently 
 and in order, 1 Cor. xiv. 40. But then, as to all those that 
 were very superstitious, or cold, or base, or ridiculous, or 
 contrary to the scriptures, or did not seem to befit sober 
 men, an infinite number of which are now to be found among 
 papists ; we have rejected all these, I say, without exception, 
 because we would not have the service of God any longer 
 contaminated with such fooleries. 
 
 19. We pray, as it is fit we should, in that tongue which 
 our people do all understand, that the people, as St. Paul 
 admonishes, may reap a common advantage by the common 
 prayers, as all the holy fathers, and catholic bishops, not 
 only in the old, but in the new testament also, did ever pray, 
 and teach the people to pray, lest, as St. Augustine saith, 
 " We should, like parrots, and other prating birds, seem to 
 sound words which we did not understand." 
 
 20. We have no mediator and intercessor by whom we 
 approach to God the Father but Jesus Christ ; in whose 
 name only, all things are obtained. But that which we see 
 done in their churches is base and heathenish ; not only be- 
 cause they have set up an infinite number of intercessors, 
 without any authority of the word of God ; so that, as Je- 
 remiah saith. According to the number of thy cities, so are thy 
 gods, Jer. ii. 28. xi. 13. and miserable men know not which 
 to apply themselves to — and though they are innumerable, 
 yet they have ascribed to each of theru their office, and what 
 was to be obtained, had, and received fi'om each of them — 
 but also because they have not only impiously, but impu- 
 dently, solicited the virgin Mary that, she would remember 
 she is a mother ; that she would be pleased to command 
 her Son ; and that she would make use of the authority she 
 hath over him. 
 
 2 1 . We say that man is bom in sin and leadeth his life in sin, 
 asnd that no man can truly say his heart is clean ; that the most 
 holy man iS an unprofitable servant ; that the law of God is 
 perfect, and requires of us a full and perfect obedience ; 
 and that we cannot in any way keep it perfectly in this life ; 
 and that there is no mortal who can be justified in the sight 
 of God by his own deserts ; and therefore our only refuge 
 
 JEWELL. p 
 
314 Jewell. 
 
 and i5afety is in the mercy of God the Father, by Jesus 
 Christ, and in the assuring ourselves that he is the propi- 
 tiation for our sins, by whose blood all our stains are 
 washed out ; that he has pacified all things by the blood of 
 his cross ; that he by that only sacrifice which he once 
 offered upon the cross, hath perfected all things ; and there- 
 fore, when he breathed out his soul, he said, it is finished ; 
 as if by these words he would signify, Now the price is paid 
 for the sins of mankind. 
 
 22. If there be any who think that this sacrifice is not 
 sufficient, let them go and find out a better ; but as for us, 
 because we know this is the only sacrifice, we are contented 
 with it alone, nor do we expect any other ; and because it 
 was only once to be offered, we do not enjoin the repetition 
 of it ; and because it was full and perfect in all its mem- 
 bers and parts, we do not substitute to it the perpetual 
 successions of our own sacrifices. 
 
 23. Though we say there is no trust to be put in the 
 merits of our works and actions, and place all the hopes 
 and reason of our salvation only in Christ ; yet we do not 
 therefore say, that men should live loosely and dissolutely, as if 
 to be baptized and profess belief were sufficient for a chris- 
 tian, and there were nothing more required from him. The 
 true faith is a living faith, and cannot be idle ; therefore we 
 teach the people, that God hath not called us to luxury and 
 disorder, but, as St. Paul saith. Unto good works, that we 
 might walk in them, Eph. ii. 10. That God hath delivered 
 us from the power of darkness, that we might serve the 
 living God, Col. i. 13. That we should root up all the re- 
 lics of sin ; that we should work out our salvation with fear 
 and trembling, Phil. ii. 12. that it might appear that the 
 Spirit of sanctification was in us, and that Christ himself 
 dwelleth in our hearts by faith. 
 
 24. To conclude ; we believe that this body of ours in 
 which we live, though after death it turns to dust, yet in 
 the last day it shall return, to life again, by the Spirit of 
 Christ that dwelleth in us ; and that then, whatever we 
 suffer for Christ in the interim, he will wipe away all tears 
 from our eyes, and that then, through him, we shall enjoy 
 everlasting life, and be always with him in glory. Amen. 
 
III.] Apology. 315 
 
 THE THIRD PART. 
 
 These are the horrible heresies for which a considerable 
 part of the world at this day are condemned by the pope, 
 unheard. It had been better to have entered a contest with 
 Christ, the apostles and holy fathers ; for it was they, who 
 did not only give a beginning to these doctrines, but com- 
 manded them ; unless they of the church of Rome will say, 
 as perhaps they will, that Christ did not institute the holy 
 communion that it might be distributed amongst the faith- 
 ful; or that the apostles of Jesus Christ, or the ancient 
 fathers, said private masses in all the corners of their 
 churches ; sometimes ten, and at others twenty in one day. 
 Or that Christ and the apostles deprived the people of the 
 cup ; or that what they now do, (and with such eagerness, 
 that whoever will not comply with them in it, is by them 
 condemned for a heretic,) is not called sacrilege by Gela- 
 sius, one of their own popes. Or that these are not the 
 words of Ambrosius, Augustinus, Gelasius, Theodoret, 
 Chrysostom, and Origen, " That the bread and wine in 
 the sacrament remain what they were before ; that what is 
 seen on the holy table is bread ; that the substance of the 
 bread does not cease to be, nor the nature of the wine ; that 
 the substance and nature of the bread is not changed ; that 
 this very bread, as to what concerns the matter of it, goes 
 down into the belly, and is cast out by the draught." Or 
 that Christ and his apostles, and the fathers, did not pray in 
 that tongue which was understood by the people. Or that 
 Christ, by that one oblation which he once offered, hath not 
 perfected the work of our redemption ; or that this sacrifice 
 was so imperfect that we need another. Either they must 
 say all these things, or else they must aver, which, perhaps, 
 they had rather say, that all right and justice is inclosed in 
 the cabinet of the pope's breast ; and, as one of his followers 
 and flatterers once said, that he may dispense against the 
 apostles, against the councils, and against the apostolical 
 canons ; and that he is not bound by those examples, insti- 
 tutions, and laws of Christ.* 
 
 • In his defence of the apology, Jewell quotes many Romish autho- 
 rities to this effect. One says, " The pope may dispense for any com- 
 mandment of the old or new testament." Another, "The pope, of 
 wrong may make right." 
 
 p 2 
 
316 JewelL 
 
 2. Thus we have been taught by Christ, by the apostles 
 and holy fathers ; and we do faithfiilly teach the people of 
 God the same things, and for so doing we are called here- 
 tics, by the great leader and prince of religion. What ! 
 have Christ and his apostles, and so many fathers, all erred ? 
 What' are Origen, Ambrose, Augustine, Chrysostom, 
 Gelasius, and Theodoret, apostates from the catholic faith ? 
 Was the consent of so many bishops and learned men 
 nothing but a conspiracy of heretics ? Or that which was 
 commendable in them, is it now blameable in us ? And that 
 which was catholic in them, is it, by a change in the wills 
 of men, become schismatical in us? Or that which was 
 once true, is it now, because it displeases them, become 
 false ? Let them, then, produce a new gospel ; or, at least, 
 set forth their reasons why those things which were so long 
 publicly observed and approved in the church, ought now 
 at last to be recalled. We know that the word which was 
 revealed by Christ, and propagated by the apostles, is 
 sufficient to promote our salvation and all truth, and to con- 
 vince all heresies. Out of it alone, we condemn all sorts of 
 ancient heresies, which they pretend we have recalled from 
 the bottom of hell, and pronounce the Arians, Eutychians, 
 Marcionites, Ebionites, the Valentinians, Corpocratians, 
 Tatians, and Novatians ; and, in one word, all those who 
 have thought impiously either of God the Father, or of 
 Christ, or of the Holy Ghost, or of any other part of the 
 christian religion ; all these, I say, because they are con- 
 victed by the gospel of Christ, we pronounce them wicked 
 and lost men, and detest them to the gates of hell ; and not 
 only so, but if any of those heresies happen to break out 
 anew amongst us, we severely and seriously correct the re- 
 vivers of them with lawful and civil punishments.* 
 
 3. We confess, that, upon the beginning of the Reforma- 
 tion, there arose some new and unheard-of sects ; but we 
 render our unfeigned thanks to God, that the world is now 
 well satisfied, that we neither brought forth, nor taught, nor 
 maintained those monsters. Whoever thou art who thinkest 
 otherwise, be pleased to read our books, which are every 
 where to be had. Wliat is there in them that can fairly be 
 
 * Jewell appears to have estimated some of these sects according 
 to the false accounts given of them by the church of Home, rather 
 than by their real sentiments, particularly the Novatians, The " se- 
 vere and serious correction" here spoken of happily has since been 
 done away. It was a remnant of popery of which the reformers found 
 great difficulty in divesting themselves. 
 
III.] Apology. 317 
 
 taken to favour the madness of these people ? Yea, there 
 are at this day no nations so free from these pests as those in 
 which the gospel is freely taught. Now, if they would rightly 
 and attentively consider this thing, it is a strong argument 
 that the doctrine we teach is the very truth of the gospel ; 
 for neither tares nor chaff use to spring up or be found, but 
 in corn. And who knows not what a number of heresies 
 arose when the gospel was first propagated in the world, in 
 ' the times of the very apostles ? Who before those times ever 
 heard of Simon Magus, Menander, Saturninus, Basilides, 
 Corpocrates, Cerinthus, Ebion, Valentinus, Secundus, Mar- 
 cosius, Colorbasius, Heracleo, Lucian, and Severus? But 
 why should I mention this contemptible number ? Epipha- 
 nius reckons eighty, and Augustine more, distinct heresies, 
 which grew up with the gospel. What then ? Was not the 
 gospel the gospel, because together with it so many heresies 
 were produced ? Or shall we therefore say that Christ was 
 not Christ ? 
 
 4. And yet, as I said, this accursed crop has not sprung 
 up in our fields, where the gospel is freely preached, and 
 publicly received and settled. Those plagues have had 
 their rise in the darkness and blindness of our adversaries ; 
 and with them too they have increased and spread them- 
 selves, where the truth is oppressed with tyranny and- 
 cruelty ; nor are these things to be heard of any where but 
 in corners and secret assemblies. Let them make a trial ; let 
 them grant the gospel its free course ; let the truth of Jesus 
 Christ freely shine and extend its rays to all parts without 
 hindrance, and they shall soon see, that as the darkness of 
 the night vanishes at the approach of the sun, so will these 
 shadows disappear before the Ught of the gospel. For as for 
 us, we daily make it our business to repel and confiite these 
 heresies, which we are falsely reported to nourish and encou- 
 rage, while our adversaries sit still, and mind nothing less. 
 
 5. And whereas they say we are divided into divers 
 sects, and that some of us have taken the name of Luther- 
 ans, and others of Zuinglians, and we could never yet 
 agree among ourselves concerning the sum of our doc- 
 trines ; what would they have said if they had lived in the 
 times of the apostles and holy fathers ? when one said, I 
 am of Paul, another, I am of Cephas ; and another, I am 
 of ApoUos : when St. Paul reprehended St. Peter : when, 
 by reason of a quarrel, Paul and Barnabas separated 
 one from the other, and went several ways. When, as 
 
318 Jewell. 
 
 Origen acquaints us, the christians were divided into so 
 many factions, that they had no name common to them but 
 that of christian, and they agreed in nothing else but that 
 name ; and, as Socrates informs us, they were derided pubr 
 licly in the theatres by the people for their dissensions and 
 sects ; and when, as Constantine the great said, " There 
 were so many contentions and controversies in the church, 
 that this very single calamity seemed to exceed the miseries 
 of the former times" of persecution. When Theophilus, 
 Epiphanius, Chrysostom, Augustine, Ruffinus, and Jerome, 
 all of them christians, all fathers, and all catholics, contested 
 with each other with most bitter and implacable animosity ; 
 when, as Nazianzen saith, " The members of the same body 
 consumed one another." When the eastern and western 
 churches were divided from each other about leavened bread, 
 and the time of keeping Easter — things of no mighty conse- 
 quence. When in every council, which were then numerous, 
 there was a new creed, and new and contrary decrees minted. 
 What would these men have then said ? to whom would they 
 have applied themselves ? from whom would they have fled ? 
 in what gospel would they have believed ? whom would they 
 have esteemed catholics, and whom heretics ? Now there 
 are only two names, Luther and Zuinglius ; and what a 
 noise is made about them ! But because these two men could 
 net agree about a certain point, shall we therefore think 
 they are both in the wrong, that neither of them has the 
 gospel, and that neither has preached well and truly ? 
 
 6. But, who are they that so bitterly reflect on us for our 
 dissensions ? Do they in the mean time all agree among 
 themselves? Have there never been any dissensions and 
 controversies among them ? Why then do the Scotists and 
 Thomists agree no better concerning the merit of congruity 
 and that of condignity ; concerning original sin in the vir- 
 gin Mary ; and about a solemn and simple vow ? Why do 
 the canonists afiirm that auricular confession is founded on 
 human and positive laws ; and the schoolmen, on the con- 
 trary, on divine institution? Why does Albertus Pighius 
 differ from Cajetan ; Thomas from Lombard ; Scotus from 
 Thomas ; Occhamfrom Scotus ; Alliacensis from Occham ; 
 and the Nominals from the Realists ?* And that. I may not 
 mention the disagreements of the small brotherhoods and 
 monks, some of which place their admired sanctity in eating 
 
 * Some account of these doctors, and of others here mentioned by 
 Jewell will be found in the " History of the Church of Christ." 
 
III.] Apology. 319 
 
 of. fish, others in living upon herbs ; some in wearing 
 of shoes, others in sandals ; some in linen garments, and 
 others in woollen ; some in black, and some in white clothes ; 
 some shave their heads broad, and others narrow ; some 
 wear shoes, and others go barefoot ; some are girded, and 
 some go loose ; besides these, they should remember that 
 some of their divines say, that the body of Christ is natu- 
 rally present in the sacrament, which is again denied by 
 others. There also are some who say, that the body of 
 Christ in the sacrament is torn and ground with oiu: teeth, 
 and again there are others who deny this ; there are some 
 who say, that the body in the sacrament hath quantity, 
 others deny it ; some say, Christ did consecrate by a certain 
 divine power, others that he did it by his blessing ; some, 
 that he did it by conceiving the five words in his mind, 
 others that it was by uttering them. There are some that 
 say, that of these five words the demonstrative pronoun 
 " this" showed the wheaten bread, others say no ; but it re- 
 lates to a certain " individuum vagum" (a no man knows 
 what). There are some who say, " Dogs and mice may 
 truly and really eat the body of Christ ;" but then there are 
 others who stoutly deny this. There are some who say the 
 accidents of the bread and wine can nourish, and others say 
 the substance returns again. But why should I add any 
 more ? it is a long and troublesome business to count up all 
 their divisions ; the whole form of this religion and doctrine 
 is to this day controverted and uncertain among those who 
 first gave being and entertainment to' it ; for they scarcely 
 ever agree, except it be as the pharisees and sadducees, or 
 as Herod and Pilate did of old, against Christ.* 
 
 7. Let them go, then, and put an end to their own 
 quarrels. Unity and agreement do excellently become re- 
 ligion ; yet it is no certain and proper sign of the church of 
 God ; for there was a wonderful agreement among those 
 who worshipped the golden calf; and among those who 
 with one voice cried out against our Saviour, Crucify him ! 
 crucify him ! Nor are we hastily to determine, that because 
 
 • The reader will find in Moslieim further accounts of these differ- 
 ences of opinion among the members of the Romish church. Jewell 
 says, ',' One of your doctors of Louvain tells us in good sadness, 
 by report of one of the Jesuits, that in India holy water is very 
 wholesome to drive away mice, and for barren women. I feign not 
 this matter, the place may be seen." (Copus dial. i. p. 18.) Vefetice 
 of the apology. For the Romish opinion of a mouse eating the con- 
 secrated host, see Ann Askew's examinations in Fox. 
 
320 Jewell. 
 
 there were some dissensions in the church of Corinth ; or 
 because St. Paul differed with St. Peter, or Barnabas with 
 St. Paul ; or because the christians, in the infency of the 
 church, disagreed among themselves concerning some things, 
 that therefore there was no church of God among them. 
 Those very men whom they contemptuously call Lutherans 
 and Zuinghans, are both parties of them christians, friends 
 each to the others, and brethren. They do not dis- 
 agree about the principles and foundations of our religions 
 concerning God, or Christ, or the Holy Ghost ; nor con- 
 cerning the manner of our justification, or of eternal life. 
 It is only about one point, and that of no great consequence ; 
 nor do we despair, or rather, we do not so much as doubt, 
 but that in a small time an agreement will be made betwixt 
 them. And though there are some who now think other- 
 wise than they ought, we hope that, laying aside all pas- 
 sions and factious names and reproaches, God will reveal to 
 them what they now know not, and having better considered 
 and searched into the thing, as it happened heretofore in 
 the council of Chalcedon,* all the causes and fibres of dis- 
 sensions shall be plucked up by the roots, and buried in 
 eternal oblivion. Amen. 
 
 8. But the most insufferable of all their slanders is their 
 pretence that we are impious men, and have cast off all care 
 of religion. But this is the less to be regarded, because they 
 who make this objection do themselves know, that it is con- 
 tumelious and false. And Justin Martyr writes also, that 
 when the gospel was first published, and the name of Christ 
 discovered to the world, that all christians were then styled 
 Atheous ; that is, men without a God, or atheists. And 
 when the holy Poly carp, bishop of Smyrna, stood before the 
 tribunal, the rabble incited the proconsul to the slaughter 
 and destruction of all those who professed the gospel, with 
 these words. Exterminate out of the world those wicked men 
 that have no God. Not that the christians had indeed no 
 God, but because they would not adore the stones and blocks 
 which were then worshipped as gods. But the world now 
 sees plainly what we and ours have suffered firom them, for 
 the sake of God and our religion. They have cast us into 
 gaols, and fire, and water, and have rolled themselves in our 
 blood, not because we are adulterers, or thieves, or mur- 
 derers, but purely because we embrace the gospel of Jesus 
 Christ, and put our whole trust only in the living God y 
 
 * The fourth general council, held A D. 451. 
 
III.] Apology. 321 
 
 and because we truly and justly complain that they have, for 
 their most impertinent traditions, violated the laws of God ; 
 and that these enemies of ours, who knowingly and willingly 
 despise the commandments of God, are the haters of the 
 gospel, and the enemies of the cross of Christ. 
 
 9. Now these men, when they saw they could fix no 
 slanders upon our doctrine, then they began to declaim 
 against our manners ; that we hated all good works, that 
 we made way for disorder and luxury, and drove the people 
 off from all care and exercise of virtue. And certainly the 
 lives of all men, even those of the most holy and christian 
 men, now are, and ever were, even in the best and most 
 chaste state of things, liable to some exceptions on that ac- 
 count. And such is the propensity of men to do ill on the 
 one side, and the proneness of all to suspicion on the other, 
 that many things, which were never done or thought of, have 
 yet been pretended to be heard, and have obtained a belief 
 too ; and as a small spot is easily seen in a very white gar- 
 ment, so in the purest course of life, the slightest note of 
 turpitude or disorder is easily taken notice of Nor do we 
 think ourselves, or all those who have embraced the Refor- 
 mation, to be angels, and to live without the least speck or 
 imevenness ; or that those who hate us are so blind, that 
 they cannot observe whatever is blameable in us, even through 
 the smallest chink ; or that they are so candid, that they 
 will put a mild sense upon any thing ; or so ingenuous, 
 that they will at any time turn their eyes upon themselves, 
 and estimate or compare our manners with their own. But 
 then if we should here run the thing up to the fountain- 
 head, we know that in the apostles' times there were chris- 
 tians who made the name of God to be blasphemed and 
 evil spoken of amongst the Gentiles. 
 
 10. Constantius the emperor complains, in Sozomen, that 
 many, after they entered the christian church, became worse 
 than they were before. And St. Cyprian, in a mournful 
 oration, describes the corruption of his own times ; " Ease 
 and a long peace," saith he, " had destroyed that discipline 
 which the apostles delivered to us. Men were intent upon 
 the enlarging their estates ; and, forgetting what believers 
 did under the apostles, and what they ever ought to do, they 
 applied themselves with an insatiable appetite to the im- 
 provement of their fortunes. There is not now that devout 
 piety in the priests, that sincere faith in the ministers, that 
 compassion in works of mercy, that restraint in men's 
 p 3 
 
322 Jewell. 
 
 manners ; men colour their beards, and women paint thdr 
 faces." And before him Tertullian said ; " Oh ! wo to Us 
 who are now called christians ; for we live the lives of heathens 
 under that venerable title." 
 
 11. To conclude, and not to trouble the reader with many 
 authors, Gregory Nazianzen speaks thus of the deplorable 
 state of his own times : " We are hated by the heathens 
 now for our vices, and we are made a spectacle, not only to 
 men and angels, but to the wickedest of men." This was 
 the state of the church of God when the light of the gospel 
 began first to shine upon it, when the fury of tyrants was 
 not yet assuaged, or the sword diverted from the necks of 
 the christians ; in truth, it is no wonder that men are men, 
 though they are called christians. 
 
 THE FOURTH PART. 
 
 1. But, whilst these men so bitterly reflect upon us, why 
 do they not sometimes think what they themselves are ? Are 
 they who have so much leisure to attend what is done at a 
 distance in Germany and England, so forgetful or so bUnd, 
 that they cannot see what is done at Rome/? Are we to be 
 impeached by those whose lives are so dissolute, that no 
 honest, modest man can without blushing tell their story ? 
 
 2. We do not now intend to bring to light ^1 those villa- 
 nies which may be much better buried with them ; it be- 
 comes neither our religion, nor our modesty and shame- 
 facedness. . And yet he that will needs be called the vicar 
 of Jesus Christ, and the head of the church, may easily con- 
 sider with himself, what those things are which he hears and 
 sees, and suffers to be done at Rome; for we will go no 
 further in giving an account of what they are. Let him 
 make use of his own memory ; let him be pleased to conr 
 sider that they are his own canonists, who have taught the 
 people, that simple fornication is no sin, as if they had 
 learned from the heathen comedian* this doctrine, that it is 
 not a sin in a young man. Let him consider they are his 
 
 * The Mitio of Terence. The demoralizing efifects of the unguarded 
 study of many classic authors, has often been expoaed very properly 
 and in strong terms. The same effects, in fact, must result from the 
 perusal of many of the Romish canonists and casuists, and even in 
 some degree from the directions preparatory to confession, contained 
 in their most popular prayer books. 
 
IV.] Apology. 323 
 
 own again, who have determined that a priest is not to be 
 deposed for fornication. Let him remember that cardinal 
 Campeggio, Albertus Pighius, and many other of his lawyers, 
 have taught, that the priest who keeps a concubine, lives 
 much more chastely and holily than he who has a lawful 
 wife.* I hope he hath not forgotten that there are at Rome 
 many thousands of public licensed harlots, and that the 
 pope levies upon them yearly, by way of tax, thirty thousand 
 ducats. He cannot forget, surely, that he himself is a pub- 
 lic pimp, and from this base profit doth dishonourably 
 and wickedly increase his revenues and pleasures. Were 
 all things well and holy at Rome, when pope Joan, a woman 
 of dissolute life, was the head of their church, and when for 
 two years she had in that holy see prostituted herself, at 
 length, in a public procession, in the presence of all the car- 
 dinals and bishops, in the open street she. brought forth a 
 child?! 
 
 3. But why should we mention their dissolute lives ? for 
 these are common and public crimes at Rome, and not un- 
 profitable either, for the harlots there do not sit without the 
 gates with their faces veiled and covered, as in ancient times, 
 but they dwell in palaces and stately houses, and pass to 
 and fro in the most public streets without masks, as if their 
 trade were not only lawful, but honourable. But why should 
 I use many words ? their lusts are sufficiently known to the 
 whole earth. St. Bernard writes thus truly and freely of 
 
 • Jewell, in his defence, says, " What need we many words in so 
 clear a case 1 The whole practice of your church, M. Harding, profes- 
 seth the same. If a priest marry a wife, ye suspend him, ye excom- 
 municate him, ye deprive him ; ye disquiet and trouble the whole 
 church. But if he keep a concubine, one, t*o, or more, ye are then 
 contented, and ready, not only to dissemble it, but also with favour to 
 excuse it.V 
 
 In the Rhemish testament, ed. 1582, a note upon 1 Cor. vii. 9. states, 
 " We say also, concerning others lawfully made priests, and such as 
 otherwise have made vow of chastity, they cannot marry at all, and 
 therefore there is no comparison in them betwixt marriage and fornica- 
 tion, or burning. For their marriage is but pretended, and is the 
 worst sort of incontinency and fornication, or burning." 
 
 An authorization by Romish divines of eminence is prefixed to that 
 edition of the work ; they approve it as containing nothing which is not 
 " consentaneous to piety, and the doctrine of the catholic church !" 
 
 t See Jewell's defence of the apology for authorities on that subject, 
 and others treated in this chapter. The existence of a female pope 
 has been much controverted, and by many historians is considered 
 doubtful. The account here given of pope Joan, has, however, been 
 admitted by more than sixty Romish authors, among them some of 
 the popes themselves. She is said to have lived about the year 850, 
 and IS designated in the list of popes as John vii. orviii. 
 
824 Jewdl. 
 
 the pope's family and the pope himself: " Your court re- 
 ceives good men sometimes, but it makes none good : evil 
 men thrive there ; good men are ruined." And whoever he 
 was who wrote the tripartite work, which is commonly joined 
 to the Lateran council, he saith thus : " There is now so 
 prevailing a luxury, not only in the inferior clergy and 
 priests, but also in the prelates and bishops, that it strikes 
 horror into the hearers of it." 
 
 4. But these things are not only usual, and even for the 
 sake of the custom approved, as most of their vices are, but 
 they are now become so well known by their long use, that 
 they are putrid, ripe for judgment. For who has not heard 
 what Petrus Aloisius, the son of Paul III. designed against 
 Cosmus Cherius, bishop of Fano ? What John Casa, arch- 
 bishop of Benevento, the pope's legate at Venice, wrote of a 
 sin to be abhorred, whilst with most filthy eloquence and abo- 
 minable words, he commends what ought not to be named ? 
 Who knows not that Alphonsus Diazius, a Spaniard, was 
 sent from Rome into Germany on purpose to murder the 
 most innocent and holy man, John Diazius, his own brother, 
 only because he had embraced the gospel, and would not 
 return to Rome — which he accordingly did ?* But they may 
 pretend, perhaps, that such things as these are may some- 
 times happen in the best constituted governments, and that 
 there are excellent laws against them. 
 
 5. Be it so ; but what law passed upon these pests ? 
 Petrus Aloisius, when he had attempted the villany I have 
 hinted at, was ever after in the bosom of Paul III. his 
 father and his joy. Diazius, after he had assassinated his 
 brother, was delivered out of the hands of the law by the 
 interposition of the pope. Johannes Casa, archbishop of 
 Benevento, is yet alive, and at Rome, and lives under the 
 eyes and in the sight of his holiness ! They have slain in- 
 finite numbers of our brethren, only because they truly and 
 purely believed in Jesus Christ ; but then of that infinite 
 number of harlots, sodomites, and adulterers, whom have 
 they at any time, I will not say slain, but excommunicated, ■ 
 or so much as touched ? What ! are their crimes no sins at 
 Rome ? or if they be, why are they so easily borne, as if 
 they were not sins in the city of Rome, that bulwark of 
 
 , sanctity, and by the pope " the vicar of Christ, the successor 
 of St. Peter, that most holy father?" 
 
 * For the account of this fratricide, which was committed in 154^, 
 see " History of the Church of Christ," vol. yI. eh. 10. 
 
IV.] Apology. 3-25 
 
 6. Oh holy scribes and pharisees ! to whom this sanctity 
 was never known ! Oh sanctity and catholic faith ! St. Peter 
 did never teach these things at Rome, nor St. Paul live 
 there at this rate. They did not publicly exercise such 
 trade ; they took no tribute of the harlots ; they did not 
 openly and freely tolerate adulterers and parricides ; they 
 did not admit them into their bosoms, their families, their 
 councils, nor into the congregations of christian men. These 
 men ought not to have aggravated so much the faults of 
 our lives : it had been much better to have approved their 
 own to the world, or at least to have concealed them a little 
 more from the eyes of men. 
 
 7. For, as for us, we retain and use our ancient paternal 
 laws, and administer church discipline, seriously and dili- 
 gently, as far as we possibly can, in so much corruption of 
 all things, both as to manners and times. We liave no 
 stews, nor herds of harlots and concubines ; nor do we pre- 
 fer adulteries before marriage ; nor do we exercise pimping, 
 nor raise money from harlots ; neither do we suffer incests 
 and flagitious lusts ; our Aloisius's, or our Casa's, or our par- 
 ricidical murdering Diazio's, do not go unpunished. For if 
 these things had pleased us, there had been no occasion of 
 separating from the society of those men, where these (rare) 
 things flourish, and are in great esteem ; and so we had 
 also escaped the hatred of men, and the apparent dangers 
 we have run into by our departure from them. It is not 
 many months since Paul IV. had some monks of the Au- 
 gustine order in prison at Rome, and many bishops, and a 
 vast number of pious men, for the sake of religion. He 
 exercised his tortures and his racks, and left nothing un- 
 tried, and at the last how many men of wicked and disso- 
 lute life did he find amongst them ? Blessed be God, though 
 we are not what we should be, nor what we profess to be, 
 yet whatever we are, if we be compared with these, our very 
 lives and innocency will easily confiite all their slanders. 
 For we excite the people, not only by books and sermons, 
 but by example and good manners, to all sorts of virtues 
 and good works. We teach, that the gospel is not an osten- 
 tation of knowledge, but a law of life ; and that, as Tertul- 
 lian expresses it, " A christian should not speak great things, 
 but live them ; and that not the hearers, but the doers of the 
 law shall be justified before God," Rom. ii. 13. 
 
 8. To all these things they commonly add, and amplify 
 it too with all manner of reproaches, that we are a turbulent 
 sort of men ; that we snatch the sceptres out of the hands of 
 
326 Jewell. 
 
 princes, arm the people against them, subvert their judica- 
 tories and courta of justice, and endeavour to reduce monar- 
 chies to popular states or commonwealths, dissolve the laws, 
 and retrench the revenues of princes, and turn all things 
 topsy-turvy ; and that, in short, if we had our wills, there 
 should nothing continue safe in the governments of the world. 
 Oh ! how often have they by such pretences incensed the 
 minds of princes against us, that so they might crush the 
 Reformation in its first springing up, and princes might be 
 possessed with an aversion for our religion before they knew 
 what it was ; and that magistrates might entertain an 
 opinion, that, whenever they saw one of us, they saw one 
 of their enemies. 
 
 9. It would have been a great affliction to us, to be thus 
 hatefully accused of so great a crime as treason, but that 
 we know that Christ himself and his apostles, and an infinite 
 number of other pious christians, have been made the ob- 
 jects of public envy on the same pretence. For Christ, 
 though he commanded to render unto Csesar the things that 
 were Caesar's, Matt. xxii. 21. yet he was accused of sedition, 
 in that he was said to design a change in the government, 
 and to afiect and intend a kingdom ; and so they loudly 
 charged him before the tribunal of Pilate ; If thou lettest 
 this man go, thou art no friend to Cassar, John xix. 12. 
 And the apostles, although they constantly taught that we 
 ought to obey magistrates, and that every soul should be 
 subject to the higher powers, and that not only for fear of 
 wrath and punishment, but also for conscience sake, Rom. 
 xiii. 1. yet they were said to stir up the people, and to 
 incite the multitude to rebellion. Haman brought the 
 Jews into the disfavour of Ahasuerus, by representing them 
 as a stubborn and rebellious people, that despised the edicts 
 and laws of princes. The wicked king Ahab charged 
 Elijah the prophet of God, thit he troubled Israel. Ama- 
 ziah, the priest of Bethel, accused Amos the prophet, of a 
 conspiracy before Jeroboam. And behold, saith he, Amos 
 hath conspired against thee in the midst of the house of 
 Israel, and the land is not able to bear all his words, Amos 
 vii. 10. In short, Tertulhan saith, this was the general 
 accusation against all christians in his times, that they were 
 traitors, plotters, and the common enemies of mankind; 
 and therefore if truth, which is still the same, suffers the 
 same reproaches as it did formerly, it may indeed seem 
 troublesome and uneasy, but it is not new or unusual. 
 
 10. It was easy, forty years ago, to fix such slanders upon 
 
IV.] Apology. 327 
 
 the then rising and unknown truth, when the first rays of 
 it burst forth in the midst of so great a darkness, and few 
 men had heard what doctrines were taught ; when Martin 
 IiUther and Hulderic Zuingle, two excellent persons, who 
 were given by God to enlighten the world, began first to 
 preach the gospel ; when the thing was new, and the event 
 uncertain, and the minds of men surprised and unsettled, 
 and their ears open to all manner of calumnies ; and it was 
 not possible to invent that defamation of us which would 
 not be believed by the people, even upon the account of the 
 novelty and strangeness of the thing. And so it was in the 
 more ancient times : the first opposers of Christianity, Sym- 
 machus, Celsus, Julian, and Porphyry, represented the 
 primitive christians as a seditious and rebellious sect, before 
 either prince or people knew well what the christians were, 
 or what they professed, or what they would have. But now, 
 when our enemies may see and cannot deny, that in all our 
 words and writings we diligently admonish the people of 
 their duty, that they should obey their princes and magis- 
 trates, though they are wicked men, which is also confirmed 
 by experience, and seen and observed by all the world — r 
 certainly, I say, it is now a senseless thing to attempt to 
 make us odious by a parcel of superannuated over-worn 
 lies, when they have no new and fi:esh crimes to lay to our 
 charge. 
 
 1 1 . We bless our gracious God, whose cause this is, 
 that there hath yet been no example of any insurrection or 
 rebellion in any of those countries, kingdoms, or common- 
 wealths, which have embraced the Reformation. We have^ 
 not subverted any monarchy ; we have not diminished any 
 prince's jurisdiction or rights ; we have not troubled any 
 commonwealths ; the kings of England, Denmark, and 
 Sweden ; the dukes of Saxony ; the counts of the Palati- 
 nate ; the marquesses of Brandenburg ; the landgraves of 
 Hesse ; the commonwealths of the Switzers ; the fi-ee cities 
 of Strasburg, Basil, Frankfort, Ulm, Augsburg, and Nu- 
 remberg, are all in the same state they were before the 
 Reformation ; or rather, because the people are now better^ 
 instructed in the matters of obedience to their governors 
 than they were before, they are in a better state. Let our 
 defamers go into those places where the gospel is settled by 
 the blessing of God, and then tell us where princes have 
 more majesty ? where there is less pride and tyranny ? 
 where are princes treated with more respect ? where the 
 
328 Jewell. 
 
 people are less tumultuous ? where the civil government or 
 ecclesiastical was ever in greater tranquillity ? 
 
 12, But you will say, the boors of Germany fell into 
 tumults and insurrections upon the first preaching of this 
 doctrine. Be it granted ; but then Martin Luther, the first 
 divulger of it, with great vehemence and sharpness wrote 
 against them, and reduced them to their allegiance and duty. 
 
 13. And whereas some ignorant men have objected, that 
 the Switzers murdered Leopold, the archduke of Austria, 
 and, changing the state, erected a commonwealth, and so 
 freed their country ; this was done, as appears by all histo- 
 ries, above two hundred and sixty years since, under Boni- 
 face VIII. when the papal power was at the highest, about 
 two hundred years before Hulderic Zuingle began to 
 preach the gospel, or indeed was born. But from that time 
 to this, all things there have been in the greatest tranquillity 
 and quiet that was possible ; not only in relation to foreign 
 wars, but intestine commotions ; so that if it were a sin to 
 deliver their country from a foreign dominion; which op- 
 pressed them with great insolence and tyranny, yet it is 
 unjust and absurd to load the Reformation with the crimes 
 of others, or them with those of their forefathers. 
 
 14. But shall the bishop of Rome accuse us of treason? 
 will HE pretend to teach the people subjection and obedi- 
 ence to magistrates, or has he any regard to majesty ? Why 
 then does he suffer himself to be called by his flatterers, the 
 LORD OF LORDS, which uouc of the ancient bishops of Rome 
 ever did ; as if he would have all kings and princes, who- 
 ever they were, and wheresoever, to be no better than his vas- 
 sals and slaves ? Why does he boast that he is the king op 
 KINGS, and that he has the right of commanding them as 
 his subjects ? Why does he force emperors and monarchs to 
 swear obedience to him ? Why does he boast that his own 
 majesty is seventy-seven times greater than the majesty of 
 the emperor ; and that forsooth, because God made two 
 great lights in heaven, and because the heavens and the 
 earth had not two sfeveral, but one single beginning ? Why 
 have he and his followers in that, shaken off the yoke, and 
 exempted themselves from the jurisdiction of all civil 
 powers, that they might with the greater liberty and security 
 plague the world ?* 
 
 • " One of your own doctors saith, It were more acceptable unto God, 
 that the world, in all matters were gorerned only by the pope." Def. of 
 
 Apology. 
 
IV.] Apology. 329 
 
 15. Why has he his legates, that is, a crafty sort of spies, 
 as it were in ambush, in the courts, councils, and chambers 
 of all kings ? Why does he, as his interest requires, set 
 princes at variance amongst themselves ; and at his pleasure 
 fill the earth with seditions ? Why does he proscribe, and 
 take for a heathen and pagan, whatever prince withdraws 
 himself from his dominion, and promise his indulgences so 
 fi'eely, if any man will by any means whatsoever, assassi- 
 nate his enemies ? Does he preserve empires and kingdoms, 
 or at all consult and desire the public peace ? You ought, 
 O pious reader ! to pardon us, if these things seem a little 
 more sharp and eager than becomes a divine ; for so great 
 is the provocation, ^o great and so impotent withal is the 
 ambition of the pope, that it cannot be expressed in other 
 or milder words. [JEpr he had once the insolence to say in 
 a public council, tnax all the authority of all the kings in 
 the world depended upon himy He, out of ambition and 
 desire to rule, distracted theRoman empire, and tore in 
 pieces the christian world; he absolved the Italians, and 
 among them himself, from the oath wherein they were 
 obliged to the emperor of Greece, with great perfidy ; and 
 solicited his subjects to revolt from him, and called Charles 
 Martell the great, out of France into Italy ; and after a new, 
 and till then unheard-of manner, made him emperor. He 
 deposed Childeric, king of France, an innocent prince, only 
 because he did not like him, and set up Pepin in his place. 
 He would, if he had been able, have cast out Philip the 
 Fair, another king of France, and have adjudged the king- 
 dom of France to Albert, king of the Romans. He broke 
 the power of Florence, though his own country, which was 
 then a most flourishing city ; and, changing its free and 
 peaceable state, he delivered it up to the will of one man. 
 He made all Savoy to be torn in pieces by the emperor 
 Charles V. on the one side, and Francis I. king of France 
 on the other ; scarce leaving to the miserable duke one city 
 to shelter himself in. 
 
 16. I am weary of examples, and indeed there is nothing 
 more troublesome than to enumerate the great actions of the 
 popes of Rome of this nature. I pray, of whose party were 
 they who poisoned the emperor Henry VII. in the eucharist, 
 and they who did the same to pope Victor in the holy cha- 
 lice ? Who exercised the same art upon our king John of 
 England, in a common table-cup? Whoever they were, 
 and of what party soever, this is certain, they were neither 
 
330 Jewell. 
 
 Lutherans nor Zuinglians. Who is it, that at this day 
 permits the greatest kings and monarchs to kiss his feet ? 
 Who is it that commands the emperor to hold his bridle, 
 and the king of France his stirrup? Who was it that cast 
 Francis Dandolo, duke of Venice, and king of Crete and 
 Cyprus, under his table, to gnaw the bones with the dogs ? 
 Who crowned Henry VI. the emperor, at Rome, not with 
 his hands, but with his feet ; and then with his foot kicked 
 his crown oflF again, adding, that he had power to create 
 emperors, and to depose them? Who armed Henry the 
 son, against the emperor Henry IV. his own father ; and 
 caused the son to take his father prisoner, and having 
 shaven, and treated him ignominiously, to cast him into a 
 monastery, where he pined away with hunger and sorrow ? 
 Who was it that trod insolently upon the neck of the empe- 
 ror Frederick? and, as if this had not been a sufficient 
 affront, subjoined out of the psalms of David, Thou shalt 
 walk upon the asp and the basilisk, and shalt tread the lioti 
 and the dragon under thy feet ! Psal. xci. 13. Where is 
 there such another example of despised and injured majesty 
 in all historj', except in Tamerlane the Scythian, a fierce 
 and a barbarous prince, and in Saphor king of Persia? All 
 these were popes, all of them successors of St. Peter, all 
 most holy men, whose words were every one of them to be 
 gospel to us ! 
 
 17. If we be guilty of treason who reverence our princes, 
 who submit to them in all things as far as the scriptures 
 will permit us, what then are these men who have not only 
 done all these base things, but have also extolled them as 
 generous actions ? Do they thus teach the people to revere 
 magistrates, or can they with any modesty accuse us of 
 being seditious men, the disturbers of the public peace, and 
 contemners of the majesty of princes ? For, as for us, none 
 of us shake off the yoke, nor embroil kingdoms, nor dispose 
 of empires ; nor do we reach poison to our kings, nor put 
 out our feet to them to kiss, nor do we insultingly tread 
 upon their necks. No ; our profession, our doctrine, is this, 
 that every soul, whose ever it is, whether it be a monk, or 
 an evangelist, or a prophet, or an apostle, it ought to be 
 subject to kings and magistrates ; and so the pope himself, 
 except he affect to seem greater than the evangelists, pro- 
 phets, and apostles, ought to acknowledge and call the 
 emperor, his lord, as the ancient popes in better times ever 
 have done. We pubUcly teach, that princes are to be 
 
IV.] Apology. 331 
 
 obeyed as men sent by God, and whosoever resists them, 
 resists the ordinance of God, Rom. xiii. 3. These are our 
 doctrines ; these principles shine forth in our books., in our 
 sermons, in our Uves, and in the modesty and dutiful beha- 
 viour of our people. 
 
 18. And, whereas they pretend we have departed from 
 the unity of the catholic church ; this is not only odious, but 
 though it is not true, yet it hath an appearance and simili- 
 tude of truth in it. But then, not only those things which 
 are true and certain find belief with the ignorant multitude, 
 but those things also which may seem probable ; and so 
 we shall ever observe that crafty and cunning men who 
 had not the truth on their sides, have ever maintained their 
 cause with the resemblance of truth ; that those who could 
 not dive into the bottom of things, might be taken at least 
 with the show and probability of their arguments. Because 
 the primitive christians, our forefathers, when they prayed 
 to God, turned their faces towards the rising sun, there 
 were some that said they worshipped the sun, and that it 
 was their god. And because they said, that, as to their 
 eternal and immortal life, they lived on nothing but the 
 flesh and blood of the Lamb without spot, meaning thereby 
 our Saviour Jesus Christ, envious men, the enemies of the 
 cross of Christ, whose only business it was to render the 
 christian religion by any means hateful, did thereupon per- 
 suade the people, that the christians were impious men, that 
 they oflFered human sacrifices, and drank man's blood. And 
 when the christians said, With God there is neither male 
 nor female, that is, that, as to the obtaining of justification, 
 there is no distinction of persons ; and did salute one ano- 
 ther commonly by the names of brother and sister ; there 
 were not wanting some who slandered the christians there- 
 upon, and said, they made no distinction amongst them of 
 sex or age, but acted like beasts. And when they met 
 frequently in vaults and secret places, to pray and hear the 
 gospel, which sort of private places and meetiilgs had 
 sometimes been made use of by conspirators against the 
 government ; there was thereupon a rumour spread abroad, 
 that they conspired together, and had secret consultations 
 about murdering the magistrates, and subverting the go- 
 vernment. And because, in celebrating the holy commu- 
 nion they made use of bread and wine, according to the 
 institution of Christ, they were thought by many not to 
 worship Christ, but Bacchus and Ceres ; because those 
 
332 Jewell. 
 
 heathen deities were worshipped by the pagans with a like 
 rite, with bread and wine. These things were then believed 
 by many, not because they were true, for what could pos- 
 sibly be less so ? but because they had a kind of resem- 
 blance of truth, and by that show of truth were fitted to 
 deceive them. 
 
 18. So they traduce us, and say, that as heretics we have 
 departed fi'om the unity of the catholic church, and the 
 communion of Christ ; not that they believe this to be true, 
 nor are they at all concerned whether it be true or false ; 
 but because the thing may in some sort seem true to igno- 
 rant men. For we have indeed departed, not as heretics 
 ever have done, firom the church of Christ ; but, as good 
 men ought to do, firom the contagion of wicked men and 
 hypocrites. And yet here they insult wonderfully, that theirs 
 is the church, the spouse of Christ, the pillar of truth, the 
 ark of Noah, out of which no salvation is to be hoped for ; 
 and, in the Interim, they assert with the same confidence, 
 that we have revolted, that we have rent the coat of Christ, 
 and torn ourselves fi:om his body and made a defection from 
 the catholic faith. And when they have thus left nothing 
 unsaid which can possibly be, though ever so falsely and 
 slanderously, objected against us, yet at last they cannot 
 pretend that we have forsaken the word of God, or the 
 apostles of Christ, or the primitive church. 
 
 19. Now we have ever thought, that the primitive church 
 which was in the times of Christ, and the apostles, and holy 
 fiithers, was the catholic church. Nor do we doubt, but 
 that church is the ark of Noah, the spouse of Christ, the 
 pillar and foundation of truth, or to place in it all the hopes 
 of our salvation. It is indeed an odious thing to break off 
 and depart from the society a man has long lived in, espe- 
 cially If that society consists of men who seem to be, and 
 are therefore called christians, though in truth they are 
 none. And in reality we do not so contemn their church, 
 as bad as it now is, (for the name's sake, and because the 
 gospel of Jesus Christ was once truly and purely taught 
 there,) as that we have wiUingly departed from it without 
 necessity. But, what if an idol be set up in the church of 
 God, and that desolation appears there, which Christ fore- 
 told should stand in the holy place ? What if some pirate 
 or robber possessed himself of the ark of Noah ? Certainly, 
 as often as these men thus preach to us of the church, they 
 make themselves only to be that church, and ascribe all 
 
IV.] Apology. 333 
 
 those glorious titles to themselves, and triumph like those 
 of old who cried, The temple of the Lord, the temple of the 
 Lord ! Jer. vii. 4. or like the scribes and pharisees, when 
 they boasted they were the children of Abraham, John 
 viii. 39. 
 
 20. Thus do they impose upon silly men by vain and 
 useless shows, and seek to overwhelm us with the mere 
 name of the church ; just as if a thief, having got possession 
 of another man's house, and having by force expelled or 
 slain the true owner, should afterwards claim it as his own, 
 and keep the true heir out ; or as if antichrist, after he has 
 seized the temple of God, should afterwards pretend it were 
 his own, and that Christ had no right to it. For though 
 our adversaries have left almost nothing like a church, in 
 the church of God, yet they will needs seem the only 
 patrons and defenders of the church ; just as Gracchus 
 defended the Roman exchequer, by making such profuse 
 largesses, and such unreasonable expenses, that he quite 
 ruined the public treasury. But then there was never any 
 thing yet so absurd or wicked, but it might seem easy to be 
 covered and defended by the name of the church ; for wasps 
 make combs, and impious men have their assemblies not 
 much unlike the churches. But they are not all the people 
 of God who are called so ; no, nor are they all Israelites 
 who are of Israel. The Arian heretics boasted that they 
 only were catholics ; and they called all the rest, sometimes 
 Ambrosians, and at other times Athanasians and Johannites. 
 And Theodoret tells us, that though Nestorius was a he- 
 retic, yet he covered himself with the pretence and cloak of 
 the orthodox faith. Ebion, though he was of the same 
 opinion with the Samaritans, yet, as Epiphanes assures us, 
 he would needs be called a christian. The Mahometans, 
 at this day, though , it is clear from all histories, and they 
 themselves cannot deny it, that they are descended from 
 Hagar ; yet, as if they were the children of Sarah, the free- 
 woman, the wife of Abraham, they will needs, for the name 
 and race sake, be called Saracens.* 
 
 21. So the false prophets in all times, who opposed them- 
 selves to the true prophets of God, to Isaiah, to Jeremiah, 
 to Christ and his apostles, boasted of nothing so much as 
 of the name of The Church ? nor did they so fiercely perse- 
 cute them, and call them deserters and apostates, upon any 
 
 • The real deriration of the name Saracen has not been satisfactoiily 
 ascertained. 
 
334 Jewell. 
 
 other account so much, as because they departed from their 
 society, and would not observe the custom of their ancestors. 
 And if we be obhged to submit to the judgment of those 
 men who then governed the church, we must regard neither 
 God nor his word, nor any thing else ; nor can it be denied, 
 that the apostles made defection from the high priests 
 and priests ; that is, from the catholic church, and without 
 and against their wills innovated in many things which 
 pertained to religion, and, consequently, were rightly con- 
 demned according to the law ! 
 
 And so as they say Antseus was to be lifted by Hercules 
 from the earth, his mother, before he could be conquered 
 by him ; so our adversaries are to be lifted up from that 
 mother of theirs, the vain pretence and shadow of the 
 church, or else they will never yield to the word of God. 
 So, as Jeremiah saith, do not so much boast that you have 
 the temple of God with you, that confidence is vain ; For 
 these are (saith he, Jer. vii. 4.) lying words. And the 
 angel in the Apocalypse, Rev. ii. 9. They say that they are 
 Jews, but they are the synagogue of Satan. And when 
 the Pharisees boasted that they were of the stock and blood 
 of Abraham, Christ told them, John viii. 44. they were of the 
 devil their father, for they did not resemble Abraham their 
 father ; as if he should have said, You are not what you so 
 much desire to be called ; you impose upon the people by 
 vain titles, and abuse the name of the church to the ruin of 
 the church. And therefore they ought in the first place to 
 prove this truly and plainly to us — namely, that the chui'ch 
 of Rome, as it is now managed by them, is the true and 
 orthodox church of God, and that it agrees with the primi- 
 tive church of Christ and his apostles, and of the holy 
 fathers ; which primitive church we doubt not was the 
 catholic church. We indeed will readily grant that there 
 is no cause why we should forsake their society, if we could 
 once persuade ourselves that ignorance, error, superstition, 
 the worship of idols, the inventions of men, (and they very 
 often quite contrary to the holy scriptures,) did either please 
 God, or sufficiently promote our salvation. Or if we could 
 once believe that the word of God were only written for 
 some^ears, and after that were to be abrogated ; or that 
 the word«^nd laws of God were entirely to be submitted to 
 the wills ormen; so that whatever he saith or commandeth, 
 except the bishop of Rome wills and commands the same 
 too, were to be esteemed void and not spoken. But in that 
 
IV.] Apology. 335 
 
 we have departed from a church whose errors are attested 
 and manifest, and which has apparently departed from the 
 word of God ; and whereas we have not so much departed 
 from her as from her errors, and that not turbulently and 
 injuriously, but quietly and modestly ; in all this, we say, 
 we have done nothing contrary to Christ and his apostles. 
 For the church of God is not of that nature, that it cannot 
 possibly be darkened with any spots, or sometimes not need 
 ' a reformation ; for if it were so, what need were there of all 
 those councils and great meetings, without which, as Mgi- 
 dius saith, the christian faith cannot stand ? " For," saith 
 he, " as often as councils are intermitted, so often is the 
 church left by Christ." Or if there be no danger that the 
 church can take damage, what need is there of the insigni- 
 ficant, as they have ordered the matter, name of bishops ?* 
 Why are they called pastors, if there be no sheep that can 
 go astray ? Why are they called watchmen, if there be no 
 city that can be betrayed ? Why piUars, if there be nothing 
 that can sink down into ruin when not supported by them ? 
 In the very beginning of the world the church of God was 
 begun, and she was then instructed by a heavenly Word, 
 which God sent out of his own mouth ; she was furnished 
 with ceremonies, taught by the Spirit of God, by the pa- 
 triarchs and prophets ; and so she was preserved and 
 brought down to those times in which Christ showed him- 
 self in the flesh. 
 
 22. But, how often was she in the mean time, and how 
 horribly, darkened and diminished ! For where was she 
 when all flesh had corrupted their way upon the earth ? 
 Where was she when there were only eight persons (and 
 not all those either) chaste and pious, whom God was 
 pleased to rescue out of a common ruin, and preserve alive 
 in a general destruction ? When Elijah so bitterly and 
 mournfiilly complained that he only was left of all the earth, 
 who did truly and rightly worship God ? 1 Kings xix. When 
 Isaiah said, the silver of the people of God, that is, the church, 
 was become dross, and the once faithful city was become an 
 harlot, and that in her, from the head to the sole of the foot, 
 there was no soundness in.her whole body ? Isa. i. Or when 
 Christ said, that the house of God was by the scribes and 
 pharisees turned into a den of thieves ? Matt. xxi. 13. For the 
 church of Christ, like a corn-field, if it be not plbughed and 
 broken, tilled and dressed, instead of wheat, it will bring forth 
 * Episcoporum. 
 
336 Jewell. 
 
 thistles, darnel, and nettles. And therefore God from time to 
 time sent prophets and messengers, and, at last, Christ 
 himself, to reduce the people into the right way, and to re- 
 store the sinking church to her former strength and beauty. 
 And now let no man say. These things could only happen 
 under the law, when the church was under the shadow,- 
 and in her infancy ; when truth was covered with figures 
 and ceremonies, and nothing was yet brought to perfection ; 
 when the law was not written on the hearts of men, but on 
 tables of stone, though this pretence is very ridiculous ; for 
 there was then the same God, the same Christ, the same 
 Spirit, the same doctrine, the same faith, the same hope, 
 the same inheritance, the same covenant, and the same 
 efficacy in the word of God. And Eusebhis saith, that all 
 the faithful from Adam were indeed christians, though they 
 were not so called. Let no man, I say, speak thus, for St. 
 Paul the apostle found the same errors and defects under 
 the gospel, in the highest perfection and the greatest light ; 
 so that he was forced to write thus to the Galatians, whom he 
 had just before settled ; I am afraid of you, lest I have be- 
 stowed upon you labour in vain, and that you have to no pur- 
 pose heard the gospel. O my little children, of whom I travail 
 in birth again until Christ beformed in you. Gal. iv. 11, 19. 
 For there is no need of speaking how fearfully the church 
 oS Corinth was corrupted. And could the churches of 
 Galatia and Corinth fall, and is the church of Rome the 
 only church that can neither fall nor err ? Certainly Christ 
 long since foretold concerning his church, that there should 
 be a time when the abomination of desolation should stand 
 in the holy place. Matt. xxiv. 15. And St. Paul saith, 
 2 Thes. ii. 4, that antichrist shall sit in the temple of God, 
 showing himself that he is God. 2 Tim. iv. 3, 4. And the 
 time will come, when men will not endure sound doctrine, but 
 in the church shall be turned unto fables. And St. Peter saith, 
 2 Pet. ii. 1. There shall be in the church false teachers ; and 
 Daniel the prophet saith of the last times, the days of anti- 
 christ, the truth shall be cast down, and trodden upon in the 
 earth. And Christ saith, there shall be such great calami- 
 ties and confusions upon the earth, that the very elect, if it 
 were possible, shall be deceived. Matt. xxiv. 24. Now all 
 these things are to come to pass, not among pagans and 
 Turks, but in the holy place, the temple of God, in the 
 church, the assembly and society of christians. 
 
 23. And although these things alone, are sufficient to 
 
IV.] Apology. 337 
 
 Forewarn a wise man not to sufFer himself easily to be im- 
 posed upon by the name of the church, so as not to examine 
 it by the word of God ; yet besides all this, many of the 
 fathers and pious learned men have oftentimes grievously 
 complained that these predictions were come to pass in their 
 times. For God, in the midst of that darkness, would that 
 there should be some men who should as sparks be ob- 
 served by men, though they could not give them a very 
 clear and bright light. Certainly Hilary, when things 
 were in some sort sincere and uncorrupted, says, " Ye do 
 ill in doting upon walls ; ye do ill to venerate houses and 
 buildings, as if they were the church of God ; ye do ill 
 thrust in the name of peace beneath them. Is it doubtful, 
 that antichrist shall sit therein ? The mountains, the woods, 
 the lakes, prisons, and dungeons, to me seem safer ; for the 
 prophets of God prophesied by the Spirit of God abiding 
 in them, either of their own accord, or forced thither by 
 violence." Gregory the great, as if he then perceived and 
 foresaw the ruin that was near at hand, wrote thus to John, 
 bishop of Constantinople, who first commanded himself to 
 be called by the new name of the univeral bishop of Christ's 
 whole church, " If the church should depend upon one man, 
 it would certainly fall." And who is there that hath not ob- 
 served that this is come long since to pass ? It is a great 
 while since the bishop of Rome would have the whole 
 church depend upon him only, and therefore it is no wonder 
 if it be long since fallen. The abbot Bernard, above four 
 hundred years ago, said. There is nothing sound in the clergy 
 now, therefore there is nothing remaining but the revelation 
 of the man of sin ; and in his serinon on the conversion of 
 St. Paul he expresses himself thus — " It may seem, per- 
 haps, to some, that persecutions are ceased ; no, they now 
 begin from those who have obtained preeminence in the 
 church ; thy friends and thy neighbours have approached 
 and stood 'against thee. From the sole of the foot to the 
 crown of the head, there is no soundness. Iniquity is pro- 
 ceeded from thy elders, judges, and vicars, who seemed to 
 govern thy people. We cannot now say. As the people are, 
 so is the priest ; because the people are not so bad as the 
 priests. Alas ! alas ! O Lord God ! they are the first in 
 persecuting thee who seem to love the primacy, and exercise 
 
 a principality in thy church." And upon the Canticles " All 
 
 my friends, and all my enemies, all my acquaintances and 
 all my adversaries, the servants of Christ, serve antichrist. 
 
 JEWELL. Q 
 
338 Jewell. 
 
 Behold, in my peace my bitterness is increased!" And 
 Roger Bacon,* a man of great name, when he had in a 
 sharp discourse represented the miserable state of his own 
 times, adds, " Those many and great errors, require anti- 
 christ as near at hand." 
 
 24. Gerson complains, that in his times all the force of 
 theology was degenerated into a mere contest of wit and 
 sophistry. The Lugdunensian brothers.t a sort of men 
 which were not ill as to their lives, used to affirm that the 
 church of Rome, from whence alone the oracles of faith 
 were then fetched, was the harlot of Babylon ; concerning 
 which, such clear predictions were in the Revelation; and 
 that she was the assembly of hell. I know that the autho- 
 rity of these men is in no esteem with them ; but what now 
 would they say if I should produce witnesses which are of 
 the highest value with them? What if I say that pope 
 Adrian ingenuously confessed that all those mischiefs came 
 upon the church from the height of the papal power ? Pighius 
 confesses that they erred in this, that they suffered many 
 abuses to be brought into the mass, though they would 
 have it esteemed most holy. Gerson admits that the mul- 
 titude of light and foolish ceremonies had extinguished all 
 that power of the Holy Spirit which should have flourished 
 in them, and all that was truly pious. All Greece and Asia 
 complained that the popes of Rome, by their doctrines of 
 purgatory, and sales of indulgences, had both offered vio^ 
 lence to the consciences of men and robbed their purses. J 
 
 25. Laurentius Valla, Marsilius Patavinus, Francis 
 Petrarch, Hieronymus Savanarola, abbot Joachim, Baptista 
 
 * Boger Bacon was an English monk of the thirteenth century, the 
 most extraordinary person of that age for learning and the ardent pursuit 
 of philosophy. He manifested a great veneration for the holy scriptures, 
 which.with the many important discoTeries he made, brought upon him 
 the displeasure of the ignorant and bigoted ecclesiastics of that day. 
 
 •f Jewell, in his Defence of the Apology, says, " These men who are 
 styled ' Poor men of Lyons,' found fault with the pride of the pope ; 
 with the lewd life of tihe clergy j with purgatory ; with holy water ; 
 with pardons ; and with other like deceivings of the people. They 
 translated the bible, and prayed in their natural known mother tongue 
 — these were their errors ; therefore they were called detestable here- 
 tics, theiiefore were they condemned by the church of Rome. But 
 God's name be blessed for ever, since that time the popes' painted 
 power hath stiU abated ; and these poor detestable condemned here- 
 tics have still increased." 
 
 t Gerson was chancellor of the university of Paris. He was ap- 
 pointed director of the prelates at the council of Constance in the 
 fifteenth century, on account of his learning and abilities. An attempt 
 to reconcile the Greek and Roman churches by the council of Florence 
 in 1439 failed, notwithstanding the efforts and bribery of the pope,^ 
 
IV.] Apology. a39 
 
 JVIantuanus, and before them all the abbot Bernard, have very 
 often grievously complained of the tyranny and Persian-like 
 pride of the bishops of Rome, and have not obscurely 
 hinted, whether truly or falsely I will not inquire, that the 
 pope was antichrist ; not to mention a number of others, 
 who, because they have freely and ingenuously reprehended 
 the vices of the popes, will, perhaps, be numbered by them 
 amongst their enemies. But all these I have named, lived 
 either at Rome itself, or under the eyes of these most holy 
 fathers, and were intimately acquainted with their way of 
 living, and did never depart from their catholic faith. Neither 
 can any man object that these were Lutherans or Zuing- 
 lians, for they lived not only some years, but some entire 
 ages, before the names of these men were heard of in the 
 world ; and they saw also, even then, that errors were crept 
 into the church, and desired they might be amended. 
 
 And where was the wonder if the church fell into some 
 errors in those times, in which neither the bishop of Rome, 
 who alone had the chief management of affairs, nor scarcely 
 any other persons, either performed, or, indeed, understood, 
 what was their duty ; for it is not credible, that in that time, in 
 which they were so idle and drowsy, the devil was perpe- 
 tually asleep or idle too. For what kind of men they were, 
 and with what fidelity they took care of the house of God, 
 though we are silent, they may be pleased to hear their own 
 Bernard : " Those bishops to whom the church of God 
 is now committed, are not teachers, but seducers ; not 
 pastors, but impostors ; not prelates, but Pilates." Thus 
 Bernard wrote then of him who called himself the great 
 pontiff, and of the bishops, who then sat at the helm. He 
 was no heretic, he was no Lutheran, he never forsook their 
 church, and yet he never hesitated to call those bishops they 
 then had, seducers, impostors, Pilates. And now when the 
 people were openly seduced, and christians imposed upon, 
 and Pilate mounted the tribunal, and adjudged Christ and 
 his members to the fire and sword ; oh ! in what condition 
 was the church then ! And of so many and such gross errors, 
 what one error have they reformed to this day ? yea, what 
 one error have they at any time acknowledged and confessed ? \ 
 
 26. But now, whereas they pretend to be in possession • 
 of the whole catholic church, and call us heretics because 
 we do not agree with them ; let us see what mark that 
 church hath of the church of God. Nor is the church of 
 God very difficult to be found, if you seriously and diligently 
 q2 
 
340 Jewell. 
 
 seek for it ; for it is placed in a high and illustrious place-, 
 and built on the top of a mountain, and the foundations 
 of it are laid upon the apostles and prophets. " There," 
 saith St. Augustine, " let us seek the church ; there let us 
 try our cause :" and in another place he saith, " The church 
 is to be shown out of the sacred scriptures ; and whatever 
 cannot derive itself from them, is not the church." And 
 yet I know not whence it proceeds, whether fi-om re- 
 verence or conscience, or a despair of victory, that these 
 men always dread and shun the word of God as much as a 
 thief does the gallows ; and, in truth, it is no wonder ; for 
 as they say a beetle is presently extinguished in opobalsam, 
 although it is a most fragrant ointment ; so they see their 
 cause is suffocated and ruined whenever it comes near the 
 scriptures, which are a sort of deadly poison to it. There- 
 fore they accustom themselves to call the holy scriptures, 
 which our Saviour Jesus Christ did not only cite on all oc- 
 casions, but, at the last, sealed them with his blood — that 
 they may drive the people from them, as if they were dan- 
 gerous and destructive, with the greater facility — these very 
 scriptures, I say, they call a cold, uncertain, unprofitable, 
 dumb, killing, dead letter, which seems to us to be the same 
 thing as if they should wholly deny them to be the word of 
 God ; and, besides all this, they commonly add a simile too 
 not very proper : " They are," say they, " a nose of wax, 
 and may be formed and set all manner of ways, and be 
 made to serve all manner of purposes."* Does the pope 
 not know that these things are said by his followers ? Does 
 he not understand what kind of patrons he has ? 
 
 27. Let the pope, then, be pleased to hear how piously 
 and how holily Hosius, a certain Polander, and a bishop, as 
 he saith himself, and certainly he was an eloquent, and not 
 unlearned man, and a sharp and violent defender of his in- 
 terest, writes concerning the scriptures. I beheve he will 
 admire that a pious man, could possibly entertain such im- 
 pious thoughts, or write so contemptuously, of those very 
 words which he knew proceeded from the mouth of God ! 
 And, above all, that he should seem to desire that it might 
 not pass for his sense alone, but the common opinion of the 
 whole popish party. " We," saith he, " have bid adieu to 
 the scriptures, having seen so many, not only different, but 
 contrary interpretations given of them. Let us, then, 
 rather hear God himself speak, than apply ourselves, and 
 * Albertus Pighius in controversia de ecclesia. 
 
IV.] Apology. 341 
 
 trust our salvation to those jejune elements. There is no 
 need of being skilful in the law and scriptures, but of being 
 taught by God. That labour is ill employed, which is be- 
 stowed on the scriptures ; for the scripture is a creature, 
 and a poor kind of element." Thus far Hosius, in his book 
 of the express word of God, in this place craftily, under the 
 person of another man, though he speaks the same thing in 
 several other places in the same book, as his own opinion, 
 without any disguise, which is said with the same spirit and 
 affection, as the like things were heretofore by Montanus 
 and Marcion, who are reported frequently to have said, when 
 they contemptuously rejected the holy scriptures, that they 
 knew more and better things than either Christ or his apos- 
 tles ever knew.* 
 
 What, then, shall I say on this occasion ? O ye pillars 
 of religion ! O ye presidents of the church of Christ ! is 
 this the reverence ye pay to the word of God ? Do ye bid 
 an adieu to the sacred scriptures, which St. Paul saith are 
 divinely inspired, which the holy God hath illustrated by 
 so many miracles, in which the certain footsteps of Jesus 
 Christ are imprinted, which were cited as testimonies by all 
 the holy fathers, by the apostles, by Christ himself, the Son 
 of God, when occasion required it ? Do ye, I say, bid adieu 
 to these, as if they were not worthy of your regard ? that 
 is, do ye impose silence upon God, who speaks clearly to 
 you in the scriptures ? or will you call that word a poor and 
 a dead element, by which alone, as St. Paul saith, we are 
 reconciled to God, and which, as the prophet David saith, 
 Ps, xix. 9. is holy and pure, and shall endure for ever? Or, 
 will you say, that all the pains we spend in that which 
 Christ commanded us to search dih gently, and to have ever 
 in our eye, is lost ? and that Christ and the apostles, when 
 they exhorted the people to a careful perusal of the scrip- 
 tures, that they might thereby abound in all knowledge and 
 wisdom, designed only to delude and abuse men ? It is no 
 wonder that these men despise us and our writings, who 
 thus undervalue God himself and his oracles ; but it was a 
 most foolish action to offer so great an affront to the word 
 of God, that they might do us a small mischief f 
 
 * The bible was called " dead ink," an inanimate dumb thing, " the 
 black gospel," by the prelates at the council of Trent. 
 , f The following paragraph is added to the Apology itself in the De- 
 fence. " But Hosius will here make exclamation and say, we do him 
 wrong, these are not his words, but the words of the heretic Zwenk- 
 feldius. But how then if Zwenkfeldius make exclamation on the other 
 
342 Jewell. 
 
 28. And now, as if all this were too little, they commit 
 the holy scriptures to the fire, as the wicked king Jehoiakim, 
 and Antiochus and Maximinius, two heathen persecutors, 
 did ; calling them the books of heretics. And they seem 
 altogether disposed to imitate Herod the great, in what he 
 did for the establishing his power ; for he, being an Idu- 
 maean, of another race and blood than the Jews were, and 
 desiring to be thought a Jew, that so he might the better 
 settle that his kingdom over them, which he had obtained 
 from Augustus Csesar, he commanded all their genealogies 
 from Abraham's time, which they kept in their public re- 
 gister, and which were carefiiUy preserved, by which, without 
 any error, it was easy to find of what tribe any person was 
 descended, to be burnt and abolisbed ; that there might be 
 nothing to be found for the fiiture, by which it might be 
 proved he was of another nation. So these men, pretend- 
 ing that all their innovations were consigned to them by 
 Christ and his apostles, and desiring they should be accord- 
 ingly esteemed, lest there should be any thing, any where 
 extant, which might contradict these dreams and shams, 
 either burn or suppress the scriptures, and keep them fi:om 
 the people. St. Chrysostom has written very well and ap- 
 positely against such men as these : " Heretics," saith he, 
 " shut the gates of truth ; for they know, if they be kept open, 
 the church will never be thought theirs." And Theophylact 
 styles the word of God a candle, by the light of which, a 
 thief may be discovered. And TertuUian saith that the 
 scriptures convict the frauds and thefts of heretics. For 
 why else do they hide and suppress the gospel, which Christ 
 commanded his disciples to publish fi'om the house-top? 
 Why else do they endeavour to put that candle under a 
 bushel which ought to be set in a candlestick ? Why do 
 
 side, and say that the very same words be not his, but Hosius' own 
 words 1 For tell me, where hath Zwenkfeldius ever written them 1 
 Or if he have written them, and Hosius have judged the same to b6 
 wicked, why hath not Hosius spoken so much as one word to confute 
 them ■; Howsoever the matter go, although Hosius will not allow of 
 those words, yet he doth not disallow the meaning of the words. For 
 nearly in all controversies, and especially touching the use of the holy 
 communion under both kinds, although the words of Christ be plain 
 and evident, yet doth Hosius disdainfully reject them, as no better 
 than cold and dead elements, and commandeth us to give faith to cer- 
 tain new lessons appointed by his church, and to I wot not what reve» 
 iations of the Holy Ghost. And Pighius saith, Men ought not to be- 
 lieve, no not the most clear and manifest words of the scriptures, un- 
 less the same be allowed for good by the interpretation and authority 
 of the church, whereby he meaneth the church of Rome. 
 
IV.] Apology. 343 
 
 they trust more to the ignorance, blindness, and folly of the 
 multitude, than to the goodness of their cause ? Do they 
 think their arts are not disclosed ? or that, as if they had 
 Gyges' ring, they can go undiscovered ? The world sees 
 now, with both eyes, what is so carefully locked up in the 
 cabinet of the pope's breast ; this one argument is sufficient 
 to prove they do not act well and sincerely. That cause 
 deserves to be suspected, which declines a scrutiny, and 
 hates the light ; for, as Christ saith, he that doth evil, seeks 
 darkness, and hates the light, John iii. 20. but a mind 
 conscious of what is good, willingly comes forth, that the 
 works which come from God may be seen. But these 
 men are not so blind, but that they see what will become of 
 their kingdom, if the scriptures come once to be generally 
 known : and, as it is said of old, all the idols of the demons, 
 which before gave oracles, suddenly became dumb upon the 
 appearance of Christ upon earth ; so, now, will all their 
 arts, at the approach of the gospel, sink down into ruins and 
 rubbish ; for antichrist is not to be deposed by any other thing 
 than the brightness of the coming of Christ, 2 Thess. ii. 8. 
 29. We do not, like them, presently betake ourselves to 
 fire and sword, but to the scriptures ; nor do we assault 
 them with force and arms, but with the word of God. By 
 them, as TertuUian saith, we nourish our faith ; by them 
 we erect our hope ; by them we establish our confidence ; 
 for we know that the gospel of Jesus Christ is the power of 
 God unto salvation, and that in it there is eternal life ; and, 
 as St. Paul admonishes us, we would refiise to hear an 
 angel of God that came from heaven, if he endeavoured to 
 turn us away from any part of this doctrine. Yea, as that 
 most holy man, Justin Martyr, said of himself, we would not 
 believe God himself, if he should teach us another gospel ; 
 for whereas they make the holy scriptures, like silent 
 masses, dumb and useless, and appeal rather to God himself 
 speaking in the church and in councils ; that is, to their 
 own senses and opinions ; that is a very uncertain and 
 dangerous way of finding out truth, and in a sort fana- 
 tical, and which was never approved by the holy fathers. 
 Chrysostom saith, indeed, that many boast of the Holy 
 Spirit ; but if then they speak what is their own, they glory 
 falsely of what they have not : " For," saith he, " as Christ 
 denied that he spjike from himself when he spake out of the 
 iaw and the prophets ; so, now, if any thing besides the 
 gospel is obtruded upon us under the name of the Holy 
 
344 Jewell. 
 
 Ghost, it is not to be believed ; for, as Christ is the com- 
 pletion of the law and the prophets, so the Spirit is the 
 completion of the gospel."* 
 
 THE FIFTH PART. 
 
 1. But though they have not the scriptures on their side, 
 perhaps they will pretend that they have the ancient doc- 
 tors and the holy fathers ; for they have ever boasted that 
 all antiquity, and the perpetual consent of all times, is for 
 them ; and that all our pretences are novel, and were never 
 heard of till within the course of a very few years last past. 
 
 2. Now, certainly, there can nothing of more weight be 
 said against religion, than that it is new. We know not 
 how this has come to pass ; but, from the beginning of the 
 world, thus it hath ever been ; for, whensoever God hath 
 discovered and restored to mankind the light of his truth, 
 though it is not only of the utmost antiquity, but older than 
 time itself, and eternal, yet it ever seems to wicked men, 
 who hate it, to be new, and of no antiquity. That impious 
 and bloody man Haman, that he might bring the Jews 
 into disfavour, thus accused them to Ahasuerus : Thou, O 
 king, hast here in thy dominions a certain people, scattered 
 abroad, which observe new laws ; but are stubborn and rebel- 
 lious against thy laws. St. Paul, also, when he began first to 
 preach the gospel to the Athenians, was said to be a setter 
 forth of strange gods ; that is, of a new religion ; and, ac- 
 cordingly, thus they bespeak him : May we know what this 
 new doctrine, whereof thou speakest, is ? Acts xvii. IS. 
 And Celsus, when he wrote expressly against Christ and his 
 gospel, that he might expose it to the scorn of men, under 
 the pretence of its novelty, writes thus : What ! has God, 
 after so many ages, now at last bethought himself? Euse- 
 bius, also, is our author, that from the beginning, the chris- 
 tian religion was, in derision, styled " the new and strange 
 religion ;" and so our adversaries condemn all our doctrines 
 as new and strange ; but then they desire that all their 
 
 * In the Defence of the Apology the malpractices and ahominationg 
 of the pope and the church of Rome described in the foregoing chap- 
 ter, are treated very fully. 
 
v.] Apology. 345 
 
 own, without exception, should be reputed most ancient. 
 Just as the magicians and conjurers, whose business is with 
 the infernal spirits, that their abominable art may be thought 
 the more sublime and divine, as being derived from great 
 patrons and inventors, and of a very ancient original, do 
 commonly say, that they have their books, and all their rites 
 and secret mysteries, from Athanasius, Cyprian, Moses, 
 Abel, and Adam, and from the archangel Raphael. So 
 our enemies, that their religion too, which they have not 
 long since patched up for themselves, may with the more ease 
 be recommended to ignorant men, and those that rarely con- 
 sider what they themselves or others do, pretend that it came 
 down to them, just such as now it is, from St. Augustine, St. 
 Jerome, St. Chrysostom, and St. Ambrose, from the apos- 
 tles and Christ ; for they very well know, that there is 
 nothing more popular, and of gTeater esteem with men, 
 than those venerable names.* But now, what if those 
 things which they pretend are so new, do indeed prove to be 
 most ancient ? And what, if, on the other side, almost all those 
 things which they extol so very much upon the pretence 
 of antiquity, when they are well and diligently examined, 
 are in the end found to be new and of a very late original ? 
 3. In truth, the laws and ceremonies of the Jews, al- 
 though accused by Haman as new, could never be thought 
 so by any man, who did well and rightly consider, for they 
 were written on most ancient tables ; and Christ, though 
 many thought he departed from Abraham and the ancient 
 fathers, and brought in a new religion in his own name, 
 yet answered truly, John v. 46. If ye believed Moses, ye 
 would believe me also ; for my doctrine is not so new, for 
 Moses, a very ancient author, and of great esteem with 
 you, hath spoken of me. And St. Paul saith of the gospel 
 of Jesus Christ, which many thought to be new, that it 
 has the most ancient testimony of the law and the prophets. 
 And our doctrine, which we may much better call the ca- 
 tholic doctrine of Christ, is not so new, but that it is com- 
 mended to us by the Ancient of Days, the Father of our 
 Lord Jesus Christ, in most ancient monuments, the pro- 
 phets and gospels, and the writings of the apostles ; and 
 these cannot now seem new to any man, but to him to 
 whom the faith of the prophets, the gospel, and Christ 
 
 * Some of the papists have asserted that Christ and Jiis apostles 
 founded the monastic life. Others make Elijah the founder of the Be- 
 nedictines. With equal truth the cardinal's hat is ascribed to Jerome, 
 the monk's cowl to Augustine, and holy water to Eliezer ! 
 q3 
 
346 Jewell. 
 
 himself, seems new. But, then, as to their religion, if it be 
 so ancient as they pretend, why do they not prove it so from 
 'the examples of the primitive church, from the old fathers 
 and the ancient councils ? Why does so ancient a cause lie 
 desolate, and without a patron, so very long ? Indeed, they 
 never want fire and swords ; but then, as to the ancient 
 fathers and councils, there is with them a deep silence. But 
 it is the height of absurdity and folly to begin with those 
 bloody and brutish reasons, if they could possibly have found 
 out easier and milder arguments. 
 
 4. And, again, if they do indeed entirely trust to anti- 
 quities, and do not dissemble any thing, why did one John 
 Clement, an Englishman, rend and burn some leaves of 
 Theodoret, a most ancient father, and a Greek bishop, in 
 the presence of several persons of good worth and credit, 
 believing that another copy of that book was no where to be 
 found, because this father had perspicuously and clearly 
 taught, that the nature of the bread was not abolished in 
 the eucharist?* Why doth Albertus Pighius deny that the 
 ancient father St. Augustine had a true notion of original 
 sin ? or of matrimony, in that he saith, that a marriage 
 made after a vow entered, is a good marriage, and cannot 
 be dissolved? upon which occasion Pighius saith, Augus- 
 tine erred, and made use of false logic. And why did they, 
 in a late impression of Origen upon the gospel of St. John, 
 omit the whole sixth chapter, in which it is probable, or 
 rather certain, that father has delivered many things contrary 
 to their opinions concerning the eucharist ; choosing rather 
 to deface and mutilate this ancient father, than to suffer 
 any thing to appear in the world which might contradict 
 their doctrine, by printing the book perfect ? Is their rending, 
 suppressing, maiming, and burning the writings of the an- 
 cient fathers, an argument of their reliance on antiquity ?t 
 
 * " This report was made in the presence and hearing of M. Peter 
 Martyr, and other learned men, of whom certain are yet aiive. The 
 reporter was a learned man and a grave father, and not long ago a 
 hishop in England, he said he was present, and saw the thing done." 
 Defence of tlie Apology. 
 
 f Many interpolations and omissions were made by the Romanists 
 in the writings of the fathers, as is admitted by their own authors. 
 See appendix to the book of Bertram, ed. 1686. — When the Apology 
 was written, the design of a general Index Expurgatorius upon all the 
 printed fathers was not known, which is an undeniable argument 
 under their Own hands, that the ancient fathers are not in their 
 interest ; the first of these indexes was found at the sack of Cales 
 (Cadiz) in Spain, Anno Domini, 1596, many years after this apology 
 was published. Note, ed, 1686. 
 
v.] Apology. 347 
 
 ' 5. It is worth the while to see how rarely these gentlemen 
 agree in matters of religion with those ancient fathers, of 
 whose concurrence they boast so unmeasurably. 
 
 (1.) The ancient Elibertin council decreed, that what was 
 the object of worship, should not be painted in churches.* 
 The old father Epiphanius saith, " It is a horrible wicked- 
 ness, and an insuiFerable villany, for any man to set up the 
 picture even of Christ in christian churches." — But they have 
 filled all their churches, and every corner of them, with pic- 
 tures and statues, as if there were no religion without them. 
 
 (2.) The ancient fathers Origen and St. Chrysostom have 
 exhorted the people to the diligent reading of the scrip- 
 tures ; that they would buy books, and discourse among 
 themselves of holy things in their families, the wives with 
 their husbands, and the parents with their children. — But 
 our adversaries condemn the scriptures as dead elements, 
 and drive the people from them as much as they possibly can. 
 
 (3.) The ancient fathers, Cyprian, Epiphanius, and St. Je- 
 rome, said, that if any person who had vowed to live a single 
 life, did afterwards fall into impurity, and could not over- 
 come the rages of his concupiscence, it was better for him 
 to marry, and live chastely, in a state of matrimony ; and 
 such a marriage is, by St. Augustine, another ancient fa- 
 ther, adjudged to be valid and good, and that it ought not 
 to be recalled or rescinded. — But they, if a man has once 
 bound himself by a vow — although he afterwards burns, — 
 although he lives ever so dissolutely, yet they will never 
 suffer him to marry ; or, if he does perhaps marry, they 
 deny that it is a lawful marriage ; and they teach, that it is 
 much more holy to keep a concubine, or a harlot, than to 
 live in a state of matrimony. 
 
 (4.) St. Augustine, an ancient father, complained of the 
 excessive number of impertinent ceremonies with which the 
 minds and consciences of men were, even then, oppressed. 
 They, as if God regarded nothing else, have since swelled 
 the number of them to so immense a quantity, that there is 
 scarce any thing else left in their churches. 
 
 (5.) The same ancient father denies it to be lawful for a 
 monk to live lazily in idleness, and, under the show and 
 pretence of sanctity, to live on what is another's ; and the 
 ancient father ApoUonius saith, such a monk is no better 
 than a thief. — But they have whole flocks, or herds shall I 
 call them, of monks, who do nothing, nor do they so much 
 • This council was held A. D. 305, at Eliberis, or Elvira, in Spain. 
 
348 Jewell. 
 
 as pretend to any show of holiness, and yet do not only live 
 by the labour of others, but fare deliciously and luxuri- 
 ously. 
 
 (6.) An ancient Roman council decreed, that no man 
 should be present at that divine service which was celebrated 
 by a priest whom he knew to keep a concubine. — But they 
 permit the priests to keep concubines for money, and by 
 force, compel men to be present at their sacrilegious services. 
 
 (7.) The ancient apostolical canons command that bishop 
 to be deposed, who shall exercise at the same time the office 
 of a bishop and the functions of a civil magistrate ; — but 
 these men do, and will exercise both, or rather, indeed, to- 
 tally neglect that which is most of all their duty, and yet 
 there is no man to remove and punish them. 
 
 (8.) The ancient council of Gangra forbad any man to put 
 guch difference between a married and a single priest, as to 
 esteem the one more holy than the other, upon that account, 
 - — But they put such a difference, that they think all the 
 holy services which are performed by a pious and good man 
 who has a wife, are profaned. 
 
 (9.) The ancient emperor Justinianus commanded all 
 things in the divine service to be pronounced with an au- 
 dible, loud, clear, articulate voice, that the people might 
 thereby reap some benefit by it. — But they, that the people 
 may never understand them, whisper their divine service not 
 only in an obscure and low tone, but also in a strange and 
 barbarous tongue. 
 
 (10.) The old Carthaginian council* forbad any thing be- 
 sides the canonical scriptures to be read in the holy assem- 
 blies of the church. — But they read in their churches, what 
 they themselves do not doubt to be mere lies and silly 
 fables.t And now, if any man think these things are of no 
 great consideration, because they were decreed by emperors, 
 and small councils, consisting of bishops of less esteem, and 
 not in full councils, and therefore they are more fond of the 
 authority and names of the popes — 
 
 (11.) Julius expressly forbad the priest, in the celebration 
 of the holy communion, to dip the bread in the chalice.— 
 But they, contrary to this decree, divide the bread, and dip it. 
 
 * In the fourth century. 
 
 ■f- Ludovicus Vives, writing of your Legenda Aurea, which was the 
 mother of all your ecclesiastical stories or fahles, saith tlms, " 1 see 
 no cause why it should be called the Golden Legend, seeing it was 
 written by a man of an iron face, and a leaden heart, and is full of 
 most shameless lies." — Defence of Apology. 
 
v.] Apology. 349 
 
 (12.) Clemens the pope saith, it is not lawful for a bishop 
 to bear both the spiritual and civil swords ; and he saith, 
 if thou wilt have both, thou deceivest thyself and those that 
 hear thee. — But now the pope claims both, and bears both ; 
 and therefore the wonder ought to seem the less, if that has 
 followed which Clement foretold ; and he has accordingly 
 deceived himself and those which have heard him. 
 
 (13.) Pope Leo saith, it is not lawful to celebrate more than 
 one mass in one day, in one church ; — they say every day, 
 sometimes ten, at others twenty, and at others thirty, and 
 sometimes more, in the same church, at the same time ; 
 so that the spectator knows not which way to turn himself. 
 
 (14.) Gelasius the pope saith, that if any man divide the 
 sacrament, and, when he has received one part refuses the 
 other, he acts wickedly and sacrilegiously ; — but they, con- 
 trary to the word of God, and the decree of this pope, com- 
 mand only one part of the eucharist to be given to the people, 
 and, by so doing, have made their priests guilty of sacrilege. 
 
 6. But now, if they shall pretend that all these things are 
 antiquated and worn out of use, and so are, in a sort, dead, 
 and do not concern our times ; yet that men may see what 
 faith is to be given to these men, and with what hope they 
 call councils, let us consider, in a few instances, how well 
 they observe those things which have been ordained of late 
 years, and which are fresh in memory, by councils which 
 they pretend weve lawfiiUy called, and in which they them- 
 selves decreed those things I shall mention, to be religiously 
 observed. In the last council of Trent, not much above 
 fourteen years since, it was decreed, by the common vote of 
 all orders there present, that two benefices should not be 
 committed at one time to the same person. Where is that 
 sanction now ? Is that so soon antiquated and dead too ? 
 for they do frequently give not only two benefices, but some- 
 times, also, several monasteries too, and sometimes two, 
 three, or four bishoprics, to one man, and he, too, sometimes 
 not only unlearned, and consequently thereby unfit for them, 
 but also a soldier. In the same council it was decreed, that 
 all bishops ought to preach the gospel ; but they never 
 preach, nor ever come in a pulpit, nor do they think it in 
 the least any part of their duty. What, then, is the mean- 
 ing of all that show of antiquity ? Why do they glory so in 
 the names of the fathers, and of the ancient and modern 
 councils ? why would they so fain seem to rely upon their 
 authority, whom, as occasion serves, at pleasure, they despise ? 
 
350 Jewell. 
 
 ' 7. But I have a great desire to have a little discourse 
 with the pope himself, and to tell him some things to his 
 face. Be pleased then, O holy father ! who so often boast- 
 est of antiquity, and ;pretendest that all the ancients are 
 entirely addicted to thy service, to inform us, which of all 
 the ancient fathers ever called " your holiness" the chief 
 " pontiff," or " the universal bishop," or " the head of the 
 church ?" Which of them ever said that both the swords 
 were given to you ? Which of them ever said that you 
 have the right and authority to call councils ? or that the 
 whole world was your diocese ? Which of them ever said 
 that all bishops had received of your fulness ? That all 
 power, both in heaven and earth, was given to you ? and 
 that you could not be judged by kings, nor by the whole 
 clergy, nor by all the people ? Which of them ever said 
 that kings and emperors, by the command and will of 
 Christ, derived authority from you ?* Which of them ever 
 affirmed, with a mathematical exactness and certainty, that 
 your authority was precisely seventy-seven times greater 
 than that of the greatest kings ? Which of them ever said 
 that you had a greater power than the other patriarchs? 
 Which of them ever said you were " the Lord God," or not 
 a mere man, like other mortals, or styled you a certain 
 coagmentf and hotch-potch, a mixture or concrete of God 
 and man? Which of them ever said, that you were the 
 fountain of all law, that you had an empire and dominion 
 over purgatory, and that you might, at your pleasure, com- 
 mand the angels of God ? Which of them ever said, that 
 you were king of kings, and lord of lords ? And now we 
 are in, we may inquire of a few other things of the same 
 nature. What one man, of all the ancient bishops and 
 fathers ever taught you to say a private mass, whilst the 
 people did nothing but look on ; or to lift the eucharist above 
 your head, in which you now place all your religion ; or to 
 curtail the sacrament of Christ, and, contrary to his institu- 
 tion and express command, to deprive the people of one 
 half of it ? And that we may conclude : what one, of all 
 the ancient fathers, taught you to dispense the blood of 
 
 * Verily when ye so proudly compare the pope to the sun, and the 
 emperor to the moon, your meaning is that the emperor hath no autho- 
 rity, but only that he receiveth it from the pope. Notwithstanding, 
 Isidore, your own doctor, saith, By the sun is meant kingly dignity, and 
 by the moon the priesthood. Now therefore by this reckoning ye may 
 cast your accounts, and say, The emperor is seventy and seven times 
 greater than the pope. — Defence of Apology, 
 
 t Compound. 
 
v.] Apology. 351 
 
 Christ and the merits of the martyrs, and to sell your indul- 
 gences, and all the apartments and lodgings of purgatory, 
 like commodities in the market, for money ? They are wont 
 often to celebrate their own wonderful secret learning, and 
 their manifold and various readings. Now, let your par- 
 tisans at last produce something of it, if they can, or let 
 them at least show they have read, and do know more than 
 ordinary ; for they have often made hideous outcries 
 amongst their hearers, that all the parts of their religion are 
 ancient and approved, not only by the multitude, but also by 
 the continuance and consent of all nations and times. 
 
 8. Well then, let them at least show this their boasted 
 antiquity ; let them make it appear, that what they so 
 much extol, is indeed of so vast an extent ; let them prove 
 that all christian nations have embraced their religion. But, 
 alas ! as I said before, they flee from their own decrees, 
 and have already plucked up those canons, which, but a 
 very few years since, they made to last for ever. Why, 
 then, should we trust them in relation to what they pre- 
 tend concerning the fathers, the ancient councils, and the 
 scriptures ? They have not, assuredly they have not, on 
 their side what they pretend to have ; they have neither 
 antiquity, nor universality, nor the consent either of all 
 times or of all nations ; and of this they are not ignorant 
 themselves, although they craftily dissemble their knowledge ; 
 yea, at times, they will not obscurely confess it, and there- 
 fore sometimes they will allege, that the sanctions of the 
 ancient councils and fathers are such as may lawfully be 
 changed ; for different decrees, say they, will best suit the 
 diflFerent state of the church in different times. And so they 
 hide themselves under the name of " the church," and by 
 a wretched sham delude mankind. And, in truth, it is a 
 great wonder, that men should be so blind as not to see 
 these things, or, if they do see them, so patient, as to bear 
 and endure them with that stupidity and unconcern they 
 seem to have. 
 
 9. But though they have abrogated the canons of the 
 ancient councils, as too old and overworn, yet, perhaps, 
 they have settled new and more useful rules in their place ; 
 for they have the confidence to say, that if Christ himself, 
 or his apostles, should arise from the dead, they could not 
 administer the affairs of the church of God better or more 
 piously than it is now administered by them. Indeed they 
 
852 Jewell 
 
 have put others in the place of the former ; but, as Jere- 
 miah saith, ChafFinstead of wheat ; or, as Isaiah saith, What 
 God never required at their hands ; for they have stopped 
 up all the veins of living waters, and have hewn for the 
 people of God broken and polluted cisterns, being full of 
 mud and dregs, which neither have in them any pure 
 water, nor can hold it if it were in them. They have torn 
 from the people the holy communion ; the word of God, 
 from which all true comfort could only be expected ; the 
 true worship of God ; the right use of the sacraments and 
 prayers of the church,; and they have given us, to please 
 ourselves withal, in the mean time, of their own pure inven- 
 tion, consecrated salts, waters, oils, spittle, palms, bulls, jubi- 
 lees, indulgences, crosses, censings, and an infinite number 
 of ceremonies ; and as Plautus calls others of the like nature, 
 ludos ludificabiles, shows and pageants, that are very 
 diverting, and good for nothing else. In these things the}> 
 have made all religion to consist ; and they have taught the 
 -people, that by these things God is rightly appeased, and 
 that by these things devils are put to flight, aiTd the con- 
 sciences of men quieted and confirmed. For these are the 
 paints and perfumes of Christianity ; these are the gratefiil 
 and acceptable things to the all-seeing God ; these are to 
 be had in honour, that Christ's and his apostles' institutions 
 may be taken away. And as heretofore, the wicked king 
 Jeroboam, when he had taken away the true service of 
 God, and persuaded the people instead of it to accept the 
 golden calves, for fear they might change their minds, and 
 fall from him, and return to the temple of God at Jerusalem 
 — made a long oration to them, exhorting them to con- 
 stancy, saying to them, " These are thy gods, O Israel ; 
 thus did your God command you to worship him. But it 
 would be very grievous and troublesome for you to take so 
 long a journey, and to go up every year to worship and 
 adore God at Jerusalem :" — even so our adversaries, when 
 they had once, by their traditions, quashed the laws of God, 
 lest the people should afterwards open their eyes, and fall 
 off from them, and seek a better way of assuring their sal- 
 vation ; oh ! how often have they exclaimed, that this is 
 the true worship of God, which he is pleased with, and 
 hath required of us, and by which he will be appeased when 
 he is angry ! and that it is grievous and troublesome to 
 the people to have recourse to Christ and the apostles and 
 
v.] -Apology. 353 
 
 fathers, and to attend perpetually what they require of 
 them. 
 
 Is this their way of bringing the people of God off from 
 the weak elements of the world, from the leaven of the scribes 
 and Pharisees, and from human traditions ? Are the com- 
 mandments of Christ and his apostles to be taken away, 
 that these goodly things may succeed them ? Oh most 
 righteous cause ! why should an old doctrine, which hath 
 been approved for many ages, be antiquated, and a new 
 form of religion be brought into the church of God ? Ay, 
 but say they, be it what it will, nothing ought to be 
 changed ; the minds of men are wondrously well satisfied 
 with these things ; the church of Rome has so decreed, 
 and she cannot err ; for Sylvester Prierias saith, " The 
 church of Rome is the rule and model of truth, and the holy 
 scriptures have received from her all their faith and autho- 
 rity." " The doctrine of the church of Rome is the infal- 
 lible rule of faith, from whence the holy scriptures have all 
 their strength. For indulgences were not made known to 
 us by the authority of scriptures, but they were made known 
 by the authority of the church and popes of Rome, which is 
 greater than the scriptures !" Pighius does not fear to say. 
 That without the command of the church of Rome we are 
 not to believe the most clear place of scripture ; which is 
 just as good as if one of those who cannot speak good and 
 pure Latin, and yet by use and custom has got the faculty 
 readily and fluently to blunder on in the lawyers' Latin, 
 should therefore stand stoutly to it, that all others are bound 
 to speak it after the same manner that was many years 
 since in use with Mammetrectus and the Catholicon, which 
 they still use in their pleadings ; because by that means 
 men might very easily be understood, and their humours 
 might be gi-atified ; but, ou the other side, that it were 
 ridiculous to trouble the world now with a new way of speak- 
 ing, and to reduce to practice the old purity and eloquence 
 of the Latin tongue used in the times of Cicero and 
 Caesar. 
 
 10. So much are they indebted to the ignorance and 
 blindness of the former times, that, as one saith. Many 
 things are often had in great esteem, because they were once 
 dedicated to the service of the gods. So now we see many 
 things are magnified and applauded by them, not because 
 they judge them worthy of this esteem ; but only because 
 by custom they were once received, and thereby in a sort 
 
354 Jewell. 
 
 dedicated to the service of God. But they pretend that 
 their .church cannot err. I suppose they speak this in the 
 same sense as the Lacedemonians were wont to say, there 
 was no such thing as adultery in their commonwealth ; 
 when in truth they were all adulterers, and used an uncer- 
 tain sort of marriages, and had their wives in common ; or, 
 as the hungry canonists now say of the pope, that he being 
 lord of all benefices, although he sells bishoprics, monas- 
 teries, and livings, and suffers nothing to go from him 
 without money, yet because he claims all those as his own, 
 though he would, yet he cannot commit simony. But 
 then how well or rationally this is spoken, we poor men 
 Cannot see or understand, except that as the ancient Ro- 
 mans served victory, so they have served truth ; for when 
 she once came flying to them, they clipped her wings, that 
 she might no more fly fi'om them. 
 
 But what if Jeremiah should tell them, as we have ob- 
 served above, that these are lying words ? And what again, 
 if he should say, that many pastors, who ought to have 
 dressed, have destroyed my vineyard ? chap. xii. 10. What 
 if Christ should say, that those who should have taken the 
 greatest care of the temple, have made the house of God a 
 den of thieves ? Matt. xxi. 13. For if the church of Rome 
 cannot err, she is more beholden to her own good fortune, 
 than to their prudence or care ; for such are their lives, 
 doctrines, and diligence, that if we are to take our mea- 
 sures from thence, this church is not only in danger of 
 faUing into error, but of a total ruin and destruction. And 
 certainly if that church can err, which hath departed fi-om 
 the word of God, the commandments of Christ, the institu- 
 tions of the apostles, the examples of the primitive church, 
 and from the canons and sanctions of the ancient fathers— 
 and councils ; yea, and from her own too — which will be 
 obliged by neither old nor new laws, by neither her own 
 nor any others, by neither divine nor human laws ; I say, 
 if all this be to err, then it is certain that the church of 
 Rome not only may err, but that she hath most wickedly 
 and shamefully erred. 
 
 11. But they say, we were once of their communion, 
 but now we are apostates, and have departed from them. 
 Indeed we have departed from them, and we bless the 
 great and holy God for it, and please ourselves mightily 
 in it ; but then we have not departed from the primi- 
 tive church, from the apostles, from Christ ; we were 
 
v.] . Apology. 355 
 
 educated indeed with them in darkness and ignorance of 
 God, as Moses was in the discipline and bosom of the 
 Egyptians. "We were of your number," saith Tertul- 
 lian, " and I confess it ; but what wonder is there in that ? 
 Men are made, and not born christians." But then I may 
 as well ask them, why they have descended from the seven 
 hills on which the ancient city of Rome Stood, to dwell in 
 the plains in the Martian field, to which, perhaps, they 
 would reply, that the aqueducts, without which they could 
 not conveniently dwell on those hills, have failed. Let 
 them then but grant the same liberty in relation to the 
 waters of life, which they expect we should afford them in 
 regard of the common family water. The springs did now 
 fail with them ; The elders, saith Jeremiah, xiv. 3. sent their 
 little ones to the waters ; they came to the pits, and found 
 no water ; they returned with their vessels empty ; they 
 were ashamed and confounded, and covered their heads. 
 Or, as Isaiah saith, xli. 17. The poor and needy seek water, 
 and there is none, and their tongue faileth for thirst. They 
 had broken all their conduits and water-courses ; they had 
 stopped up all the springs, and covered the fountains of 
 living waters with mire and mUd ; and as Cahgula, by 
 shutting up all the public granaries, enjoined the people of 
 Rome to fast ; so they, by stopping up the fountains of the 
 Word of God, had enjoined the people to undergo the mi- 
 series of a destructive thirst ; they have, as the prophet 
 Amos saith, viii. 11. brought upon the world a famine; 
 Not a famine of bread, nor a thirst for water, but of hearing 
 the words of the Lord. Miserable men went about search- 
 ing for a small spark of divine light to cheer their con- 
 sciences ; but they were all gone out, and they could find none : 
 this was the miserable condition and state of their church ; 
 men lived wretchedly in it, without the gospel, and without 
 light or consolation. 
 
 12. And, therefore, how afflictive soever our departure 
 from them may seem to them, yet they ought at the same 
 time to consider how just the cause of it was. For if they 
 say in general, it is not lawfiil to leave that society in which 
 thou wert educated, this were in our persons to Condemn 
 the prophets, apostles, and Christ himself; for why? Is it 
 not as reasonable to blame Lot for leaving Sodom ; Abra- 
 ham, for leaving Chaldea; the Hebrews, for leaving Egypt; 
 Christ, for leaving the Jews ; and St. Paul, for leaving the 
 Pharisees ? For, except it be granted that there may be a 
 
356 Jewell. 
 
 just cause of departure, we can see no cause why these may 
 not, in the same manner as we are, be accused of faction and 
 sedition. But, if we are to be thought heretics because we 
 will not obey all their unjust commands, what are they? 
 Who or what are they to be thought, who have contemned 
 the commands of Christ and his apostles ? If we are schis- 
 matics, who have forsaken them, by what name shall we 
 call those who have forsaken the Greeks, from whom they 
 first received the christian faith ; the primitive church, 
 Christ, and the apostles, who were their spiritual parents ? 
 For the Greek church, who at this day profess the religion 
 and name of Christ, although they have in many things 
 contaminated it, yet they still retain a great part of those 
 things which they received from the apostles. And so they 
 have no private masses, no maimed sacraments, no purga- 
 tory, nor indulgences : and as to the papal titles, and 
 magnificent names, they have this esteem of them, that 
 whoever calls himself " the universal bishop," and the " head 
 of the whole church," is a proud man, and injurious to all the 
 other bishops, who are his brethren ; nor will they scruple on 
 this single account to call him heretic. 
 
 18. But now, seeing it is apparent, and cannot be denied, 
 that they have made a defection from those from whom they 
 received the gospel, the christian faith, and religion ; yea, 
 and the very being of a church — ^what cause is there to be 
 given, why they should not return back to them as to their 
 original? Why should they so much dread the times of the 
 fathers and apostles as if they had seen nothing ? Why, 
 do they see more, or love the church better, than they who 
 delivered what they have to them ? For as for us, we have 
 forsaken a church in which we could neither hear the pure 
 word of God, nor administer the sacraments, nor invoke the 
 name of God, as we ought ; which they themselves acknow- 
 ledge to be faulty in many things, and in which there was 
 nothing to retain a prudent man, who thought seriously of 
 his salvation. Lastly, we have departed from a church 
 which is not now what she was aforetime ; and so we have 
 departed as Daniel did out of the den of lions ; as the three 
 children did out of the fiery furnace ; or, to speak more 
 properly, we have not so much departed from them, as been 
 cast out by them with execrations and curses. 
 
 14. But then we have united ourselves to that church, in 
 which if they would speak their minds truly and freely, they 
 themselves cannot deny but that all things are purely and 
 
v.] Apology. ' 357 
 
 reverently administered, and, as far as we can possibly, ac- 
 cording to the example and manner of the ancient times. 
 1. Let them compare their church and ours together, and 
 they will soon see that they have most basely departed from 
 the apostles, and we have most justly and reasonably de- 
 parted from them. For we, with Christ, and the apostles 
 and primitive fathers, give the entire and whole eucharist 
 to the people ; but they, contrary to the practice of all the 
 fathers and apostles, and of Christ himself, divide that sacra- 
 ment, with a high sacrilege, as Gelasius expresses it, and 
 deprive the people of one half of it. 2. We have recalled 
 the Lord's supper to its first institution, and have made it 
 common to as many as was possible, that it might be, as it 
 is called, a communion. But they, contrary to the institu- 
 tion of Christ, of a holy communion have made it a private 
 mass ; and so we give the people the Lord's supper, but 
 they entertain them with a vain show. 3. We affirm, with 
 the ancient fathers, that the body of Christ is eaten by none 
 but holy and faithful men, who are endowed with the Spirit 
 of Christ. But they say, that the very body of Christ may be 
 truly, and, indeed — or, as they express it — " really and substan- 
 tially" eaten, not only by impious and unbelieving men, but, 
 which is abominable to be spoken, by mice and dogs. 
 4. We pray so in our churches, that according to St. Paul's 
 admonition, 1 Cor. xiv. the people may know what is prayed, 
 and understandingly answer Amen to the common prayers. 
 They, like tinkling brass, pour out in the church unknown 
 and strange words, without understanding, sense, or mean- 
 ing ; and take all the care they can, that the people may 
 understand nothing. 5. And that we may not mention all 
 the differences, because they are almost infinite, we have 
 turned the holy scriptures into all languages, and they will 
 scarcely allow them to be extant in any tongue. We invite 
 the people to read and hear the word of God ; they drive 
 them away from it. We desire the cause in controversy 
 should be understood by all ; but they fly from judgment. 
 We trust to knowledge ; they to ignorance. We trust to 
 the light ; and they to the darkness. We venerate, as it is 
 fit we should, the words of the apostles and prophets ; they 
 burn them. Lastly, in the cause of God, we desire to stand 
 or fall by the judgment of God alone, and they would stand 
 only by their own. Now, therefore, if they would consider 
 all these things with a sedate and quiet mind, well disposed 
 to hear and learn, they would not only approve our design, 
 
358 Jewell, 
 
 who, having left their errors, have applied ourselves to fol- 
 low Christ and his apostles ; but they would likewise fall 
 off from themselves, and certainly unite with us in our way. 
 
 THE SIXTH PART. 
 
 1. But in the next place they pretend, that it is altogether 
 unlawful to attempt any of these things, without the consent 
 of a general council ; because in that is lodged all the power 
 of the church ; and Christ hath promised, 'that there he will 
 never fail to be present. But, as I said, they have violated 
 the commandments of God, the decrees of the apostles, and 
 almost all the institutions and doctrines of the primitive 
 church, without ever expecting any such sacred council. 
 
 2. And whereas they pretend that it is not lawfiil for any 
 church to change any thing without a general council, — who 
 imposed these laws upon us, or from whence had they this 
 edict ? That king (Agesilaus) acted very ridiculously, who, 
 when he was assured by an oracle of the will and pleasure of 
 Jupiter, the great heathen god, referred the thing again to 
 Apollo, that he might see whether he were of the same mind 
 with his father Jupiter. But we should act much more im- 
 prudently, if when we have heard God himself speaking to 
 us in the scriptures, and thereby know his will and pleasure, 
 as if all this were nothing, we should after all refer the thing 
 to a council ; which is nothing better than to try whether 
 God and man are both of one mind, and whether men will 
 please to approve and enforce the laws of God by their 
 authority. For, what ! Shall not truth be truth except a 
 council is pleased to will and require it ? or shall not God 
 be God without their consent ? If Christ at the beginning 
 would have acted thus, and would neither have taught nor 
 spoken any thing without the authority of the high priests, 
 and if he had referred his whole doctrine to Annas and 
 Caiaphas, where had the christian faith been now ? or who 
 had ever heard of the gospel ? St. Peter, whom the pope 
 mentions more frequently, and with greater eulogies, than he 
 doth Jesus Christ himself, confidently withstood the sacred 
 council, and replied, It is better to obey God than man. 
 
VI.] Apology. 359 
 
 Acts iv. 19. And St. Paul, when he had once thoroughly 
 imbibed the gospel, and that neither from man, nor by man, 
 but only by the will of God, deliberated not with flesh 
 and blood, Gal. i. 12, 16. nor did he refer the thing to his 
 kinsmen and brethren, but straightway went into Arabia, 
 that he might there publish the divine mysteries which he 
 had learned of God himself. 
 
 3. We do not despise councils, nor the meetings and con- 
 sultations of bishops and learned men ; nor have we done 
 what we have done, without bishops and a council — the 
 thing was debated a long time in a fall assembly of the states. 
 But what we may expect from that council which is now 
 pretended to be held by pope Pius IV.* in which men are 
 with such facility condemned, uncalled, unheard, and un- 
 seen, is not very difficult to conjecture. When Nazianzen 
 in his times saw men in these meetings so blind and obstinate 
 that they were wholly led by their affections, and that they 
 sought victory more than truth, he confidently said, that he 
 never saw a good end put to any of the councils. — What 
 would he now say if he were living, and understood their 
 transactions ? for then, although there was some faction and 
 partiality, yet causes were heard and considered, and mani- 
 fest apparent errors were taken away by their united suf- 
 frages. But our adversaries will not so much as suffer the 
 cause to be freely debated, nor will they suffer any one of 
 the many errors that are crept into the church to be changed ; 
 for they are Vont frequently and impudently to boast that 
 their church cannot err ; that there is not the least fault in 
 it ; that nothing was to be yielded to us ; or that, if any 
 thing were granted, it was to be at the discretion of the 
 bishops and abbots ; that they were the sole moderators of 
 aflFairs, and that they were the church of God. Aristotle 
 saith, that bastards cannot make a civil society or state, and 
 they may consider whether they are any better qualified for 
 the making of a church of God ; for certainly they are 
 neither lawfal abbots, nor genuine bishops. But suppose 
 they are in the church, suppose they are to be heard in 
 councils, and that they have the sole right of voting, yet in 
 ancient time, when the church of God was well governed, 
 especially if it be compared with their church, as St. Cy- 
 prian acquaints us, the presbyters and deacons, and some 
 
 * The later sessions of the council of Trent, which terminated in 
 1563. See Jewell's letter to Soipio. 
 
360 Jewell. 
 
 part also of the laity, were then called to assist at the hearing' 
 of ecclesiastical causes. 
 
 4. But what now if those abbots and bishops know no- 
 thing ? What if they know not what religion is, nor what 
 they ought to believe of God ? What if the law hath pe- 
 rished from the priests, and counsel from the elders ? What 
 if, as Micah saith, iii. 6. the night be unto them instead of 
 a vision, and darkness instead of a divination ? What if, as 
 Isaiah saith, Ivi. 10. the watchmen of the city are all blind, 
 they are all ignorant ? and what if the salt, as Christ saith, 
 Matt. V. 13. hath lost its force and savour, and is become 
 good for nothing, not fit even to be cast upon the dunghill ? 
 For they defer all to the pope, who cannot err ; but this would 
 be absurd. It would be to suppose that the Holy Ghost 
 should be sent by a carrier from the holy council to Rome, that 
 if any doubt or stop happens which he cannot expedite, he 
 may take better instruction and counsel from I know not 
 what more learned spirit!* For if it must come to this at 
 last, what need is there that so many bishops should with 
 such great expense be called from very distant places at this 
 time to Trent ? It had certainly been more prudent, and 
 much better, a shorter and an easier way, to have at first 
 turned over all this business to the pope, and have gone 
 directly to the oracle of his sacred breast ; besides, it is 
 unjust to devolve our cause from so many bishops and 
 abbots to the judgment of any one man, and, above all 
 others, to the judgment of the pope, who is accused by us 
 of many very great crimes ; and though he hath not an- 
 swered for his own misdemeanours, yet hath presumed 
 to condemn us before we were called, and that without any 
 trial. 
 
 • The church of Rome would hare it believed that the determina- 
 tions of the general council at Trent were immediately influenced by 
 the Holy Spirit, it however was notorious that no decision was made, 
 excepting by the immediate directions of the pope. Several profane 
 jests upon this assumption of the influences of the Holy Spirit upon its 
 decrees were then current. 
 
 It was a common proverb in the time of the council of Trent, that 
 the Holy Ghost was sent from Rome to the council in a 'cloak -bag, 
 which was spoken in derision 'of the council's depending too much 
 upon the directions sent them very frequently from thence by carriers, 
 as father Paul acquaints us in his history of that council ; and to this 
 proverb our author in this place alludes. 
 
 Jewell adds in the Defence, " We jest not at God's Holy Spirit. 
 We know that it is the same Spirit of Wisdom that hath renewed the 
 face of the world and discovered the multitude of your follies." 
 
VI.] Apology. 361 
 
 Now, do we invent all this ? Or is it not now the man- 
 ners of our late councils ? Are not all things referred to the 
 pope by the council ; so that as if nothing were done by so 
 many sentences and subscriptions, he alone may add, dimi- 
 nish, abrogate, approve, relax, and restrain whatsoever he 
 please ? Whose words are these ? why did the bishops and 
 abbots, in the end of the late council at Trent, put in these 
 words as a part of their decree : " Saving in all things the 
 authority of the apostolical see ?" or why did pope Pascal 
 write thus insolently of himself, " As if any councils could 
 prescribe a law to the church of Rome, when all councils are 
 held by the authority of the church of Rome, and derive 
 their force from it too ; and whereas they do patiently in 
 their decrees except the authority of the pope of Rome ?" 
 If they will confirm and approve these things, why are 
 councils called ? but if they are indeed repealed and abro- 
 gated, why are they still left in their books as if they were 
 in force ? 
 
 5. Well, but suppose, in the next place, that the pope, 
 though one, is above all councils ; that is, that he is a part 
 greater than the whole, has more power, yea, and more wis- 
 dom too, than all his party besides ; and that, in spite of 
 Jerome's judgment, the authority of this one city is greater 
 than that of the whole world. — What if he has seen none of 
 these things, and has neither read the holy scriptures, nor 
 the ancient fathers, nor so much as any of his own councils ? 
 What if, like pope Liberius of old, he becomes an Arian ? 
 or, like pope John, who lived not many years since, thinks 
 very ignorantly and wickedly of the immortality of the soul, 
 and of the life to come ? or, as pope Zosimus heretofore 
 corrupted the council of Nice,* so he, for the enlarging of 
 his own power, should corrupt the other councils, and aver, 
 that those things were deliberated and constituted by the 
 holy fathers in them which were never so much as thought 
 of? and that, as Camotensis saith the popes do frequently, 
 he should offer violence to the holy scriptures, that he might 
 thereby possess himself of a plenitude of power ? — What if 
 he renounce the christian faith, and become an apostate, as 
 Lyra saith many popes have done ? What ! will the Holy 
 Spirit, for all these things, knock at the cabin of his breast, 
 and obtrude such a light upon him contrary to his inclina- 
 tions, and against his will, that he shall not err though he 
 would ? Or shall such a pope as this be the fountain of all 
 * See Jewell's Reply to Harding's Answer. 
 
 JEWELL. R 
 
362 Jewell. 
 
 laws, and all the treasures of wisdom and knowledge be 
 notwithstanding found in him, as in a cabinet ? Or, if 
 these things be not in him, can he nevertheless judge well 
 and conveniently of things of this great weight? Or, if he 
 be not qualified to judge of them, does he yet desire that all 
 these things should be referred to him alone ? What now, 
 if the pope's advocates, the abbots and bishops, dissemble 
 nothing, but declare themselves openly to be the enemies of 
 the gospel, and will not see what they do see, but wrest the 
 scriptures, and knowingly and willingly, deprave and adul- 
 terate the word of God, and foully and impiously transfer to the 
 pope, what is perspicuously and properly spoken of the person 
 of Christ only, and cannot be applied to any other mortal ? What 
 if they say, that the pope is all and above all ; or that he can 
 do all those things which Christ can do ; or that the tribunal 
 and consistory of the pope is the same with Christ's ; or that 
 the pope is that light which came into the world, which Christ 
 spake of himself only, and that he that doth evil hateth that 
 light, and fleeth from it ; or that all other bishops have received 
 of his fulness ?* Or, lastly, what if they do without dissi- 
 mulation or obscurity, clearly and manifestly determine con- 
 trary to the word of God? Shall whatever they say, never- 
 theless, presently become gospel ? shall such as these be the 
 army of God ? will Christ be present with such men ? will the 
 Spirit of God move upon their tongues, or may they say truly. 
 It seems good to the Holy Ghost, and to us ? Acts xv. 28. 
 
 6. Petrus a Soto, and his voucher Hosius, make no 
 scruple to affirm, that the very council which condemned our 
 Saviour to death, had then the spirit of prophecy and truth, 
 and the Holy Ghost, with them. And that what those high 
 priests said, was not false and vain, when they said. We 
 have a law, and by that law he ought to die ; that in this, 
 according to Hosius, they gave a true judgment, and that 
 their decree was perfectly just, by which Christ was adjudged 
 worthy of death ! It is a wonder, in the mean time, these 
 men cannot defend themselves, and propagate their own 
 cause, except at the same time they undertake the patron- 
 age of Annas and Caiaphas. For what council will these 
 men ever acknowledge to be vicious and erroneous, who say 
 that was a lawful and good council in which the Son of 
 God was most ignominiously condemned to the death of the 
 
 * These, and many other texts of scripture referring to Christ, have 
 tieen applied to the pope ! Some of them were openly cited in the 
 speeches of prelates at the council pf Trent. 
 
VI.] Apology. 363 
 
 cross ? And yet considering what almost all these councils 
 have been, it was necessary for them thus to pronounce of 
 the council held by Annas and Caiaphas. But are they ever 
 likely to be the men which are to reform the church, who 
 are at once the judges and the criminals ? Will they ever 
 lessen their pride and ambition ? Will they depose them- 
 selves, and give judgment against themselves, that the 
 bishops shall not be unlearned, slow bellies, multiply bene- 
 fices, carry themselves like princes, nor bear arms ? Will 
 the pope's beloved sons, the abbots, decree, that the monk 
 who doth not earn his bread with the sweat of his brow, is 
 a thief? or that it is not lawfiil for them to live in the city, 
 or in a crowd of men, or of that which belongs to another ; 
 that a monk ought to lie upon the bare ground ; to live hardly 
 with herbs and pease ; to study hard, dispute, pray, and la- 
 bour to prepare himself for the service of the church ? It is 
 as reasonable to expect that the scribes and pharisees will re- 
 form the temple, and of a den of thieves will again make it 
 become a house of prayer ! 
 
 7. There were some amongst them who observed that 
 many errors were crept into the church; pope Adrian, 
 jEneas Sylvius, cardinal Pool, Pighius, and others, as we 
 have said. After which, they had a council at Trent, in 
 the same place where there is one now indicted.* Many 
 bishops and abbots, and others who ought to be in a council, 
 met; they were alone, and there was nobody to disturb 
 them, whatever they did ; for they had taken care to exclude 
 all that were for the reformation, and there they sat with a 
 great expectation six years. In the first six months they 
 decreed many things concerning the holy Trinity, the 
 Father, Son, and Holy Ghost, which were pious, but no way 
 necessary for those times ; and yet of all these clear, mani- 
 fest, confessed errors which had gotten into the church, what 
 one single error or corruption have they reformed ? from 
 what kind of idolatry have they reclaimed the people ? what 
 superstition have they taken away ? what part of their ty- 
 ranny and pomp have they abated or diminished ? As if 
 the world were so blind, that it could not see and observe 
 that this is a conspiracy, rather than a council, and that all 
 the bishops which the pope has there called together, are 
 sworn and addicted to his interest, and resolved beforehand, 
 not to do any thing but what shall please him and increase 
 his power, and which they see he desires ; or that votes 
 • Summoned, 
 
 r:2 
 
364 Jewell. 
 
 there are not numbered, rather than considered or weighed; 
 or that the wiser and better part of the council is not often 
 overborne by the greater, but worse part of it ? And there- 
 fore we know perfectly well, that iflany good men and ca- 
 tholic bishops, when such councils were indicted, and they 
 saw clearly that parties and factions were served by them, 
 and that they should lose their pains, and harden the minds 
 of their adversaries by their opposition, without doing the 
 least good, have wisely stayed at home, and refused to be 
 present in them. Athanasius would not come to the 
 council at Csesarea, when he was called by the emperor, 
 seeing he should there meet an enraged parcel of ene- 
 mies ; and afterwards when he came to the council of 
 Syrmium, and in his mind foresaw, from the fury and ma- 
 lice of his enemies, what the event would be, he packed up 
 his carriages, and went away immediately. Chrysostpm, 
 though he was called four times by letters from Arcadiusthe 
 emperor, to an Arian council, yet stayed at home. When 
 Maximus, bishop of Jerusalem, sat in a council in Palestine, 
 the old father Paphnutius took him by the hand and led him 
 out of it, and then told him, " It is not lawfiil for us to consult 
 about these things with wicked men." The bishops of the 
 west would not be present at that council at Syrmium, from 
 which Athanasius departed. Cyril by letters appealed from 
 the council of the Patropassians, as they were called ; Pau- 
 linus, bishop of Treves, and many others, would not come 
 to the council of Milan, when they saw the power and in- 
 trigues of Auxentius ; for they saw it was to no purpose to 
 go thither, where faction, and not reason, would be heard, 
 and where causes would be certainly determined by affection 
 and passion, and not by judgment. But then all these, 
 though they were to deal with enraged and obstinate ad- 
 versaries, yet if they had come, they should have been freely 
 heard in the council. 
 
 8. But now no man need wonder, when none of us are 
 permitted, not only not to sit, but not so much as to be seen 
 in their council. So far are we from being freely heard, 
 when the popes, legates, and all the patriarchs, archbishops, 
 bishops, and abbots, are in a conspiracy, and united by their 
 common crimes, all sworn in the same oath, only sit, and 
 have alone the power of voting — and, as if all this were not 
 enough, have submitted all their judgments to the will and 
 humour of the pope alone ; that he who ought to answer 
 for his own faults, shall give sentence in his own cause 
 
VI.] Apology. 365 
 
 upon himself, when that ancient christian hberty which it is 
 absolutely necessary should be very great in councils, is to- 
 tally taken away. I say, after all this, wise and good men 
 ought not to wonder, if we do now that which they have 
 seen done in the like case, by so many fathers and catholic 
 bishops ; which is, that seeing we cannot be heard in the 
 council, and that the ambassadors of princes are had in con- 
 tempt and scorn there ; and as if the thing were already 
 determined and agreed, we are condemned before we are 
 heard ; if after all this we had rather sit at home and com- 
 mit the business to God, than go thither, where we shall 
 have no place, nor effect any thing. 
 
 But though we can patiently and quietly bear our own 
 injuries, yet why should they shut christian and pious 
 princes out of their councils ? Why do they so rudely and 
 insolently put them out, and not suffer them to hear the bu- 
 siness of religion debated, or to understand the state of their 
 own churches, as if they were not christians, or could not 
 judge well of it ? or if these princes interpose their autho- 
 rity, and do that which they may, are commanded, and 
 ought to do, and which we know David and Solomon, and 
 other good princes have done ; that is, if they restrain the 
 luxury of the priests, and compel them to do their duty, and 
 keep them to it ; if they pluck down idols, extirpate super- 
 stitions, and restore the worship of God to its ancient purity, 
 why do they presently make an outcry, that these princes 
 disturb all things, break in upon other men's offices, and act 
 ill things and immodestly ? What scripture, I pray, hath 
 excluded christian princes from hearing these causes? Who, 
 besides these men, ever decreed any such laws ? But they 
 will reply, that civil princes have learned to govern theit 
 states, and to manage arms, but they understand nothing of 
 the mysteries of religion. And now, what is the pope at 
 this day but a monarch or prince ? and what are the car- 
 dinals, who are now scarcely suffered to be any other, but 
 the children of kings and princes ? What are the patri- 
 archs, and for the most part the archbishops, bishops, and 
 abbots, other than princes, dukes, and earls in the papal 
 kingdom ? and accordingly whithersoever they go, they 
 are attended with a great retinue, and adorned with chains 
 and collars of gold, and other ensigns of honour. And they 
 have sometimes a peculiar habit belonging to them, as 
 crosses, pillars, hats, mitres, and palls ; which pomp the 
 ancient bishops Chrysostora, Ambrose, and Augustine, were 
 
366 Jewell: 
 
 not acquainted with ; but then, excepting these outward 
 ornaments, what do they teach, what do they speak, what 
 do they do, and what do they live, so as becomes, I will not 
 say a bishop, but a common christian ? Is it then of so 
 mighty a consequence to go under this or that title ; and, 
 by changing nothing but a man's clothes, to be called a 
 bishop ? 
 
 9. Certainly it is a proud, injurious, and unjust thing, 
 and not to be borne by christian and prudent princes, to 
 permit the sum of all that concerns religion to be managed 
 by such men as these alone, who know nothing of the mys- 
 teries of religion, nor care to know any thing more than 
 what belongs to their bellies and kitchens, and do not value 
 any thing of religion as worth a rush, who are no better than 
 blind men placed in a watch-tower ; and that in the interim, 
 a christian and a catholic prince should stand like a trunk 
 or a stock, and without vote, and without giving his judg- 
 ment, only observe what they are pleased to command and 
 impose upon him ; and as if he had neither ears, nor eyes, 
 nor mind, nor heart of his own, to receive without excep- 
 tion, and with a blindfold submission to do, whatever they 
 are pleased to command him, although they are blasphemous 
 and wicked things ; yea, although they should command 
 him to extinguish all religion, and to crucify his Saviour. 
 For why ? Can Caiaphas and Annas judge well of matters 
 of religion, and cannot David and Hezekdah ? Is it lawful 
 for a cardinal, a martial and a bloody man, to sit in a 
 council ; and is it unlawful for an emperor and a christian 
 prince ? For we attribute nothing more to our princes 
 than what is allowed them by the word of God, and ap-? 
 proved by the examples of the best governments. For be- 
 sides that, the care of both tables is committed by God to a 
 faithful prince, that he may thereby understand, that not 
 only civil affairs, but also sacred and ecclesiastical belong 
 to his office. And besides this, God hath often expressly 
 commanded princes to cut down the groves, and overthrow 
 the statues and altars of idols, to transcribe for himself a 
 book of the law ; and Isaiah saith, chap. xlix. 23. that kings 
 should be nursing fathers to the church, and their queenis 
 her nursing mothers. Besides all these things, I say, we 
 see by histories, and the examples of the best times, that 
 pious princes never thought the administration of ecclesias- 
 tical affairs, a thing that was foreign to their duty. 
 
 10. Moses, who was the civil magistrate and leader of 
 
VI.] Apology. 367 
 
 the people, received from God the y^hole body of their reli- 
 gion, and the order of their sacred rites, and delivered them 
 to the people, and severely and sharply chastised Aaron, 
 their bishop, for making the golden calf, and violating the 
 religion by law established. And Joshua, though he were 
 no other than a civil magistrate, yet when he was first 
 inaugurated and set over the people, he received express 
 command concerning religion and the worship of God. 
 David, the king, when their religion had been miserably 
 disordered by Saul, a wicked king, brought back the ark of 
 God, that is, restored religion. And he was not only pre- 
 sent as an admonisher or persuader of the work, but he 
 published psalms and hymns, disposed the priests and Le- 
 vites into classes and orders, and in a sort governed the 
 priests as a priest, 1 Chron. xiii. Solomon, the king, built 
 a temple to the Lord, which his father David had only de- 
 signed in his thoughts ; and afterwards made an excellent 
 oration to the people concerning religion and the worship of • 
 God. And after this, he removed Abiathar, the high-priest, 
 and substituted Zadok in his place, 1 Kings viii. And 
 when after this the temple was wretchedly ruined by the 
 vice and negligence of the priests, Hezekiah the king com- 
 manded it to be cleansed of its rubbish and dirt, the lamps 
 to be lighted, incense to be offered, and the sacred rites to 
 be performed according to the ancient order ; and caused 
 the brazen serpent that was then irreligiously worshipped 
 by the people, to be taken away and reduced to dust, 
 2 Chron. xxix. Jehoshaphat the king overthrew and took 
 away all the high places, and destroyed the groves, by which 
 he perceived the worship of God was hindered, and the 
 people by a private superstition diverted from attending the 
 service of God in the temple, to which they were bound to 
 go three times in the year, out of all parts of his kingdom^ 
 2 Chron. xvii. Josiah, another king, diligently admonished 
 the priests and bishops of their duty. Joash, the king, re- 
 pressed the luxury and insolence of the priests. Jehu slew 
 the wicked false prophets, 2 Kings x. And that I may 
 trouble the reader with no more examples out of the scrip- 
 tures, and rather pass to see and consider how the church 
 has been governed since the birth of Christ and the publish- 
 ing of the gospel : heretofore christian emperors called 
 councils of the bishops : Constantinus called the Nicene 
 council ; Theodosius I. the Constantinopolitan ; Theodo- 
 sius II. the Ephesian ; Martianus, „the Chalcedonian ; and 
 
368 Jewell. 
 
 when Ruffinus had alleged a synod as malting for him, his 
 adversary, Jerome, that he might confute him, replied. 
 Tell us what emperor commanded it to be assembled ? And 
 he also, in his funeral oration for Paula, a Roman lady, 
 cites the letters of the emperors who had commanded the 
 Greek and Roman bishops to meet at Rome for the holding 
 of a council. 
 
 11. It is most certain, that for five hundred years the 
 emperors alone took care of calling all the general councils 
 and sacred meetings, and therefore we do now the more 
 wonder at the unreasonableness of the bishop of Rome, 
 who, though he knows that during the subsistence of the 
 Roman empire in its greatness, this was the sole right of 
 the emperor, and that now kings have succeeded to part of 
 the Caesarean or imperial majesty, this right is devolved to 
 all princes in common, yet has so unjustly usurped it ■ to 
 himself alone, and thinks it sufficient to communicate his 
 design of holding a council to the greatest prince in 
 Christendom as to his servant. But if the modesty of Fer- 
 dinand the emperor be so great, perhaps because he does not 
 thoroughly understand the papal arts, that he can digest this 
 injury; yet the pope, who pretends to so much sanctity, 
 ought not to have offered him this affront, and thus to have 
 arrogated to himself another man's right. 
 
 12. But some of his party may reply, that the emperor 
 then called the councils, because the bishop of Rome was 
 not then arrived to that height of greatness ; and yet he did 
 not even then sit with the bishops, or at all interpose his 
 authority in their deliberations and consultations : yet, as 
 Theodoret acquaints us, Constantine the great did not only 
 sit with the bishops, but admonished them to determine the 
 controversy then depending out of the prophetic and apostolic 
 writings. In this disputation, said the emperor, concern- 
 ing divine things, there is set before us, which we ought to 
 follow, the doctrine of the Holy Ghost ; for the books of the 
 evangelists and apostles, and the oracles of the prophets, do 
 sufficiently show us what we ought to think of the will of 
 God. Theodosius, another emperor, not only sat amongst 
 the bishops, as Socrates saith, but also was moderator of 
 the dispute, and rent the papers of the heretics, and ap- 
 proved the sentiments and doctrine of the catholics. And 
 in' the council of Chalcedon, the civil magistrate, who under 
 the emperor governed that council, condemned three bishops, 
 Dioscorus, Juvenalis, and Thalassius, by his sentence, for 
 
VI.] Apology. 369 
 
 heretics, and gave judgment that they should be deposed 
 from that degree. In the third, the Constantinopolitan 
 council, the civil magistrate not only sat with the bishops, 
 but also subscribed the canons with them. We have read. 
 Said he, and subscribed them. 
 
 In the second council of Orange, the ambassadors of the 
 princes, being noblemen themselves, sat,iand not only voted 
 concerning matters of religion, but also subscribed amongst 
 the bishops ; for thus it is written in the end of that council, 
 Petrus Marcellinus and Felix Liberius, two noble and illus- 
 trious prsetorian prefects of Gaul, and patricians, have con- 
 sented and subscribed. Syragius, Opilio, Pantagathus, 
 Deodatus, Cariatho, and Marcellus, honourable men and 
 magistrates, have subscribed. But if the praetorian prefects, 
 and patricians, or noblemen, could then subscribe the 
 councils, may not emperors and kings do it now ? There 
 were no need to prosecute so plain and apparent a point as 
 this is, but that we have to do with a parcel of men who 
 use to deny the clearest things, even those things which 
 lie plain and open before their eyes, out of a contentious 
 disposition and desire of victory. The emperor Justinian 
 made a law for the correcting the manner and curbing the 
 insolence of the clergy ; and although he was a most 
 christian and catholic emperor, yet he deposed Sylverius and 
 Vigihus, two popes, successors of St. Peter, and vicars of 
 Jesus Christ, as they are now called ! 
 
 13. And now seeing that princes have employed their 
 authority upon bishops, received commands from God con- 
 cerning religion, brought back the ark of God, composed 
 sacred hymns and psalms, governed the priests, made pub- 
 lic discourses concerning the worship of God, purged the 
 temple, demolished high places, burnt idolatrous groves ; 
 and have admonished the priests concerning their office, 
 and given them laws of living, have slain wicked prophets, 
 deposed bishops, called councils of bishops, and sat with 
 them, and taught them what they should do ; have punished 
 heretical bishops, have taken cognizance of rehgion, sub- 
 scribed councils, and given sentence in them, and done all 
 this, not by the command of another, but in their own names, 
 and that rightly and piously ; — shall we say, after all this, 
 that the care of religion belongs not to them ? or that a 
 christian prince, who is pleased to concern himself in these 
 things, acts ill, immodestly, and wickedly ? In all these 
 aiFairs, the most ancient and most christian kings and 
 
 r3 
 
370 Jewell. 
 
 emperors have intermeddled, and yet were never accused of 
 impiety or immodesty for so doing ; and will any pretend ta 
 find either more catholic princes or more illustrious exam- 
 ples? 
 
 14. But now, if they might do all these things, though 
 they were only civil princes, and governed their several 
 states ; wherein have our princes offended, who, though 
 they are in the same authority, may, it seems, not do the 
 same things ? Or, wherein consists the wonderful force of 
 their learning, wisdom, and holiness, that, contrary to the 
 custom of all the ancient and cathohc bishops, who have 
 heretofore deliberated with princes concerning religion, they 
 should now reject and exclude christian princes from the 
 cognizance of the cause now depending, and from all par- 
 ticipation and congress with them in their councils ? But 
 yet it cannot be denied they have taken a prudent care for 
 themselves, and the upholding their kingdom, which they 
 foresaw otherwise would soon have perished. For if they 
 who are placed by God in the highest station, had once 
 seen and understood these men's arts ; that the commands 
 of Christ are contemned by them, that the light of the 
 gospel is obscured and extinguished by them, that they play 
 tricks with and delude them, and shut up against them the 
 entrance into the kingdom of God — they would never so 
 patiently have suffered themselves to be so proudly despised, 
 and injuriously scorned and abused. But now, on the other 
 hand, they have rendered all princes obnoxious and subject 
 to them by their blindness and ignorance. 
 
 15. We, as I said before, have done nothing in the 
 changing of religion, either insolently or rashly ; nothing 
 but with great deliberation and slowly ; nor had we ever 
 thought of doing it, except the will of God, undoubtedly 
 and manifestly opened to us in the most sacred scriptures, 
 and the necessity of our salvation, had compelled us so to 
 do. For although we have departed from that church, 
 which they call the catholic church, and thereupon they 
 have kindled a great envy against us, in them who cannot 
 well judge of us ; yet it is enough for us, and ought to he 
 so to any prudent and pious man, who considers seriously of 
 his salvation, that we have only departed from that church 
 which may err, which Christ, who cannot err, so long since 
 foretold should err, and which we see clearly with our eyes, 
 has departed from the holy fathers, the apostles, Christ him- 
 self, and the primitive and catholic church. And we have 
 
VI.] Apology. 371 
 
 approached, as much as we could, the church of the apostles 
 and ancient catholic bishops and fathers, which we know 
 was yet a perfect, and, as Tertullian saith, an unspotted 
 virgin, and not contaminated with any idolatry or great and 
 public error. We have directed, not only our doctrine, but 
 also the sacraments and the form of common prayer, 
 according to their customs and ordinances. And so we 
 have only done that which we know Christ himself and all 
 pious and godly men have in all ages ever done ; for we 
 have called home religion, which was foully neglected and 
 depraved by them, to her original and first state ; for we 
 considered that the reformation of religion was to be made 
 by that which was the first pattern of it ; for this rule will 
 ever hold good against all heretics, saith the most ancient 
 father Tertullian, That is true which is first, and that is 
 adulterated and corrupted which is later. Irenseus often 
 appeals to the most ancient churches, who were the nearest to 
 Christ, and which therefore were not at all likely to have 
 erred. And why is not that course now taken also ? why 
 do we not return to a conformity with the most ancient 
 churches ? Why cannot that be now heard amongst us, 
 which was pronounced in the council of Nice, without the 
 least contradiction or opposition from so many bishops and 
 catholic fathers ; " Let the old customs stand firm ?" When 
 Ezxa was to rebuild the temple, he did not send to Ephesus, 
 though there was there a most beautifiil temple of Diana, 
 which was adorned most exquisitely ; and when he was to 
 restore the rites and ceremonies, he did not send to Rome, 
 though perhaps he might have heard there of hecatombs,* 
 &c. and the ritual books of Numa Pompilius. He thought 
 it was sufficient for him if he set before him as an example, 
 and followed the ancient temple built by Solomon, according 
 to the prescription of God almighty, and the ancient rites 
 and ceremonies which God had expressly commanded Moses. 
 When the temple was rebuilt by Ezra, and the people might 
 seem to have a just cause to rejoice in so very great a bless- 
 ing granted to them by the great and holy God, yet Haggai 
 the prophet brpught tears from all their eyes, because they 
 that were yet living, and had seen the structures of the 
 former before it was destroyed by the Babylonians, did well 
 remember how far this latter was from the splendour of the 
 
 * Hecatomts, were offerings of a hundred victims. Jewell also 
 mentions other cerenxonials and rites used hy the ancient Romans. 
 
372 Jewell. 
 
 former temple. But, on the contrary, they would have 
 thought it excellently restored, if it had answered the model, 
 and represented the majesty of the old temple. 
 
 16. St. Paul, that he might reform the abuses of the 
 Lord's supper, which the Corinthians began even then to 
 corrupt, proposed to them to follow the institution of it by 
 Christ. That, saith he, have I delivered to you which I 
 received of the Lord. And Christ, that he might refiite the 
 errors of the pharisees in another case, sends them up to the 
 beginning. In the beginning, saith he, it was not so. And 
 that he might show the sordidness and avarice of the priests. 
 This, saith he, in the beginning was a house of prayer, that 
 men might pray to God in it religiously and purely ; and 
 so you ought still to have kept it, for it was not built to be 
 a den of thieves. So all reUgious and approved princes in 
 scripture, are especially honoured with this commendation, 
 that they walked in the ways of David their father ; that is, 
 that they returned to the original and fountain, and restored 
 religion to its first integrity. And so we, seeing all things 
 perverted by them, and that there was nothing left in the 
 church of God but miserable ruins, thought it was but rear 
 sonable to set before us those churches for our example, 
 which we were sure had not erred, and had neither private 
 masses, nor unintelligible and barbarous prayers, nor that 
 corruption of the holy rites, or other fooleries. And desiring 
 to restore the church of God to its first integrity, and purity, 
 we would not seek any other foundation to build upon, than 
 what was laid by the apostles, that is, by our Saviour Jesus 
 Christ. 
 
 17. When therefore we had heard God himself speaking 
 to us in his word, and had seen and considered the illus- 
 trious examples of the ancient and primitive church, and 
 that the expectation of a general council was very uncertain, 
 and the event that would follow it much more uncertain ; 
 and especially when we had the utmost certainty what was 
 the will of God, and therefore thought it a sin to be too 
 solicitous and anxious what the opinion of men might be- 
 after all this, I say, we could no longer deliberate with flesh 
 and blood ; but proceeded, and have accordingly done that 
 which may both lawfully be done, and which hath already 
 been often done by many pious men and catholic bishops ; 
 that is, to take care of our own church in a provincial synod. 
 For so we see the ancient fathers ever took that course^ 
 
VI.] Apology. 373 
 
 before they came to a general and public council of the whole 
 world ; and there are still extant the canons made in muni- 
 cipal or provincial councils, at Carthage under Cyprian, at 
 Ancyra, Neocsesarea, and at Gangra also in Paphlagonia ; 
 all which, as some think, were held before the name of the 
 Nicene general council was thought of. And in this manner, 
 without any general council, by a private dispute, they of old 
 opposed the Pelagians and Donatists. So, when Constan- 
 tine the emperor openly favoured Auxentius, a bishop of 
 the Arian party, Athanasius, a most christian bishop, did 
 not appeal to a general council, in which he saw nothing 
 could be done, by reason of the power of the emperor, and 
 the great partiality and stiffness of the faction, but to his 
 own clergy and people, that is, to a provincial council. 
 
 18. So it was decreed in the Nicene council, that twice in 
 the year, and in a Carthaginian council, that at least once in 
 a year, meetings of the bishops should be celebrated in every 
 province, which the council of Chalcedon saith was done, 
 that if any errors or abuses arose any where, they might 
 presently and upon the spot be extinguished. And so when 
 Secundus and Palladius rejected the council of Aquileia, be- 
 cause it was not a public and general council, Ambrose, 
 bishop of Milan, replied, that it ought not to seem new or 
 strange, if the bishops of the west assembled in provincial 
 conventions or synods ; for it had been not seldom done by 
 the western bishops before, and was very frequently by the 
 Greek bishops. So Charles the great, emperor of Germany, 
 held a provincial council in Germany, for the taking away 
 images out of the church, against the second Nicene coun- 
 cil, which had determined for them ; nor is the thing new 
 and unheard of in England ; for we have heretofore had 
 many provincial synods, and have governed our church by 
 our own domestic laws, without the interposition of the 
 popes of Rome, or any other foreign bishops or churches. 
 What need is there of many words ? Certainly, those greatest 
 and fullest councils, of which these men so often glory, if 
 they be compared with all the churches which throughout 
 the world own and confess the name of Christ — what, I 
 pray, can they seem to be, more than some private councils 
 of the bishops, and a sort of great provincial synods ? For 
 though perhaps Italy, France, Spain, England, Germany, 
 Denmark, and Scotland should meet; yet Asia, Greece, 
 Armenia, Persia, Media, Mesopotamia, Egypt, Ethiopia, 
 India, and Mauritania, in all which places there are many 
 
374 Jewell. 
 
 christians and bishops, would yet be absent ; and how could 
 such a council as this, ever be reputed a general council by 
 any understanding man? And when so many and such 
 considerable parts of the world are absent, how can they 
 pretend to have the consent of the whole world ? or what 
 kind of council was the last at Trent, or how could it in 
 any sense be said to be general, when only forty bishops met 
 there, out of all the christian kingdoms in Europe, and some 
 (rf them too were so very eloquent, that it had been fit to 
 send them to the grammar-schools again ; and so learned, 
 that they had never in all their lives read the bible over? 
 
 But be these things as they will, the truth of the gospel of 
 Jesus Christ depends not upon general councils, nor, as St 
 Paul saith, 1 Cor. iv. 3. upon man's judgment. But if they 
 who ought to take care of the church will not understand, and 
 will be wanting to their duty, and will harden their hearts 
 against God and against his Christ, and still go on to pervert 
 the direct and straight ways of the Lord, God will make 
 the stones to cry out, and endow infants with an oratorical 
 eloquence, that there may ever be some to confute their 
 shams ; for God can protect and enlarge his church, not 
 only without help, but against the opposition of councilsj 
 There are many devices in man's heart, saith Solomon, 
 Prov. xix. 21. but the counsel of the Lord that shall stand; 
 for there is neither wisdom, nor prudence, nor counsel 
 against the Lord ; for, saith Hilary, " Those things that 
 are set up by human industry, do not continue long ; the 
 church was otherwise built, and must be preserved by other 
 means ; for she was built upon the foundations of the 
 apostles and prophets, and is fixed and cemented together by 
 one corner-stone, Jesus Christ." 
 
 18. Very elegant, and to our times most seasonable, are 
 the words of Jerome : " As often as the devil lulls any 
 asleep with the sweet blandishments of his syrens, the holy 
 scriptures never fail to awaken them with. Awake, thou that 
 sleepest, and arise from the dead, and Christ shall give thee 
 light, Eph. V. 14. At the coming of Christ, and of the 
 word of God, and of the ecclesiastical doctrine, when the 
 time of the ruin of Nineveh, that beautiful harlot, is come, 
 then shall the people awake, who had before been lulled 
 asleep under their former teachers, and they shall pass to the 
 mountains of the scriptures. There shall they find the 
 mountains of Moses, and Joshua the son of Nun ; the 
 mountains of the prophets, and the mountains of the new 
 
VI.] Apology. 375 
 
 testament, the apostles and evangelists ; and when the peo- 
 ple are fled to these mountains, and are exercised in the 
 reading of them, though they find no teacher, for the har- 
 vest shall be great, and the labourers few, yet the industry 
 of the people shall be approved, in that they have fled to 
 these mountains, and the neghgence of their teachers shall 
 be reprehended." 
 
 Thus hath Jerome written so very plainly, that here is no 
 need of an interpreter, and with so great a congruity to the 
 events which have happened in our times, that it looks as if 
 he had designed to foretel and describe to us, with a pro- 
 phetic spirit, the whole state of our times, the ruin of that 
 richly-adorned Babylonish harlot, and the reformation of the 
 church of God, the blindness and negligence of the bishops, 
 and the alacrity and zeal of the people. For who can be so 
 blind, as not to see that these were the masters, who, as 
 Jerome saith, led the people into error, and stupified them 
 in it ? or, that Rome, their Nineveh, which was once painted 
 with the most lively colours, is not now better known and 
 less valued ; or, that pious men, being now as it were 
 awakened out of a deep sleep, have not betaken themselves 
 to the mountains of the scriptures, the word of God, and 
 the light of the gospel, without ever expecting the councils 
 of such teachers as these ? 
 
 19. But without the pope's consent at least, some may 
 think, these things ought not to have been attempted, be- 
 cause, say they, he is the bond that unites the christian society ; 
 he is that one priest, whom God means in Deuteronomy, fi-om 
 whom counsel was to be expected in all difficult cases, and 
 from whom the judgment of truth was to be fetched ; and 
 if any man should dare to disobey him, he was to be put to 
 death in the sight of his brethren ; and whatsoever he doeth, 
 he can be judged by no mortal man ; that as Christ reigns 
 in heaven, so he rules on earth ; that he can do wha,tever 
 Christ or God himself can do ; that his consistory and 
 Christ's are one and the same ; that without him there is no 
 faith, no hope, no church ; that he who forsakes him, rejects 
 his own salvation. 
 
 For thus the canonists, the flatterers of the pope, write 
 not very modestly of him, for they could scarcely say more, 
 and certainly not greater things, of Christ himself. As for 
 us, we have not forsaken the pope for any human pleasure 
 or worldly profit, and we wish rather, he would so con- 
 duct himself, that there should be no need of a departure 
 
876 Jewell. 
 
 from him : but so . it was, that except we left him, there 
 was no coming to Christ ; nor will he now enter a league 
 with us upon any other terms than those proposed by Na- 
 hash, king of Ammon, to the men of Jabesh Gilead, that he 
 may thrust out all our right eyes, 1 Sam. xi. 2. for he will 
 deprive us of the holy scriptures, the gospel of our salva^ 
 tion, and of all that hope which we have in Christ Jesiis ; 
 for upon other conditions no peace with him can be had. 
 
 20. And as to that which so many of them accustom 
 themselves to extol so very much — that the pope only is St. 
 Peter's successor — as if upon that account he always carried 
 the Holy Ghost in his bosom, and so could not err, it is an 
 airy and a silly pretence. The grace of God is promised to 
 pious souls, and to those that fear God, and is not affixed to 
 chairs and successions. " Riches," saith Jerome, " may 
 render one bishop more powerful than another ; but yet all 
 bishops, whatever they are, are the successors of the apos- 
 tles." But if the place and inauguration be what they so 
 much rely on, Manasses succeeded David, and Caiaphas, 
 Aaron ; and an idol has often stood in the house of God. 
 Long since, one Archidamus, a Lacedemonian, made a 
 mighty boasting that he was descended from Hercules. 
 One Nicostratus chastised his insolence, by telling him it 
 did not seem probable that he could be descended from 
 Hercules, because Hercules made it his business to rid the 
 world of bad men, but, saith he, you make all the good men 
 you can become bad. And when the pharisees boasted of their 
 succession and lineage, that they were of the blood of Abra^ 
 ham, Christ rephed, " Ye seek to kill me, a man that hath 
 told you the truth which I have heard of God ; this did not 
 Abraham ; ye are of your father the devil, and the lusts of 
 your father ye will do," John viii. 40. 44. 
 
 But now suppose we should grant something to succes- 
 sions, does the pope only succeed St. Peter ? In what thing ? 
 in what religion ? in what function ? in what part of his 
 life ? what one thing ever had St. Peter like the pope, or 
 the pope like St. Peter, unless they will say, that when St, 
 Peter was at Rome, he never taught the gospel, he never 
 fed the flock ; that he took away the keys of the kingdom 
 of heaven, hid his Lord's treasure, that he only sat in the 
 Lateran, and with his finger pointed out all the spaces of 
 purgatory, and the several sorts of pains there ; presently, 
 and at his pleasure, dismissed some souls for money, and 
 sent other miserable souls into torture ; that he tauffht them 
 
VI.] Apohgy. 3li 
 
 the use of private masses, which might be mumbled over iii 
 every corner ; that he muttered the sacred mysteries in a 
 soft low voice, and in a strange language ; that he hanged 
 up the eucharist, or consecrated bread, in every church, and 
 enshrined it on every altar, and carried it before him where- 
 ever he went on an ambling jennet, with lights and bells ; 
 that he consecrated oil, wax, wool, bells, chalices, temples, 
 and altars, with his sacred breath ; that he sold jubilees, 
 graces, immunities, expectancies, preventions, first fruits, 
 palls, the use of palls, bulls, indulgences, and pardons ; 
 that he called himself the head of the church, the high 
 priest, the bishop of bishops, and the only most holy ; that 
 he usurped authority over other churches ; that he exempted 
 himself from all civil power ; that he made wars, set discord 
 amongst princes ; that he was carried upon the shoulders of 
 noblemen in a gilded chair, with a triple crown full of labels 
 or tassels, with a Persian gallantry, adorned with a royal 
 sceptre, and a golden diadem glittering with jewels. Did 
 St. Peter heretofore do all these things at Rome, and, as it 
 were, from hand to hand deliver them down to his suc- 
 cessors ? for all these things are now done at Rome, 
 and that in such manner as if nothing else ought to be 
 done. 
 
 21. Unless perhaps they would be better pleased with 
 turning the table, and saying, that the pope does all thos^ 
 things which we know heretofore St. Peter did ; that he 
 travels into all countries, preaches the gospel, not only 
 publicly, but privately from house to house ; that he in- 
 sists opportunely and inopportunely, in Season and out of 
 season ; that he does the work of an evangelist, and per- 
 forms the ministry of Christ ; that he is the watchman of 
 the house of Israel ; that he receives the oracles and word 
 of God, and deUvers them, as he received them, to the 
 people ; that he is the salt of the earth, the light of the 
 world ; that he feeds not himself, but the flock ; that he 
 does not entangle himself with the civil affairs of this 
 life; that he does not exercise lordship and dominion 
 over the people of the Lord; that he does not seek to 
 be ministered to by others ; but rather that he may 
 minister to others. That he thinks, with St. Peter, that 
 all bishops are his companions and equals ;* that he 
 
 • 1 Pet. T. i. St. Peter there styles himself, " Your fellow presbyter 
 or co-priest." 
 
378 JewdL 
 
 submits himself to princes, as to them that are sent by God ; 
 that he renders to Caesar the things that are Caesar's, and; 
 which all the ancient bishops of Rome without exception 
 have done, calls the emperor his lord. Now, unless the 
 pope at this day do these things, or that St. Peter did 
 the others which we have set forth in the foregoing para- 
 graph, there seems to be no reason why he should so 
 strangely value himself upon the account, either of St. 
 Peter's name or succession. 
 
 22. There is much less cause for them to complain so 
 dreadfiiUy as they do, of our departure from them, and to 
 recall us back again to their society and faith. There is a 
 story, that one Cobilon, a Lacedemonian, being sent to 
 make a league with the king of Persia, and finding by 
 chance his courtiers playing at dice, he returned forthwith, 
 without despatching or mentioning the business he came 
 about. Being examined upon his return home, why he 
 had not executed the public commission they had givert 
 him ; he replied, that it seemed to him to be a great disho' 
 nour to their commonwealth, if he had made an alliance 
 with a parcel of dicers. Now, if we should return to the 
 pope and the popish errors, and make a league, not only 
 with dicers, but with men infinitely more debauched, it 
 would not only bring an ill report upon our fame and repu- 
 tation, but would be pernicious and destructive to us, by 
 incensing the wrath of God against us, and burdening and 
 wasting our consciences. For we have only left him, whdiri 
 we saw had for many ages blinded the nations of the earth, 
 and departed from him who with too much insolence pre- 
 tends that he cannot err, and that whatever he does, he 
 cannot be judged by any mortal man, no, not by kings nor 
 emperors, nor all the clergy, nor all the people, though he 
 should carry a thousand souls with him to hell — from hint 
 who assumed dominion not only over men, but over the 
 angels of God, commanding them, when he pleased, to go 
 and come, and carry souls to purgatory, and bring theiii 
 back again, as his holiness thought fit ; whom Gregory the 
 great styled plainly the forerunner and harbinger of anti.* 
 Christ, and an apostate from the faith ,; from whom those 
 champions, who now so vigorously oppose the gospel, and 
 that truth they are very well satisfied of, have every man of 
 them heretofore fallen, and would now again freely and 
 willingly leave him, if the note and shame of being thought 
 
VI.] Apology. 379 
 
 too inconstant, and their credits with the people, did not 
 hinder them from it* Lastly, we have departed from him 
 to whom we were no way bound, and who hath nothing 
 to pretend for our submission to him ; but I know not what 
 genius of the place and the succession he possesseth. 
 
 23. And we, of all the nations in Christendom, have had 
 the greatest reason to desert the pope. For our kings, even 
 those who followed the faith and authority of the bishops of 
 Rome, with the utmost observance and deference, a long 
 time since, sufficiently felt the weight of their yoke, and 
 groaned under the tyranny of the papal kingdom. For the 
 Roman bishops plucked the diadem from off the head of our 
 Henry II. and compelled him to wait upon their legate in a 
 private habit, without any of the ensigns of majesty, that he 
 might be exposed to the contempt of all his subjects. And 
 another bishop of Rome armed against king John, another 
 of our princes, the bishops and monks, and some part of the 
 nobility, and absolved all his subjects from the oath of alle- 
 giance which they had taken to him, and at last, by the 
 highest impiety, not only deprived him of his kingdom, 
 but his life. And they wounded Henry VIII. with their 
 curses and excommunications, and stirred up against him 
 sometimes the emperor, and sometimes the king of France, 
 and, as much as in them lay, exposed our kingdom to be a 
 prey and a booty to them ; like a company of silly men as 
 they were, to think so great a prince would be frighted with 
 vizors and rattles, or that so great a kingdom could be 
 devoured at one mouthful. And, as if all this had not 
 been enough, they would needs make England a tributary 
 province, and yearly most unjustly exacted a considerable re- 
 venue out of it — so much has the friendship of the city of 
 Rome cost us. 
 
 Now, if they extorted these great advantages from us by 
 impostures and ill arts, there is no reason why we should 
 not by good methods and laws recover them back again. 
 But if, on the other side, our kings, induced by an opinion 
 of their simulated holiness, in the darkness of those times 
 freejy bestowed these things on them, upon the account of 
 
 * See Jewell's letters to P. Martyr. Jewell in this place refers 
 to several English bishops who had been protestants in the reign of 
 Edward the sixth, and turning papists again in the reign of queen 
 Mary, were ashamed to take a third turn now in the reign of queen 
 Elizabeth, and so not only stiffly persisted now in popery, but were 
 more clamorous against the Reformation than others were. 
 
880 Jewell. 
 
 religion, there is now very good reason that our litter kings» 
 having discovered the errors of their ancestors, should take 
 them away again, they being possessed of the same power 
 with the former kings ; for every donation becomes void, 
 when it is no longer approved by the will of the giver ; 
 but it can never seem a will, which is clouded and impeded 
 by error. 
 
 THE CONCLUSION. 
 
 1. Thus I have acquainted thee, my reader, that it is no 
 new nor strange thing, to see the christian religion in these 
 days, upon its restitution and revival in the world, enter- 
 tained with slanders and reproaches, for the same things hap- 
 pened to Christ himself and his apostles. And yet, lest thou 
 shouldest be misled and imposed upon by these clamours of 
 our adversaries, we have represented to thee what the whole 
 manner of our religion is ; what we believe concerning God 
 the Father, concerning his only Son Jesus Christ, and 
 concerning the Holy Ghost ; what our opinion is concern- 
 ing the church, the sacraments, the ministry, the holy scrip- 
 tures, the ceremonies of the church, and all the other parts 
 of the christian religion. We have declared also, that we 
 detest, as pernicious to the souls of men, and as plagues, all 
 those ancient heresies that have been condemned by the old 
 councils and holy scriptures ; that we have reduced laia 
 practice again, as much as we can possibly, the ecclesiastical 
 discipline, which our adversaries had much weakened ; and 
 that we punish all licentious courses of life and debauchery 
 in manners, by our ancient and established laws, and that 
 with as much security as is fit and possible ; that we pre- 
 serve all kingdoms in the same state we found them, with- 
 out any diminution or mutation, and preserve the majesty 
 of our princes entire as much as we can possibly. Also that 
 we have departed firom that church, which they had made a 
 den of thieves, in which they had left nothing sound or like 
 a church, and which they themselves confessed to have erred 
 in many things, as liot left Sodom, or Abraham Chal^ea, 
 not out of contention, but out of obedience to God ; and 
 have sought the certain way of religion out of the sacred 
 scriptures, which we know cannot deceive us, and have re- 
 turned to the primitive church of the ancient fathers and 
 apostles, that is, to the beginning and first rise of the church, 
 as to the proper fountain. 
 
VI.] Apology. 3Sl 
 
 2. That we have not indeed expected the authority or 
 consent of the council of Trent, in which we saw nothing 
 was managed well and regularly ; where all that entered 
 took an oath to one man ; where the ambassadors of our 
 princes were despised and illtreated ; where none of our di- 
 vines could be heard ; where partiality and ambition openly 
 carried all things ; and according to the practice of the holy 
 fathers, and the customs of our own ancestors, we have re- 
 formed our churches in a provincial synod ; and according 
 to our duty we have cast off the yoke and tyranny of the 
 bishop of Rome, who had no just authority over us, nor 
 was like either Christ or St. Peter, or the apostles, or indeed 
 like a bishop in any thing. Lastly, we do all agree 
 amongst ourselves, in all the doctrines and points of the 
 christian religion, and do with one spirit and one mouth 
 worship God, the Father of our Lord Jesus Christ. 
 
 3. Wherefore, O christian and pious reader, now thou 
 seest the reasons and causes of the reformation of religion 
 with us, and our departure from them, thou oughtest not to 
 wonder that we should rather choose to obey our Saviour 
 than men. St. Paul hath admonished us, Rom. xvi. 17, 
 18. that " we should not be carried away with every wind of 
 false doctrine," and especially that we should mark them 
 which cause divisions and offences contrary to the doctrine 
 which we have learned, and avoid them ; for they that are 
 such, serve not our Lord Jesus Christ, but their own belly, 
 and by good words and fair speeches deceive the hearts of 
 the simple. Their impostures accordingly, like bats and 
 owls, do now sometime since begin to fly and steal away 
 before the rising sun, and cannot endure the light of the 
 gospel ; and although they were in some sense built and 
 heaped almost up to heaven, yet they sink down into ruins 
 of their own accord ; for thou oughtest not to think that 
 those things happened accidentally or by chance. It was 
 certainly the will of God, that in these times the gospel of 
 Jesus C^hrist should, in defiance of all opposition, be spread 
 abroad in the world ; and therefore men, being moved by 
 the word of God, freely betook themselves to the doctrine o£ 
 Christ ; and as for us, we sought neither riches nor pleasure, 
 nor ease, by this change ; for our adversaries abound in all 
 these, and we had a much larger share of them, whilst we 
 continued with them. 
 
 4. Nor do we decline concord and peace with meUj 
 but yet we will not continue in a state of war with God, that 
 
382 Jewell. 
 
 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 con- 
 ditions, 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 
 cff the holy scriptures, and the precepts of our heavenly 
 Master are not kept ; for else, it is not peace, but war ; nei- 
 ther 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 
 facihty be ended, if ambition, gluttony, and luxuries did not 
 hinder it ; and fi-om 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. Yeaj 
 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 
 
VI.] Apology. 383 
 
 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 con- 
 sciences, 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 pa- 
 tiently 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 per- 
 sist 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. 
 
EXTRACTS 
 
 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 follotbing 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 fur- 
 nislies information upon almost every subject connected with 
 the church of Rome. A few extracts are here given, althougk 
 the controversial nature of the work deprives m.any pas- 
 sages 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." 
 
The, Fathers are the Scriptures. 385 
 
 So likewise Jerome, " I think that the ancient father 
 Origen, in respect of his learning, may be read sometimes, 
 as Tertullian, Novatus, Arnobius, ApoUinarius, 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 coun- 
 tenance. 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 ma- 
 jesty 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 al- 
 leged 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 be- 
 ing 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 ofGod, 
 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 consi- 
 der 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. 
 
 JEWELL. s 
 
386 Jewell. — Defence of the Apology., 
 
 But God hath not bound himself that this Spirit should 
 evermore dwell in Rome, but upon the lowly and humble- 
 hearted, that tremble at the word of God, Isa. Ixvi. Chry- 
 sostom saith, " They that speak of themselves, falsely pre- 
 tend 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 ful- 
 filling of the law and the prophets, so is the Holy Ghost 
 the fulfilling of the gospel."* 
 
 OP THE AUTHORITY OF THE FATHERS. 
 
 St. Ambrose, you say, by his appeal to the scriptures, ex- 
 cludes not the judgment of the learned fathers, but only the 
 cavlUations 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 in- 
 deed, 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 reasonahle re- 
 quest, that Goa may he 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, hut 
 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 asit pleases him to call it, of the presump- 
 tuous 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 mean- 
 ing, and not only in the naked and bare words, it is true and generally 
 granted without exception, and needs no farther 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," ' 
 
Of the authority of the Fathers. 387 
 
 So saith ' the godly father Athanasius, " These things 
 have we learned of our masters, or fathers, inspired from 
 heaven, which have read and perused the holy scriptures." 
 For Augustine very well saith, " According to these books 
 of the scriptures, we judge frankly of all other writings, 
 whether they are of the faithful, or of the unfaithful." 
 
 Therefore Jerome saith, " We must read the scriptures 
 with all diligence, and must be occupied in the law of our 
 Lord both day and night, that we may become perfect ex- 
 changers, and be able rightly to discern what money is lawfiil, 
 and what is counterfeit." 
 
 Hilary saith, " This is the very order of the apostle's 
 doctrine in the gospel, to preach God out of the law and 
 the prophets." 
 
 Otherwise touching the discourse of natural reason, Am- 
 brose saith, " No creature, either in earth or in heaven, is 
 able to reach the depth of these things." Thus he saith, 
 " The mind is astonished, the voice faileth, not only mine, 
 but also of the angels : it is above the powers, above the. 
 angels, above the cherubims, above the seraphims, and 
 above all manner of understanding." And therefore he 
 saith, as it is alleged once before, " I would not ye should 
 believe me ; let the scriptures be read ; I say not of myself, 
 ■' In the beginning was the word,' but I hear it spoken." 
 
 And again he saith in the same book unto the emperor 
 Gratian, " Let our judgment stand apart, and let us ask St. 
 Paul the question." But Mr. Harding saith, " Whosoever 
 maketh this argument which in your word is implied — the 
 scriptures are to be asked, therefore, the holy fathers are not 
 to be asked — makes a foolish argument." 
 
 It seems no great point of wisdom, Mr. Harding, to up- 
 braid others with folly without cause. God increase both you 
 and us in all wisdom and understanding in Christ Jesus. 
 Howbeit, our argument, howsoever it hath pleased you to 
 fashion and to handle it, as we meant it and made it, had no 
 such folly, wherefore whatsoever folly is now come to it, it is 
 your own, it is not ours. For we deny not the learned 
 fathers' expositions and judgments in doubtful cases of the 
 scriptures. We read them ourselves, we follow them, we 
 embrace them, and, as I said before, we most humbly thank 
 God for them. But thus we say, The same fathers' opi- 
 nions and judgments, forasmuch as they are sometimes 
 disagreeable one from another, and sometimes imply 
 contrarieties and contradictions, therefore alone and of 
 s2 
 
388 Jewell. — Defence of the Apology. 
 
 themselves, without farther authority and guiding of God's 
 word, are not always sufficient warrants to charge our 
 faith. And thus the learned catholic fathers themselves have 
 evermore taught us to esteem and to weigh the fathers.* 
 
 The ancient father Origen saith thus, as it is reported 
 before, " The discussing of our judgment must be taken 
 only of the scriptures." And again, " Our judgments and 
 expositions without witness of the scriptures have no credit." 
 Likewise Augustine, " My consent, without exception, I owe, 
 not unto any father, were he ever so well learned, but, only 
 to the holy canonical scriptures." His reason is this, " For 
 whereas the Lord himself hath not spoken, who of us can 
 say. It is this, or that ? Or if he dare say so, how can he 
 prove it ?" 
 
 And therefore he concludes directly and in like words 
 with Ambrose, " I require the voice of the shepherd. Read 
 me this matter out of the prophets ; read it me out of the 
 psalms ; read it me out of the law ; read it me out of the 
 gospel ; read it out of the apostles." 
 
 SALVATION BY FAITH ALONE. 
 
 Here you trifle, Mr. Harding, although not much beyond 
 your common wont, yet somewhat above your ordinary. 
 Our doctrine herein is grounded upon these words of 
 Christ : When ye have done all, say that ye be unprofitable 
 servants, and therefore have deserved nothing, Luke xvii. 
 Indeed of late years this hath been the general doctrine of 
 your schools, " Everlasting life is a reward due for our 
 deservings. If everlasting life were not a due reward, it 
 were uncertain ; for due debt is certain ; mercy or favour, is 
 uncertain." Thus have you utterly drowned the grace of 
 God, and th^ salvation that we have only in Jesus Christ, 
 
 " In Ms reply to Harding's ansyyer, Jewell says, " There is no way 
 so easy to beguile the simple as the name and countenance of ancient 
 fathers. — If the devil can show himself as the angel of light ; and if 
 false prophets can come in the name of Christ ; much more may some 
 others come in the name, and under the colour pf certain fathers." 
 The mann.er in which these authorities of the ancient fathers have 
 usually been brought forward by HSirding and other Romanists in 
 their controversial writings, is thus exposed by Jewell ; " Some that 
 never were, are surmised and counterfeited. Some imtruly alleged. 
 Some corruptly translated. Some perversely expounded. Some un- 
 aptly and guilefully applied. Their words sometimes abridged, some- 
 times enlarged, sometimes altered, sometimes dissembled. Fabqlous 
 and unknown authorities newly founded. Childish arguments fondly 
 concluded. To be short, infinite untruths, and known untruths, boldly 
 avouched." 
 
Salvation by Faith alone. 389 
 
 and have turned the most comfortable doctrine of the gospel 
 into a dungeon of desperation. 
 
 " Then," say you, " let the labourer's proverb take place. 
 I had rather play for nothing, than work for nothing." Ve- 
 rily, Mr. Harding, when other reason could not serve you, it 
 was reason your labourer's idle reason should take place. 
 Howbeit, if you will do nothing at God's request, of good 
 will, without reward, but must be hired only for your penny, 
 then may your labourer, be he ever so simple, easily tell you 
 you are not the child of God, but only a hireling and a la- 
 bourer. For the natural loving child will obey his father, 
 not for a reward, but of love, only because he is his father. 
 
 Gregory Nazianzen saith, " If thou be a bond-slave, then 
 fear the whip ; if thou be a hireling, then look only for thy 
 reward. But over and besides these, if thou be a (dutifiil) 
 child, then reverence God as thy Father. Do well, because 
 it is good to obey thy Father ; yea, and although thou shalt 
 have nothing else, yet even this shall be thy reward, that thou 
 hast been obedient to thy Father." 
 
 Hilary saith, " If we fast once, we think we have satisfied ; 
 if out of the barns of our household store we give somewhat 
 to the poor, we believe we have fiilfiUed the measure of 
 righteousness. But the prophet hopeth all of God, and 
 trusteth all of his mercy." 
 
 Christ saith to his disciples. Let your light so shine be- 
 fore men, not that ye may be rewarded, but, that they may 
 see your good works, and glorify your Father which is in 
 heaven. Matt. v. Augustine saith, " O God, he the less 
 loveth thee, that loveth any other thing besides thee." Like- 
 wise Basil saith, " He that trusteth not to his own good 
 deeds, nor hopeth to be justified by his works, hath the only 
 hope of his salvation, the mercies of God." 
 
 Further you say, " A true faith may be idle, and utterly 
 without works ;" and therefore ye think that is not true which 
 we say, " A true faith is lively, and can in no wise be idle." 
 Here, perhaps, you will set faith upon the last, and rack her 
 to a large size ; for so Latomus, one of your fellows, saith, 
 that Socrates and Plato, and other heathen philosophers, 
 had as good understanding and faith in Christ, as had 
 Abraham. And Andradius, another of your fellows, saith, 
 that " the heathen and infidel philosophers had the righ- 
 teousness of faith and everlasting life." His words are these, 
 " The philosophers that abhorred and shunned the vain 
 multitude of gods, &c. Wilt thou say, they lacked that 
 
390 Jewell.-^Defence of the Apology. 
 
 faith, and that knowledge of God, whereby the wicked is 
 justified, and whereby the righteous hveth ?" 
 
 Another of your near fellows saith, " Peter denied not 
 the faith of Christ, but he denied Christ, his faith never- 
 theless being safe." If you call this true faith, Mr. Har- 
 ding, that may be found in heathens and infidels, and may 
 well and safely stand with the abjuring of Christ, then 
 without question your true faith may be without good 
 works. 
 
 But St. Paul, whose words we ought rather to credit, 
 saith far otherwise ; He that hath no regard to his own, es- 
 pecially such as are of his household, hath denied the faith, 
 and is worse than an infidel, 1 Tim. v. Again he saith. 
 They say they know God, but by their works they deny 
 God, Titus i. St. John saith. Whoso saith he knoweth 
 God, and keepeth not his commandments, is a liar, and 
 the truth is not in him, 1 John ii. St. James saith, (chap, 
 ii.) Faith without works is dead : and, the devil believeth and 
 trembleth for fear. But a dead faith is no more a true per- 
 fect faith, than a dead man is a true perfect man. As for 
 the faith of devils, indeed and verily, it is no faith. 
 
 Certainly Augustine saith, " He that hath faith without 
 hope and charity, believeth that there is Christ ; but he 
 believeth not in Christ." Again he saith, " Good life can 
 never be divided fi-om faith, which worketh by love ; nay, 
 rather that same very faith itself is good life." 
 
 Ambrose saith, " As soon as a man begins to live wan- 
 tonly, he begins to flee from the true faith." Origen saith, 
 " Whosoever believeth in God, blusheth not ; but every man 
 blusheth that worketh sin. Therefore he that yet blusheth 
 for sin, seemeth not to beheve." And again he saith, 
 " Whosoever sinneth, believeth ill." 
 
 To be short : Cyprian saith, " How doth he say he be- 
 lieveth in Christ, that doth not the thing which Christ com- 
 manded ?" 
 
 If you will believe none of all these, being ancient and 
 learned fathers, yet believe your own doctor, Cusanus, a 
 cardinal of Rome. Thus he saith, " The mind cannot 
 know God, and not love him. There can be no true know- 
 ledge of God, where there wanteth charity." 
 
 Hereby it is plain that true faith is lively and workful, 
 and that an idle faith is indeed no faith at all. 
 
 I am weary of your follies, Mr. Harding ; and were it not 
 
Salvation by Faith alone. 391 
 
 for some satisfaction of tlie simple, I would not vouchsafe 
 them any answer. Whereas I only allege these words of 
 St. James, " Faith without works is dead ;" you tell me, 
 that " I belie the scriptures. And this," you say, " shall 
 be mine answer." Of such hasty answers you have good 
 store. I thank God I believe the scriptures. I belie them 
 not. I would not willingly belie a child, much less the 
 everlasting word of God, for I know it is holy. 
 
 But how, and wherein, have I so foully belied the scrip- 
 tures ? You answer me, " A thing may be dead in two 
 sorts, either because it had hfe in it of its own, or else be- 
 cause it had it of another thing. Faith hath life of itself, 
 and faith hath life of charity." All this may be granted. 
 But what conclude you hereof, Mr. Harding? If faith 
 have life of itself, have I therefore " beUed the scriptures ?" 
 Behold St. James's words. Thus he saith ; " Faith with- 
 out works is dead." Of the other side behold my words. 
 Thus I say, " Faith without works is dead." Now com- 
 pare these words together. I increase nothing ; I diminish 
 nothing ; I alter nothing ; I report St. James's words plainly 
 and simply as he spake them. With what good countenance 
 then can you so uncivilly tell me that I have "belied the scrip- 
 tures ?" Your reader, be he ever so friendly bent unto you, 
 must needs doubt somewhat of your dealing. If you proceed 
 accordingly, you will be able shortly to tell us that St. 
 James himself hath beUed the scriptures. For the words 
 that I speak, and you condemn, are St. James's. 
 
 " Faith," you say, " hath life of another thing, like as the 
 body hath of the soul. Not as the man is dead without the 
 soul, but as the body is dead without the soul, so is faith 
 dead without good works." Thus you say. But help us, I 
 pray you, that we may better understand your meaning. 
 You speak in parables. We need a commentary. " A man," 
 say you, " dead without a soul ?" What means this talk, 
 Mr. Harding ? You lay the way for us, I trow, and would 
 entrap us in the dark. Who ever heard of a man without 
 a soul ? I have sometimes heard of a man without wit, and 
 of words without sense or reason ; but of " a man without 
 a soul," hitherto I never heard. 
 
 Now let us view the handsomeness of your distinction. 
 These are your words, " Not as a man is dead without a 
 soul, but as a body is dead without a soul." A man that 
 had any soul would think there should be some difference 
 between tjiese speeches. " Not as the one," you say, " but 
 
393 Jewell. — Defence of the Apology. 
 
 as the other." But what if the one and the other are both 
 one ? Consider better of your words, I beseech you. What 
 is " a man without a soul," but only a bare and dead body ? 
 Or what is such a dead body, but only " a man without a 
 soul ?" Where was your soul, Mr. Harding, when you de- 
 vised these distinctions without a difference ? 
 
 Yet you tell us, " A body being without a soul, is still a 
 true natural body." Therefore, say you, " Faith being 
 without good works, is still a true real faith ?" First, Mr. 
 Harding, you know it is commonly said in all schools. 
 Every comparison halteth. You might soon have found 
 the feebleness of this reason ; it will serve you only to mock 
 children. Howbeit, let us use your own grants. You shall 
 see them conclude against yourself; for a body without a 
 soul, notwithstanding it be a true natural body, yet hath it 
 -neither sense nor life, but is indeed and verily a dead body. 
 Even so your faith without good works, notwithstanding any 
 truth or reality you can give unto it, hath in it neither life 
 nor sense, but indeed and verily is a dead faith, and there- 
 fore -no faith at all. 
 
 But who taught you to shape out these pretty similitudes, 
 and so unskilfully to liken faith unto the body, and good 
 works unto the soul ? The wise and learned have 
 rather likened true faith to the soul, and good works to 
 the body. For as the body hath no life of itself, but only 
 of the soul, even so works have no life of themselves, but 
 only of faith. 
 
 Yet you say, " Faith without works is nevertheless a true 
 and real faith." Verily, Mr. Harding, then so is fire without 
 heat a true and real fire. Of such a faith St. James saith. 
 Devils believe, and quake for fear. If the wicked, with- 
 out good works, have a true and a real faith, then may you 
 also say, " That the devil likewise hath a true and a real 
 faith." This faith is no faith, Mr. Harding. It is only an 
 imaginary and a mathematical fantasy ; it is not that faith 
 whereby we are made tiie children of God. 
 
 Hereof St. Paul saith thus. They have a show and 
 face of godliness, but the virtue and power thereof they 
 forsake utterly, 2 Tim. iii. Of such a faith the angel saith 
 in the Apocalypse, Thou hast a name of life, and yet thou 
 art dead, Rev. iii. Such is faith without works, a face 
 without godliness, a show without substance, a name with- 
 out life. 
 
 " Mr. Jewell," you say, " is tried a liar." And why so ? 
 
Salvation by Faith alone. 393 
 
 Because he saith, as St. James saith, Faith without works 
 is dead ; and therefore, as Augustine saith, no faith at all. 
 But Mr. Harding, contrary to St. James's express and plain 
 words, tells us, that " Faith without works is a true and a 
 real faith," and is lively and forcible in itself. And yet is he 
 tried a trusty man ! 
 
 But you say, " Good works have their reward, and 
 therefore this heresy may not escape." Whether good 
 works shall be rewarded, or no, it was no part of our 
 question. For we undoubtedly believe the words that are 
 written by St. John. Their works follow after them. We 
 believe the words that Christ saith to his disciples. He that 
 giveth a cup of cold water to any of these little ones for my 
 sake, shall not lose his reward. Matt. x. We believe that 
 St. Paul saith, Your work shall not be in vain in the Lord, 
 1 Cor. XV. We grant, " good works have their reward," 
 but the same " reward" standeth in mercy and favour, and 
 not in duty. 
 
 Thus therefore we say, considering the weakness and 
 sinful corruption of our nature, there can be no works in us 
 so pure and perfect, that we may thereby, of right and of 
 duty, deserve everlasting life. And this, Mr. Harding, is 
 no heresy, but the very plain sense and substance of God's 
 word, and the undoubted doctrine of the ancient catholic 
 fathers of the church. 
 
 Job saith. If a man will dispute with God, he is not able 
 to answer him for one of a thousand. And therefore he saith, 
 I stood in doubt, and was afraid of all my works. Again 
 he saith, Although I were perfect, yet my soul shall not 
 know it. If I would justify myself, mine own mouth shall 
 condemn me. Job ix. The prophet Isaiah saith, chap. kiv. 
 All our righteousness is like a foul stained rag. 
 
 Therefore Augustine saith, " O Lord, enter not into 
 judgment with thy servant. What means that. Enter not 
 into judgment with thy servant ? Thus much it means ; 
 Stand not with me in judgment, requiring of me all that 
 thou hast commanded. For if thou enter into judgment 
 with me, thou shalt find me guilty. I have need, there- 
 fore, not of thy upright judgment, but of thy mercy." Again 
 he sailh, " What are the merits of any man ? For Christ, 
 that came not with his due reward, but with his grace, that 
 was not due, found all men sinners, being himself alone free 
 from sin, and a deliverer of sinners." Again he saith, 
 
 s3 
 
394 Jewell.— Defence of the Apology. 
 
 " God crowneth with favour and mercy, that shall be 
 ■done in the last judgment; whereas when the just King 
 shall sit in his throne, to render to every man according to 
 his works, who shall boast that his heart is chaste ? or who 
 shall boast that he is clean from sin? Therefore it was 
 needful to make mention of the pity and mercy of our 
 Lord." And again, " Lord, I commend not the works of 
 my hands. For I am afraid, lest, when thou shalt behold 
 them, thou shalt find more sins than good deservings." 
 
 So saith Jerome, " If we behold our own merits, we 
 must be driven to desperation." 
 
 So saith Origen, " I do scarcely believe that there can be 
 any work that may of duty require reward." Again he 
 saith, " Say ye, saith Christ, that ye are unprofitable ser- 
 vants. For notwithstanding we have done all things that 
 are commanded, yet have we done no good thing. For if 
 our doings were good indeed, then were we not unprofit- 
 able. But any good deed of ours is called good, not rightly 
 or duly, but by abuse of speech." So saith Augustine, 
 " If God would deal with us according to that we have 
 deserved, he should find nothing but that he might con- 
 demn." 
 
 Therefore, Mr. Harding, Waldensis, one of your great 
 doctors, having well and circumspectly weighed the matter 
 of every side, at the last concludes thus : " What worthy 
 thing do we, that we may be found in the fellowship of the 
 heavenly spirits? The apostle saith, I judge that the 
 afflictions of this time are not worthy of that glory that 
 shall be revealed in us. Therefore I take him to be the 
 sounder divine, the faithfiiUer catholic, and more agreeable 
 to the holy scriptures, that utterly denies all such kind of 
 merit." 
 
 But you will say, " If we find ourselves void of merit, 
 how then shall we stand, and be justified before God ?" St. 
 John saith. Blessed are they that have washed their 
 robes, not in their own merits, but, in the blood of the 
 Lamb, Rev. vii. And God saith, I will give the thirsty 
 to drink of the well of life, not for his deserts, but, for 
 nothing. Rev. xxi. 
 
 The ancient father Origen saith, " Forasmuch as all 
 men are shut up and closed under sin, now the salva- 
 tion of man standeth not in man's merits, but in God's 
 mercy." 
 
Qf Faith and Assurance. 395 
 
 Augustine saith, " God in the end, will crown us, not 
 with the price of our deservings, but with favour and 
 mercies." 
 
 Again he saith, " For nothing thou shalt save them. 
 What is meant by these words, For nothing thou shalt save 
 them ? This is the meaning : Thou findest nothing in 
 them wherefore thou shouldest save them ; and yet thou 
 savest them. Thou findest nothing wherefore thou should- 
 est save them ; but thou findest much wherefore thou 
 shouldest condemn them." 
 
 And again, " Deserved pain would throw all men into 
 death, unless the undeserved grace of God deliver some 
 from it." 
 
 Basil saith, " Judgment shall not be without mercy ; for 
 no. man can be found pure and clean from all filth ; no, 
 though he be but one day old." Again he saith, " This is 
 our full and perfect rejoicing in God, when we acknowledge 
 that we are void of any our own righteousness, and are jus- 
 tified only by faith in Christ." 
 
 So saith Jerome, " In Christ Jesus our Lord, in whom 
 we have boldness and liberty to come (to God), and trust 
 and affiance by the faith of him, not through our righ- 
 teousness, but through him, in whose name our sins be 
 forgiven." 
 
 Hereof Bernard in most godly and comfortable wise 
 concludes thus, " My merit is the mercy of God. So long 
 as God is not poor of mercy, so long cannot I be poor of 
 merit. If his mercies be great, then am I great in merits. 
 This is the whole merit of man, if he put his whole affiance 
 in the Lord." 
 
 This is these defenders' horrible heresy, Mr. Harding, 
 " which," you say, " must not so escape your hands." 
 
 OF FAITH AND ASSURANCE, OR CERTAINTY OF SALVATION. 
 
 Two other great quarrels Mr. Harding moves. The 
 one of faith alone ; the other, as he calls it, of the pre- 
 sumptuous certainty of salvation ; wherein judge thou up- 
 rightly, good christian reader, how just cause he has to 
 reprove (jur doctrine. 
 
 As for the first hereof, St, Paul saith. We be justified 
 freely by his grace ; we judge that a man is justified by 
 faith, without the works of the law ; we know that a man is 
 not justified by the works of the law, but by the faith of 
 
396 Jewell. — Defence of the Apology. 
 
 Christ, Rom. iii. Mr. Harding will say, Yet hitherto of 
 sola Jides, that is, of faith alone, we hear nothing. Not- 
 withstanding, when St. Paul excludes all manner -of 
 works besides only faith, what else then leaves he but faith 
 alone ? 
 
 Howbeit, if it be so horrible a heresy to say. We are 
 justified before God by faith only, that is to say, only by the 
 merits and cross of Christ, let us see what the holy learned 
 fathers of the church, so many hundred years ago, have 
 taught us thereof 
 
 Ambrose saith, " They are justified freely, because, 
 working nothing and requiting nothing, they are justified 
 by only faith through the gift of God." Again, " This was 
 God's determination, that, the law ceasing, the grace of God 
 should require only faith unto salvation." And again, 
 " Only faith is laid or appointed unto salvation." 
 
 Basil saith, " He knoweth himself to be void of true 
 righteousness, and to be justified by only faith, in Christ." 
 
 Theodoret saith, " Not by any works of ours, hut by only 
 faith, we have gotten the mystical good things." 
 
 Nazianzen saith, " Only believing is righteousness." 
 
 Origen saith, " Where now is thy boasting, of thy good 
 works? It is shut out. Paul saith, that the justification 
 of only faith is sufficient. So that a man, only believing, , 
 may be justified, although he have done no good works at 
 all." 
 
 Hesychius saith, " The grace of God is given only 
 of mercy and favour, and is embraced and received by only 
 faith." 
 
 I leave a great number of others,, that have written the 
 like, as well Greeks as Latins. Instead of them all, Chr^- 
 sostom saith thus, " They said, whoso stayeth himself by 
 only faith is accursed ; contrariwise St. Paul proves, that 
 whoso stayeth himself by only faith, he is blessed." 
 
 Touching the words of St. James, if Mr. Harding well 
 considered the double understanding of this word justifica- 
 tion, he might soon and easily have espied his own error. 
 For when St. Paul saith, Abraham was justified by faith 
 without works of the law, Rom. iv. he teaches us how 
 Abraham was received into favour, and justified before 
 God. 
 
 Of the other side, St. James, when he saith, Abraham 
 was justified by works, and not by faith only ; speaks 
 of the works that follow justification, and of the fruits of 
 
Of Faith and Assurance. 397 
 
 faith ; without which fruits, Abraham's faith had been no 
 faith. 
 
 Augustine saith, " The sayings of the two apostles, Paul 
 and James, are not contrary, where, as Paul saith, a man is 
 justified without works, and James saith. Faith without 
 works is in vain ; for Paul speaketh of the works that go 
 before faith ; James speaketh of the works that follow after 
 faith." 
 
 If Mr. Harding shall think Augustine's authority herein 
 is not sufficient, Thomas Aquinas will avouch the same. His 
 words are these : " James, in this place, speaks of such 
 works as follow faith ; which works are said to justify ; not 
 as justification is the procuring of righteousness ; but in that 
 it is an exercise, or a showing or a perfecting of righteous- 
 ness. For we say, a thing is done, when it is perfected or 
 known to be done." 
 
 Now concerning the assurance or certainty of salvation, 
 the scriptures are full. St. Paul saith. There is no con- 
 demnation to them that are in Christ Jesus. The Spirit of 
 God beareth witness to our spirit that we are the children of 
 God. I know that neither death, nor life, nor angels, nor 
 powers, nor principalities, nor things present, nor things to 
 come, nor height, nor depth, nor any creature else, shall be 
 able to remove me from that love that God beareth towards 
 me in Christ Jesus our Lord, Rom. viii. 
 
 But as these words perhaps have not the sense of the 
 church of Rome, without which, in Mr. Harding's judg- 
 ment, the scripture of God is no scripture ; let us see the 
 sense and exposition of the holy fathers. 
 
 TertuUian saith, " That we might be certified that we be 
 the children of God, he hath sent the Holy Ghost into our 
 hearts, crying Abba, Father." 
 
 Clemens Alexandrinus saith, " Indeed hope is, as it were, 
 the blood of faith ; in which faith, hope is contained, even 
 as faith is contained in the soul. And when hope is gone, 
 then is all the lively power of faith dissolved, as if the blood 
 were shed out of the iDody." 
 
 Cyprian saith, " Dost thou stagger, and stand in doubt 
 of thy salvation ? That were as much as not to know God ; 
 that were as much as, with the sin of unbelief, to offend 
 Christ, the master of believers ; that were as much as, 
 being in the church, in the house of faith, to have no 
 faith." 
 
 Prosper saith, " They unto whom the world is crucified. 
 
398 Jewell. — Deferiee of the Apology. 
 
 and are crucified unto the world, wait for the day of judg- 
 ment without fear." 
 
 But to leave the ancient fathers of old time, and to put 
 the matter quite out of doubt, one Antonius Marinarius, 
 in the late council of Trent, in open audience, said thus, 
 " If the heaven should fall, if the earth should vanish, if the 
 whole world should come down headlong, yet would I stand 
 bold before God. If an angel from heaven would tell me 
 otherwise, I would accurse him. Oh the blessed trust (and 
 certainty) of a christian heart !" 
 
 Certainly, Mr. Harding, it were a very presumptuous 
 part to say, that these fathers, Greek, Latin, new, old, your 
 own and ours, were all presumptuous. If it be so pre- 
 sumptuous a matter to put affiance in the merits of Christ, 
 •what is it then to put affiance in our own merits ? St. Paul 
 hath taught us to say, God forbid that I should glory, but 
 only in the cross of Christ, Gal. vi. Basil saith, " Whoso 
 trusteth not in his own merits, nor looketh to be justified by 
 his own works, hath his only hope of salvation in the mercies 
 of our Lord." 
 
 So saith Job in all his miseries ; Although he kill me, 
 yet will I put my trust in him. Notwithstanding, I will re- 
 prove my ways before his sight. So the prophet David : 
 In thee, O Lord, have I trusted ; I will never be con- 
 founded, Psal. Ixxi. This is no presumption, but a patient 
 and an humble waiting for the redemption of the children 
 of God. 
 
 It is most true that St. Paul saith, Phil. ii. We must 
 work our own salvation with fear and trembling. But this 
 fear rises in consideration of our own weakness and unwor- 
 thiness ; not of any distrust or doubt in God's mercy ; but 
 rather the less cause we find to trust in ourselves, the more 
 cause we have to trust in God. 
 
 Therefore Augustine saith, " Presume thou not of thine 
 own working, but of the grace of Christ. For the apostle 
 saith. Ye are saved by grace. Here, therefore, is not pre- 
 sumption, but faith. To proclaim that which thou hast 
 received, is not pride, it is devotion." 
 
 Again he saith, " It is not of my presumption, but of his 
 promise, that I shall not come into judgment." Basil 
 saith, " Paul (presumeth and) boasteth of the contempt of 
 his own righteousness." 
 
 So saith Ambrose, " I will not glory for that I am a just 
 man, but for that I am redeemed, therefore will I glory. 
 
On Free will. 399 
 
 Not for that I am void of sin, but for that my sins are forgiven 
 me. I will not glory for that I have done good to any man, 
 nor for that any man hath done good to me ; but for that 
 Christ is my Advocate with the Father, and for that Christ's 
 blood was shed for me." 
 
 Therefore Augustine saith, " What shall I render unto 
 our Lord, for that I call to remembrance all these my sins, 
 and yet my soul thereof is not afraid ?" 
 
 To be short : thus saith Bernard, " What safe rest or 
 surety can the weak soul find but in the wounds of our Sa- 
 viour ? As he is mightier to save, so dwell I there with 
 more safety, &c. I have committed a gre'at sin ; my 
 conscience is troubled, yet shall it not be shaken down, be- 
 cause I will remember my Lord's wounds ; for he was 
 wounded for our sins." 
 
 Thus, Mr. Harding, to be assured of our salvation, Au- 
 gustine saith, " It is no arrogant stoutness ; it is our faith. 
 It is no pride ; it is devotion. It is no presumption ; it is 
 God's promise." 
 
 But your whole doctrine of the trust in man's merits 
 leadeth directly to desperation ; and therefore Cyprian saith 
 well of you, " They teach us night instead of day ; destruc- 
 tion instead of health ; desperation under the colour of hope ; 
 infidelity under the pretence of faith ; antichrist under the 
 name of Christ." 
 
 ON FREE WILL. 
 
 The Manichees, among their other fantastical errors, were 
 wont to say, that the body of man was made, not by God, 
 but by the angels of the devil, whom they called, " the 
 people of darkness." And that in man there are two souls 
 of contrary natures ; the one of the substance of God, the 
 other of the substance of the devil ; and that either soul 
 continues still as it is, and cannot alter ; that is to say, that 
 the good soul can never be evil, and that the evil soul can 
 never be good. And in this sense they said, that man hath 
 no fi'ee will. 
 
 All these, and other like errors, we abhor and detest as 
 frantic fiiry. We say that the soul of man is not the sub- 
 stance, but the creature of God, and that it may be changed 
 from good to evil, from evil to good. That David may fell, 
 that Paul may rise, that God giveth us a new heart and a 
 new spirit within our breasts. 
 
400 Jewell. — Defence of the Apology. 
 
 But as touching the freedom of will and power of our- 
 selves, we say with Augustine, " Oh ! evil is free will with- 
 out God." Again, " Man, misusing his free will, lost 
 both himself and his will." Again, " What do men so 
 much presume of the possibility of nature ? It is wounded, 
 it is mangled, it is troubled, it is lost ; it behoveth us rather 
 truly to confess it, than falsely to defend it." 
 
 Again : " Free will once made thrall, availeth now no- 
 thing but to sin." Again, " That we live well, that we 
 understand aright, we. have it of God. Of ourselves we 
 have nothing, but only sin that is within us." 
 
 The better to clear this whole case, I thoiight it good to 
 use the more words. Thus may we learn to know ourselves, 
 and humbly to confess our imperfection, and to give the 
 whole glory unto God. 
 
 Therefore to conclude, Augustine saith, " We will, but it 
 is God that worketh in us to will. We work, but it is 
 God that worketh in us to work, according to his good 
 pleasure. This is proper for us, both to believe, and to 
 speak. This is a godly, this is a true doctrine, that our 
 confession may be humble and lowly, and that God may 
 have the whole. We live more in safety, if we give all unto 
 God, rather than if we commit ourselves partly to ourselves, 
 and partly to him." 
 
 THE PLANTING OP CHRISTIANITY IN BRITAIN. 
 
 It is certain that the church of Brittany, now called 
 England, received not first the faith from Rome. Lucius, 
 the king of this country, had received the gospel of Christ, 
 and was baptized well near 150 years before the emperor 
 Constantine ; and the same Constantine, the first christian 
 emperor, was born in this island. And notwithstanding 
 Eleutherius, the bishop of Rome, at the king's special re- 
 quest, sent hither Fugatius and Damianus, to inform the 
 bishops and clergy, and to bring things to better order, yet 
 undoubtedly the church and faith of Christ had been planted 
 here a long while before they came ; either by Joseph of 
 Arimathea, or, as Theodoretus writeth, by St. Paul the 
 apostle, passing this way into Spain ; or, as Nicephorus 
 saith, by Simon Zelotes, or by the Greeks, or by some 
 others. — I allege mine authors and show the places. 
 
 As for our Augustine of England,* for it was not St. 
 Augustine the learned doctor, neither was he so godly a 
 * Oi ■whom Harding had spoken in his answer to Jewell. 
 
The ■planting of Christianity in Britain. 401 
 
 man as Mr. Harding maketh him ; for as it may appear by 
 what Galfredus writes of him, he was cruel, disdainfiil, 
 proud, and arrogant, and no way meet to be called an 
 apostle. How blessed he was, and how like unto one of 
 Christ's apostles may appear. Indeed all these words are 
 not expressly uttered, neither by Galfredus, nor by Bede ; 
 hpwbeit the whole effect thereof may soon be found. 
 
 Neither was he the first planter of the faith in England. 
 For the faith was planted here many hundred years before 
 his coming. TertuUian saith of his time, (about a. d. 
 210,) " The countries of Britain, which the Romans never 
 could attain unto, are now subject to Christ." Origen 
 (about A. D. 212,) saith of his time, " The land of Britain 
 hath agreed to Christ's religion." Athanasius saith, (a. d. 
 334,) " The bishops of Britain, &c. came to the council of 
 Sardica." Constantine the emperor, in his time, (a. d. 330,) 
 makes mention of the churches in Britain. St. Hilary in 
 his time, (a. d. 360,) entitled his letter To the clergy of 
 Toulouse, and to the bishops of Brittany. Chrysostom of 
 his time (a. d. 400,) saith, " The islands of Brittany being 
 in the very ocean, far out of this our sea,* have felt the 
 power of God's word." Theodoret, of the time of the em- 
 peror Jovinian, (a. d. 367,) saith, " To this faith have 
 agreed all the churches, both of Spain and of Brittany." All 
 these may seem sufficient, if it please Mr. Harding to receive 
 them. And all, and every of these lived sundry hundred 
 years before the arrival of Melitus and Augustine, (a. d. 596.) 
 
 If any man shall reply, The faith was then utterly rooted 
 out by the invasion of the English men, (the Angles,) being 
 heathens, that matter is already answered in my former 
 reply to Mr. Harding. Certainly Bede saith, the queen of 
 England was then christened, and that there were then in 
 this realm seven bishops and one archbishop, with other 
 learned christian men. 
 
 As touching this Augustine, we are not bound to all his 
 doings. Although Mr. Harding allow him apostolic au- 
 thority, yet all his commands were not gospel. The church 
 in his time was grown to much corruption, as may many 
 ways appear by sundry places of St. Gregory. Bede saith, 
 " The bishops and learned christians of this country utterly 
 refused to receive this new apostle with his religion. And 
 yet were they right catholic and godly men." 
 
 In Jewell's reply to Harding's answer, he says, " It may 
 * The Mediterranean. 
 
402 Jewell. — Defence of the Apology. 
 
 seem very likely that the religion of Christ "came first into 
 this island, not fi:om Rome, but fi:om the Greeks ; both for 
 that in the keeping of Easter day we followed the Greek 
 church, and not the church of Rome ; and also for that 
 when Augustine was sent hither by Gregory, we woyld in 
 no wise acknowledge or receive the bishop of Rome." 
 
 ON THE PROTESTANT MARTYRS. 
 
 We make no boast of the numbers and multitude of our 
 martyrs ; and yet, as St. Paul saith. If we should needs 
 boast, we should chiefly boast of such our infirmities, 2 Cor. 
 xi. But we rejoice with them, and give God thanks in 
 their behalf, for that it hath pleased him to prepare their 
 hearts unto temptation, to try and purify them as gold in 
 the furnace, and to keep them faithful unto the end. 
 
 It pleases you, for lack of other evasion, to call the story 
 of martyrs, " a dunghill of lies."* But these Ues shall re- 
 main in record for ever, to testify, and to condemn your 
 bloody doings. Ye have imprisoned your brethren ; ye 
 have stripped them naked ; ye have scourged them with 
 rods ; ye have burnt their hands- and arms with flaming 
 torches ; ye have famished them ; ye have drowned them ; 
 ye have burned them ; ye have summoned them, being dead, 
 to appear before you out of their graves ; ye have ripped up 
 their buried carcasses ; ye have thrown them out into the 
 dunghill ; ye took a poor babe falling fi-om his mother's 
 womb, and, in most cruel and barbarous manner threw him 
 into the fire. 
 
 All these things, Mr. Harding, are true ; they are no 
 lies ; the eyes and consciences of many thousands can wit- 
 ness your doings. The blood of innocent Abel crieth to 
 God from the earth, and undoubtedly God will require it at 
 your hands. Chrysostom saith, as is alleged before, " Who- 
 soever hath pleasure in the blood of persecution, the same 
 is a wolf" Ye slew your brethren so cruelly, not for mur- 
 der or robbery, or any other grievous crime they had com- 
 mitted, but only for that they trusted in the living God. 
 Howbeit, we may say with the old father, TertulUan, " Yovu- 
 cruelty is our glory." 
 
 Whereas we avouch the power and authority of God's 
 
 * Harding's words are, " That huge dunghill of your stinking mar- 
 tyrs, which ye hare entitled Acts and Monuments," alluding to Fox's 
 work. 
 
On the Protestant Martyrs. 403 
 
 holy word ; for that the more it is trodden down, the more 
 it grows, and for that the kings and princes of this world, 
 with all their puissance and policy, were never able to root 
 it out, your answer is, " that this reason may serve thieves 
 as well as us." To dissemble your odious comparisons, 
 how lightly soever it shall please you to weigh this reason, 
 yet your forefothers, the pharisees, in old time, seemed to 
 make some account of it. For thus they murmured and 
 misliked among themselves. Ye see we can do no good ; 
 lo, the whole world, for all that we can do, is gone after him, 
 John xii. 
 
 TertuUian likewise saith, " The greatest cruelty that ye 
 can devise is an enticement to our sect. How many of 
 us soever ye murder, when ye come to the view, ye find us 
 more and more. The seed of this increase is christian blood." 
 
 So Augustine : " They were fettered ; they were impri- 
 soned ; they were beaten ; they were racked ; they were 
 burnt; and yet they multiplied." Cyprian saith, " The 
 priest of God, holding the testament in his hand, he may be 
 killed, but overcome he cannot be." So likewise Nazian- 
 zen ; " By death it liveth ; by wounding it springeth ; by 
 diminishing it increaseth." 
 
 Thus these holy fathers, when they saw that the gospel 
 of Christ increased, and grew by persecution, contrary to all 
 judgment of reason and worldly poUcy, they were enforced, 
 contrary to Mr. Harding's judgment, therein to acknow- 
 ledge the mighty power and hand of God, and an undoubted 
 testimony of the truth. Justin, a godly learned father and 
 martyr, saith thus of himself : " When I (being a heathen, 
 and one of Plato's scholars) heard that the christians were 
 accused and reviled of all men, and yet saw them go to 
 their death, and to all manner of terrible and cruel tor- 
 ments, quietly and without fear, I thought with myself, 
 it was not possible that such men should live in any wick- 
 edness." 
 
 The like writeth Sozomen of the christians in the primi- 
 tive church ; " The christians, neither relenting by fair 
 means, nor shrinking for threats, made it well appear to 
 every man that it was for some great reward they suffered 
 such trouble." 
 
 These learned fethjers therefore saw, what Mr. Harding 
 could not see, the increasing of the gospel through death and 
 persecution, maugre* the might of worldly princes, is an 
 * In spite of. 
 
404 Jewell. — Defence of the Apology. 
 
 evident token of the truth. The prophet David saith. 
 The princes came and consulted together against God, 
 and against his Christ. But He that dwelleth in heaven 
 will laugh them to scorn, Psal. ii. 2. 4. There is no wis- 
 dom, there is no policy, there is no counsel against the Lord, 
 Prov. xxi. 30. 
 
 Further you say, " Our gospel is gross, and the people 
 dull and sensual, and given to their belly and beastly plea- 
 sure, and therefore the apter and reaJdier to receive the 
 same." Oh, Mr. " Harding ! what a desperate cause is 
 this, that cannot stand without such manifest blasphemy 
 of the gospel of Christ, and despitefiil reproach of God's 
 people ! Certainly St. Paul saith, The gospel is the power 
 of God unto salvation, Rom. i. 16. And the prophet 
 David saith, The people is Christ's inheritance, Psal. ii. 8. 
 
 What hath the people so much offended you, that you 
 should either in this place so scornfully and so reproachfully 
 report of them, or in your former book so disdainfully call 
 them swine and dogs ? Yet is it not so long since you yourself 
 were an earnest professor of the same gospel, were it ever so 
 gross. Where was then your fineness and sharpness of wit ? 
 Where was your belly ? Where was the rest ? You should 
 not so soon have forgotten your own' self 
 
 Surely, Mr. Harding, neither will the sensual man, 
 drowned in filthy and beastly pleasures, take up his cross 
 and follow Christ, and yield his neck to your sword, or his 
 body to your fire ; neither is it a gross and sensual gospel 
 that will lead him to the same. 
 
 You say, " It standeth not with God's promise to for- 
 sake his church a thousand years." It is much for you, 
 Mr. Harding, openly to break God's commandments ; to 
 defile his holy sanctuary ; to turn light into darkness, and 
 darkness into light, and yet, nevertheless, to bind him to 
 his promise. All men be liars, but God only is true, and 
 prevaileth, when he is judged. God knoweth his own. 
 Christ will be evermore with his church ; yea, although the 
 whole church of Rome conspire against him. 
 
 Mr. Harding farther saith, " We succeed the Donatists, 
 and renew their wretched objection against the church," 
 &c. Howbeit we are no Donatists, as his own con- 
 science well knoweth. The Donatists enclosed the church 
 of God within the bounds of one country, and said 
 there was no church but only their own, which was in 
 Afi-ica. In like sort, and with like truth, Mr. Harding 
 
On the Protestant Martyrs. 405 
 
 so often and so constantly telleth us this day, " There is no 
 church nor salvation, but under the obedience of the see of 
 Rome." 
 
 It is easy, therefore, to see who are the children of those 
 fathers. We say, as all the holy and learned doctors have 
 said, The church of God hath been ever from the beginning, 
 and shall continue unto the end, and overspread all the 
 parts of the world without limitation of time or place. Not- 
 withstanding, sometimes, by care and diligence, she is 
 kept neat and clean ; sometimes, by negligence, she is laid 
 waste, and overgrown with weeds, and therefore she is 
 compared unto a garden. Sometimes her light is clear 
 and beautiful ; sometimes she waneth and groweth dark, 
 and therefore she is compared unto the moon, Cantic. iv- 
 12. vi. 10. 
 
 The church, you say, " hangeth not of your well doing." 
 God's name, therefore, be blessed. For if it hang of you, it 
 could not stand. It hangeth only of the assurance of God's 
 promise, and the same promise God extended as well to 
 Jerusalem . and Antioc^h as he did to the see of Rome. But 
 now Antioch, where ^eter had his first apostolic seat, and 
 Jerusalem, where Gfarist himself first planted his gospel, 
 are both forsaken, and left utterly without ftiith, and the 
 knowledge of God. 
 
 Notwithstanding, God is true in all his words ; yet unto 
 the wicked he saith, I have no will nor pleasure in you ; I 
 will receive no sacrifice at your hands, Mai i. 10. And 
 St. Paul saith to the church of Rome, even to the same 
 church wherein you so immoderately glory, and assure 
 yourself it cannot err. Presume not, but stand in awe ; for 
 if God have not spared his own people of Israel and Jeru- 
 salem, unto whom he made his promise, that his name 
 should dwell there for ever, how much less will he spare 
 thee ? Mark well the mercy and sharpness of God : his 
 sharpness against them that are fallen fi-om him, but his 
 mercy towards thee, (O thou church of Rome,) if thou con- 
 tinue still in his mercy. Otherwise even thou shalt like- 
 wise be hewn down, Rom. xi. 20 — 22. Thus, Mr. Harding, 
 St. Paul advises the church of Rome to walk in awe, with 
 fear and reverence, and not to presume of herself that she 
 cannot err. 
 
 The argument that you form thereof, taken, as you say, 
 out of the scriptures, is very simple. For thus it standeth 
 — Christ hath promised to be with his disciples, and with 
 
406 Jewell. — Defence of the Apology. 
 
 his faithful, for ever, unto the end of the world. Therefore; 
 the church of Rome can never err in matters of faith. 
 
 The prophet Jeremiah advises you better. Say not, saith 
 he, The temple of God, the temple of God ! We have his 
 temple, we have his word, we have his promise. Put no 
 confidence in such words ; they are words of lying and 
 vaiiities, saith the prophet, ch. vii. 4. They will deceive you. 
 
 So saith the prophet Micah, of the priests that deceived 
 the people : They rest themselves quietly upon the Lord, 
 that is to say, they embolden themselves upon his pro- 
 mises. Behold, say they, is not the Lord in the midst 
 among us ? therefore none ill shall happen to us. Eveft 
 therefore, saith the prophet, shall the castle of Sion be 
 ploughed up as the corn-field, and Jerusalem shall lie as a 
 heap of stones, and the mount of the temple shall stand 
 waste as a forest, Micah iii. 11, 12. 
 
 But why do you so much abate your reckoning ? Why 
 make you not up your full account of your fifteen hundred 
 threescore and six years, as ye were wont to do?* Ye 
 have here liberally, and of yourself, quite stricken oif five 
 hundred threescore and six years ; that is to say, the whole 
 time wherein the apostles of Christ, and holy martyrs, and 
 other learned fathers and doctors, lived ; in which whole 
 time it appears, by your own secret confession, the church of 
 God might well stand without your private mass, for then was 
 there none, and also without many other your like fantasies. 
 
 Neither ought you, Mr. Harding, so deeply to be grieved, 
 and to call us apostates and heretics, for that we have re- 
 formed either our churches to the pattern of that church, 
 or ourselves to the example of those fathers. — Verily, in the 
 judgment of the godly, five hundred of those first years are 
 more worth than the whole thousand years that followed 
 afterwards. 
 
 Again. — " This," saith Mr. Harding, " is a manifest 
 blasphemy, and little becometh a christian man." But 
 wherefore I hear small reason. The primitive church, which 
 was under the apostles and martyrs, hath evermore been 
 counted the purest of all others, without exception. And 
 therefore the ancient fathers often appeal to the judgment 
 thereof, as unto the infallible standard and measure of truth. 
 
 * Harding, objecting to the protestant doctrines, urged that it was 
 impossible Christ should have " suffered his church to continue in 
 darkness and lack of truth these thousand years past, and now at the 
 latter days to reveal the truth of his gospel by apostates." 
 
On the Protestant Martyrs. 407 
 
 Chrysostom, speaking hereof, although not specially to 
 this purpose, saith, " Then verily the church was a heaven, 
 the Spirit of God ordering all things, and directing all the 
 heads of the chufch. But now we scarcely have the steps 
 and tokens of those things." And immediately after he 
 saith farther, " The church now may b6 likened to a wo- 
 man that hath lost her modesty, having only certain tokens 
 and shows of her former felicity, as the chests and foreseals 
 of precious things, being utterly void of the treasure." 
 
 Thus said Chrysostom touching the decay of the church, 
 and yet he thought his words imported no blasphemy. If 
 the form of the church were so much altered in Chrysos- 
 tom's days, that is, above eleven hundred years past, what 
 may we then think of the times of darkness, that have fol- 
 lowed since ? It was no blasphemy, therefore, Mr. Harding, 
 to say, as we say. The first five hundred years of the church 
 are more worth than the whole thousand that followed after- 
 ward. This rather is open blasphemy, to compare the 
 church of Rome, that now is, to a perfect man, as you do ; 
 and the primitive church, of the apostles and holy martyrs, 
 unto an infant. This surely is blasphemy against God. 
 
 Therefore I will answer you with the words of Jerome, 
 " Thou that art a maintainer of new doctrine, whatsoever thou 
 be, I pray thee spare the Roman ears, spare the faith that 
 is commended by the apostle's mouth. Why goest thou 
 about, now after four hundred years, to teach us that faith 
 which before we never knew ? why bringest thou us forth 
 that which Peter and Paul never uttered ? Evermore until 
 this day the christian world hath been without this doc- 
 trine." 
 
 In another part of his Defence of the Apology, Jewell 
 says, " Our wantons and flesh worms, for it pleases you so to 
 call them, have been contented to forsake fathers, mothers, 
 wives, children, goods, and livings, and meekly to submit 
 themselves to the extreme terror of all your cruelties, and to 
 yield their bodies to death ; to be starved for hunger, and 
 to be burned in fire, only for the name and gospel of Jesus 
 Christ. Such delicate ' flesh worms,' and such ' wantons,' 
 are they. You will say, as your wont is when you have 
 nothing else to say, They died stubbornly, in wilful error ; 
 yet I reckon you will not say they died in great pleasure or 
 carnal liberty. It is a strange kind of ' fleshly wantonness' 
 for a man to deny himself, and to take up his cross and to 
 
408 Jewell. — Defence of the Apology. 
 
 follow Christ. And yet this is the whole substance of the 
 gospel." 
 
 THE PROTESTANT CHURCH, HOW CATHOLIC. 
 
 I trust, gentle reader, thou wilt not look I should an- 
 swer all Mr. Harding's ordinary idle talk ; so should I lose 
 good time without cause, and be overtroublesome to thine 
 ears. " O," saith he, " what a world it is to see these de- 
 fenders ! They which have not kept the unity of the spirit 
 in the bond of charity, which St. Paul requireth, but have 
 severed themselves from the body of the church, tell us now, 
 forsooth, that they believe there is one church of God." O, 
 Mr. Harding, if we have herein said ill, then bear witness 
 of the ill. If we have said well, wherefore make you these 
 bitter outcries ? Whatsoever ye have conceived us to be, 
 yet might ye suffer us quietly to say the truth, specially such 
 truth as you imagine maketh so much for yourself. 
 
 You say, we confess that our church began only about 
 forty years since, and was never before. No, Mr. Harding, 
 we confess it not ; and you yourself well know we confess it 
 not. It is your tale ; it is not ours. We say, and have 
 sufficiently proved, and you know it right well, if ye would 
 be known of that ye know, that our doctrine is the old, and 
 yours is the new. If ye will needs force yourself to the de- 
 nial, it may easily be proved, and that by such authority as 
 you yourself may not well deny, unless ye will once again do 
 now as ye have twice done before. 
 
 We say that our doctrine, and the order of our churches, 
 is older than yours by five hundred whole years and more^ 
 If ye will not believe us, yet beheve Mr. Harding, he will 
 tell you even the same. Mark well his words : these are they : 
 " It standeth not with Christ's promises made to the church, 
 that he should suffer his church to continue in darkness these 
 thousand years past." 
 
 And thus, by secret confession, he leaves us five hundred 
 threescore and six whole years at the least. That is to say, 
 the whole time of Christ, of his apostles, and of all the godly 
 learned doctors and fathers of the primitive church ; which 
 time, notwithstanding, is thought a great deal betterand 
 purer than all the time that has followed since. 
 
 In this division, Mr. Harding, being attent and eager 
 upon his cause, and claiming as much as he thought with 
 
The Protestant Church, how Catholic. 409 
 
 any modesty he might be able, has claimed to himself only a 
 thousand years of the night, and hath left us well near six 
 hundred years of the day ! 
 
 This is your own witness, Mr. Harding; consider well 
 of it. It is your own ! Therefore ye do yourself great 
 wrong, and much deface your own credit, so suddenly to 
 say our doctrine is new. God's name be blessed, it has the 
 testimony not only of Christ and his apostles, but also of the 
 old learned catholic fathers of the church. 
 
 And this it is that so much grieves you, that we reform 
 our churches now according to the pattern and samplar 
 of Christ and his apostles* first institution. For thereby the 
 disorder and deformity of your churches the more appear. 
 
 Lyrinensis saith, " That thing must be holden for catho- 
 lic, which every where, evermore, and of all men hath been 
 believed." These general notes must be limited with this 
 special restraint ; " whereas the churches were not cor- 
 rupted." For otherwise there was never any doctrine so 
 catholic ; no, not the confessed doctrine of Christ himself, 
 that has been received evermore, and every where, and of 
 all men, without any exception. 
 
 For the Turks receive it not, and the Jews abhor it. And 
 so the very gospel of Christ itself, by this rule, should not 
 be catholic. But, Mr. Harding, these self-same notes of 
 Lyrinensis utterly overthrow the greatest part of that whole 
 doctrine which you would so fain have counted catholic. For 
 it neither reaches within five hundred years of the apostles' 
 time, nor has it that antiquity indeed, which in face and 
 countenance is pretended, as it is plain, by your own 
 former confession ; nor was it ever universally received, as 
 hereafter by particulars shall be proved. It never had that 
 universality, neither of all times and ages, nor of all places and 
 countries ; nor was it ever universally received and allowed 
 of all men. Therefore, whatsoever ye call it, ye cannot, by 
 your own definition, call it catholic. 
 
 The catholic church of God standeth not in multitude of 
 persons, but in weight of truth ; otherwise Christ himself 
 and his apostles had not been catholic. For his flock was 
 very little, and the catholic, or universal consent of the world, 
 stood against it. The church of God is compared to the 
 moon ; for that she waxeth and waneth as the moon doth, 
 and sometimes is full, sometimes is empty : and therefore, 
 as Augustine saith, is called catholic, " Because she is 
 universally perfect, and halteth in nothing, and is not now 
 
 JEWELL. T 
 
410 Jewell. — Defenceof the Apology.' 
 
 shut up in one only country, as was the church of the Jews^ 
 but is poured throughout the whole world." 
 
 Though the hearts of men often have changes, yet God's 
 truth is evermore one ; and, be it in many or in few^is ever 
 catholic. Thus, Mr. Harding, it is written by one of your 
 own side, " Although there were but two faithful men re- 
 maining in the world, yet even in those two the church, 
 which is the unity of the faithful, should be saved." 
 
 THE SACRIFICES OP THE CHURCH OP GOD, 
 
 " But you protestants," ye say, " have no external sacri- 
 fice ; and therefore ye have 'no church at all." It pitieth 
 me, Mr. Harding, to see the vanity of your dealing. Have 
 we no external sacrifice, say you? I beseech you, what 
 sacrifice did Christ or his apostles ever command, that we 
 have refused ? Leave your misty clouds, and generalities of 
 words, and speak it plainly, that ye may seem to say some truth. 
 
 We have the sacrifice of prayer, the sacrifice of alms- 
 deeds, the sacrifice of praise, the sacrifice of thanksgiving, 
 and the sacrifice of the death of Christ. We are taught to 
 present our own bodies, as a pure, and a holy, and a welU 
 pleasing sacrifice unto God, and to offer up unto him the 
 burning oblation of our lips. These, saith St. Paul, Rom. xii, 
 Heb. xiii. are the sacrifices wherewith God is well pleased. 
 These are the sacrifices of the church of God ; whosoever hath 
 these, we cannot say he is void of sacrifice. Howbeit, if we 
 speak of a sacrifice propitiatory for the satisfaction of sins, 
 we have none other but only Christ: Jesus, the Son of God, 
 upon his cross. He is that sacrificed Lamb of God, that 
 hath taken away the sins of the world, John i. 
 
 You will say, " Ye offer not up Christ really unto God 
 his Father." No, Mr. Harding, neither we nor you can 
 so offer him, nor did Christ ever give you commission to 
 make such sacrifice. And this is it, wherewith you so 
 foully beguile the simple. Christ offereth and presenteth 
 us unto his Father. For by him we have access to the 
 throne of grace, Heb. iv. But no creature is able to offer 
 him. Christ Jesus upon his cross was a priest for ever, ac- 
 cording to the order of Melchisedec. 
 
 As for our part, Augustine saith, " Christ hath given us, 
 to celebrate in his church, an image or token of that sacri- 
 fice for the remembrance of his passion." Again he saith, 
 " After Christ's ascension into heaven, the flesh and blood 
 of this sacrifice is continued by a sacrament of remembrance.". 
 
The Sacrifices of the Church of God. 411 
 
 Eusebius saith, " We burn a sacrifice unto God, the 
 remembrance of that great sacrifice upon the cross," &c. 
 Christ " commanded us to offer up a remembrance (of his 
 death) instead of a sacrifice." It were an infinite labour to 
 report all that may be said. 
 
 To be short ; Jerome saith, turning; himself unto Christ, 
 " Then shalt thou, O Christ, receive sacrifice, either when 
 thou ofierest up thyself for us unto thy Father, (which was 
 only upon the cross,) or else when thou receivest of us praises 
 and thanksgivings." 
 
 All these things are true, Mr. Harding; you cannot 
 deny them. You may therefore lay up the thousand faults, 
 and so many thousand lies, with the shame and blushing that 
 ye spake of. Slander no more either Montanus or Tertul- 
 lian ; though in some points they were deceived as heretics, 
 yet herein they were catholic, and agreed with others, the 
 godly learned fathers of the church. God's name be 
 blessed for ever, we want neither church nor priesthood, nor 
 any kind of sacrifice that Christ hath lefl; unto his faithful. 
 
 In the conclusion of his Defence of the Apology, Jewell 
 addresses Harding in a close and searching manner, ex- 
 posing the weakness of his arguments, and the shifts to 
 which he had resorted. He ends thus, " Deceive not 
 the simple, they are bought with price. They are the 
 people of God, for whom Christ hath shed his blood. Your 
 shifts are miserable. You trouble yourself as a bird in 
 the lime. The more you stir, the faster you cleave. The 
 longer you strive, the weaker you are. You cannot bridle 
 the flowing seas ; you cannot blind the sun-beams. Kick 
 not still against the spur. Give place unto the glory of 
 God. Will ye, nill ye, the truth will conquer. God 
 give us both humble hearts, and the people eyes to see, that 
 all flesh may be obedient to his will." 
 
 JEWELL TO HARDING. 
 
 Bishop Jewell thus writes in his Reply to Mr. Harding's 
 Answer to his challenge, see life, p. 14 — 16. — Mr. Harding, 
 not long since you taught us the gospel, even in like sort and 
 form, in all respects, as it is taught us now.* We remem- 
 ber both your words, and also the manner and courage of 
 your utterance. You told us of the paper walls, and 
 painted fires of purgatory. You said, Rome was the sink 
 • See lady Jane Grey's letter to Harding. 
 T 2 
 
412 Jewell. 
 
 of Sodom ; you said your mass was a heap of idolatry, and 
 the mystery of iniquity ; you wished your voice had been 
 equal to the great bell of Oseney, that you might ring, as you 
 then said, in the dull ears of the deaf papists: No man was 
 so vehement and so earnest as you. The whole university; 
 and city of Oxford, the cross at Paul's, and other like places 
 of great concourse, can well record it. You bade us then' 
 beUeve you upon your credit^ and we believed you. The 
 prince died ; another was placed. Suddenly you had quitei 
 forgotten all that you had taught us before, and had as sud- 
 denly learned other things, all contrary to the former ; which 
 you told us you never .knew before, and yet with one faith, 
 and one conscience, you required us earnestly to believe you: 
 still, even as we had done before ! 
 
 As though your bare word were the rule of our faith, and 
 whatsoever you should say, true or false, we simple people 
 were bound of necessity to believe you. Howbeit, we think, 
 if you tell us truth now, then you deceived us before ; if you 
 told us truth before, then you deceive us now. And thus it 
 cannot be denied but this way or that way you have de- 
 ceived us. And how may we know whether you speak as 
 you think, or dissemble with us now, as ye did before ? 
 Surely St. James showeth us. That a man of double mind 
 is ever inconstant in all his ways. 
 
 We marvelled how you could attain to all this doctrine, 
 especially in so short a time, but most of all in such perfec- 
 tion. For the writings are large, and we hear say the 
 councils are sundry, the doctors' volumes are long and 
 many. So suddenly, in seven days, to read them all, and so 
 to read them, it was not possible. You may, by your elo- 
 quence, persuade us many things. But this one thing you 
 never can persuade us. You wanted time ; it is not cre- 
 dible ; it was not possible. Therefore you must needs' say 
 you were taught these things, even as the prophets were, hy 
 revelation ! If any of your old hearers should thus put you 
 in remembrance, what answer could you make him ? 
 
 But it was not you, Mr. Harding — it was the time. If 
 the time had been one, you had still continued one. But 
 you were forced to know that which you knew not ; and to 
 think that which you thought not, and so to believe that 
 which you believed not. Howbeit Hilary saith, " Forced 
 faith is no faith." 
 
 Oh, Mr. Harding, you know right well the weakness of 
 your side. No man seeth it better than yourself. If you 
 
Address to Harding. 413 
 
 will dissemble and say you see it not, open your eyes, behold 
 your own book, and you shall see it. You have ferced the 
 old doctors and ancient fathers to speak your mind and, not 
 their own. — You should have brought some truth for proof 
 of your purpose — the world will not now be led with lies. 
 
 These are cases, not of wit but of faith, not of eloquence 
 but of truth. Not invented or devised by us, but from 
 the apostles and holy fathers, and founders of the church 
 by long succession brought unto us. We are not the de- 
 visers thereof, but only the keepers ; not the masters, but 
 the scholars. Touching the substance of religion, we 
 believe what the ancient, catholic, learned fathers be- 
 lieved — we do what they did ; we say what they said. 
 And marvel not in what side soever ye see them, if ye see 
 us join to the same. It is our great comfort that we see 
 their faith and our feith to agree in one. And we pity 
 and lament your miserable case, that having of yourselves 
 erected a doctrine contrary to all the ancient fathers, yet 
 would thus assay to colour the same, and to deceive the 
 people only with the names and titles of ancient fathers. 
 
 Cyprian saith, " Lies can never deceive us long. It is 
 night until the day spring. But when the day appeareth, 
 and the sun is up, both the darkness of the night, and the 
 thefts and robberies that in the darkness were committed, 
 are fain to give place." Now the sun is up, your smother 
 is scattered. God with his truth will have the victory. The 
 heavens and the earth shall perish, but the word of God 
 shall never perish. 
 
 O, Mr. Harding, O fight no longer against God. It 
 is hard to kick against the spur. To maintain a fault 
 known, is a double fault. Untruth cannot be shielded 
 but by untruth. , Error cannot be defended but by error. 
 And the mouth that speaketh untruth killeth the soul. 
 
 God direct our hearts that we be not ashamed of his 
 gospel, but that we may see it, and be seen to see it. 
 God make us the vessels of his mercy that we may have 
 pity of Sion, and build up again the broken walls of his 
 Jerusalem to the honour and glory of his holy name. Amen. 
 
 The following Extract is from Jewell's Reply io' Harding's 
 Answer. 
 
 ON THE SACRIFICE OF CHRIST. 
 
 To prove that the priest offereth up the Son of God, 
 Mr. Harding hath here brought in Eusebius, an ancient 
 
414 Jewell. 
 
 father, who never once named any such oblation of the Son 
 of God. — True it is, the ministration of the holy commu- 
 nion is often times by the old learned fathers called a sacri- 
 fice, not for that they thought the priest had authority to 
 sacrifice the Son of God ;' but for that therein we offer up 
 unto God, thanks and praises for that great sacrifice once 
 made upon the cross. So saith Augustine, " In this sacri- 
 fice is a thanksgiving, and a remembrance of the flesh of 
 Christ, which he hath offered for us." Likewise Eusebius 
 saith, " Christ after all things done, made a marvellous ob- 
 lation and a passing sacrifice unto his Father (upon his 
 cross) for the salvation of us all, giving unto us to offer 
 continually unto God a remembrance instead of a sacrifice." 
 So Nazianzen calleth the holy communion, " A figure of 
 that great mystery of the death of Christ." 
 
 Thisit is Eusebius calleth "the sacrifice of the Lord's 
 table ;" also, " the sacrifice of praise." But Eusebius saith 
 farther, " This sacrifice is dreadful, and causeth the heart to 
 quake." Mr. Harding may not well gather by any force of 
 these words, that the Son of God is really offered up by 
 the priest unto his Father. For all things, whatsoever, 
 that put us in remembrance of the majesty and judgments 
 of God, are called dreadful by the holy fathers. 
 
 The sacrifice maketh the heart to tremble, for that therein 
 is laid forth the mystery that was hidden fi-om worlds and 
 generations — the horror of sin : the death of the Son of God. 
 That he took our heaviness, and bare our sorrows, and was 
 wounded for our offences, and was rent, and tormented for 
 our wickedness : that he was carried like an innocent lamb 
 unto the slaughter ; that he cried unto his Father, " O 
 God, O my God, why hast thou thus forsaken me ?" 
 
 There we call to remembrance all the causes, and cir- 
 cumstances of Christ's death ; the shame of the cross ; the 
 darkening of the air ; the shaking of the earth ; the rend- 
 ing of the vail ; the cleaving of the rocks ; the opening of 
 the graves ; the descending into hell ; aind the conquering 
 of the devil. Therefore, Chrysostom saith, " Any man 
 hearing of the order of that night, how Christ was mourn^ 
 ful among his disciples, how he was delivered, how he was 
 bound, how he was led away, how he was arraigned, and 
 how meekly he suffered all that was done unto him ; were 
 he as hard as a stone, jet would he be as soft as wax, and 
 would throw both the earth, and all earthly cogitations 
 away from him." 
 
EPISTLE, 
 
 WRITTEN BY JOHN JEWELL, 
 
 BISHOP OF SABBM, 
 TO 
 
 SCIPIO, A GENTLEMAN OF VENICE, 
 
 IN ANSWER TO A LETTER IN WHICH THE LATTER COMPLAINS 
 OF THE KINGDOM OF ENGLAND, FOR NOT AP- 
 PEARING IN THE COUNCIL OF TRENT, 
 NOR EXCUSING THAT ABSENCE 
 BY LETTERS, 
 
 This letter has been briefly noticed in the life of Jewell, 
 p. 18. It is inserted in the present collection, as it contains a 
 valuable exposure of the papal proceedings relative to the coun- 
 cil of Trent, and a full statement of the unanswerable reasons 
 that could be urged, even to a Romanist, on his own grounds, 
 against the authority assumed by that council, which in reality 
 was merely a political engine whereby the court of Rome 
 farther established its power, both in civil and ecclesiastical 
 affairs. A collection of the writings of the British Reformers 
 would not be complete without some notice of that celebrated 
 assembly. 
 
 In the early part of the sixteenth century, the corruptions of 
 the church of Rome were advanced to such a height, that all 
 Europe called for a reform in ecclesiastical affairs. When the 
 Reformation, under Luther and his coadjutors had made some 
 progress, this desire was still more strongly expressed; and 
 many, both Protestants and Romanists, desired that a general 
 council might be assembled, to make some settlement as to the 
 disputed points of religion, and to remove the most crying 
 abuses of the papacy. The court of Rome was very averse to 
 such a measure ; several successive popes endeavoured, by all 
 the means in their power, to interpose obstacles to the meeting 
 of a general council, remembering how the papal authority had 
 been interfered with by the councils of Constance and Basil, not 
 many years before. At length, however, they found that such 
 an assembly could not be longer deferred. Their policy then 
 was, that it should be so conducted as to be a means of 
 strengthening their usurpations, and to confirm erroneous 
 
416 Jewell. 
 
 doctrine, rather than to promote reform, or advance the chris- 
 tian faith. The artful intrigues to which the court of Rome 
 had recourse with these views, are fully exposed by father Paul 
 in his History of the Council of Trent, and in other works ; 
 they are incontestably proved by many documents which cannot 
 be denied, or disputed by papists. Tliese intrigues were suc- 
 cessful, the chains by which the church of Rome has so long 
 enthralled a large portion of the world, were rivetted more 
 firmly by the decrees of the council. By them, the errors of 
 that apostate church were moulded into a more plausible form, 
 although none of its extravagant and wicked pretensions were 
 condemned, or laid aside. This was the last general council, 
 and to its decrees, with the unscriptural principles arid prac- 
 tices they authorize, every Romanist virtually declares alle- 
 giance. They may at all times be referred to as the atjtho- 
 RizED opinions and doctrines of that corrupt church. It is 
 true that many estimable individuals, professing to be Roman- 
 ists, do not admit that they hold some of these errors, but they 
 only prove thereby that on such points they themselves dissent 
 from the church of Rome, not that the more moderate and correct 
 views they entertain are become the doctrines of popery. The 
 penalties which they would suffer for such dissent where the 
 papal power has full authority, are well known, and if ever that 
 power were again preeminent in England, it would bear most 
 severely upon many who profess themselves to be its subjects 
 as " English Catholics." Thus in the decrees of the cotti*- 
 ciL OF Trent, we find the errors of the church of Rome, from 
 the denial of justification by faith in Christ alone, to the adora- 
 tion of saints, of the virgin, and of a wafer cake — from the 
 punishment of death denounced against all who differ from its 
 opinions, to the prohibition of the use of the word of God by the 
 laity without license from priestly authority, — all are directly set 
 forth, and sanctioned. To these decrees, the prote-stant may 
 refer, as containing a full exhibition of the reasons, " Why he 
 will NOT be a papist," and from these decrees, with the errors 
 they set forth and sanction, no Romanist can appeal. Private 
 judgment is not allowed him, and there is no superior authority 
 recognised or admitted by his church. 
 
 Only a very brief sketch of the council of Trent can be here 
 given. The political intrigues of the powers by whom it was 
 conducted and influenced ; the unblushing profligacy, and the 
 wickedness of life openly exhibited by the prelates who attended ; 
 the small proportion of the professedly christian world by which it 
 was supported, all must be left to the historians of that council. 
 It met in 1545, after an abortive attempt to procure a sufficient 
 attendance two years before. It did not sit at Trent long with- 
 out interruption, but in that period the famous, or rather in- 
 famous, decree respecting the scriptures was passed, although 
 the cardinals and bishops then in attendance scarcely exceeded 
 
The Council of Trent. ; 417 
 
 fifty, nearly all of whom were Italians, and on other occasions 
 they seldom amounted to so large a number. Pope Paul III., in 
 1 547, under the pretext of a pestilential disorder having appeared 
 in the city, transferred the council to Bologna, where it would be 
 still more absolutely under his own power. But the emperor op- 
 posed this barefaced usurpation, and the sittings of ,the council 
 were discontinued. In 1351, the council was again assembled 
 at Trent, when the protestant divines of Germany prepared to 
 attend and state the doctrines they held. Every effort of papal 
 ingenuity was secretly directed to prevent this exhibition of the 
 light of truth ; from the letters of Vargas, a Spanish prelate 
 then present, it appears that nothing was more dreaded by the 
 papal legates, than that necessity for preserving appearances to 
 the world would compel them to allow the attendance of de- 
 puties from the protestants. The destruction of heretics by 
 fire, sword, or the halter, was openly called for by a Dominican 
 frjar preaching before the council, who was suffered to proceed 
 without censure. 
 
 At this juncture, the advance of Maurice and his army against 
 the emperor struck the assembly with consternation. In April, 
 1552, the greater part of the prelates had fled, the council 
 was prorogued, and pope Julius III., who felt the difficulties in 
 which he was involved by the council, contrived to prevent its 
 reassembling for ten years. The interval gave opportunity, to 
 the court of Rome to make the arrangements more complete, 
 and when the council met in January, 1562, the proceedings 
 were hurried forward, and hastily concluded in December, 1563, 
 referring many subjects of moment to the decision of the exist- 
 ing pope, Pius IV., or his successors. 
 
 The decrees of the council of Trent have been implicitly 
 received by the greater part of those countries which profess to 
 be members of the church of Rome. France and some others 
 •have only received them in a limited degree as to their inter- 
 ference in secular concerns ; but their doctrinal errors, with 
 which a protestant is almost exclusively concerned, are received 
 and maintained throughout the whole of that church which 
 assumes* to itself the character of infallibility, and recognises 
 the supremacy of him who styles himself the successor of the 
 apostle St. Peter, and the vicar of Christ upon earth. 
 
 The best history of this extraordinary assembly was written 
 by father Paul, himself a Romanist. He says, " I will relate the 
 causes and management of an ecclesiastical convocation, by 
 some hastened and procured for divers ends, and by divers 
 means ; by some hindered and deferred for the space of twenty- 
 two years, and during eighteen years more, sometimes assem- 
 bled, sometimes dissolved. Always celebrated with divers in- 
 tentions, and which have produced a conclusion altogether con- 
 trary to the design of those who procured it, and to the fears of 
 T 3 
 
418 Jewell. 
 
 those who, with all diligence, disturbed it — a clear instruction 
 for us to refer ourselves to God, and not to triist in the wisdom Of 
 roan." 
 
 " For this council, desired and procured by godly men to 
 reunite the church which began to be divided, hath so established 
 the schism, and hath made the parties so obstinate, that the 
 discords are become irreconcilable. Being managed by princes 
 for reformation of ecclesiastical discipline, it hath caused the 
 greatest deformation that ever was since Christianity began. 
 Being hoped for by the bishops, to regain the episcopal autho- 
 rity usurped for the most part by the pope, it hath made them 
 lose it altogether, bringing them into greater servitude. On the 
 contrary, being feared and avoided by the see of Rome, as a 
 potent means to moderate its exorbitant power, which had 
 mounted from small beginnings, by divers degrees, to an un- 
 limited excess, it hath so established and confirmed the same, 
 over that part which remaineth subject to it, that it never before 
 was so great nor so soundly rooted." 
 
 The above is a brief but correct view of the result of the 
 council of Trent. It may again be repeated, that, with all their 
 deceits, falsehoods, errors, and blasphemies, its ordinances re- 
 gulate the faith of those who profess themselves Roman Catho- 
 lics at the present day. The spiritual guides of that church 
 solemnly declare their assent, and swear that they will maintain 
 ALL that has been delivered, definedj and declared in the 
 sacred canons and general councils — extending through many 
 folio volumes, — but they are especially* sworn to receive, and 
 to profess, to their latest breath, what has been ordained by the 
 Council op Trent, 
 
 The letter of Jewell to Scipio appears to have been written 
 a short time previously to the reassembling of the council, after 
 the long interval already mentioned, probably in 1562. A sum- 
 mary of his friend's arguments are given in the first paragraph 
 of Jewell's reply, which never was answered. The original is 
 in Latin, it was published in a separate form about the time when 
 it was written, but it is not included in the folio collection of 
 Jewell's works. The original, with an English translation, 
 were appended by sir Nathaniel Brent to his translation of 
 father Paul's History of the Council of Trent, published in 
 1629. Another translation, but of inferior merit, was printed 
 in 1685, with an English edition of Jewell's Apology. The 
 former version is here adopted with a few verbal corrections. 
 
 * Praecipue. 
 
AN 
 
 EPISTLE 
 
 FROM 
 
 JEWELL TO SCIPIO, 
 
 CONCERNING THE COUNCIL OF TRENT. 
 
 1. Sir, According to that intimate acquaintance, which 
 hath been between us, ever since we lived together at Padua, 
 where you were employed in the affairs of your common- 
 wealth, and I in my studies ; you write unto me familiarly, that 
 you, and many others there with you, wonder, that since 
 a general council at Trent hath been summoned by the 
 pope, for the settling of religion, and the removing of con- 
 troversies, and seeing that already all other nations from all 
 parts are there assembled, the realm of England alone hath 
 neither sent any ambassadors thither, nor by any messen- 
 gers or letter excused their absence — but that without any 
 council, it hath altered almost all the form of the old ancient 
 religion ; the former whereof, as you say, argues a proud 
 stubbornness, the other a pernicious schism. For it is a 
 superlative crime, say you, for any man to decline the most 
 sacred authority of the pope of Rome ; or to withdraw himself 
 when called by him to a council. And as for the controversies 
 about religion, that it is not lawful to debate them elsewhere 
 than in such assemblies. For there are the patriarchs and 
 bishops. There are the most learned men of all sorts. 
 From their mouths the truth must be required. There are 
 the lights of the churches. There is the Holy Ghost ever 
 present. All godly princes, if any doubt had risen concern- 
 ing God's worship, still referred it to a public consultation. 
 That Moses, Joshua, David, Ezekias, Josias, and other 
 judges, kings, priests, did not advise, concerning matters of 
 religion, elsewhere than in an assembly of bishops. That 
 Christ's apostles and the holy fathers held councils. That 
 by this means the truth displayed her beams ; heresies were 
 
420 Jewell to Scipio. 
 
 subdued ; so was Arius vanquished, so Eunomius, so Eu- 
 tiches, so Macedonius, so Pelagius. And that by the same 
 means the present distractions of the world may be com- 
 posed, and the breaches of the church made up again, if, 
 contentions and factions laid aside, we would come to a 
 council ; without which nothing can lawfully be attempted . 
 in religion. 
 
 2. This in effect was the sum of your letter. I do not 
 now take upon me to answer you in the behalf of the realm 
 of England, by what advice every thing hath been done ; 
 neither do I think that you expect it from me, or desire it. 
 The counsels of kings are hidden, and so ought to be. You 
 know the old saying, Nor every where, nor to all, nor to all 
 sorts of people. Yet for our old and intimate acquaintance, 
 because I see you desire it so earnestly, I will briefly and 
 friendly show you what I think, but, as it is said, as far as 
 I know, and am able ; and I doubt not but that will satisfy 
 you. 
 
 3. We wonder, say you, that no ambassadors from 
 England come to the council. I pray you, sir, do English- 
 men only not come to this council? Were j'ou yourself 
 present at the council ? Did you take a muster of them ? 
 Did you count them separately ? Did you see that all other 
 nations were met from all parts, excepting only the English ? 
 If you have such a mind to wonder, why do not you wonder 
 at this too — that neither the three memorable patriarchs, of 
 Constantinople, Antioch, and Alexandria, nor Presbyter 
 John,* nor the Grecians, Armenians, Persians, Egyptians, 
 Moors, Ethiopians, or Indians come to the council ? For do 
 not many of these people believe in Christ ? Have they not 
 bishops ? Are they not baptized in the name of Christ ? 
 Are they not christians and so called ? Or did there come 
 ambassadors from all these nations to the council ? Or will 
 you rather say that the pope did not call them, or that your 
 ecclesiastical decrees take no hold of them ? 
 
 4. But we wonder more at this, that the pope would call 
 those men to a council, whom beforehand he had con- 
 demned for heretics, and openly pronounced as excom- 
 municated, without hearing either them or their plea. For 
 that men should be first condemned and punished, and 
 afterwards brought to their trial, is absurd, and, as we say, 
 The cart before the horse. But I would fain be resolved of 
 this — whether the pope's meaning be, to advise in the 
 
 • The church of Abyssinia. 
 
Concerning the Council of Trent. 421 
 
 council concerning religion with us, whom he accounts here- 
 tics ; or rather that we should plead our cause at the bar, and 
 either change our opinion presently, or out of hand be con- 
 demned again ? The former is without example, and denied 
 heretofore by Julius the third, to those of our part. Thfe 
 other is ridiculous ; if he think that the English will come 
 to the council, only to be indicted, and to plead for them- 
 selves, especially before him, who long since is charged with 
 most heinous crimes, not only by our side, but also by their 
 own. 
 
 5. Now, if England only seem to you thus stubborn, 
 where then are the ambassadors of the king of Denmark, 
 of the princes of Germany, of the king of Sweden, of the 
 Switzers, of the Grisons, of the Hanse Towns, of the realm 
 of Scotland, of the dukedom of Prussia ? Seeing so many 
 christian nations are wanting in your council, it is absurd 
 in your reckoning to miss only the English. But why do 
 I speak of these ? The pope himself comes not to his own 
 council ! and why do you not wonder at that also ? For what 
 a pride is this, for one man, for his own pleasure, to assemble 
 together all christian kings, princes, and bishops when he 
 listeth, and to require them to be at his call, and himself 
 not to come in their presence ?* Surely when the apostles 
 summoned assemblies at Jerusalem, Peter the apostle, of 
 whose see and succession they brag, would not be absent. 
 But, as I conceive, Pius IV. the present pope, remembereth 
 what happened heretofore to John XXII. that he came notin 
 a very happy hour to the council of Constance ; for he came 
 thither a pope, but returned a cardinal.f Therefore, since 
 then, the popes have provided for themselves in the rear, and 
 have kept at home, and have withstood all councils, and free 
 disputes. For above forty years since, when doctor Martin 
 Luther was cursed by the pope with bell, book, and can- 
 dle, because he had begun to preach the gospel, and to re- 
 form rehgion out of God's word, and had humbly requested 
 that his whole cause might be referred to the cognizance of 
 a general council, he could have no audience. For pope 
 Leo X. saw well enough, if the matter should come to a 
 council, that his own state might come in danger, and that 
 he might perchance hear what he would not willingly. 
 
 6. Indeed the name of a general council carries a feir 
 show, if it be assembled as it ought, and, if affections laid 
 
 * None of the popes attended the council of Trent in person. 
 
 + John XXII. was deposed by the council of Constauce, A. D. 1415. 
 
423 Jewdl to Scipio. 
 
 aside, all things are referred to the rule of God's Word, and 
 the truth only aimed at. But if religion and godliness be 
 openly i beaten down, if tyranny and ambition be establishedj 
 if men study faction, gluttony, lust, there is nothing more 
 pernicious for the church of God. All this I have spoken 
 hitherto^ as if this council, which you call so, did subsist 
 somewhere, and were indeed a council, which I think abso- 
 lutely to be none. Or if it be one, and subsist any where, 
 surely it is an obscure one, and kept very close. For though 
 we are not very far off, yet we can by no means learn what 
 is done there, what bishops have met, or rather indeed 
 whether any at all are met. Nay besides, above twenty 
 months since,* when this council was first summoned by pope 
 Pius IV. the emperor Ferdinand answered, that though all 
 other matters were accommodated, yet he did much dislike the 
 place which the pope had made choice of for himself For 
 Trent, though a pleasant city, yet neither was commodiously 
 enough seated for the accommodation of so many nations, nor 
 able to receive so great a multitude of men, as were likely to 
 meet at a general council. Nearly the same answer was re- 
 turned from other christian princes ; and from some, in much 
 sharper terms. Therefore we believed that all these things, 
 together with the council itself, had vanished away into 
 smoke, t 
 
 7. But I pray you, who is he that hath summoned this 
 council, and called the world = together ? You will say, 
 pope Pius IV. And why he, rather than the bishop of 
 
 * This date points out about what time Jewell wrote to Scipio. A 
 puhlio communication relative to the reassembling of the council of 
 Trent was made to the ambassadors of the different powers by Pius IV. 
 on June 3d, 1560, about six months after his elevation to the papacy. 
 The emperor objected to the place, as is here mentioned ; the pope 
 however persisted, and on November 29th, the same year, issued his 
 bull summoning the council, which was opened on January 18th, 1562, 
 but did not proceed with much activity for some months. The letter 
 must have been written in the autumn of 1562, probably soon after 
 the sittings had commenced. There was some debate at the recom- 
 mencement of the proceedings, whether the assembly should be con- 
 sidered as a new council, or as the continuation of that which had 
 been suspended ten years before ; the latter was resolved on. It is 
 hardly needful to remind the reader, that in the sixteenth century, in- 
 telligence of public events did not circulate with the same rapidity as 
 at the present day. 
 
 f As on the first assembling of the council in August, 1542, when only 
 the pope's legates, and a few Italian bishops, with some under the em- 
 peror's influence, and the imperial ambassador attended. The legates 
 declined to open the council with so small an attendance, and after 
 remaining at Trent seven months, they were recalled by the pope ; the 
 bishops had departed previously under various pretexts, 
 
Concerning the Council of Trent. 423 
 
 Toledo ? For by what power, by what example of the pritni- 
 tive church, by what right doth he this ? Did Peter, Linus, 
 Cletus, Clemens,* thus toss and tumble the world with their 
 proclamations ? This was always, whilst the empire flourished, 
 the special right of the emperors of Rome. But now, since 
 the power of the empire is lessened, and kingdoms by suc- 
 cession share part of the imperial power, that power is com- 
 municated to christian kings and princes. Search the 
 annals, lay together the memorials of all antiquity, you 
 shall find that the most ancient councils, the Nicene, 
 the Ephesine, that of Chalcedon, that of Constantinople, 
 have been called by the Roman emperors, Constantine, 
 Theodosius I., Theodosius II., Marcian, not by the popes of 
 Rome. 
 
 8. Leo the pope, a man otherwise loving enough to him- 
 self, and no way neglectful of the authority of his see, did 
 humbly beseech Marcian the emperor, a.d. 481, that he would 
 summon a council to be held in Italy, as being the fittest 
 place. All the priests, says he, beseech your clemency, that 
 you would command a general council to be held within 
 Italy. But the emperor caused that council to be assembled, 
 not in Italy, which the pope earnestly laboured, but at Chal- 
 cedon, in Bithynia ; to show that was his right, and be- 
 longed to him only. And when Ruffinus, in the bickering 
 which he had with Jerome, had alleged a certain synod. 
 Tell me, says Jerome, what emperor caused it to be called ? 
 Jerome did not think the authority of a general council firm 
 enough, upless an emperor had called it. I demand not 
 now, what emperor hath commanded the bishops to be called 
 to Trent at this present ? But with what emperor did the 
 pope, who hath taken thus much to himself, advise of 
 holding the council ; what christian king or prince did he 
 make privy to his design ? To intrude upon another's right 
 by fi-aud or force, and to usurp for his own what belongs to 
 others, is injurious dealing. But to abuse the clemency of 
 princes, and to rule over them as his vassals, is an egregious 
 and an intolerable disgrace to them. But for us by our 
 complying, to go about to back such an injury, and disgrace, 
 were no less injury. Wherefore if we should only say thus 
 much, that this Trent council of yours is not lawfully called, 
 that pope Pius hath done nothing rightly or orderly, no man 
 could justly find fault with our absence. 
 
 9. I pass over the wrongs which the popes of Rome 
 
 * Said to be the earliest tishops of Kome, 
 
424 Jewell to Seipio. 
 
 have done us. They have, as often as they pleased, 'armed 
 our people against their sovereign. They have pulled the 
 sceptres out of our kings' hands, and the crowns from off 
 their heads. They would have the kingdom of England to 
 be theirs, and held in their name, and our kings to reign by 
 their favour.* Within these latter years, they have stirred 
 up against us, sometimes the French, sometimes the empe- 
 ror. What the intentions of Pius himself have been to- 
 wards us, what he hath done, what he hath spoken, what he 
 hath practised, what he hath threatened, it is needless to 
 rehearse. For his actions and his words are not so close,' so 
 concealed, but that the aim of both may be discovered. By 
 what courses he was made pope, and by what steps he 
 mounted to so great a dignity, I say nothing. I do not say, 
 that he aspired to the popedom by corrupting of cardinals, 
 buying of voices, by price and purchase, by underminings, 
 and ambushes. I do not say, that lately, being not able to 
 quit scores, he cast cardinal CarafFa into prison, and there 
 murdered him, by whose assistance he had compassed the 
 rest of the cardinals' voices, to whom for that service he 
 owed a great sum of money. These, and divers other things, 
 I leave to you, who both behold them at a nearer distance, 
 and better understand them.f And can you wonder then, 
 that we come not to a man of blood, one that purchases 
 voices, that denies to pay his debts, to a simoniacal person, 
 to a heretic ? Believe me, it is not the part of a wise man 
 wilfully to run into a place infected, and to consult of reli- 
 gion with the enemies of religion. My mother, says one, 
 forbade me the company of infamous persons. John .the 
 apostle durst not sit in the same bath, nor wash with Cerin- 
 thus, lest he should be struck from heaven with the same 
 thunder. I have not sat, saith David, in the assembly of 
 vanity, neither will I walk with the workers of iniquity. 
 
 10. But admit that this is the pope's proper right ; let it 
 be in his power to call councils, to govern the whole world. 
 Let those things be false and vain, which we have spoken 
 concerning the power of the emperor, and the right of kings. 
 Grant that pope Pius is an honest man ; that he was duly 
 and lawfiilly made pope ; that he sought no man's life ; 
 that he did not kill Caraffa in prison ; yet it is fit that 
 
 * On the accession of queen Elizabeth beinp; notified to the pope, 
 no breach with the papal see then existing, the pope expressed his 
 surprise that she should have dared to assume the crown of England 
 witiout having previously obtained his consent. 
 
 f They were notorious. 
 
Concerning the Council of Trent. 425 
 
 councils should be free ; that every man may be present that 
 will, and those, with whose convenience it stands not, may 
 be absent. And such was anciently the equity and mode- 
 ration of those better men. The princes were not then 
 called together in such a slavish manner, that if any one of 
 them had stayed at home, or had not sent ambassadors to 
 the council, presently every eye was upon him, every finger 
 pointing at him. In the Nicene council, in the Ephesine, 
 in that of Constantinople, what spy observed who were ab- 
 sent ? But there was no ambassador then, either from 
 England, or Scotland, or Poland, or Spain, or. out of the 
 two Pannonias,* or out of Denmark, or out of all Germany. 
 See, read, re-examine the subscriptions, you] shall find it as 
 I say. And why do not you marvel then, that the English 
 came not to those councils, being so full, so famous, so re- 
 nowned, so fii'equented ? Or that the popes in those times 
 were so patient, as not to condemn them for contumacy ? 
 But this tyranny of the popes was not yet grown up ; it was 
 lawful then for holy bishops, and fathers, as it stood with 
 their convenience, to stay at home without prejudice. The 
 apostle Paul would not put himself upon the council at 
 Jerusalem, but rather appealed to Caesar. Athanasius the 
 bishop, though the emperor - summoned him to the council 
 at Csesarea, yet he would not come. The same man in the 
 Syrmian council, when he saw that the Arians were likely 
 to prevail, presently withdrew himself, and went his way, 
 and the western bishops following his example, refiised to 
 come to that council. John Chrysostom came not to the 
 Arian council, though the emperor Arcadius called him, 
 both by letter, and also by message. At what time the 
 Arian bishops assembled in Palestine, and drew with them 
 the votes of the greater part, old Paphnutius, and Maximus 
 bishop of Jerusalem, went out together out of the midst of 
 their assembly. Bishop Cyril appealed fi-om the council of 
 the Patropassians. Paulinus, bishop of Treves, would not 
 come to the council of Milan, because he saw that by the 
 favour and power of the emperor Constantius, all things 
 went on Auxentius the Arian's side. The bishops that had 
 met in a council at Constantinople, being called to a council 
 at Rome, refused to come. Which notwithstanding turned 
 rot to their prejudice, though they were called by the em- 
 peror's letters. In those days the excuse seemed reasonable 
 enough, that they were to watch over the charge and 
 * Hungary. 
 
426 Jewell to Scipio. 
 
 reformation of their own churches. Though they saw that the 
 Arians sought to possess all the churches, and that their 
 presence would have been of great importance for the abating 
 of their rage. 
 
 11. What if our bishops should now give the same an- 
 swer — that they can spare no time from their sacred func- 
 tions ; that they are wholly employed in restoring again 
 their own churches ; that they cannot be absent, five, sixi 
 seven years, especially there,,where they should be able to do 
 no good? For our bishops are not so idle as those at Rome; 
 that live in pleasure in their palaces, and dance attendance 
 upon the cardinals, and hunt after livings. Our churches 
 are so miserably wasted and ruined by them, that they 
 cannot be repaired in a small time, or with ordinary dili.^ 
 gence. But now we see plainly that these men seek to en* 
 eroach upon our time, that without any necessity we might 
 be drawn abroad, and so disabled to advance the gospel at 
 home, and in the council be hindered by them. 
 
 12. For the pope, that you may not be mistaken, does 
 but make a show of a council, and means it not, for think 
 not that he does any thing sincerely or truly. Lewis XI; 
 Was wont to say to Charles VIII. that he who knows not 
 how to make shows of what he means not, knows not king- 
 craft. But, as the times go now, he that knows not how 
 to dissemble what he means, and to cloak his designs 
 under a disguised countenance, is much more ignorant 
 how to play the pope. For that see is wholly supported 
 with mere hypocrisy, which the less natural strength it hathy 
 so much the more colour it needs. For if the popes thought 
 a general council so effectual for removing of schisms, why 
 did they defer a thing so necessary thus long ? Why did 
 they sit quiet thirty years together, and suffer Luther's 
 doctrine to take root ? Why did they not call a council at 
 the first ? Why did they assemble the Trent council with 
 such reluctance and unwillingness, more by the instigation 
 of the emperor Charles, than of their own accord. And 
 having been at Trent well nigh ten years, with all this de- 
 liberation, why have they done just nothing? Why have 
 they left the matter undone ? Who hindered, who withstood 
 them ? Believe me in this, good brother, the popes are not 
 in hand now to keep a solemn council, or to restore religion, 
 which they make a mock of That which they intend, and 
 seek, and labour for, is to delude the minds of godly men, 
 
Concerning the Council xyf Trent. 427 
 
 ■ and the whole world, with a pompous expectation of a 
 general council. 
 
 13. They see that their wealth hath been lessening now 
 a long time, and declining. That their tricks do not find 
 the same credit now as heretofore. That an incredible 
 number of men every day fall from them. That men do 
 not now run to Rome in such troops. That there is not, 
 now-a-days, so high an estimation, or so dear a price given 
 for indulgences, interdicts, blessings, absolutions, and empty 
 bulls. That their mart of ceremonies and masses, and all 
 their harlot trumpery is slighted. That a great part of 
 their tyranny and pomp is shrunk. That their revenues are 
 more slender than they were wont to be. That they and theirs 
 are laughed at every where, even by mere children. That 
 their whole rest lies now at stake. And indeed it is no wonder 
 if those things fall, which had no roots to hold them. Our 
 Saviour Jesus Christ extinguished all those things, not by 
 arms or force of men, but by the heavenly impulse and breath 
 of his mouth ; he Will consume and abohsh them with the 
 brightness of his coming. This is the force of God's word ; 
 this is the power of the gospel ; these are the weapons, by 
 which every fortification is overthrown, which is raised 
 against the knowledge of God. This doctrine shall be 
 preached through the whole world in despite of them all ; 
 the gates of hell shall not prevail against it. The merit- 
 mongers' shops now wax cold at Rome ; their wares, as if 
 Porsenna's goods were put to sale,* are very low priced, and 
 yet can scarcely find a chapman. The indulgence broker 
 trots up and down, and finds no fools. This is it ; hence 
 grows their grief; this vexes the popes. They see that 
 this so great a light broke forth from one spsffk. What is it 
 likely to do now, when so many fires are kindled in all places 
 of the world ? And so many christian kings and princes ac- 
 knowledge and profess the gospel? For they serve not 
 Christ Jesus, but their bellies. They say that Carneades 
 the philosopher, when he was at Rome, and made that 
 
 * Porsenna besieged Rome at an early period of its history. Having 
 made peace, he ordered his soldiers to leave their tents with the pro- 
 visions and other stores they contained, which were sold to the people 
 by public sale, and much relieved their wants. In commemoration of 
 this kindness, whenever any goods belonp:ing to the public were 
 offered for sale without reserve, proclamation was made, " They are 
 Porsenna's goods." At length this became a proverb, generally un- 
 derstood to mean that the articles so offered were to be sold cheap. 
 
428 Jewell to Scipio. 
 
 memorable speech against justice, amongst other things added 
 this. That this virtue, if it were one, would be less profitable 
 to no kind of men, than to the Romans. For they, by 
 force and robbery, had subdued other men's dominions to 
 themselves, and had compassed the empire of the world by 
 high injustice. Now if they would at length observe justice, 
 they must restore all those things which they possess un- 
 justly. They must return to their shepherd's cottages, and 
 -their cold sheds, which were all they had in the beginning. 
 So verily, these men, if they would deal plainly, and lay 
 aside their disguises, and do their duty, and render every 
 one his own, they see they must come to their staff and scrip 
 again, to sobriety and, modesty, to the labours and function 
 of bishops. For they have heard Augustine say, that 
 the name of a bishop, is a name of work, not of honour ; 
 .and, that they are no bishops who would have the pre 
 eminence above others, but care not to benefit them. And 
 therefore they see, that it is less advantage for themselves, 
 than for any sort of men, to have the gospel spread wider, and 
 .further propagated ; for they cannot be safe, if they will be 
 sound. Therefore, now they raise tumults, and puzzle all, as 
 Demetrius the silversmith did of old, when he saw that his 
 .hopes of gain were crossed. Now, therefore, councils are sum^ 
 moned ; the abbots and bishops are called to make a party. For 
 this they thought the most cunning plot, to spin out the time 
 ■ for some years, to hold men's minds in suspense with expec- 
 tation ; many things, as is usual, might fall out in the mean 
 time. Some war might be raised. One of these princes 
 might die ; this so sharp, desire of theirs for the gospel 
 might in process of time, be dulled ; men's minds might wax 
 cool. In the mean while, as one says, somewhat will be 
 done I hope. 
 
 14. Long since, the Persians having been vanquished 
 and triumphed over, when the Athenians had begun to 
 Jepair their walls, which the Persians had laid level with 
 the ground, and the Lacedemonians had straitly fnterdicted 
 them, to the end that they might keep them the easier under 
 their check— Themistocles the Athenian general, a wise 
 man, seeing that the safety of his country might be hazarded, 
 promised that he would come to Lacedemon to confer with 
 them about it. So, being upon the way, to spend time, he 
 feigned himself sick, that he might tarry the longer upon 
 his journey. At length, being come to Lacedemon, he 
 began to make many cavils on set purpose. Sometimes the 
 
Concerning the Council of Trent. 429 
 
 covenants did not please him. Sometimes he demanded 
 time to advise. Sometimes he must wait for his fellow am- 
 bassadors, without whom nothing could be done ; otherwise 
 he must send ambassadors to Athens. In the mean time, 
 whilst he tiifled, the Athenians had walled their city round ; 
 and, if any force were offered, were provided of a- defence. 
 So these men, whilst they put off from day to day, and will 
 have all referred to councils ; in the mean while they build 
 up their walls, whilst we sit idle, looking after we know not 
 what ; that at the last, when they have made all safe, they 
 may shut us out wholly, and neither a council may be held, 
 nor any thing at all done. 
 
 1 5. For it is worth the pains to observe their tricks and 
 fetches. How often councils have been summoned, which have 
 not met ! How often a mere rumour has disturbed all their 
 preparation, and all the expectations ! How often have the 
 fathers made a stand upon the sudden in the midst of their 
 journey ! How often have the scarlet counsellors slipped 
 home in the midst of the council, having done just nothing ; 
 and have adjourned the next session till the ninth or tenth 
 year following ! How often have they quarrelled with the 
 air, the victuals, the place, the time ! For the pope only, as- 
 sembles the councils, and he alone dismisses them when he 
 pleases. If any thing please him not, or the business begin to 
 go awry, presently the solemn close of the plays is heard, 
 Valete, et Plaudite, Farewell, and clap your hands. A 
 council is called at Basil, a.d. 1431. Theymeetfrom all parts 
 in great numbers. They fall earnestly upon many matters. 
 Eugenius the pope is cast by all the voices, as a simoniacal 
 and schismatical person. Amadeus, duke of Savoy, is put 
 in his place. Eugenius, as his part was, takes this indignly, 
 thinks with himself, that this might be a dangerous prece- 
 dent for posterity. That his power and strength were far 
 above all councils. That a council could not meet but by 
 his command ; nor determine on any thing, but what he 
 pleased. That it was an ungodly act, to inquire into his 
 life in a conventicle of bishops. Presently he calls back the 
 council to Ferrara in Italy ; afterwards he translates it to 
 Florence. Why what doings are these, I pray ? Did Eugenius 
 think the climate would alter men's minds, or that the Holy 
 Ghost would give more discreet answers in Italy, than he 
 had formerly in Germany ? Nay, nay, in all those changes 
 he sought not after Christ, but his own benefit. He saw 
 •that his enemy, Sigismond the emperor, did overtop him 
 
430 Jewell to Scipio. 
 
 in Germany, both in power, and in favour. And those 
 fathers which had met at Basil, if they were removed out 
 of those harsh and rough countries into Italy, they might, 
 as trees when they are transplanted, be made more mellow. 
 For now-a-days, lamentable that it be so, the intent or 
 scope of councils is not to discover truth, or to confute 
 felsehood. For in these later ages, this hath been the only 
 endeavour of the popes, to establish the Roman tyranny, 
 to set wars on foot, to set christian princes together by the 
 ears, to raise money, sometimes for the holy land, sometimes 
 for the building of St. Peter's church, sometimes for other 
 uses, I know not what, or rather abuses, all which money 
 was to be cast into some few bellies, in gluttony and lust. 
 And this hath been the only cause or course of councils for 
 some ages last past. For of errors and abuses, as if there 
 were none at all, nothing ever could be handled. 
 
 16. Peter Alliacensis made great "complaint in the council 
 of Constance concerning the covetousness and pride of the 
 court of Rome, but what good did he? Was there any part 
 of their controversy or pride restrained by the authority of 
 the council ? The same man says, that holy days, and the 
 flocks of idle monks ought in his opinion to be lessened. 
 And another, in a certain work entitled Tripartite, and 
 joined to the Lateran council, says the whole world, almost, 
 speaks against it, and is scandalized at the infinite multitude 
 of beggarly friars. And the fathers in the council of Late- 
 ran, say, We strictly command that, for the future, no man 
 invent a new religious order. Since that time what hath 
 been done for holy days, I know not : it is probable, that no 
 abatement is made. But for the orders of monks, they are 
 infinitely multiplied. For the last popes have added Je- 
 suits, Capuchins, and Theatines ; as if there had not been 
 yet enough of these slow bellies. John Gerson, chancellor 
 of Paris, exhibited in the council of Constance, seventy-five 
 abuses in the church of Rome, which he earnestly de- 
 sired might be reformed. But of so great a number, what 
 one abuse did they take away ? John Picus Mirandula 
 writes to pope Leo, to abridge .idle ceremonies, and to re*- 
 strain the luxury of priests. The bishops afterwards, in the 
 Lateran council sat in great numbers, and moved much ex- 
 pectation. But what one ceremony did they abate ? What 
 one priest's luxury or lewdness did they condemn ? Mantuan 
 the poet complains by name of the manners of the church 
 of Rome. Bernard the abbot writes thus to pope Eugenius': 
 
Concerning the Council of Trent. 431 
 
 Your court receives good men, but makes them not ; wicked 
 men thrive there, the good pine and fall away. And speak- 
 ing of the woful state of the church in those days, From 
 the sole of the foot, saith he, to the crown of the head, there 
 is no health in her. And again, says he, Where is there 
 one to preach the acceptable year of the Lord ? Now-a-days, 
 saith he, they keep not Christ's spouse, but destroy her ; 
 they feed not the Lord's flock, but slaughter and devour 
 it. Pope Adrian VI. when he sent his legate into Germany, 
 confessed truly and ingenuously, that the state of the whole 
 clergy was most corrupt. All we prelates, says he, have 
 swerved every one to his own way, neither is there now any 
 one that doth good, no not one. Albertus Pighius confesses, 
 that in the mass itself, which they would have to be most 
 sacred, and in which alone they place the main of christian 
 religion, are found errors and abuses. What needs more ? 
 I pass over other witnesses, for they are infinite. There 
 were many councils held after the council of Constance ; 
 the bishops were called together ;* the synod of Basil was 
 summoned, as they then made show, expressly for the refor- 
 mation of the whole clergy. But since that time, the errors 
 have been increased in all places ; nay the vices of the 
 priests themselves doubled. 
 
 ] 7. The cardinals chosen by pope Paul III. to consider 
 of the state of the church, made report, that there were many 
 corruptions in it, especially in the manners of the bishops 
 and clergymen.f "That the bishops were idle, did not in- 
 struct the people, nor feed the flock, nor look to the Lord's 
 vineyard ; that they lived in princes' courts, and kept not 
 home. That the cardinals had sometimes three, some- 
 times four bishoprics in comraendam, with great prejudice 
 to the church ; for that those offices are not, as they say, 
 compatible, or to be held together. That the conventual 
 orders ought to be wholly banished out of the church. Since 
 this, the Trent council hath been held. But have the bishops 
 since then begun to feed the flock ? Have they left their 
 
 • The council of Basil was held A. D, 1431. 
 
 f This commission of cardinals was appointed A. D. 1537. Some 
 few enormities were pointed out, but the remedies suggested were 
 very inadequate, and the errors in doctrine were left untoifched. The 
 pope ordered that the report should be concealed, but a copy being 
 sent to Germany, it was there printed with animadversions by Luther, 
 exposing the futility of the proposed remedies. A frontispiece was 
 prefixed, which represented the pope sitting upon a throne, while 
 some cardinals about him were brushing down cobwebs with foxes 
 tails fastened to long poles. 
 
432 Jewell to Scipio. 
 
 non-residence, and living in princes' courts ?■ Have the car- 
 dinals ceased to be bishops ? Or is it provided that the church 
 sustain no prejudice thereby ? Have the conventual orders 
 been abridged, or has religion amongst them been reformed ? 
 What need then was there of calling together so many 
 bishops so far off, or to advise so many years in vain, of re- 
 forming the church ? This is just like the pharisees going 
 about to repair God's church. 
 
 18. They confess errors and abuses. They call councils 
 and pretend a zeal of religion and godliness. They promise 
 their pains and endeavours ; that they will join with us, to 
 build up again whatsoever is fallen down. Just so, as the 
 enemies of God's people said they would join with Nehe- 
 miah to build the Lord's temple. For they did not intend 
 the building of the Lord's temple, but by all possible means 
 to hinder it. They will be reconciled to us, but so as 
 Nahash the tyrant would long ago, with the Jews of Jabesh 
 Gilead ; 1 Sam. xi. upon no other conditions, but that 
 we must suffer our right eyes to be plucked out ; that is, 
 that we should suffer ourselves to be bereaved of God's word, 
 and the gospel of our salvation. 
 
 19. For have they any care of rehgion? Care they for 
 God's church, who care neither for God's vengeance, nor the 
 salvation of the people, nor any part of their own duty ? 
 Let Pan, say they, look to his sheep ; they, in the mean time, 
 manage wars, hunt, fare sumptuously ; to say no worse of 
 them. Oh ! who would believe that these men ever think 
 of God's church, or religion ? What errors will these men 
 ever take away or when ? What light will they restore unto 
 us ? Whatsoever you say, though you carried the sun itself 
 in your hands, yet they will not see. Open errors they ex- 
 cuse as far as they are able, and colour and smooth them, as 
 anciently Symmachus or Porphyry did the errors and follies 
 of the heathen. And indeed they are wholly set upon 
 this, not to seem to have led God's people astray, or at any 
 time to have erred themselves. Or if it come into their 
 heads to amend any thing, which either they never do, or 
 very seldom and sparingly ; as it is reported of Alexander, an 
 emperor of Rome, that being not altogether averse from the 
 christian rehgion, he worshipped Christ and Orpheus in the 
 same chapel ; and as in times past the ancient Samaritans re- 
 tained the worship of the true God, and of idols both together, 
 2 Kings xvii. so they will receive perchance some part of the 
 gospel upon this condition, that therewith they may admit 
 
Concerning the Council of Trent. 433 
 
 superstitions, and doting errors. They receive truth, so that 
 they may retain falsehood. They allow of ours, so that they 
 may not disallow their own. And so they do not take away, 
 but colour abuses, and only new plaster old pillars. 
 
 20. In this manner do they reform God's church ; so are 
 the council and synods kept. Truth is not followed, but 
 men's affections. "The better part is mastered by the greater. 
 Indeed the very name of a general council carries a glorious 
 lustre. But yet oftentimes poison is caroused out of a fair 
 cup. For it is not enough for a few bishops and abbots to 
 have met in one place ; the virtue of a council consists not 
 in mitres and scarlet robes ; neither is every decree of a 
 council directly to be received for an oracle. That was a 
 council of which the prophet Isaiah writes, ch. xxx. 1. Wo 
 to the rebellious children, saith the Lord, who assemble a 
 council, but not by me. In another place, Take counsel and 
 it shall come to nought, ch. viii. 1 0. That was a council of 
 which the prophet David speaks. The kings of the earth set 
 themselves, and the rulers take counsel together against the 
 Lord, and against his anointed. That was a council which 
 condemned the Son of God, Christ Jesus, to the cross. That 
 was a council which was held at Carthage under Cyprian ; 
 in which it was decreed that those who had been baptized by 
 heretics, when they returned to the church, ought to be bap- 
 tized again. Which error afterwards required so many coun- 
 cils and writings of the fathers to repeal. What needs many 
 words ? The second Ephesine council openly took part 
 with Eutyches, that the human nature in Christ was 
 turned into his divinity. The second Nicene council decreed 
 manifest idolatry about adoration of images. The council 
 of Basil, as Albertus Pighius says, decreed against all anti- 
 quity, against nature, against reason, against the word of 
 God. The council of Ariminum decreed for the Arians 
 most impiously, that Christ was not God. Many other en- 
 suing councils, that of Smyrna, the Aerian, the Seleucian, 
 the Syrmian did both condemn the Homoousians,* and also 
 subscribe to the impiety of the council of Ariminum. What 
 
 • The Homoousians were the orthodox christians, so denominated 
 from the Greek word omomsios, signifying that the Son of God was of 
 the same substance with the Father. The Arians being required to sub- 
 scribe to this doctrine, substituted the word omoiousios, signifying only 
 of a like essenee. Some modern infidels have represented this as a 
 diflference of no importance, involving only a single letter ; but in 
 reality it involves the whole question of the Deity of Christ. The 
 councils here referred to by Jewell supported the Arian views. 
 
 JEWELL. U 
 
434 Jewell to Scipio. 
 
 would you have more ? The council of Chalcedon itself, 
 which was one of those four which Gregory compares with 
 the four gospels, pope Leo did not hesitate to challenge it 
 of unadvisedness. 
 
 21. Therefore we see councils have been often opposite 
 one to another. And as Leo the pope abrogated the acts 
 of Adrian, Stephen of Formosus, John of Stephen, and 
 as Sabinian the pope commanded all pope Gregory's writ- 
 ings to be burnt, as erroneous and impious ; so we see often- 
 times that a later council hath repealed all the decrees of a 
 former. The Carthage council decreed, that the bishop of 
 Rome should not be called either the highest priest, or the 
 chief of priests, or by any other the like name. But follow- 
 ing councils have styled him, not only chief priest, but also 
 chief pontiff, and head of the catholic church. The Eliberine 
 council decreed that nothing which ought of right to be wor- 
 shipped, should be painted on the walls of churches. The 
 council of Constantinople decreed that images were not to 
 be suffered in christian churches. On the other side, the 
 second Nicene council, determined, that images were not 
 only to be placed in churches, but also to be worshipped. 
 The Lateran council under pope JuUus the second, was 
 summoned for no other cause, but to repeal the decrees of 
 the Pisan council. So oftentimes the later bishops oppose 
 those that went before them, and councils close up one 
 another's lights. For these men will not be bound, no, not 
 to their own councils, but only as far as they please, and is 
 commodious for them, and will bring grist to their mill ! 
 The Basil council determined that a council of bishops was 
 above the pope. But the Lateran council under Leo de- 
 creed that the pope was above the council. And the pope 
 does not only bear himself so, but also commands him to be 
 held for a heretic, that shall think otherwise. But yet all 
 the bishops and abbots in the council of Basil say thus. He 
 that opposeth these truths is to be accounted a heretic. How 
 will you conduct yourself, I beseech you ? Whatsoever you 
 say, or think, either the pope or the council will esteem you 
 a heretic. All popes, for some ages last past, have opposed 
 these truths ; therefore all popes, that lived in these ages, 
 have been heretics, in the judgment of the council of Basil. 
 The same council did with a uniform consent remove pope 
 Eugenius, a simoniacal and schismatical person, and put 
 Amadeus in his place.* But Eugenius vilified the council's 
 
 * Amadens was raised to the papacy by the council of Basil in 1430, 
 
Concerning the Council of Trent. 435 
 
 decree ; and though he were most simoniacal arid schismatic 
 cal, yet he continued to be the successor of Peter, the vicar 
 •of Christy and head of the whole church of God ! He re- 
 tained his former dignity in despite of all they could do, and 
 was magnificently carried, as before, upon noblemen's shoul- 
 ders. Amadeus, as one fallen from his horse, walked on 
 foot like a simple man, and thought himself happy, that of 
 a pope he was made a cardinal. The council of Trent has 
 commanded that bishops should teach the people, and that 
 no one man should have more than one spiritual preferment 
 at one time. But they, contrary to the edict of their coun- 
 cil, accumulate benefices, and instruct not at all. So they 
 make laws, but obey them not, but when they list. This is 
 the esteem they have always shown for their own councils, 
 and the decrees thereof. 
 
 22. And why should we hope for better success at this 
 present ? With what expectation or hope can any one come 
 to the council ? Do but think with yourself what manner 
 of men they are, upon whose fidelity, learning, and judg- 
 ment, the weight of this whole council, the discussing of all 
 questions, and the whole state of all things must lie and 
 rest. They are called abbots and bishops, grave persons 
 and feir titles, men, as it is believed, of great importance for 
 the government of the church of God. But take fi-om these 
 men their titles, the persons they bear, and their trappings, 
 there will nothing that belongs to an abbot or a bishop re- 
 main in them. For they are not ministers of Christ, dis- 
 pensers of the. mysteries of God ; they apply not themselves 
 to reading, or to preach the gospel ; they feed not the flock, 
 they till not the ground, they plant not the Lord's vineyard, 
 nor kindle the fire, nor bear the ark of the Lord, nor are 
 the ambassadors of Christ. They watch not, nor do the 
 work of an evangehst, nor perform the duty of their ministry ; 
 they entangle themselves with secular business ; they hide 
 the Lord's treasure ; they take away the keys of the king- 
 dom of God ; they go not in themselves, nor suffer others ; 
 they beat their fellow-servants, they feed themselves, and not 
 
 in opposition to Eugenius IV. against whom they pronounced a 
 sentence of deposition for his e¥il conduct ; Eugenius refused to com- 
 ply, and was supported by a rival council which he had assembled at 
 Florence. This schism in the papacy was proceeding to extremities, 
 but was terminated by the opportune decease of Eugenius, when his- 
 rival who had taken the name of Felix V. quietly resigned, and a 
 compromise was effected by the election of Nicholas v. who confirmed 
 the decrees of the council of Basil. 
 
 u2 
 
436 Jewell to Scipio. 
 
 the flock. They sleep, snore, feast, and riot. They are 
 clouds without water, stars without light, dumb dogs, slow 
 bellies ; as Bernard saith, not prelates, but Pilates ; not 
 doctors, but seducers ; not pastors, but impostors. The 
 servants of Christ, saith he, serve antichrist. The popes 
 will allow none but these to have place and suffrage in the 
 council. The care and charge of Christ's catholic church 
 must depend upon their power and judgment. Upon none 
 but such as these doth pope Pius rely. But what manner 
 of persons are they ? They hold it ridiculous to ask that 
 question. It is no matter, say they, how learned, or how 
 religious they are ; what their aim is, or what they think : 
 if they can sit upon a mule ; if they can ride through the 
 streets with pomp, and with a noise ; if they can come into the 
 council, though they say nothing, it is sufficient. If you be- 
 lieve me not, and think I speak in jest, hear what the faculty of 
 divinity, and the whole Sorbonne,* have determined concern- 
 ing this matter. They say, " That which our great masters 
 affirm, concerning the due assembling of a council, is to be 
 .understood thus ; that for the lawful calling of a council it 
 is sufficient that the form of law be solemnly observed. For 
 if it should be disputed, whether the prelates there assembled 
 have a good intention ; whether they are learned, especially 
 in the scriptures, and are willing to obey wholesome doctrine, 
 it would prove an infinite business." Those, forsooth, who 
 sit mute, like the statues of Mercury, not knowing what 
 belongs to religion, will determine well concerning all points 
 of religion, and, whatever they say, they cannot possibly err. 
 23. These are bound to the pope, not through error and 
 ignorance, but by oath and religion. So that although they 
 should understand the truth, they cannot without perjury 
 make profession of it, and are necessitated to break faith, 
 either with God or man. For this is the formal oath which 
 they all take. " I N. bishop, will henceforward bear true 
 faith to St. Peter, and to the holy apostolic Roman church, 
 to my lord the pope N. and his successors, who shall enter 
 canonically. I will not be a means, either by word or deed, 
 that he may lose either life, or member, or be taken priso- 
 ner. I will not reveal any counsel that he shall impart unto 
 me, either by letters or message, which may be any way 
 hurtful to him : I will help to defend and maintain against 
 all the world the papacy of the church of Rome, and the 
 rules of the holy fathers." In old time, when the priest of 
 " * The faculty of theology in the university of Paris. 
 
Concerning the Council of Trent. 437 
 
 the Pythian Apollo began to speak plainly in favour of king 
 Philip, many merrily said, that Apollo began to philippize. 
 When we see that nothing is decreed in the council but 
 at the pope's pleasure, why may we not say that the 
 oracles of the councils do papize ; that is, they say nothing 
 but what the pope will ? When Verres was charged with 
 many crimes, of which in all probability he was guilty, they 
 say he was so wise, as not to commit his trial to any, but 
 only to some trusty persons of his own train. The popes 
 have dealt more wisely. For they have chosen such judges, 
 who they know neither will, because it is their own case, in 
 regard they refer all to voluptuousness and gluttony, nor 
 can if they would, because they are sworn, decree any thing 
 contrary to his will and pleasure. They set the holy bible in 
 the midst, as if they would do nothing against it ; they only 
 look upon it afar off, and read it not. Indeed they bring a 
 prejudicated opinion with them, not regarding what Christ 
 hath said, but decreeing whatsoever they please. 
 
 24. Therefore that liberty which ought to be in all con- 
 sultations, especially sacred, and which is most proper to 
 the Holy Ghost, and the modesty of christians, is quite 
 taken away. Paul saith, If any thing be revealed to another 
 that sitteth by, let the first hold his peace, I Cor. xiv. 30. 
 But these men apprehend, imprison, and burn whosoever 
 dareth but whisper against them. Witness hereof the cruel 
 death of two most holy and resolute men, John Huss and 
 Jerome of Prague, whom they put to death contrary to their 
 safe conduct, and so broke their faith, both with God and 
 man. So the wicked prophet Zedekiah, when he had put 
 on iron horns, struck Michaiah the prophet of the Lord on 
 the face, saying. How hath the Spirit of God left me, and is 
 come to thee ? 1 Kings xxii. 24. Therefore these men alone 
 domineer in councils, all others being excluded. They alone 
 give voices, and make laws ; like unto the Ephesians in 
 times past. Let no man, say they, live here, who is wiser 
 than the rest, except he have a mind to be cast into banish- 
 ment. They will hot hear any of our men speak. In the 
 last convention of the council of Trent, ten years since, the 
 ambassadors of the princes and free cities of Germany came 
 thither with a purpose to be heard, but were absolutely re- 
 fiised. For the bishops and abbots answered, that they 
 would not suffer their cause to have a free hearing, nor suffer 
 controversies to be discussed out of the word of God ; that 
 our men were not to be heard at all except they would 
 
438 Jewell to Scipio. 
 
 recant ; which if they refused to do, they should come into 
 the council upon none other condition but to hear the sen- 
 tence of condemnation pronounced against them. For 
 Julius III. in his bull of indiction of the council declared 
 plainly, that either they should change their opinions, or else 
 should be condemned for heretics, before they were heard!'' 
 Pius IV. who hath now a purpose to re-assemble the coun- 
 cil, hath already prejudged for heretics all those who have 
 Ifefb the Roman church, that is to say, the greatest part of 
 the christian world, before they were ever either seen or 
 heard. They say, and they say it often, that already all is 
 well with them, and that they will not alter one jot of their 
 doctrine and religion. Albertus Pighius saith, that without 
 the authority of the Roman church one ought not to believe 
 the clearest and plainest scripture. Is this to restore the 
 church to her integrity ? Is this to seek the truth ? Is this 
 the liberty and moderation of councils ? 
 
 25. Though these things are most unjust, and most 
 different from the fashion of ancient councils and of modest 
 men, yet this is more unjust, that whereas the world com- 
 plains of the papal pride and tyranny, and believes that nothing 
 can be amended in the church of God until the pope be 
 reduced into order, yet all things are referred unto him, as 
 unto a most conscientious peace-maker and judge! And 
 unto what kind of a man are they referred ? I will not call 
 him an enemy of the truth, ambitious, covetous, proud, in- 
 tolerable, even to his own followers. But they would make 
 judge of all religion him who commandeth that all his de- 
 terminations shall be of equal value with those of Peter 
 himself, and saith, that in case he carry a thousand souls 
 with himself to hell, yet no man ought to reprehend him 
 for it. Who avouches that he can make injustice to be jus- 
 tice;* whom Camotensis affirms to have corrupted the 
 scriptures, that he might have fulness of power. And to 
 conclude, whom his own familiars and followers, Joachim 
 Abbot, Petrarch, Marsilius Patavinus, Laurentius Valla,^ 
 Hieronymus Savanorola, do clearly pronounce to be the an- 
 tichrist. All is referred to the judgment and will of this 
 man alone ; so that the same man is the party arraigned, 
 and the judge. The accusers are heard from an inferior 
 place ; and the party accused sits in his tribunal, and pro- 
 nounces the sentence concerning himself. These laws, for- 
 sooth, so equal, and so reasonable, pope Julius hath given' 
 • See pp. 240. 254. 288. 
 
Concerning the Council of Trent. 439 
 
 us. No council, saith he, is of any credit, nor ever will be, 
 unless it be confirmed by the authority of the church of 
 Rome. Boniface VIII. saith. That no creature in the world 
 can possibly be saved, except he be subject to the Roman 
 church. And pope Paschal thus ; As though, saith he, any 
 councils have made laws for the church of Rome, when all 
 councils do subsist by it, and receive their strength from it, 
 and expressly except in all their decrees the authority of the 
 bishop of Rome. Another saith. That which the pope ap- 
 proves or disapproves, we ought to approve or disapprove 
 likewise. And again, It is not lawful for any man to disallow 
 that which the pope approves. I know not what parasite it 
 is who most shamelessly saith, that though all the world 
 should be of one opinion against the pope, yet it seems to 
 me that the pope's opinion must be maintained. And 
 another as impudently as he ; It is a kind of sacrilege but 
 to dispute of the pope's actions, who though he be not 
 always a good man, yet he must always be presumed to be 
 so. Another yet more impudently saith. The pope's will is 
 heavenly ; therefore in those things which he willeth, his 
 will standeth for reason ; neither ought any man to say to 
 him, Why do you so ? To leave many the like sayings, which 
 are infinite, and to make an end, pope Innocent IX. speaks 
 most impudently of all, " The judge will not be judged, 
 neither by the emperor, nor by kings, nor by the whole 
 clergy, nor by all the people of the world." How near are 
 they come to say, I will ascend upon the north pole, and I 
 will be like to the Most High ! Is. xiv. 14. If the popes say 
 true, what need we a council ? If they will hold a sincere and a 
 fi-ee council, away with these wicked and vain-glorious lies. 
 Let them not only not be practised, but let them even be 
 rased out of all their books, that all may not be left to the 
 will and pleasure of one man who is most justly suspected. 
 But the popes, say they, cannot err, and that the word of 
 God is to be regulated as they please. Before they enter 
 into their place, they swear to maintain certain recent coun- 
 cils, which are most foully corrupt, and do religiously 
 promise that nothing shall be changed. What marvel then 
 that no good comes of a council, if errors and abuses are 
 not taken away ? That the ambassadors of princes are in 
 vain called thither fi:om so many remote parts ? Notwith- 
 standing, I hear that now there are some men, not ill-affected, 
 yet careless what they say, who, though they condemn the 
 arrogancy and Persian pride of the pope, and his even 
 
440 Jewell to Scipio. 
 
 Epicurean contempt of religion, yet they desire that his 
 authority should be maintained. Though they sometimes 
 confess him to be antichrist, yet being mounted into that 
 chair, they doubt not but that he is universal bishop, and 
 Head of the whole church of Christ. Here they triumph 
 and please themselves, as if the Holy Ghost were affixed to 
 the pope's palace. Yet the saying is, The place doth not 
 sanctify the man, but the man the place. And Jerome, 
 as he is cited by them, saith, They are not sons of the 
 saints who hold their places, but who imitate their deeds. 
 Likewise Christ telleth us, that the scribes and pharisees sit 
 in Moses's chair, but warneth us not to allow of their autho- 
 rity further than they speak out of the word of God. Au- 
 gustine saith, What said Christ but this ; Hear the voice of 
 the shepherd even by hirelings ? For by sitting in the chair 
 they teach the law of God ; therefore God doth instruct us 
 by them. But if they will teach aught of their own, hear 
 them not, do it not. Likewise Paul saith, that antichrist, that 
 man of sin, must sit in the temple. Jerome saith, Well, 
 dost thou consider Peter ? consider Judas also ; dost thou 
 allow of Stephen ? mark also what Nicholas was.* Eccle- 
 siastical dignity makes not a christian. Thus far Jerome. 
 It is reported that pope Marcellinus sacrificed to idols ; that 
 pope Liberius was an Arian ; that pope John XXII. 
 had an impious opinion concerning the immortality of the 
 soul ; that pope John VIII. was a woman, that she 
 committed adultery during her papacy, and going pom- 
 pously in procession about the city, was delivered of a child, 
 even in the very sight of the bishops and cardinals.f 
 And Lyra affirms, that many popes have turned infidels. 
 Wherefore we must not be too confident of places, and suc- 
 cessions, and vain titles of dignities. Impious Nero suc- 
 ceeded pious Metellus. Annas and Caiaphas succeeded 
 Aaron : and oftentimes idols are put in the place of God. 
 
 26. But what, I pray you, is this great power and autho- 
 rity, whereof they do so insolently boast ? whence comes it ?. 
 From heaven, or of men ? Christ spake unto Peter, say; 
 they ; Upon this rock I will build my church ; by which 
 words the pope's authority is confirmed. For the church of 
 Christ is placed in Peter, as in the foundation. But Christ 
 gave nothing to Peter by these words more than to the other 
 apostles : neither doth he make mention of the pope, or of 
 Rome. Christ is that rock ; Christ is that foundation. Na- 
 • Rev. ii.6. f See p. 323. ; 
 
Concerning the Council of Trent. 44 1 
 
 man, saith St. Paul, can lay another foundation than that 
 which is already laid, which is Christ Jesus. 
 
 27. These words, Upon this rock I will build my church, 
 St. Augustine expounds thus : " Upon this, it is to be under- 
 stood, which Peter confessed, saying. Thou art Christ the Son 
 of the living God. It is not said thou art the rock, but 
 thou art Peter : the rock was Christ." St. Basil saith thus ; 
 " Upon this rock, that is, upon this faith, I will build my 
 church." Origen, that most ancient father, saith that every 
 disciple is a rock, after that he hath drunk of that spiritual 
 rock that followed ; and upon such a rock all the doctrine of 
 the church is builded. But if thou think that the whole is built 
 upon Peter only, what sayest thou of John the son of thun- 
 der, and of each of the apostles? For shall we be so bold 
 as to say, the gates of hell shall not prevail against Peter 
 only, and they shall prevail against the rest of the apostles ; 
 and against good men ? Or shall we not rather say, Let that 
 which is spoken, And the gates of hell shall not prevail 
 against him ; and that other. Upon this rock I will build 
 my church, be true in every one of those of whom it was 
 spoken ? Were the keys of the kingdom given to Peter only, 
 so that none of the other saints might meddle with them ? 
 Then if this saying. To thee I will give the keys of the 
 kingdom of heaven, be common to others also, why are not 
 the other sayings so too ? St. Hilary saith. There is but one 
 happy Rock of faith, which Peter confessed with his mouth ? 
 And again he saith. Upon this confession of Peter the 
 church is built ; and a little after he saith, This faith is the 
 foundation of the church. In Uke manner other fathers, 
 Jerome, Cyril, Bede, say that the church is built, not upon 
 Peter, but upon his faith ; that is, upon Jesus Christ the 
 Son of God, whom Peter, by divine inspiration, confessed. 
 Augustine saith, Peter takes his name from the rock, not 
 the rock from Peter ; neither will I, saith Christ, build myself 
 upon thee, but I will build thee upon me. So also Nicholas 
 Lyra, though he be not always a good author ; for- you 
 know in what age he lived, saw thus much ; Upon this rock, 
 saith he, that is, upon Christ.* By this it appears, that the 
 church cannot rely wholly upon any man, by reason of any 
 power, or ecclesiastical dignity, because many popes are 
 known to have been apostates. 
 
 28. Why then, wherein doth this papal authority consist ? 
 
 • Lyra was a learned Franciscan of the fourteenth century. He 
 wrote a voluminous commentary on the bible then much esteemed. 
 II 3 
 
442 Jewell to Scipio. 
 
 In teaching ? They teach not at all. In administering the 
 sacraments ? They administer them not. In feeding ? They 
 do it not. Yet this is the power which Christ bestowed on 
 his apostles. Go, saith he, into the whole world, and preach 
 the gospel. And afterwards, Ye shall be fishers of men. 
 And, as the living Father sent me, so send I you. But 
 these men, whither go they ? What do they teach, or preach, 
 or fish for ? From whence go they, or by whom are they 
 sent ? This is not apostolical authority, but a proud intole- 
 rable domination, usurped by force and tyranny. None of 
 us, saith Cyprian, calls himself bishop of bishops, or by tyran- 
 nical fear compels his colleagues to any necessary obedience, 
 since every bishop may use his liberty and power according 
 to his own discretion, without being judged by any, seeing 
 that he himself judgeth no man. Again he saith, The 
 other apostles were that^-which Peter was, and had the same 
 fellowship of honour, and power. St. Jerome saith, The 
 authority of the world is greater than that of one city. 
 Why do you extol the custom of one city ? Why do you 
 make a paucity, whence pride began, to give laws to the 
 church ? Wheresoever any bishop is, whether at Rome, or 
 at Eugubium, er at Constantinople, or at Rhegium, he is 
 of the same desert and priesthood. The strength of riches, 
 or humbleness of poverty makes a bishop neither greater 
 nor less. Gregory saith, Peter is the chief member in the 
 body ; John, Andrew, James, are heads of the particular 
 people ; yet all of them are members of the church under 
 one head. Nay, the saints before the law, the saints under 
 the law, the saints under the gospel, and all that make up 
 the body of the Lord, are to be accounted members, and none 
 was ever willing to be called universal. 
 
 29. This is that power which some do so strenuously de- 
 fend at this day, which, whatsoever they think of the pope's 
 life and religion, they would have to be most religiously 
 maintained, as if the church of God could not subsist without 
 it ; or as if a council were no council except the pope did will 
 and command it to be so ; or as if the whole world must 
 needs be deceived, if it should think otherwise. Wherefore, 
 now that you see all things are most unjustly handled, that 
 nothing is sincerely and fairly carried in councils, you may 
 not wonder that our own men had rather tarry at home, 
 than take so long and so idle a journey, in which they shall 
 both lose their labour, and betray their cause. 
 
 30. You will say, it is not lawful to make changes in 
 
Concerning the Council of Trent. 443 
 
 I'eligion without order from the pope and the council. Yet 
 the popes have changed almost the whole state of the pri- 
 toitive church without any council at all. You use a fair 
 smooth speech, but it is to cover foul errors. The purpose 
 is only to keep men's minds in expectation, that being wea- 
 ried with tedious delays, they may at the last despair of 
 any good. For what ? While the pope assembles a coun- 
 cil, while the bishops and abbots return home, will they have 
 God's people, in the mean while, to be deceived, to err, to 
 mistake themselves, to be overwhelmed with errors, and 
 want of the knowledge of God, and so to be carried to 
 everlasting destruction ? Is it not lawful for any of us to 
 beheve in Christ, to profess the gospel, to serve God aright, 
 to fly superstition and idolatry, except they will be pleased 
 to give us leave ? The state of God's children were most 
 miserable, if, there being so many errors, so generally spread, 
 so gross, so blind, so foul, and so perspicuous and manifest, 
 that even our adversaries themselves are not able to deny 
 them, nothing could be done unless the whole world should 
 meet in a general council ; the expectation whereof is very 
 uncertain, and the event much more. In times past, when 
 the Persians invaded Greece, and began to lay all waste, if 
 then the Lacedemonians, whose valour was most eminent 
 amongst the Grecians, whose help was requisite as soon as 
 might be, had expected a more seasonable moon to make 
 war in, for it was an ancient superstition, which proceeded 
 from Lycurgus, not to go forth to fight but in a full moon, 
 their coimtry might have been spoiled whilst they deferred 
 the time. They say, delay breeds danger. The safety of 
 God's church is in question ; the devil goeth about, roaring 
 like a lion, seeking whom he may devour. Simple men are 
 easily deceived ; and though they are often touched with a 
 zeal towards God, yet they persecute the Son of God before 
 they are aware ; and, as Nazianzen saith, when they pur- 
 pose to fight for Christ, they fight against him. Nay the 
 bishops themselves, who ought to have a care of these things, 
 are, as though they were but mere ghosts, careless of them ; 
 or, to speak truth, they increase the error, and make the 
 mist that is in their rehgion twice as great as it was. Must 
 we therefore sit idle, expecting how these fathers will handle 
 the matter? Must we fold our hands together and do 
 nothing ? Nay, saith Cyprian, there is but one bishopric, of 
 which every one holdeth an entire part, whereof he is to 
 give account to the Lord. I will require, saith the Lord, 
 
444 Jewell to Scipio. 
 
 their blood at thy hands. If any shall put his hand to the 
 plough and look back, and be solicitous what others think, 
 and expect the authority of a general council, and hide the 
 Lord's treasure, in the mean while, he shall hear this, O 
 evil and faithless servant ! take him away, and cast him into 
 outward darkness. Suffer, saith Christ, the dead to bury 
 their dead, but come thou and follow me. The truth of 
 God depends not upon men. In human councils indeed,, 
 it is the part of a wise man to expect the judgment 
 and consent of men; but in divine matters, God's word is 
 all in all. The which so soon as a godly man hath received, 
 he presently yields and submits himself He is not waver- 
 ing, nor expects others. He understands that he is not 
 bound to give ear to the popes, or the council, but to the 
 will of God, whose voice is to be obeyed, though all men say, 
 nay. The prophet Elijah presently obeyed God's command, 
 though he thought he was alone. Abraham being warned 
 of God, went out of Chaldea. Lot went out of Sodom, 
 The three Israelites made a public confession of their reli- 
 gion, and publicly detested idolatry, without expecting a 
 general council. Go, saith the angel, out of the midst of 
 her and partake not of her sins, lest you taste of her plagues. 
 Rev. xviii. 4. He saith not, expect a synod of bishops. So 
 God's truth was first published, and so it is now to be re- 
 stored. The apostles first taught the gospel without a pub- 
 lic council ; in like manner the same gospel may be restored 
 again without a public council. If at the first, Christ and 
 his apostles would have tarried, and deferred all until a 
 general council, wben had their sound gone forth into all 
 lands ? How had the kingdom of heaven suffered violence ? 
 And how had the violent taken it by force ? Where now 
 would the gospel, and the church of God have been? Asfoir 
 our parts, we do not fear and flee, but desire and wish for a 
 council, so that it be fi'ee ; that it be ingenuous ; that it be 
 christian ; so that men do meet as the apostles did ; so that 
 abbots and bishops be freed fi'om their oath by which they 
 are bound to the popes ; so that, that whole conspiracy be 
 dissolved ; so that our men may be modestly and freely 
 heard, and not condemned before they be heard : so that one 
 man may not have power to overthrow whatsoever is done. 
 But seeing it is impossible, as the times now are, that this 
 should be obtained ; and seeing that all absurd things, foolish, 
 ridiculous, superstitious, impious things, are defended most 
 pertinaciously, and that for custom sake, because they have 
 
Concerning the Council of Trent. 445 
 
 been once received, we have thought it fit to provide for our 
 churches by a national council. 
 
 31. For we know that the Spirit of God, is tied neither 
 to places, nor to numbers of men. Tell it to the church,^ 
 saith Christ. Not to the whole church spread over the 
 world, but to a particular church, which may easily meet iii 
 one place. Wheresoever, saith he, two or three shall be 
 gathered together in my name, there am I in the, midst of 
 them. When Paul would reform the churches of the Corin- 
 thians, and of the Galatians, he did not command them to 
 expect a general council ; but only wrote unto them, that 
 what error soever or vice was amongst them, themselves 
 should presently cut off. So in times past, when bishops 
 did sleep, or intended by-matters, or did defile and pollute 
 the Lord's temple, God always extraordinarily raised up 
 some men of great spirit and courage, who made all well 
 and sound again. 
 
 32. For ourselves, we have done nothing but with very 
 good reason ; nothing but what we saw to be lawful, and to 
 have been practised by the fathers of the primitive church, 
 without any reprehension at all. Wherefore we called a 
 fiiU synod of bishops, and, by common consent of all ranks, 
 purged our church, as it were the stable of Augeus, of 
 that filth, which either the negligence or malice of men had 
 brought in. We have restored all things, as much as we 
 could do, to the ancient purity of the apostolical times, and 
 the similitude of the primitive church. This was rightfully 
 in our power to do, and because we could do it, we did it 
 boldly. 
 
 83. Here I think it fit that you should hear what pope 
 Gregory I. wrote concerning this matter ; which pleases 
 me the more, because he wrote it to Augustine, bishop 
 of the English, about the institution of the English 
 churches. He exhorts him not to call a council, but to 
 ordain that which he himself in his own wisdom did think 
 would most promote piety and religion. " Your brother- 
 hood," saith he, " knoweth the custom of the Roman church, 
 in which you have been brought up. It pleases me to hear, 
 that you have been careful to make choice of as many things 
 as you can find acceptable to God, either in the church of 
 Rome, France, or of any other, that you may bring 
 them into the English church, which is as yet but new 
 in faith, and as it were but now to be framed. For things 
 are not to be valued because of the place where they are 
 
446 Jewell to Scipio. 
 
 found, but places are to be valued for the things that are in 
 them." 
 
 34. So the fathers in the council of Constantinople wrote 
 to Damasus, bishop of Rome, and to the other western 
 bishops : You know, said they, that the old decree, and de- 
 finition of the Nicene fathers concerning the care of parti- 
 cular churches, hath always been in force ; that the hus- 
 bandmen of the Lord's vineyard in every province, taking 
 their next bordering neighbours unto them, if they please, 
 should bestow ecclesiastical honours upon those who they 
 think will use them well. The bishops of Afirica wrote 
 thus to Celestine, bishop of Rome ; " Let your holiness, as 
 becomes you, take away all wicked evasions of priests, and 
 inferior clergymen, because none of the fathers have denied 
 this to the church of Africa. And the decrees of the Nicene 
 council do most plainly refer, not only the clergy of lower 
 rank, but even the bishops themselves, to their metropolitans. 
 For matters of business are best ended in the places where 
 they are begun, neither is the grace of the Holy Spirit want- 
 ing unto any province. Let this equity be wisely observed, 
 and constantly maintained by the ministers of Christ." 
 
 85. Eleutherius, bishop of Rome, writes to Lucius, king of 
 Britain, much better, and more appositely to our present pur- 
 pose. " You have," saith he, " desired, that we should send 
 you the laws of the Romans, and of the emperors, that you 
 may make use of them in the kingdom of Britain. These 
 laws we may abrogate when we will, but the laws of God we 
 cannot. You have received, by God's mercy, into your king- 
 dom of Britain the law and faith of Christ ; you have there 
 the old and the new testament. From them take, through 
 the grace of God, laws by a council of your own kingdom, 
 and, God permitting you, instruct your kingdom of Britain 
 by them. Truly you are God's vicar in that kingdom ; ac- 
 cording to that of the psalmist, The earth is the Lord's." 
 
 36. What should I say more ? Victor, bishop of Rome, 
 held a provincial synod at Rome. Justinian the emperor 
 commands that synods, if there were occasion, should be 
 held in every province ; protesting to punish them, if they 
 did not do it. Every province, saith Jerome, hath peculiar 
 manners, and rites, and conceits, which cannot be altered 
 without a great deal of trouble. What should I repeat of 
 those old provincial councils at Eliberis, Gangra, Laodicea, 
 Ancyra, Antioch, Tours, Carthage, Milevitum, Toledo, and 
 Bordeaux ? This is no new invention. The church of God 
 
Concerning the Council of Trent. 447 
 
 was so governed before the fathers met in the Nicene coun- 
 cil ; men did not hastily run to a general council. Theo- 
 philus held a provincial council in Palestine ; Palmas in 
 Pontus ; IrensBUS in France ', Bacchylus in Achaia ; Origen 
 against Berillus in Arabia. I omit many other national 
 councils held in Africa, Asia, Greece, and Egjrpt, without 
 any order from the bishop of Rome ; which councils were 
 godly, orthodox, and christian. For bishops in those times 
 upon the sudden, if any occasion had been offered, provided 
 for the necessity of their churches by a domestic council, 
 and sometimes craved aid from neighbouring bishops ; 
 so that they mutually helped one the other. Neither did 
 bishops only believe, that the cause of religion belonged to 
 them, but even princes too. For to pass over Nebuchad- 
 nezzar, who commanded upon pain of death, that the name 
 of the God of Israel should not be blasphemed ; to omit 
 David, Solomon, Hezekiah, Josiah, who partly built, partly 
 purged the temple of the Lord, Constantine the emperor 
 put down idolatry without a council, and made a most severe 
 edict, that it should be a capital crime to sacrifice to idols. 
 Theodosius the emperor caused the temples of the heathen 
 gods to be pulled to the very ground. Jovinian, so soon as he 
 was created emperor, made his first law for the restoring of 
 banished christians. Justinian the emperor was wont to 
 say, that he had no less care of christian religion, than of 
 his own life. When Joshua was made ruler of the people, 
 he immediately received command concerning religion, and 
 the worship of God. For princes are nursing fathers of the 
 church, and keepers of both tables. Neither is there any 
 greater cause that hath moved God to erect political states, 
 than that always there might be some to maintain and pre- 
 serve religion and piety. 
 
 37. Princes therefore now-a-days do more grievously 
 offend, who indeed are called christians, but sit idly, follow 
 their pleasures, and patiently suffer impious worships and 
 contempt of God ; leaving all unto their bishops, whom 
 they know to make but a mock of religion : as if the care of 
 the church, and of God's people, belonged not to them ; or as 
 if they were only pastors of sheep and oxen, as it were, 
 to be carefiil of their bodies and neglect their souls. They 
 remember not, that they are God's servants, chosen on pur- 
 pose to serve him. Hezekiah went not into his own house, 
 before he saw God's temple purified. King David said, I 
 will not give any sleep unto mine eyes, nor suffer mine 
 
448 Jewell to Scipio. 
 
 eye-lids to slumber, until I have found a place for the Lord', 
 a tabernacle for the God of Jacob. 
 
 O that christian princes would hear the voice of the Lord ! 
 Now, saith the Lord, understand O ye kings, and learn ye 
 that are judges of the earth ; I have said ye are gods ; that 
 is, men chosen by God to honour his name. Thou whom I 
 have raised out of the dust, and placed in the highest de- 
 gree of dignity and honour, and set thee over my people, 
 when thou art so careful to build and adorn thine own 
 house, dost thou think with thyself how thou canst contemn 
 mine house ? Or how dost thou pray daily, that thy king- 
 dom may be confirmed to thee and thy posterity ? Is it that 
 my name may be contemned ? That the gospel of my Christ 
 may be put down ? That my servants, for my sake, may be 
 slain before thine eyes ? That tyranny may be fiirther 
 spread, my people always deceived, and scandal confirmed 
 by thee ? Wo unto him by whom scandal cometh : Wo also 
 unto him by whom it is confirmed. Thou abhorrest mate- 
 rial blood : how much more the blood of souls ? Thou re- 
 memberest what happened to Antiochus, Herod, and Julian. 
 I will give thy kingdom to thine enemy, because thou hast 
 sinned against me. I change times and seasons. I put 
 down and raise up kings ; that thou mayest understand, 
 that I am the Most High; that I have power over the 
 kingdom of men, and give it to whom I will. I bring low, 
 and I exalt. I glorify them that glorify me, and put to 
 shame those that despise me. 
 
SERMONS. 
 
 Romans xiii. 
 
 Verse 12. The night is past, and the day is at hand; let 
 us cast away the works of darkness, and let lis put on the 
 armour of light. 
 
 This little portion of the scripture has heen often ex- 
 pounded and opened in your hearing, yet shall it not be 
 unprofitable once again to treat thereof. For albeit the 
 proportion and ground of matter be one, yet some differ- 
 ence may be in the manner of utterance. 
 
 The word of God is the water of life ; the more you lave 
 it forth,* the fresher it runneth ; it is the fire of God's 
 glory, the more you blow it, the clearer it bumeth ; it is the 
 corn of the Lord's field, the better you grind it, the more it 
 yieldeth ; it is the bread of heaven, the more it is broken 
 and given forth, the more remaineth ; it is the sword of the 
 Spirit, the more it is scoured, the brighter it shineth. The 
 voice of God cannot be unpleasant to their ears who are the 
 children of God ; the oftener they hear it, the more comfort 
 they receive ; they can never have overmuch, who never 
 have enough. 
 
 St. Paul in these words stirred up the Romans, and 
 awaked them out of the slumber of death, that they might 
 behold the clear light of the gospel, and know the time of 
 their visitation, and shake oif the works of darkness, and 
 apparel themselves with the righteousness of Christ our 
 Saviour. 
 
 But before I proceed further to declare that which is to, 
 be spoken at this present, let us turn our hearts to God, 
 even the Father of hghts, that it may please him to open 
 the eyes of our understanding, and to direct all our doings 
 to his glory, &c. 
 
 - Draw it out, or pour it forth. 
 
450 Jewell. 
 
 In worldly business, it is reckoned a great point of wis- 
 dom to do things in due time, and to choose the fittest 
 season to speak or to hold silence, to buy or to sell, to build 
 or to pull down. Solomon therefore said, Eecles. iii. To 
 all things there is an appointed time, and a time to every 
 purpose under the heaven. Whoso does not weigh the 
 season, and take his convenient time, he is unwise, and de- 
 feats himself, and bewrays his folly. 
 
 But of all wisdom this is the greatest, that a man lift up 
 his eyes to the throne of God's mercy, and know the time of 
 his blessing, and direct his life to the service of God, as he 
 warneth, Eecles. v. Make no tarrying to turn unto the Lord, 
 and put not off from day to day ; for suddenly shall the 
 wrath of the Lord break forth, and in thy security thou shalt 
 be destroyed. If the good man of the house were wise, if 
 he knew at what hour the thief would come, he would surely 
 watch, and stand in readiness, and not suffer his house to be 
 digged through. 
 
 Of this wisdom, in taking the advantage of time, spake 
 the prophet David, Psal. xciv. This day, if you hear his 
 voice, harden not your hearts. Foreslow* not the time, lose 
 not this good occasion, hear his voice now, this day. Of 
 this wisdom spake St. Paul, 2 Cor. vi. We, as workers 
 together, beseech you, that ye receive not the grace of God 
 in vain. For he saith, I have heard thee in a time ac- 
 cepted, and in the day of salvation have I succoured thee. 
 Behold now the accepted time, behold now the day of 
 salvation. 
 
 Whoso knoweth 'not' this time, is not wise. Of this 
 blindness and heaviness of the people, God complaineth in 
 many places of the prophets. In the eighth chapter of Je- 
 remiah, Even the stork in the air knoweth her appointed 
 times; and the turtle, and the crane, and the swallow, ob- 
 serve the time of their coming"; biit my people knoweth not 
 the judgment of the Lord. 
 
 Of this their blindness and folly, our Saviour reproved 
 Jerusalem, Luke xix. Oh ! if thou hadst, even now at the 
 least in this thy day, known those things which belong unto 
 thy peace ; but now are they hid from thine eyes. For the 
 days shall come upon thee, that thine enemies shall cast a 
 trench about thee, and compass thee round, and keep thee 
 in on every side, and shall make thee even with the ground, 
 and thy children which are within thee ; and they shall not 
 
 * Delay. 
 
Sermon. — Romans xiii. 12. 451 
 
 leave in thee a stone upon a stone, because thou knewest 
 not the time of thy visitation. 
 
 Therefore the apostle calls upon the Romans, tells them 
 that the sun is up, and the day open, and warns them not 
 to lose the season ; For now, even now, saith he, it is time 
 to rise. 
 
 That we may the better discern the light, let us behold 
 the darkness of that time which was before. — The whole 
 world was divided into the people of the Jews and the 
 heathens ; and besides these there were no other people ; 
 the heathens were forsaken of God, the Jews were his 
 chosen people. 
 
 The heathens worshipped the works of their own hands, 
 and gave the glory of God unto creatures which are not God. 
 They went after idols, even as they were led ; they had 
 many gods, according to the number of their cities ; they 
 delivered up themselves to all manner of filthiness. God 
 gave them over to follow their lusts. The fathers among 
 them slew their own children, and offered them up in sacri- 
 fice to devils. So strongly did the prince of darkness pos- 
 sess them ; they had not the ark of the testimony ; they lived 
 without prophets, or covenant, or Christ, or God; they 
 lived without hope, or light, or comfort. In such a night, 
 and such a darkness, lay the heathen. 
 
 The Jews, God's chosen people, they were also bereft of 
 knowledge ; there was no prophet left among them, nor 
 any to teach them the will of the Lord. The law perished 
 from the priest, and counsel from the ancient ; light was 
 turned into darkness, and judgment into wormwood ; they 
 were bitter and grievous to the poor ; they slew the pro- 
 phets which were sent unto them ; they forsook the foun- 
 tain of living waters, and followed Baal and Ashtaroth. 
 Like people, like priests ; from the sole of the foot unto the 
 head, there was nothing whole in them. Of them God 
 spake by the prophets, Mai. i. I have no pleasure in you, 
 neither will I accept an offering at your hand. Of them he 
 said, Isa. i. When you shall stretch out your hands, I will 
 hide mine eyes from you ; and though you make many 
 prayers, I will not hear you. In such a darkness lay the 
 Jews, in such a darkness lay the gentiles. All had sinned ; 
 they were all corrupt and abominable in their ways ; they 
 were the children of wrath, and the vessels of destruction . 
 So were they wrapt in the cloud of ignorance, and covered 
 
452 Jewell. 
 
 in the shadow of death. Such was the night St. Paul spake 
 of, so ugly, so dark, so void of comfort. 
 
 But God gave forth his light to shine upon them ; he 
 sent the patriarchs, and prophets, and holy fathers ; he sent 
 unto them Moses and Aaron, and angels from heaven, to 
 give out sparks of this light. He made it appear by his 
 prophet Isaiah, chap. vii. Behold, the virgin shall conceive, 
 and bear a son, and she shall call his name Emmanuel. 
 In him shall all Israel be saved ; he is the Light to lighten 
 the gentiles ; his name shall be called Wonderful, Coun- 
 sellor, the mighty God, the everlasting Father, the Prince 
 of Peace ; in him shall all the ends of the world be blessed. 
 This light they beheld, when it was not clearly opened unto 
 them ; they saw it coming, and rejoiced in it ; they were 
 under a schoolmaster, and had not the perfect knowledge of 
 this light. 
 
 But now God hath scattered all these clouds, and we 
 behold as in a mirror the glory of the Lord with open face. 
 Our elder fathers in the old testament had only a dim 
 candle to guide their feet, we have the bright sun-beams ; 
 they had only the green blade of the corn, we have the 
 plentiful increase, even as in the time of harvest ; they had 
 the shadow, we have the light; they had only a drop to 
 refresli themselves, we have the whole stream of God's 
 mercy poured out upon us. 
 
 Now hath God remembered his holy covenant, and the 
 oath which he sware to our father Abraham ; now the Word 
 was made flesh, and dwelt with us, the day-star is sprung 
 up in our hearts, the Spirit of God hath filled the whole 
 world, the earth is full of his glory. The idols of the hea- 
 then are fallen, and are put to silence ; their greatest mise- 
 ries appear to be follies, and are laughed to scorn ; the 
 children make game of them in their streets. Satan, the 
 prince of this world, who is the accuser of our brethren, is 
 now cast forth. 
 
 Now is it known that salvation, and power, and glory 
 belongeth to our God ; he hath raised his Christ, and hath 
 established his kingdom; the kings and nations of the 
 world shall walk in his light, and his light shall not be put 
 out, and his kingdom shall have no end. 
 
 Now is that New Jerusalem, the glorious city of our 
 God, revealed from on high; now hath God made the 
 heavens new, and a new earth, and hath fixed his tabernacle 
 
Sermon. — Romans xiii. 12. 453 
 
 and dwelling-place among men, The fulness of time is 
 come, the sound of the apostles is gone through all the 
 earth, the Sun of righteousness hath appeared, he is the 
 light and comfort of the whole world. This is the gra- 
 cious year of mercy, this is the day which the Lord hath 
 made. 
 
 Now is the mercy of the Lord showed more and more 
 towards us, and his truth endureth for ever. When Ba- 
 laam the false prophet beheld the glory of this time, he 
 brake out and said. Numb. xxiv. Who shall live when 
 God doeth this ? who shall live, and see, and enjoy these 
 things ? 
 
 Awake, therefore, or arise from sleep, the time so requir- 
 eth. For now is our salvation nearer than when we believed 
 it. Of these few words have grown divers senses, all good 
 and godly ; yet in my judgment the simplest and plainest 
 sense is this : when we were heathen, and sat in darkness, 
 we thought we did well, and that we should be saved in 
 that way in which we walked, and that there was no hope 
 of salvation, but only in that, and we had a great liking in 
 our doings. This is the vanity and misery of man ; often- 
 times where he thinks himself most sure, he is deeply 
 deceived. 
 
 The Turks and the Jews at this day, and others the 
 enemies of the cross of Christ, think there is no other true 
 religion but theirs ; and in that they are wonderfully zeal- 
 ous, and stand in it unto death ; no persuasion nor force 
 can remove them. 
 
 When the people of Ephesus heard of the preaching of 
 Paul, they raised an uproar, and filled the city full of ^tu- 
 mult ; they caught Gains and Aristarchus, men of Mace- 
 donia, and Paul's companions in his journey, and would 
 have slain them ; they made an outcry, saying. Great is 
 Diana of the Ephesians, Acts xix. She is a goddess, she 
 hath made heaven and earth, we have put our trust in her, 
 we will call upon her, and she will hear us. 
 
 Christ showeth his disciples. Matt. x. The brother 
 shall betray the brother to death, and the father the son, 
 and the children shall rise against their parents, and shall 
 cause them to die ; and ye shall be hated of all men for my 
 name. For zeal to their God, the priests of Baal cut 
 themselves with knives and lancets. 1 Kings xviii. Through 
 zeal, many fathers slew their own children, and burnt them 
 quick in fire, in honour of the idol Moloch. 
 
454 Jewell. 
 
 The Circumcelliones, who were a sort of heretics sprung 
 out of the Donatists about 420 years after Christ, through 
 zeal murdered one another ; they threw themselves down 
 from high rocks, and destroyed themselves, and thought 
 that the only way to please God ; so hot and fervent was 
 their devotion. The children of light have seldom suffered 
 more, or more willingly, or with more af&ance, than the 
 children of darkness ; so strove they for God, but against 
 God ; and abused his name against himself, and wittingly 
 and willingly went down into hell. They had great zeal 
 and earnest desire of the glory of God, but not according to 
 knowledge ; they contented themselves with what they _had 
 received of their fathers, and would seek no further ; they 
 thought they did serve God, but they blasphemed the 
 name of the Son of God. In such sort did God suffer 
 them to walk in the blindness of their heart. 
 
 In the latter day many shall say unto Christ, Lord, Lord, 
 have we not by thyname prophesied, and by thy name cast 
 out devils, and by thy name done many great works ? Matt. 
 vii. We have prayed, and given alms for thy sake ; was it 
 not done out of zeal and devotion towards thee ? So well 
 shall they be persuaded of their doings, they shall press 
 boldly to the throne of God's majesty, and require their 
 meed. But Christ shall answer them, I never knew you, 
 you served your fancy, you served not me ; your alms, and 
 miracles, and your prayers, shall condemn you. Therefore 
 Christ said to the woman of Samaria, Ye worship that 
 which you know not, John iv. You are led with a zeal, 
 and follow your fathers, but are deceived. Even so he 
 prayed his Father for them that crucified him, and stood 
 by, and reviled him. O Father, thou art full of mercy, 
 forgive them, they are moved with zeal, and think they 
 please thee ; they know not what they do ; they know not 
 thee, nor me thy Son, whom thou hast sent. 
 
 Jerome saith, " Infidelity hath been written under the 
 name of faith and unity." For herein they thought them- 
 selves good and holy, and catholic, if they departed not 
 firom the unity of the world. Therefore they followed the 
 general consent of others ; they thought themselves, saith 
 he, the true church, and seemed to follow unity, though in- 
 deed they fell to infidelity. Whatsoever is not of faith is 
 sin, Rom. xiv. whatsoever it be, be it ever so holy, ever so 
 glorious, it is sin, it displeases God, the end thereof is 
 destruction. 
 
Sermon. — Romans xni.' 12, 455 
 
 Therefore Christ saith, John viii. I am the Light of the 
 world ; he that foUoweth me shall not walk in darkness, 
 but shall have the light of life. So spake almighty God to 
 his people, Deut. v. Take heed that you do as the Lord 
 your God hath commanded you ; turn not aside to the right 
 hand, nor to the left. Thou shalt not do the thing that 
 seemeth right in thine own eyes ; thou shalt not follow the 
 zeal of thine own heart. 
 
 Think that thou mayest be deceived ; dispose thyself to 
 hearken to the voice of the Lord ; whatsoever he shall 
 command thee, that only shalt thou do. For my thoughts 
 are not your thoughts, neither are your ways my ways, 
 saith the Lord ; for as the heavens are higher than the 
 earth, so are my ways higher than your ways, and my 
 thoughts above your thoughts, Isa. Iv. The will of the 
 Lord is the only measure whereby all truth must be 
 tried. 
 
 Hereunto the prophet David humbled himself, and 
 spake unto God in this 'manner : Lighten mine eyes, O 
 Lord, O teach me to do thy will, teach me to follow it, and 
 to practise it. Hereof St. Paul speaketh, Eph. v. Under- 
 stand what the will of the Lord is. Leave the pretence of 
 zeal, leave the devotion of your own heart, rest not upon 
 the will of your forefathers, nor of flesh and blood. Learn 
 to feel and taste the will of God ; it is good, and gracious, 
 and mercifiil ; thereby direct your steps, therein shall you 
 find the possession of life. 
 
 We were drowned in darkness, saith the apostle, yet 
 thought we had the light. I myself, saith he, was a blas- 
 phemer, and did persecute the church of God ; I followed 
 the way of my fathers, I had a great zeal, and thought I 
 did well ; but the way wherein I walked was slippery, the 
 light was darkness, I delighted in vanity, and had plea- 
 sure in leasings ; I was blind, yet perceived it not, and 
 therefore was my blindness and misery so much the more. 
 
 But now is our salvation come near unto us ; our bodies 
 are made the temples of God, and his Spirit dwelleth 
 within us. We have the word of life put both in our 
 mouth and in our heart ; the kingdom of God is in the 
 midst among us. The Son of God calleth unto us. Come 
 unto me all ye that travail, and be heavily laden, and I will 
 refresh you. St. John saith. We have looked upon, and 
 our hands have handled the word of life, 1 John i. 
 
456 Jewell. 
 
 And again, The Word was made flesh, and dwelt'among 
 us, and we saw the glory thereof as the glory of the only 
 begotten Son of the Father, fall of grace and truth, John i. 
 So near is the Lord to them that seek him, so near unto us 
 is our salvation. 
 
 When David heard the voice of the Lord, he awaked, and 
 rose up, he gave thanks unto God, and poured out his 
 heart before him, saying, O Lord our Lord, how wonderful 
 is thy name in all the world! And again. Praise the 
 Lord, O my soul, and all that is within me praise his holy 
 name. 
 
 When the apostles heard this voice of the Lord, they 
 were awaked, they forsook all they had, they took up their 
 cross, and went over all the world preaching the gospel of 
 salvation. When Paul heard the voice of Christ from hea- 
 ven above, he fell on the earth, and, being astonished, said, 
 Lord, what wilt thou that I do ? I am thy servant, and the 
 son of thy handmaid ; make me to do that thou commandest 
 me to do. 
 
 Then could neither life, nor death, nor angels, nor prin- 
 cipalities, nor powers, nor things present, nor things to 
 come, nor height, nor depth, nor any other creature, sepa- 
 rate Paul from the love of God, which is in Christ Jesus our 
 Lord ; then he esteemed not to know any thing, saving 
 Jesus Christ, and him crucified. He brake his sleep, rose 
 up, and went forward. 
 
 In like manner the prophet Isaiah stirred' up Jerusalem : 
 Arise, be bright, 'for the light is come, and the glory of the 
 Lord is risen upon thee, Isa. Ix. Know thy time, and the 
 day, of thy visitation ; awake thou that sleepest, and 
 stajid up from the dead, for the Son of God hath shined 
 over thee. 
 
 The apostle therefore saith, It is now time that we should 
 rise from sleep. We are the children of God, we are the 
 children of the truth, we are the sons of the prophets, we 
 are they whom God hath chosen out of the world. Who- 
 soever putteth his hand to the plough, and looketh back, is 
 unmeet for the kingdom of heaven. 
 
 These things are sent for our understanding. God hath 
 given his word unto us; we have seen the works of God, 
 the dumb to speak, the deaf to hear, the blind to see, the 
 lame to go, the dead to rise and come out of their graves, 
 the sun to be darkened, the earth to quake, the rocks 
 
Sermon. — Romans xiii. 12. 457 
 
 to rend, and the devil to confess the Son of God ; fcr 
 he was forced to say, Thou art Christ, the Son of God. Now 
 doth the kingdom of heaven suffer violence. 
 
 The night is passed, the day is at hand ; we have slum- 
 bered enough in ignorance, it is now time we know the 
 blessings which God hath bestowed upon us ; it is time we 
 should be thankful, and awake out of the sleep of forget- 
 fiilness, that we humble ourselves under the mighty hand 
 of God, and dream no more of our own strength. Our 
 conscience is charged ; we cannot plead ignorance ; it is 
 time that we rise ; the mercy of God, the abundance of his 
 blessing, the fear of his judgment, the regard of our salva- 
 tion, so require. 
 
 Let us cast away the works of darkness ; they are unfruit- 
 ful, loathsome, and horrible ; they darken the heart, and 
 blind the conscience ; he that doeth them shall be cast into 
 utter darkness. Let us be afraid, let us be ashamed hereof ; 
 such things are not fit for the children of light. 
 
 Let us put on the armour of light. God hath chosen us 
 to be his soldiers, and hath called us forth into the field. 
 Our fight is not against flesh and blood, but against the 
 devil, the prince of this world, and the father of darkness : 
 he rampeth like a lion, and lieth in wait, and seeketh whom 
 he may devour. All the vanities of this life, our bodies; 
 our own hearts, conspire against us ; the fight is terrible, 
 the danger is great. Let us not be unprovided, let us not 
 stand open to the stroke of the enemy. 
 
 Let us take unto us the whole armour of God ; let our 
 loins be girded with verity; let us put on the shield of 
 faith, the breastplale of righteousness, the sword of the 
 Spirit, and the helmet of salvation. These are the weapons 
 of righteousness, these are the armour of light. Let us 
 not fear to declare the truth, though thereby we should 
 endanger our life. 
 
 Let us be faithfiil unto the end ; let it appear that the 
 weapons of our warfare are not carnal, but mighty through 
 God to cast down holds, and imaginations, and every high 
 thing that is exalted against God. So shall our armour be 
 complete ; so shall we show glorious in the field, and be 
 terrible to the enemy ; so shall we stand strong and boldly, 
 against sword, and fire, and death ; so shall we, like faith- 
 fill soldiers of our captain Christ, manfully stand against 
 the gates of hell, and resist all the assaults, and quench all 
 the fiery darts of the wicked ; then shall we eat of the fruit 
 
 JEWELL. X 
 
458 Jewell. 
 
 in the midst of paradise, and shall receive the crown of 
 everlasting glory. 
 
 Let us walk honestly, as in the day, not in gluttony and 
 drunkenness, neither in chambering and wantonness, nor in 
 strife and envying. The apostle setteth down three things 
 as three botches and carbuncles of the soul ; they oppress 
 the body, defile the mind, and break the bond and unity of 
 the church of God. 
 
 The first is gluttony and drunkenness, the root and 
 mother of all evil ; nothing is safe, where wine prevails. 
 This was the iniquity of Sodom, abundance and fulness of 
 bread ; they abused th6 gifts of God, to the dishonour of 
 God. This was the cause of all her filthiness, and her fil- 
 thiness was the cause of her destruction. 
 
 Hereof God speaketh, Deut. xxxii. My chosen people, 
 my beloved, is waxed fat ; therefore he forsook God that 
 made him, and regarded not the strong God of his salva- 
 tion. And again, by the prophet Isaiah, chap. v. The harp 
 and viol, timbrel and pipe, are in their feasts ; but they re- 
 gard not the work of the Lord, neither consider the work 
 of his hands. And in the twenty-first chapter. Behold, joy 
 and gladness, slaying oxen, and killing sheep, eating flesh, 
 and drinking wine, — eating and drinking, for to-morrow we 
 shall die. So through gluttony and drunkenness they de- 
 spised the threatenings of God, and entered not into the 
 way of repentance, but continued in their sins, and made 
 scorn of the prophets of God. 
 
 The people of Israel sat them down to eat and drink, 
 and rose up to play, Exod. xxxii. They forgot God, and 
 the mercies he had showed upon them, and worshipped a 
 golden calf — so gross and so deadly are the clouds of 
 drunkenness. Our Saviour Christ saith, towards the latter 
 day the people shall eat and drink, and be void of care, as 
 in the days of Noah, and destruction shall suddenly fall 
 upon them ; therefore Christ sa:ith, Luke vi. Wo be to you 
 that are full, for you shall hunger. 
 
 Many have been slain in the fields, but many more have 
 taken their deadly wound by surfeiting ; many have been 
 drowned in the sea, but many more have perished by the 
 strength of wine. It is not set down, that the rich glutton 
 was an oppressor, an extortioner, a usurer, or that he came 
 unjustly by his goods ; but that he abused the same, that he 
 fared deUciously, and became unthankful, and therefore was 
 punished in hell fire. Then he which before had abundance. 
 
Sermon. — Romans, xiii. 12. 459 
 
 and did swim in wine, had not one drop to quench his 
 thirst. 
 
 Many make their belly their God; they have more com- 
 fort in the taste of sweet fare, than in the consideration of 
 the works of God ; their table is turned into a snare, their 
 glory is to their shame. Here will I speak nothing of 
 gluttony and quaffing. God keep it far from christian 
 tables ; it is too, too wild and barbarous ; the heathens 
 hate it ; nature abhors it ; the horse and mule would not 
 use it. 
 
 St. Augustine saith, A drunken man doth not commit 
 sin, but he is altogether sin. And therefore his reward is 
 death. St. Paul saith, 1 Cor. vi. Drunkards shall not in- 
 herit the kingdom of God ; they shall drink the cup of the 
 wine of the Lord's wrath. Therefore Christ saith, Lukexxi. 
 Take heed to yourselves, lest at any time your hearts be 
 oppressed with surfeiting and drunkenness, and the cares 
 of this life ; and lest that day come on you at unawares. 
 Therefore saith the apostle. Let us not walk in eating 
 and gluttony ; it will drown our senses, it will oppress our 
 nature. 
 
 The kingdom of God is neither meat nor drink ; our 
 meat is to do the will of our Father. Let us not abuse 
 the creatures of God. Let us eat and drink, that we may 
 live, only to the sustenance of our bodies ; that we, by the 
 moderate and sober use of those things, may be the better 
 able to follow and please God in our vocation. The meat 
 for the belly, and the belly for the meats ; but God shall 
 destroy both it and them. 
 
 Let us think of the cup which Christ had on the cross ; 
 his cup was eisel,* and tempered with gall ; at his hand 
 let us take the cup of thanksgiving, find call upon the name 
 of the Lord. Let us, whether we eat or drink, remember 
 who it is that hath bestowed his gifts upon us ; and what- 
 soever we do, let us do it to the glory of God. 
 
 Another botch and carbuncle is chambering and wan- 
 tonness. Of this also the apostle warns us ; for adulterers 
 and fornicators God shall judge ; they shall have their part 
 in the lake which burneth with fire and brimstone, which 
 is the second death ; the Lord is the avenger of all such. 
 It is the will of God, that our bodies be kept in holiness ; 
 they are the temples of God ; he hath called us to be vessels 
 of honour, that we should be holy in body, and holy in 
 • Vinegar, verjuice. 
 x2 
 
460 Jewell. 
 
 spirit ; that we serve him in holiness and righteousness all 
 the days of our life. 
 
 The last is strife and envying. We are one body in 
 Christ Jesus, we are endued with one spirit, we are mem- 
 bers one of another. The gospel of Christ is the gospel of 
 peace; he hath broken the stop of the partition-wall ; he 
 hath set all things at peace. He hath taught us. Learn of 
 me, for I am humble and meek. — Let us not, saith Paulj 
 Gal. V. be desirous of vain-glory, provoking one another, 
 envying one another. 
 
 Let not one of you say, I am Paul's ; and another, I am 
 of ApoUos — the body of Christ is one, it is not divided. If 
 you bite and devour one another, take heed lest you con- 
 sume one another. If there be envying, and strife, and 
 dissensions among you, you are yet carnal, you savour not 
 of the Spirit of God. You are but a little flock, the world 
 hateth you ; join together, love one another, bear you one 
 another's burdens, and so fulfil the law of Christ. 
 
 The fruit of the Spirit is love, joy, peace, long-suffering, 
 gentleness, goodness, faith, meekness, and temperance. 
 Love suffereth long, and is bountiful ; love envieth not, 
 love doth not boast itself; it is not puffed up ; it disdains 
 not ; it seeketh not her own things ; it is not provoked to 
 anger ; it thinketh not evil ; it rejoiceth not in iniquity, but 
 rejoiceth in the truth ; it suffereth all things, it believeth all 
 things, it hopeth all things, it endureth all things ; love is 
 the bond of perfection. 
 
 The servant of Christ is not quarrellous. Let us keep 
 the unity of the Spirit in the bond of peace ; let not dissen- 
 sion or malice trouble our hearts ; let us walk after this 
 manner, and so let us glorify God in our mortal bodies ; let 
 us avoid these things, gluttony, drunkenness, chambering 
 and wantonness, strife and envying ; they are the unfruit- 
 ful works of darkness, the way of them leadeth unto dam- 
 nation. 
 
 But put you on the Lord Jesus Christ. If we behold 
 ourselves, and consider our own nakedness, we shall find, 
 that by nature we are nothing else but the children of wrath. 
 Who can call that clean, which is conceived of unclean seed ? 
 David saith, Behold, I am conceived in sin, my sins have 
 gone over my head, there is no health in my flesh. None 
 that liveth shall be justified in thy sight. Who, can under- 
 stand his faults ? Cleanse thou me firom my secret faults. 
 
Sermon. — Romans xiii. 12. 461 
 
 Job saith, I stood in fear of all ray works, knowing that 
 thou wilt not judge me innocent. Again, The stars are un- 
 clean in his sight ; how much more man, a worm, even the 
 son of man, which is but a worm ! Job ix. xxv. In like 
 sort, saith Isaiah, We have all been as an unclean thing, 
 and all our righteousness is as filthy rags. Our virtue, our 
 holiness, our fasting, our prayers, are filthy, when they 
 come to his sight. We cannot say our heart is clean ; we 
 cannot say we have not sinned. 
 
 God hath shut up all in unbelief, that he may have 
 mercy upon all. That which is born of the flesh is flesh ; 
 the spirit fighteth against the flesh, and the flesh against 
 the spirit. Open shame belongs unto us, and to our 
 fathers. Cursed is he that abideth not in all things that are 
 written in the book of the law ; and whosoever ofiendeth in 
 one, is made guilty of all the commandments. 
 
 When the miserable and wretched soul boasts itself, say- 
 ing, I am rich, and increased with goods, and have need of 
 nothing, the Spirit of God maketh answer. Thou art 
 wretched, and miserable, and poor, and blind, and naked. 
 Thou hast nothing to put upon thee to cover thy shame ; I 
 counsel thee to buy of me gold tried by the fire, that thou 
 mayest be rich, and white raiment that thou mayest be 
 clothed, and that thy filthy nakedness do not appear ; and 
 anoint thine eyes with eye-salve that thou mayest see, 
 Rev. iii. 
 
 • The same Spirit in the apostle giveth his counsel, that we 
 put on us Jesus Christ. Let him cover us with his body, 
 and with his blood, as with a garment'; his blood hath 
 cleansed us from all our sins ; he is the Lamb of God, 
 that taketh away the sins of the world ; he is become unto 
 us wisdom, and righteousness, ami sanctification, and 
 redemption. 
 
 St. Jerome saith, " If we weigh our own deservings, if 
 we appear in our own apparel, we must despair." And 
 Basil saith, " He that trusts not to good deeds, nor hopes 
 to be justified by his works, has no other hope of salvation 
 but by the mercies of the Lord." 
 
 Let us therefore put on us Jeaus Christ ; let us cover us 
 under his apparel, as Jacob covered himself under the coat 
 of his brother Esau, and so let us present ourselves before 
 our heavenly Father. The phrase of putting on is usual, 
 whereby the apostle means, we must be wholly clad, and 
 possessed with Christ. 
 
462 Jewell. 
 
 In like phrase it is said, in the twelfth of Revelation, 
 There appeared a great wonder in heaven, a woman clothed 
 with the sun. And in Psalm civ. My soul praise thou the 
 Lord. O my God, thou art exceeding great, thou art 
 clothed with glory and honour. And, Which covereth 
 himself with light as with a garment. And, Col. iii. Put 
 on tender mercy, kindness, humbleness of mind, meekness, 
 long-suffering. Chrysostom saith, " Behold, he gives us 
 Christ, to be put on as a garment, which is a heinous thing 
 to be spoken." It passes all sense of nature ; it passes the 
 judgment of flesh and blood. Here remember, these words 
 may not be taken, as if Christ were a material and earthly 
 coat, made of cloth to cover our bodies ; they are spiritual 
 words, and have a spiritual understanding. Chrysostom 
 saith, " Christ is become all things for thee, thy table, thy 
 garment, thy house, thy head, and thy root." Origen saith, 
 " The word of God is called flesh, and bread, and milk, and 
 herbs." Nazianzen also saith, " After the same manner as 
 our Lord Jesus Christ is called the life, the way, the bread, 
 the vine, the true light, and a thousand things else, so is he 
 also called the sword." 
 
 He is spiritually a table, a garment, a house, a root, a 
 head, flesh, milk, herbs, the way, the light, a sword, bread, 
 or drink. We dwell in him spiritually ; we are clothed 
 vrith him spiritually ; we grow out of him, and walk upon 
 him, and are made one with him ; even members of his body 
 spiritually. We do spiritually eat him and drink him ; we 
 live by him spiritually ; we eat him by hearing, and digest 
 him by faith. Origen saith, " He is called the Bread of life, 
 that the soul may have whereon to feed." 
 
 O brethren ! O that we had senses to feel this food, that 
 we could savour of the Bread of life, and taste and see how 
 sweet the Lord is ! He that thus tasteth of this bread, 
 shall live for ever. 
 
 Chrysostom saith, " We thrust our teeth into the flesh of 
 Christ." And Cyprian, " We fasten our tongue within the 
 wounds of our Redeemer." These are vehement and spi- 
 ritual kind of speeches, to raise up our senses, and to 
 teach us to feel the unspeakable sweetness of this heavenly 
 feeding. 
 
 Likewise said Bernard, " I desire to behold wliole Christ, 
 and to touch him, and not so only, but also to come to the 
 holy wound of his side, which is the door that v/as made in 
 the side of the ark, that I may enter wholly, and go in, even 
 
Sermon. — Romans xiii. 12. 463 
 
 unto the heart of Jesus.'' Thus are we taught to lift up 
 our hearts, and to seek those things which are above, where 
 Christ sitteth at the right hand of God. 
 
 Why should we then follow the fleshly error of the Ca- 
 pemaites ? why should we be so insensible in heavenly 
 things? Let us have some feeling hereof in our heart. 
 Solomon saith, Eccles. ii. The wise man's eyes are in his 
 head, but the fool walketh in darkness. Our Saviour there- 
 fore saith, John vi. The words that I speak unto you are 
 spirit and life. To eat the body of Christ, and drink his 
 blood, is not the part of the body, it is rather a work of our 
 mind. 
 
 And therefore Ambrose saith, " We touch not Christ by 
 bodily touching, but we touch him by faith." And again, 
 " Stephen, being in the earth, touched Christ, being in hea- 
 ven." By faith therefore we eat Christ, and by faith we 
 drink Christ ; by faith we are apparelled and clothed with 
 Christ. And this is what the apostle saith, Rom. xiii. Put 
 ye on the Lord Jesus Christ. Let us be incorporate in 
 him ; let God see nothing in us but the image of his Son, 
 so shall he dwell in us, and we in him. 
 
 Take no thought for the flesh to fulfil the lusts thereof. 
 The sons of God rest upon the providence of God their 
 Father ; he giveth them water out of the rocks ; he raineth 
 down bread ftom heaven ; he openeth his hands, and filleth 
 every .living thing with his blessing. The prophet saith, 
 Psal. xxiii. The Lord is my shepherd, I shall not want. 
 The things of this world shall have an end ; they fade away, 
 and will not continue. If riches abound, we must not set 
 our heart upon them, but rather be careful for the life to 
 come. We must seek the kingdom of God, and the 
 righteousness thereof then all these things shall be ministered 
 unto us. 
 
 He doth not forbid honest and moderate forecast and 
 provision, as if it were not lawful for christians to deal in 
 matters appertaining to the good estate of this life ; for he 
 hath said unto Timothy, 1 Tim. v. If there be any that pro- 
 videth not for his own, and namely, for them of his house- 
 hold, he denieth the faith, and is worse than an infidel. 
 Again he saith, Eph. v. No man ever yet hated his ov^n 
 flesh, but nourisheth it, and cherisheth it. Again, writing 
 to Timothy, Drink no longer water, but use a little wine for 
 thy stomach's sake, and thine often infirmities. In which 
 
464 Jewell. 
 
 speeches he shows that we are bound to nourish, and feed, 
 arid be careful for our bodies. 
 
 Though the conversation of the faithful be in heaven, and 
 they seek after the things which are on high, yet while they 
 pass the pilgrimage of this life, they must needs have the 
 fellowship and company of their natural bodies ; which they 
 must not so weaken, that thereby they shall become unpro- 
 fitable, and not able to do service in the church of God, and 
 yet so keep them under, that they may be made obedient to 
 the spirit. 
 
 Only we may not be over-careful. To take great care for 
 the body, is to cast away all care for the soul. For, They 
 that will be rich, fall into temptations and snare's, and into 
 rnany foolish and noisome lusts, which drown men in per- 
 dition and destruction ; for; the , desire of money is the root 
 of all evil, which while some lusted after, they erred from 
 the faith, and pierced themselves with many sorrows, 1 Tim. 
 vi. Of this care our Saviour speaks. Matt. xix. It is easier 
 for a camel to go through the eye of a needle, than for a rich 
 man to enter into the kingdom of God. 
 
 No care can satisfy the uncontented mind. The righ- 
 teous eateth, and is satisfied ; but the belly of the wicked 
 ever wanteth, Prov. xiii. He hath enlarged his desire as 
 ■hell, and ladeth himself with thick clay ; he increaseth that 
 which is not, his, and cannot be satisfied. The horse- leeoh 
 hath two daughters, which cry. Give, give. Thereare three 
 things that will not be satisfied ; yea, four, that say not. It 
 is enough, Prov. xxx. 
 
 They care not by what means they make their gains ; they 
 live in usury, a most filthy trade, a trade which God de- 
 testeth, a trade which is the very overthrow of all christian 
 love ; they eat up the people as they eat bread. Such are 
 the ways of every one that is, greedy of gain. He would 
 take away the life of the owners thereof, Prov. i. They have 
 hardened their heart against God, they do not serye God, 
 but mammon. 
 
 But their gain shall be to their loss, and their money to 
 their destruction. He thatgiveth his money unto usury, 
 shall npt dwell in the tabernacle of the Lord, nor rest upon 
 his holy mountain. 
 
 We have here no continuing city ; we are strangers, 
 •as were all our fathers before us. If we gather riches to 
 ourselves, and are not rich in God, he shall say unto us, 
 fool, this night will they fetch away thy soul from theew 
 
Sermon. — Romans xiii. 12. 465 
 
 Then whose shall those things be which thou hast provided ? 
 Let him therefore that hath this world's goods, be as if he 
 had them not. They are the gifts of God. The Lord giveth 
 them, and the Lord taketh them away. 
 
 Settle not your hearts upon them ; as they come, so will 
 they fade away ; they are uncertain ; they will deceive you. 
 Set your desire upon heavenly things ; seek after the life 
 which is to come in the land of the living. When we 
 shall see those unspeakable joys, we shall perceive that 
 all the pleasures of this life, in comparison of them, were 
 nothing. 
 
 Now somewhat more especially to apply the words of 
 the apostle to this present time. It is now time also that we 
 should arise from sleep. God hath delivered us also from 
 the night. We may say. This is the day which the Lord 
 hath made. Let us rejoice, and be glad in it. We may 
 say. He hath showed his mercies towards us, and the truth 
 of the Lord endureth for ever. 
 
 Let us look back to the time late past, and behold the 
 night of error and ignorance. What shall I say? where 
 shall I begin, or how may I end ? The matter is of great 
 compass, the time I have to speak is but short,, and I have 
 no delight to speak of darkness. After God had delivered 
 the people of Israel, and given them passage through the 
 Red Sea, Miriam, the prophetess, sister of Aaron, looked 
 back into Egypt. There she remembered Pharaoh, and his 
 cruelty, how he plagued the children of God ; she remem- 
 bered how, by a mighty hand and outstretched arm, he de- 
 livered them, and wrought his wonders upon Pharaoh, and 
 all the land of Egypt. 
 
 She looked back upon the great darkness, and upon the 
 frogs, and flies, and botches ; she beheld the waters turned 
 into blood, the killing of the first-born of man and beast, 
 the overthrow of Pharaoh and all his chariots in the midst 
 of the sea. ^nd therefore she answered the men, Sing 
 ye unto the Lord, for he hath triumphed gloriously ; the 
 horse and his rider hath he overthrown in the sea, Exod. xv. 
 
 Even so, let us cast back our eyes, and make a view of 
 the church. Loth I am to speak of it ; yet it is needful to 
 say somewhat thereof, that we may rejoice in our deliver- 
 ance. All things were done in a strange tongue ; the priest 
 spake, and the people heard they knew not what ; no man 
 could say Amen to their prayers ; the matters were such, 
 that he might be reckoned happy who heard them not ; 
 
466 Jewell 
 
 " they abused the church of God with vain fables. If you 
 doubt hereof, read their legends and festivals ; they know 
 this, they acknowledge it. It might well be spoken of them 
 which Hilary said, " The ears of the people are more holy 
 than the hearts of the priests. " 
 
 . I beseech you, mark the form and fashion of their prayers. 
 To the blessed virgin they said, " Hail Mary, the saviour 
 and comforter both of quick and dead." And again, " O 
 glorious virgin Mary, deliver us from all evil, and from the 
 pains of hell." Again ; " Show that thou art a mother." 
 They call her, " Queen of heaven, lady of the world, the 
 only hope of them that are in misery." It were tedious 
 and unpleasant to recite the like their blasphemies. How 
 did these men account of the cross and passion of Christ ? 
 what leave they to be wrought by the price of his blood ? 
 
 To speak nothing of the multitude of their intercessors 
 and patrons, of their false miracles, of their deceivable 
 merits and works of supererogation ; how foul a kind of ido- 
 latry was it, to worship the image with the self-same honour, 
 wherewith they worship the thing itself, that is represented 
 by the image ! As if the thing itself be worshipped with 
 godly honour, then must the image thereof be worshipped 
 with godly honour. 
 
 The holy scriptures, which are the light to direct our 
 ways, and the power of God to save our souls, were hid 
 under a bushel. Whosoever built himself and his faith 
 upon them, was adjudged a heretic. Marriage was for- 
 bidden, and fornication suffered ; they did "not only devour 
 widows' houses, but drew to themselves the fat of the land, 
 by pretence of their long prayers. I spare your chaste and 
 godly ears, otherwise I were able to rehearse many their foul 
 abuses and works of darkness. 
 
 Yet I will show you one of their night-birds, lately 
 hatched in the nest of all superstition. It is the Agnus 
 Dei, here it is.* It was lately consecrated by the holy 
 father, and sent from Rome. They teach that by the virtue 
 of their consecration (or rather conjuration) and blessing, 
 these little things; have power to defend the faithful from 
 lightning and tempest ! 
 
 O merciful God! what hath the pope to do with the 
 lightning, what can a piece of wax prevail to the staying of 
 
 * Jewellprobably then produced an agnus dei, or the small figure of 
 a lamb; in wax or metal, thousands of which are consecrated and sold 
 erery year at Rome, Loretto, and other places of pilgrimage. 
 
Sermon. — Romans xiii. 12^ 467 
 
 a. tempest ? The Lord of heaven and earth, it is he that 
 sendeth forth lightnings, and raiseth up tempests : fire 
 and hail, snow and vapours, stormy wind, execute his 
 word, Psal. exlviii. God will send forth his lightning, and 
 consume them. Behold, saith Jeremiah, chap. xxv. the 
 tempest of the Lord goeth forth in his wrath, and a violent 
 whirlwind shall fall down upon the head of the wicked. 
 
 Oh ! what a shepherd is he, that now in this light of the 
 day thus mocks and deceives the lambs and sheep of Christ ! 
 Is this to worship Christ in spirit and truth ? is this the 
 hope we have in Christ ? is this the profession of the 
 gospel ? is this the will of God, to commit our lives to so 
 vile a cake ? 
 
 Howbeit, there is no cause why any man should marvel 
 hereat. For ignorance, which is the mother of error, by 
 their own confession is become the mother of devotion ; and 
 these are the fruits and children of blindness and igno- 
 rance. I will speak nothing of that man from whence this 
 gear cometh.* Would that he were the man he would 
 seem to be ! But if the light itself be darkness, how great 
 then is the darkness ! Yet they say of him, his voice must 
 be received as the voice of Peter, and the word of God him- 
 self must take authority and credit of him. Thus hath he 
 come between, like a cloud, and eclipsed the sun of God's 
 glorious gospel. 
 
 If we behold either their schools, or their churches, their 
 choir, their pulpit, their prayers, their sacraments, their 
 clergy, their people, their doctrine, or their life, we may 
 truly say, as the prophet said, Jer. xvi. Surely our fathers 
 have inherited lies and vanity, wherein was no profit. We 
 may truly say, The law hath perished ft'om the priest, and 
 counsel from the wise, and the word from the prophet ; the 
 blind did lead the blind ; they have turned silver into dross, 
 and fed the people with chafiF, instead of wholesome and 
 good meats. Blessed be the name of God, who hath given 
 us eyes to perceive their dealings, and hath revealed unto 
 us his word to guide our feet into the way of peace. ■ 
 
 I know these things are defended boldly and obstinately ; 
 no marvel ; for the apostle saith, Rom. x. They have not all 
 obeyed the gospel. There have been, that have called 
 the light darkness, and the darkness light. If our gospel 
 be hid, saith he, 2 Cor. iv. it is hid in them that perish, in 
 whom the god of this world hath blinded the minds. 
 * These articles, or trash, come. 
 
468, Jewell. 
 
 I will not here make answer to any particular, albeit oc- 
 casion be oiFered, and haply it be looked for. Contentions 
 and quarrels have no end. All doctrine shall be brought 
 to trial, the day of the Lord shall reveal errors, and give 
 witness for the truth. God will turn all to his glory. What- 
 soever stir is raised up against the truth, it is but a smoke, 
 it will fade and come to nothing. 
 
 There are this day many, to all appearance godly men of 
 good life, of righteous dealing, of great zeal and conscience, 
 but yet have not eyes to see these things. I protest in their 
 behalf, as did Paul, they have a great zeal of God's glory ; 
 would God it were according to knowledge ! We may say 
 with the prophet, Psal. xxxvi. O Lord, thy judgments are 
 like a great deep. 
 
 Who hath known the mind of the Lord, or who is of his 
 counsel? God knoweth his time. He hath the key of 
 David ; he openeth, and no man shutteth ; he is the Father 
 of lights. We are in his hands, both we and all our coun- 
 sels. God grant we may put off all fleshly affections, and 
 put on Jesus Christ, and that all the earth may see his glory. 
 
 Now, on the other side, let us consider how mercifiilly 
 God hath dealt with us. He hath restored unto us the 
 light of his gospel, and hath taught us the secrets of his 
 heavenly will. We hear him talk with us familiarly in the 
 scriptures, as a father talketh with his child. Thereby he 
 kindleth our faith, and strengtheneth our hope ; thereby 
 our hearts receive joy and comfort. 
 
 We have the holy ministration of the sacraments : we 
 know the covenant of baptism ; we know the covenant and 
 mystery of the Lord's supper ; we fall down together, and 
 confess our life before God ; we pray together, and un- 
 derstand what we pray. This was the order of the pri- 
 mitive church ; this was the order of the apostles of Christ. 
 If we compare this with the former, we shall soon see the: 
 difference between light and darkness. 
 
 The kingdom of God now suffereth violence ; the sound 
 of the gospel hath gone over all the world, and the whole 
 world is awaked therewith, and draweth to it. The sun is 
 risen, the day is open ; God hath made his kingdom wonder- 
 ful among us. It is now time, now is it time, that we should, 
 arise from sleep, for now is our salvation near. Now it is in 
 our mouth, we can speak of it. God grant it may be nearer 
 us, even in our hearts. 
 
 The night is past, God grant it be past for ever, that we 
 
Sermon. — Romans xiii. 12. 469 
 
 be never again thrown into the darkness of death ; that the 
 word of life, the truth of Christ, be never again taken from 
 us. And it shall never be taken away, if we be thankful. 
 Unkindness can never escape unplagued. Let us wake, let 
 us wake, our sleep is deadly ; let us pray God to awake us, 
 he is able to raise the dead. 
 
 Our Saviour saith, John v. The hour shall come when 
 the dead shall hear the voice of the Son of God, and they 
 that hear it shall live. Lazarus was dead, yet he heard the 
 voice of Christ, and rose up again, and came abroad. 
 
 Let us put on Jesus Christ ; let it appear upon us that 
 we wear him ; let us not be ashamed of his gospel ; it is 
 the power of God to salvation. If we be ashamed of him 
 and of his word, he will also be ashamed of us when he 
 Cometh in the glory of his Father with the holy angels. 
 
 Let us cast away the works of darkness, and all doctrines 
 of superstition and ignorance ; let us behold the troubles 
 and miseries of other countries. Heaven and earth, our 
 brethren, the care of our salvation, the Son of God himself, 
 put us in mind, that it is now time. While we have time, 
 let us do good, let us seek God while he may be found. The 
 Lord waiteth when he may show his mercies. 
 
 Let us turn unto him with an upright heart ; so shall he 
 turn to us ; so shall we walk as the children of light ; so 
 shall we shine as the sun in the kingdom of our Father ; so 
 shall God be our God, and he will abide with us for ever. 
 
 And thou, O most merciful Father, we beseech thee, for 
 thy mercy's sake, continue thy grace and favour towards us ; 
 let the sun of thy gospel never go down out of our hearts ; 
 let thy truth abide and be established among us for ever. 
 Help our unbelief, increase our faith, give us hearts to 
 consider the time of our visitation. Apparel us thoroughly 
 with Christ, that he may live in us, and so thy name may 
 be glorified in us, in the sight of all the world. Amen. 
 
470 ' Jewell. 
 
 SERMON ON ROMANS vi. 19. 
 
 Like as ye have given over your members to the service of 
 undeanness from one wickedness to another, even so now ■ 
 also give over your members to the service of righteous- 
 ness, that ye may be holy, Sfc. 
 
 For the better understanding of these words, written by 
 the apostle St. Paul, we must consider, that there are two 
 princes of contrary dispositions and natures, who have the 
 rule and governance of this world ; that is, God and the 
 devil ; and that never was there man, since the first foun- 
 dation of the world, but was in subjection and under 
 obedience either to the one or the other, 
 
 And as God is the Father of light, the God of all good 
 men, so is the devil, the father and prince of this world, the 
 lord of darkness, the king of this age, as saith St. Paul, 
 Eph. vi. and ruler of the wicked. And as all good men 
 fight under the banner of God their Lord, so all ungodly 
 fight under the standard of the devil their prince ; and even 
 as the just man hath his reward of God, so hath the wicked 
 man his stipend of the devil. 
 
 And thus infidels, Turks, Jews, and all heathen people 
 are under the power and dominion of the devil, under the 
 standard of Satan, and therefore are they not able to think 
 any good, to conceive one good thought, because they fight 
 under his banner, because they have given over all their 
 members to be ordered of the devil, without any feeling of 
 good, v/ithout any fear of God. And thus, as I said, do 
 the Turks, thus do the infidels, thus do all heathen people 
 at this day ; and so did the Jews in the time of^Paul, Eph. 
 iv. they walked in the shadow of death. — '^ 
 
 Rut after that it pleased God the Father, by the coming 
 of his dear Son Jesus Christ, to reveal himself unto them, 
 to open and declare his gospel among them, then began the 
 people to renounce the devil, to forsake his law and service, 
 and to betake themselves wholly to the governance of God. 
 And therefore St. Paid, the fiirther to encourage them 
 thereunto, willeth them in this epistle of his, That like as 
 beforetime they gave over their members to the service of 
 undeanness, from one wickedness to another, so should 
 they now give over the same their members to the service of 
 righteousness. 
 
Sermon.— Romans vi. 19. 471 
 
 For to this end was Christ born into this world ; to this 
 end lived he here among us ; to this end preached he, and 
 taught the people God's holy word, that we, by his example, 
 and the doctrine of his gospel, should live an upright and 
 holy life. And therefore Zacharias, that holy prophet, be- 
 ing filled with the Holy Ghost, prophesied and said, before 
 Christ's birth, that Christ should for this cause appear in 
 this world, That we, being by him delivered from the fear 
 of our enemies, might serve, him in pureness and holiness 
 all the days of our life, Luke i. 
 
 And St. Paul likewise saith, Eph. v. Ye were in dark- 
 ness, but now ye are light ; walk therefore as becometh the 
 children of light. Therefore are we delivered from the power 
 of darkness, saith St. Paul, that we should walk in the 
 light, and have no fellowship with the unfruitful works of 
 darkness. And so, 1 Thess. iv. God hath not called us to 
 uncleanness, but to holiness and sanctity of life. Thus 
 hath he called us, that we, not only in body but in soul, 
 should be pure and unspotted. 
 
 And therefore St. Paul unto the Romans, Know you not, 
 saith he, (chap, vi.) that all we which are baptized into Jesus 
 Christ, are baptized into his death ? Therefore are we buried 
 with him by baptism into death, that like as Christ was raised 
 up from the dead, even so also should we walk in a new life. 
 And for this cause this same Paul likewise saith, Rom. xii. 
 Show yourselves as quick and lively members. And, Give 
 over your bodies for a sacrifice, holy and acceptable before 
 God. And, 1 Cor. iii. Know you not that ye are the temple 
 of God, and that the Spirit of God dwelleth in you ? 
 
 These and many such other lessons has St. Paul given 
 us, to call us unto pureness and holiness of life. Let us 
 therefore, gopd brethren, live holily. Consider that God 
 hath not called you to uncleanness, but to purity of life ; 
 consider, if ye be baptized with Christ into death, you must 
 also walk with him in a new life ; let your bodies be a sacri- 
 fice, holy and acceptable unto God ; show yourselves lively 
 members of Christ, and the temple of the Holy Ghost. St. 
 Paul saith, 1 Thess. iv. God hath called us, God hath ap- 
 pointed us to live in soberness, to live in pureness, to live in 
 holiness ; and this not in one part of our bodies, not in one 
 part of our souls, but in our whole bodies, in our whole souls. 
 
 For Christ our Saviour suffered not his body to be cru- 
 cified in one part ; but even from the sole of the foot to the 
 crown of his head. Matt, xxvii. was he beaten, rent, and 
 
472 Jewell. 
 
 torn, and miserably tormented in his whole body ; his body 
 was scourged with whips, his head pricked with thorns, his 
 hands and feet nailed to the cross, his side pierced with a 
 sharp spear. For Christ, speaking of himself, saith, Psal. 
 xxii. They have digged my hands and my feet, they have 
 made holes through them. 
 
 And thus, since Christ suffered all his whole body to be 
 tormented for us, since he suffered all his members to be 
 crucified for our sakes, let us apply ourselves and all our 
 members, to serve and please him in holiness and upright 
 living all the days of our lives. And therefore saith St. 
 Paul here. Ye have now betaken yourselves unto Christ, 
 therefore let your conversation be accordingly ; live as be- 
 cometh the servants of Christ ; for even as before this time 
 ye gave over your members to uncleanness, from one wick- 
 edness to another, so now give over your members to the 
 service of righteousness. And such was the life of all christian 
 men in the beginning of God's church ; such was, I say, their 
 life and living ; they subdued their flesh, they mortified 
 their members, and gave them over wholly unto Christ, and 
 so made them members unto righteousness. 
 
 When Christ walked here on this earth, and was conver- 
 sant in our flesh, and this nature of ours, at what time he 
 entered into the house of Zaccheus, who was a ruler of the 
 publicans, and desired to see Jesus ; Zaccheus was turned 
 into a new man, and he stood forth, and said unto the Lord, 
 Luke xix. Behold, Lord, the half of my goods I give unto the 
 poor ; and if I have defrauded any man, I restore him four- 
 fold. Thus was he, only by the presence of Christ, turned into 
 a new man ; thus he, of an uncircumcised pubhcan, was made 
 the child of Abraham, and of a sinful and wretched creature,- 
 he became forthwith a christian. And so in like man- 
 ner, when Christ had but once called unto Matthew, and 
 bade him follow him, immediately he left the toll-gathering, 
 he left the receipt of the custom, he left his own proper gain 
 and profit, and ran after Christ. Of such force was the 
 presence of Christ unto Zaccheus, of such power was the 
 commandment of Christ with Matthew the toll-gatherer. 
 
 Augustine, a little before he returned unto Christ, and 
 embraced his truth, he feared, he trembled, and always stood 
 in doubt ; but so soon as Christ had once inspired him with 
 his Holy Spirit, and revealed his truth unto him, forthwith, 
 without any further doubt or delay, he renounced his errors,, 
 and became a perfect christian. 
 
Sermon. — Bomansvi. 19. 473 
 
 There was once a christian man, whose name was Euse- 
 bius, and being demanded ^hat he was, answered, a chris- 
 tian ; being asked what countryman, he said a christian ; who 
 was his father, a christian ; where he dwelt, a christian ; and 
 so to each other demand, he answered, a christian ; as if he 
 would say. Whatsoever I am, I am nothing but a christian. 
 
 In the beginning of God's church, all good men were 
 called christian men ; and yet was it not one thing to be a 
 christian and a good man. The christian men, for that 
 they considered they were called to salvation, to redemp- 
 tion by the death of Christ, and to the inheritance of heaven, 
 they had their delight and only ielicity in heavenly things ; 
 they esteemed not the vain pleasures of this world ; and 
 because they thus carried Christ in their, bodies, because 
 they had their members crucified unto Christ, therefore were 
 they called christians. 
 
 And so should we do, good brethren ; so should we con- 
 sider our redemption, so should we mortify our members ; 
 and renouncing the vain delights of this world, we should 
 fix our eyes, our minds, and all our doings, on heavenly 
 things alone. Cyprian saith. The people come to learn the 
 gospel, to hear the word of God ; and wherefore ? That 
 they might work according unto the gospel, that they 
 might bring forth fi'uits worthy the word of God, that they 
 may thus do, therefore they hear God's word, saith Cyprian. 
 And if we do not thus, whatever we brag of our redemption, 
 whatever we brag of our profession, whatever we boast of the 
 knowledge of God's gospel, it is to no end, it is not to effect 
 or purpose. Therefore, if we have heretofore given over our 
 members unto uncleanness, from one wickedness unto ano- 
 ther, now let us give over the same our members unto 
 the service of righteousness. For saith St. Paul, What 
 profit, what fi'uit had ye at that time in those things, 
 whereof ye are now ashamed ? For the end of such things 
 is death. 
 
 It is the part of a wise man, and the office of a discreet 
 man, in such good order to dispose all his business, and to 
 bring all his doings to so good end, that he take no foil, 
 nor have any shame therefore. Ye have committed sin, 
 saith St, Paul, ye have given over your members, fi'om one 
 wickedness to another, and now ye are ashamed, now are ye 
 sorry for those your misdoings ; but what profit then had 
 ye of those things whereof you are now ashamed ? 
 
 This is a horror, and the greatest horror that may be. 
 
474 Jewell. 
 
 that no man can commit sin without a great burden of 
 conscience, without a great torment and disquietness of 
 mind. Judas, when he had betrayed his master Christ, his 
 conscience speedily accused himself, and was so great a bur- 
 den to him, that, to be delivered and eased thereof, he went 
 immediately and hanged himself, Matt, xxvii. 
 
 When Cain had slain his own brother, and committed that 
 execrable murder, God said unto him. Gen. iv. Why dost 
 thou lour? Such' a thing is sin, that whosoever com- 
 mitteth it, it will forthwith appear in his face ; it will appear, 
 and show in his countenance. But happy is that man who 
 soonest comes to repentance ; happy is he that is soonest 
 sorry for his sins and misdoings. 
 
 Adam, so soon as he had eaten of the forbidden fruit, 
 and so transgressed the commandment of God, God called 
 unto him, and said, Gen. iii. Adam, where art thou ? He 
 answered, I am fled away, Lord, I hide myself And why 
 fled he away ? why hid he himself from the sight of God ? 
 Because he was ashamed. The prodigal son spoken of in 
 the gospel, after he had riotously consumed his whole sub- 
 stance, and so was brought to extreme poverty, he returiied 
 again, came home to his father, fell down before his feet, and 
 said, O father, I have sinned against heaven and against 
 thee, Luke xv. Why said he thus ? Because he was ashamed. 
 The people in the time of Daniel the prophet, when they 
 saw their own wickedness, and repented them thereof, cried 
 out, and said, Dan, ix. Shame is come upon us, shame and 
 confusion is this day fallen upon us. David the prophet, 
 when he had by tyranny caused his faithful and trusty ser- 
 vant Uriah to be slain, thereby to have his pleasure of 
 Bathsheba his wife ; and after he had seen his own folly, 
 cried out unto God, saying, Psal. li. Have mercy upon me, 
 O Lord, because I know mine iniquities. And why said he 
 thus ? Because he was ashamed. Jeremiah said, After thou 
 hadst, O Lord, showed me mine offences, I was ashamed. 
 
 Thus, good brethren, a wicked conscience evermore bears 
 shame about with it, evermore carries a most heavy burden, 
 evermore is pricked and tormented, and never at quiet. And 
 though there are some men so given over unto sin, that they 
 feel no shame in this life, that are not moved in their con- 
 science in this world, yet may they assure themselves they 
 shall feel bitter torments in the world to come, and eternal 
 shame that never shall have end. And if there are any that 
 will novfr say, as the people in the time of Daniel did, 
 
Sermon. — Romans vi. 19. 475 
 
 Whatsoever we do, God will not look unto us, he regardeth not 
 our doings, whether we do good or evil, God hath no re- 
 spect unto it ; and so be nothing moved in their conscience 
 for their sinful living ; when they shall be cast into utter 
 darkness, where shall be weeping and gnashing of teeth, 
 then shall their conscience be moved with repentance, then 
 shall they be ashamed ; but then all too late. 
 
 Remember the glutton, the rich glutton, who in his life- 
 time had nothing but pleasure, never felt adversity, nor ever 
 was pricked in conscience for his misliving, after he fell into 
 hell-fire, he was there tormented, and the worm of his con- 
 science began to gnaw him ; then he cried out unto Abra^ 
 ham, then he was ashamed, but then it was too late, Luke xvi. 
 
 And thus shall the wicked people do at the last day ; the 
 wicked people, I say, who shall then be living, and see the 
 great terror of that day. They shall say unto the hills. Fall 
 upon us ; unto the mountains. Come cover us ; then shall 
 their own wicked consciences accuse them, then shall they 
 be ashamed, but then too late. 
 
 Now, good brethren, what profit had all these of their 
 own sinfulness ? What profit and advantage had they of all 
 their wickedness ? What profit had Adam, by trangressing 
 the commandment of God ? What profit had Cain for mur- 
 dering his brother ? What profit won the prodigal son, by 
 mispending of his father's goods ? What profit had the 
 people in the time of Daniel for their misliving? What 
 profit had David by killing of Uriah ? What profit had the 
 rich glutton that lived in such pleasure ? What profit, I say, 
 had all these of their wickedness ? No profit, no commodity, 
 no pleasure at all, nothing else but shame and confusion. 
 
 Even so here St. Paul ; What profit, said he, had ye 
 then of all those things, of which ye are now ashamed? It 
 appears well ye have gotten nothing but displeasure, nothing' 
 but shame and confiision. For the end of such things is death. 
 
 And this that is well spoken of honesty of life, this that 
 is well applied to honest conversation, may well be spoken 
 and applied to religion. For it behoves a man so to wor- 
 ship God, that he have no shame, no confusion therefore. 
 
 But, alas ! from the beginning, even from the first crea- 
 tion of man, there have been good, there have been bad : 
 some there have been, that, forsaking the living God, have 
 worshipped their own devices : some, instead of God, have 
 worshipped stocks and stones ; some have sacrificed to the 
 sun and moon, and made them their gods, and this hath been 
 
476 Jewell. 
 
 from the beginning. Jeremiah writes, that the people in his 
 time said. We will do sacrifice, and offer oblations unto the 
 queen of heaven ; for so, said they, our fathers did, and did 
 prosper in their doings. Some said unto the stone, Thou art 
 our father, and to a stock, Thou art our God, arise and save 
 us, Jer. xliv. 3. And, This hath been even from the beginning. 
 The Babylonians worshipped Bel their god, which was but a 
 blocl£ : they worshipped also a dragon, which they called 
 their living God, and this did they in good earnest. The . 
 Israelites made a golden calf, and fell down before the same, 
 and worshipped it, and said, These are thy gods, O Israel ; 
 these are they that brought thee out of the land of Egypt, 
 and delivered thee. 
 
 We read also, that they worshipped a brazen serpent, and 
 burnt incense and sacrifice unto it. And as they had these 
 vain idols for their gods, so likewise had they a number of, 
 superstitious ceremonies of their own devising, which here 
 were too long to be spoken of And all this did they pf 
 blindness, thinking they had done well, meaning nothing 
 but good therein. But aflerwards, when it pleased God to 
 show them their own blindness, to show them their folly, to 
 show them the wickedness they walked in, then were they 
 ashamed of their doings ; then, I say, they were ashamed 
 and confounded. And therefore, said Jeremiah the prophet, 
 Truly our forefathers followed after lies. 
 
 The gentiles, when they perceived that the sun and 
 moon, their chief gods, were indeed no gods, and able to do 
 them no pleasure, then were they ashamed. When the 
 people of Babylon saw and understood their own folly, in 
 worshipping their god Bel and their dragon, that they were 
 not such as they took them to be ; then they were ashamed. 
 And so in like manner, when the Jews saw before their eyes 
 their golden calf molten, and their brazen serpent broken 
 and ground into powder ; then were they ashamed ; then 
 were they sorry and ashamed of their former doings. 
 
 Thus saith the prophet Isaiah, or rather God by the 
 mouth of his prophet, Why offer ye so many sacrifices unto 
 me ? Offer me no more oblations ; I abhor your incense ; I 
 may not away with your new moons and sabbaths ; I am 
 troubled with them, I am weary of them : who looketh for 
 these things, who commandeth you so to do ? Isaiah, in 
 another place also. Why do ye; lay out your money for the 
 thiiig that feedeth not, and spend your labour about the 
 thing that satisfieth not ? In another place, the same prophet 
 
Sermon. — Romans vi. 19. 477 
 
 saith, They make my people forget my name for their own 
 traditions. He saith also, They weave the spider's web ; 
 they do nothing else but breed the cockatrice eggs, and 
 weave the spider's web. My people, saith God, by his pro- 
 phet Jeremiah, have forsaken me, their Lord, and digged 
 themselves pits, that can hold no water. 
 
 Isaiah calleth man's invention dross ; Jeremiah calleth it 
 chaff ; Malachi, excrement ; Zechariah, God's curse. Christ 
 himself calleth it, the leaven of the pharisees. He calleth 
 it also utter darkness. Thus it pleased God to describe 
 unto us man's invention, to call it cobwebs, to call it filth, 
 to call it dross and chaff, excrement, God's curse, the leaven 
 of the pharisees, and utter darkness. And this he does for 
 none other purpose, than only to make his people ashamed 
 of their own inventions, ashamed of their own devices. 
 
 Paul, notwithstanding he was a great learned man, skilful 
 in the laws and customs among the Jews, brought up at 
 the feet of Gamaliel ; yet when he knew Christ, when he 
 was filled with the Holy Ghost, and embraced God's gospel, 
 he was ashamed of all he had learned before ; he was 
 ashamed of his own ignorance. 
 
 St. Thomas, who would not believe Christ to be risen 
 from death, when he felt Christ's side, and had put his 
 finger into his wound, then he was ashamed, then he was 
 sorry for his unbelief The Jews, when they perceived their 
 own folly and ignorance, said, O men and brethren, what 
 shall we do ? Acts 11. The Ephesians, when St. Paul had 
 preached unto them, and they received the doctrine of Christ, 
 by and by, such as used curious crafts, came and brought 
 their books of enchantment, their books of witchcraft, and 
 burnt them ; cast them into the fire, and burnt them, so 
 much were they ashamed of their own folly. And so St. 
 Paul ; When I was a child I spake as a child, I understood 
 as a child, I imagined as a child ; but as soon as I was a 
 man, I left all childishness. Now I am become a man, and 
 therefore I am now ashamed of my childishness, 1 Cor. xiii. 
 
 Thus might the prophets have said to the gentiles. What 
 profit had you of your gods, the sun and the moon ? What 
 profit had you of them, whereof ye are now ashamed ? So 
 might Moses have said to the children of Israel, What 
 profit had ye in this golden calf? So Hezekiah, What 
 profit had ye in this brazen serpent, of which ye are now 
 ashamed? Even thus Isaiah might likewise have said. 
 What profit had ye in your calends, and new moons, in your 
 
478 Jewell. 
 
 holy days and sacrifices ? And so the other prophets might 
 well have said, What profit had ye in your dreams, in your 
 spider cobs, in your dross, in your chaff? What advantage 
 had ye of all these things ? Alas ! ye are now ashamed of 
 them, and therefore ye had no profit of them ; ye had no 
 pleasure by them ; they brought you no advantage ; they 
 brought you only shame and confiision. 
 
 Thus let us weigh and consider what profit we had in 
 times past of those things, of which we are now ashamed. 
 And let us consider how much we are beholden to God, 
 that now we may see and know our own folly and ignorance, 
 and so be ashamed. But herein there needs not many words, 
 for there is no man so blind, but may well see, no man so 
 deaf, but may well hear, no man so dull, but may well per- 
 ceive and understand, the great error, the great blindness, 
 the great darkness that we have been in. And therefore 
 let us all now give God thanks that he hath restored his 
 light unto us, and taken that great error and darkness fi'om 
 us. Loth I am here to speak of those things whereof we 
 may be ashamed ; loth and sorry I am to repeat that whereof 
 we are now ashamed ; but this place now requires the same ; 
 this time and place wills me somewhat to speak thereof. 
 
 The time hath been, that we have put our trust in par- 
 dons, in bulls of the pope's, in vain scrolls and writings of 
 his ; yea, and in them we have had greater hope and affiance 
 than in the death of Christ, or merits of his passion. We 
 have fallen down before images, before stocks and stones, 
 such as had eyes, and saw not ; ears, and heard not — before 
 them we prayed ; before them we kneeled, and stuck up 
 candles. But now we are ashamed of them ; we all are, 
 I think, now sorry and ashamed of this our folly ; but what 
 profit had we then of all these things ? 
 
 Sometimes we prayed in a strange tongue, in a tongue 
 that we understood not ; we prayed contrary to the use that 
 was in the patriarchs' times, in the prophets' times, in the 
 apostles' times ; but then what profit had we of those 
 prayers whereof we are now ashamed ? We have seen lawful 
 marriage forbidden, and men's lawfiil wives taken from them, 
 and yet the use of a concubine granted, as though God were 
 displeased with marriage, and pleased with sin ; but what 
 profit had ye then of that of which ye now are ashamed ? 
 
 We had baptism, but we understood not the principles of 
 our faith ; and even as the prophet spake of his time, 
 Hosea iv. The priest is become Uke the people ; so might 
 
Sermon. — Romans vi. 19. 479 
 
 we well have said of our own time, Blind were they both, 
 and therefore both fell into the dike. This we are now 
 ashamed of ; but what profit had we then thereby? The 
 prophets, said Jeremiah, (chap, v.) teach falsely, and the 
 priests follow them, and my people hath pleasure therein. 
 
 And lo, even this same which the prophet Jeremiah said 
 the priests and prophets did in his time, we ourselves have 
 seen done in our days, and now we are ashamed thereof, 
 but what profit had we then by it ? We had the sacrament 
 of Christ's body, but we knew not why Christ instituted the 
 same ; we knew not why Christ left us that sacrament ; we 
 did all things contrary to Christ's institution. 
 
 Christ ordained a communion ; but we had a private 
 mass. Christ ordained that the whole people should receive 
 in both kinds ; but we ministered it under one kind alone. 
 Christ, when he instituted this sacrament, spake in the 
 common tongue, that all might understand him ; but we, 
 contrary to Christ, contrary to the apostles, contrary to the 
 primitive church, consecrated the same in an unknown 
 tongue, that no man might understand us. And hereof are 
 we now ashamed ; but what profit had we then thereby ? 
 
 We have known this to be taught, that the bread in the 
 sacrament was turned into the very body and blood of Christ 
 our Saviour ; this we all know, and do yet remember. But 
 Christ, when he said the sacrament should be turned, meant 
 not that the bread should be turned into his body, but that 
 we who receive the same should be turned ; that we, I 
 say, should be turned, and make one body with him. 
 
 This was the meaning ; this, I say, was the meaning of 
 our Saviour Christ. And therefore St. Paul ; The bread 
 which we break is the participation of the body and blood 
 of Christ. For we many are one bread, and one body, in- 
 asmuch as we all are partakers of one bread, 1 Cor. x. 
 Christ himself said, I will drink no more of the liquor of 
 the vine, Matt. xxvi. Christ, I say, after the consecration, said 
 he would not drink any more of the liquor of the vine. The 
 blood of Christ is not wine ; it is not the liquor of the vine. 
 
 Augustine saith plainly, " That which you see on the table 
 is bread." Theodoret also : " The substance and nature of the 
 bread is not changed," saith he. Gelasius likewise, whom 
 peradventure you will the more credit, because he was some- 
 time bishop of Rome, saith, " There leaveth not to be the 
 substance of bread." The nature of the bread remaineth 
 
480 Jewell. 
 
 in the sacrament. Chrysostom also ; " The substance of the 
 bread is not altered." 
 
 I could say more ; but this is, for this time, enough ; 
 this only, I trust, amongst a number of other, shall be now 
 sufficient to persuade you the truth herein. You see here, 
 that Augustine, Theodoret, Gelasius, and Chrysostom, do 
 all affirm and herein agree, that the substance or nature of 
 the bread, after the consecration, is not changed. 
 
 Let us therefore, good brethren, notwithstanding we have 
 been otherwise taught; let us, I say, believe these holy 
 doctors ; let us credit them ; they will not mock us ; they 
 will not deceive nor beguile us. But this other doctrine, 
 this doctrine of transubstantiation, was of late devised, not 
 past three hundred years ago, in the council of Lateran. 
 And there, upon this new device of theirs, they made a 
 great solemn and festival day, and called it Corpus Christi 
 day. And now we are ashamed of this ; but then what 
 commodity, what profit had we thereof? 
 
 We found out of ourselves a new sacrifice, the sacrifice, I ■ 
 mean, of the mass, as though the death of Christ had not 
 been a sacrifice sufficient ; as though Christ's blood had not; 
 once for all, washed away our iniquities ; as though Christ 
 had not said, I have paid the ransom for your sins. It were 
 an infinite labour to repeat unto you particularly, all the abuses 
 of late days used in the church of Christ ; you yourselves 
 can well remember them ; I need not here to rehearse them 
 unto you. But then what profit had ye of all such things 
 of which you are now ashamed ? 
 
 But some men there be peradventure, that will not be 
 ashamed of these abuses, but always uphold and maintain 
 the same ; and such, if there be any, are like those whom 
 Jeremiah prophesied of, saying. Thou hast taken an harlot's 
 countenance ; thou hast gotten thee a whore's forehead, and 
 canst not be ashamed ; they are like them also of whom 
 Isaiah the prophet saith. Malice hath made you blind : you 
 bark against the truth. This is the sin that never will be for- 
 given ; this is so great an offence, that it will never be par- 
 doned. Therefore let us, to whom God hath given eyes-to 
 see, ears to hear, and hearts of understanding ; let us, I say, 
 consider that it is no shame to confess our errors, to acknow- 
 ledge our blindness ; but shame it is to continue in error ; 
 too much shame it is to remain still in blindness ; and such 
 as will not be ashamed of their evil, but laugh at, and scorn 
 
Sennon. — Romans vi. 19. 481 
 
 others that are sorry and ashamed, may well be likened unto 
 those whom St. Paul, writing to the Ephesians, speaketh 
 of, saying, They being past repentance, have given them- 
 selves over unto wantonness, to work all manner of unclean- 
 ness, even with greediness. And such are given over unto 
 a lewd mind. Such David the prophet speaks of, saying. 
 They east their eyes down to the ground. For such as wil- 
 fully offend, and wittingly cast away themselves, there is no 
 salvation. Paul saith, Rom. vi. Their end is death ; their 
 end is only destruction. This is the same that St. John 
 speaketh of, which neither shall be forgiven in this world, nor 
 in the world to come. 
 
 Wherefore were they cast into hell, who now lie therein ? 
 For what cause continue they in those endless torments ? 
 Because they would not acknowledge their errors ; because 
 they would not be ashamed of their own folly. 
 
 Wherefore are there in hell-fire unquenchable torments, 
 such as cannot be thought, utter darkness and eternal death, 
 but only to punish such as wilfully live in wickedness ; to 
 plague them that will not be ashamed of their sins and 
 offences ? They shall be cast into utter darkness, where shall 
 be weeping and gnashing of teeth, into fire that never shall 
 be quenched, where the worm of the conscience never dieth. 
 
 If we delight in covetousness, in adultery, in fornication, 
 and filthy living, the end, let us say, is death ; the end 
 thereof is none other than eternal death. The prophet 
 David said, Psal. xv. O Lord, who shall dwell in thy taber- 
 nacle, or who shall rest upon thy holy hill ? Even he that 
 leadeth an uncorrupt life, that doth the thing which is right, 
 and speaketh the truth firom his heart ; he that hath not 
 sworn and deceived his neighbour. But, O merciful God, 
 who walketh now innocently ? who leadeth an uncorrupt 
 life ? who doth the thing that is right ? who speaketh truth 
 from his heart ? What man is there that hath not sworn and 
 deceived his neighbour ? 
 
 Jeremiah, speaking of the people in his time, saith. They 
 are ashamed, nay, they are not ashamed. And even so may 
 we of our days well say. The people are not ashamed ; they 
 are nothing sorry nor ashamed of their evil living. These 
 St. Paul speaketh of, writing unto the Phihppians ; I speak 
 with tears, saith he ; they are the enemies of Christ's cross ; 
 their end is damnation; their glory shall be turned into 
 shame, Phil. iii. 
 
 And shall we then live thus ? shall we thus die ? shall 
 
 JEWELL. V 
 
482 Jewdl. 
 
 we thus end our lives ? shall we thus appear at the latter 
 day, and not be ashamed? Shall adulterers, fornicators, 
 •whoremongers, covetous persons, come and stand before the 
 •judgment-seat of God, before the throne of his majesty, and 
 not be ashamed? Is this the marriage-garment that we 
 should be clad with ? Are we those that are called to the 
 feast by the Bridegroom? Are we Christ's brethren, and 
 heirs of the kingdom of God ? No. The wicked shall not 
 arise in judgment, saith the prophet David ; the ungodly 
 shall not be able to stand in the judgment, neither the sin- 
 ners in the congregation of the righteous, Psal. i. 
 
 Wo be unto them that run from God with a desperate 
 mind ; wo be unto them that wilfully forsake and fly from 
 him. Gregory saith, " One sin linketh another, as one link 
 of a chain holdeth the other." It is a horrible thing to turn 
 from God ; it is a terrible thing to fly from him ; for if we 
 turn from God, whither shall we go ? If we fly from him, 
 whither shall we run ? Our own conscience, though we hide 
 ourselves ever so close, shall be as a thousand witnesses 
 against us ; our own conscience shall utter and bewray us. 
 Augustine saith, " If we do not indeed repent, we feign 
 that we do repent ;" we only feign, saith he, that we do re- 
 pent, and so we mock with God. 
 
 But God will not be mocked of us ; he will not be de- 
 luded by us ; but we shall be ashamed and confounded when 
 we appear before God ; when we appear, I say, before the 
 judgment-seat of God. But then what profit shall we have 
 of that whereof we are ashamed ? what advantage shall we 
 then have of that whereof we are now ashamed ? Let us 
 consider, that we are flesh of God's flesh, bones of his bones, 
 and members of his members. And therefore let us give over 
 our whole bodies, let us give over all our members ; let us 
 give over our eyes, our ears, our tongues, our hearts, unto 
 the homage and service of God. So shall we have profit of 
 Christ our Saviour ; so shall we have profit of his death and 
 passion, and so shall Christ say unto us. Come ye blessed of 
 ray Father, and inherit the kingdom prepared for you from 
 the beginning of the world. Amen. 
 
On Christian Union. 483' 
 
 EXTRACTS FROM OTHER SERMONS. 
 
 CHRISTIAN UNION. 
 
 Good brethren, let us lay aside all contention, all strife 
 and debate, and let us look up unto heaven ; let us cast 
 our eyes thither, where is no rancour, no discord, no strife, 
 no debate ; let us fix our eyes, our hearts, and our whole 
 minds on Jesus Christ ; on him, I say, who, hanging on 
 the cross, prayed for his persecutors, and said, O Father, 
 forgive them, they wot not what they do. Let us imagine 
 that we now behold him, and that he now spreadeth out his 
 arms unto us, and saith, O thou sinfiil man, that slumberest 
 in thy sins, and sleepest in thine own wickedness, awake ; 
 now is it time for thee to awake out of thy slumber, and 
 arise from thy heavy sleep : remember, thou art a christian 
 man, consider thou art a limb of my limbs, a member of my 
 body, the child of God, and coheir of my Father's kingdom. 
 
 You children of men, how long will you dwell in your 
 old wickedness ? how long will ye live in hatred one with 
 another ? how long will ye continue in rancour and strife ? 
 Shall I so forgive you as you forgive your neighbours ? and 
 shall I so pardon you your sins, as you pardon your brethren 
 their offences ? Oh ! I forgave thee thy great debt, and wilt 
 not thou forgive thy brother that little wherein he hath 
 offended thee ? I have paid his debt, I have paid the ran- 
 som for his trespass ; if my blood be a sufficient ransom for 
 the same, for that blood's sake of mine forgive hirti ; if 
 nought else will move thee, if thou wilt not for his own 
 sake, yet for my sake pardon him. 
 
 Good brethren, we have long enough served the devil, 
 the prince of this world ; let us now serve God our Maker, 
 and Christ our Redeemer. We have long enough, yea, too 
 long, continued in rancour and maUce one with another ; 
 let us now therefore, if there be any society between God and 
 us, if there be in us any love of Christ, if there be any fear 
 of God's wreak and vengeance, let us one forgive another ; 
 let every man forgive his christian brother ; let us all cast 
 aside all rancour, strife, and debate, and so let us dwell to- 
 gether in unity, in brotherly love and concord. 
 \2 
 
484 Jewell. 
 
 This day we have heard God's gospel preached unto us, 
 this day we have learned out of the word of God, that if 
 we be christians, we should live like christians ; if we be 
 the children of God, we should live as becometh the chil- 
 dren of God, without envy, without hatred without strife 
 or malice. Let us therefore now leave off our old conten- 
 tion and strife, let us even here, in this place, one forgive 
 another, aYid so be reconciled one unto another, and say, O 
 Lord, forgive us our sins, as we forgive them that trespass 
 against us. This is our profession, this is our religion ; 
 hereunto are we called of God, appointed by Christ, and 
 commanded by his holy word. Let us consider our white 
 and hoary hairs, let us behold our rivelled skin, let us have 
 always before our eyes the grave, whereunto we are creeping ; 
 let us consider that death daily hangeth over our heads. 
 And shall we then in this sort live out the rest of our years ? 
 shall we thus die, and come to our graves ? 
 
 Let us show ourselves in our works to be the children of 
 God, and the brethren of Christ ; let us not show ourselves 
 christians in name, and not in deed ; let us not love in word 
 alone, but in deed and verity ; let us not requite evil with 
 evil, one mischief with another, but let us, according to St. 
 Paul's rule, Rom. xii. overcome evil with good, hatred with 
 love, and so fulfil the law of God. 
 
 So shall God hold back his sword, though a.lready drawn ; 
 so shall he not smite us, though he hath bent his bow, pre- 
 pared him the weapons of death, and ordained his arrows 
 to destroy. But God shall continue our God, and remain 
 with us for ever. Amen. 
 
 THE ZEAL TO BE SHOWN BY MINISTERS FOR THE SALVATION 
 OF SOULS. 
 
 These things I speak now to them which have taken upon 
 them the ministry of God's word, to them that have taken 
 upon them to be guides unto the flock of Cljrist ; to them I 
 speak this, to put them in remembrance, that they never 
 forget their message, that they forget not their duty, that 
 they improve, rebuke, exhort, and control the people ; that 
 they be earnest and fervent, calling still upon them, both 
 in time and out of time, in season and out of season ; that 
 they fulfil the office whereunto they are called ; that their 
 conscience may be found without spot ; and, in conclusion, 
 that they may plant, that they may water, and God may 
 
Zeal of Ministers. 485 
 
 give the increase ; that they may both reform the ungodly, 
 and encourage the godly. 
 
 And this have we in our commission, this is our duty, 
 this will be required of us ; and this if we do not, we shall 
 be found faulty, for, we are debtors unto all men, Rom. i. 
 as well unto the page, as unto the prince ; unto the poor, as 
 unto the rich ; unto the foolish, as unto the wise ; unto the 
 bad, as unto the good. And therefore, my brethren, even 
 for this cause alone, all good and godly preachers, and such 
 as were sent from God, have ever been so zealous, and have 
 so much desired the salvation of God's people. 
 
 O my brethren, consider the zealous heart that Moses, the 
 zealous aflFection that Paul, had unto the salvation of the 
 people. What think you is it to be stricken out of the book 
 of life ? what think you is it to be a man accursed, and to 
 have portion among reprobates ? Moses was content to be 
 blotted out of the book of life, so that the people of Israel 
 might be saved. St. Paul was content to be accursed, and 
 cast from the face of God, so that God's people might not 
 be cast to perdition. 
 
 Thus they, of an earnest heart and zealous love they bare 
 to the congregation of God, wished their own destruction, 
 for the safeguard of others. Therefore also it behoves you, 
 my brethren — you that are temporal men, it behoves you, 
 on the other part, not to despise God's messengers, not to 
 set light by them that preach you the' gospel and glad 
 tidings of your salvation. 
 
 Whensoever we hear the word of God preached, notwith- 
 standing the preacher bear no pomp of eloquence or show of 
 great learning, notwithstanding he be a simple and poor 
 man ; yet if he bring unto us the rule of Christ's gospel, 
 if he teach us the will of God, and the glory of his word, 
 let us not despise him ; let us consider that he is God's mes- 
 senger, and appointed by God to help us to salvation. 
 
 THE ACCEPTABLE TIME. 
 
 God saith, In an acceptable time have I heard thee, and 
 in the day of salvation have I succoured thee. These words 
 are written in the prophecy of Isaiah, and they were pro- 
 nounced by him, of the appearance of Christ our Saviour, 
 and his coming into this world. And these words, thus 
 spoken by the prophet, St. Paul here fitly applied to the 
 preaching of Christ's gospel. For, like as our Saviour came 
 
486 Jewell. 
 
 into the world at such time as Christ was born, so when the 
 gospel is truly preached, and God's holy word sincerely 
 taught us, then is Christ opened unto us ; then is the ac- 
 ceptable time, and our salvation is wrought thereby. 
 
 Therefore St. Jerome, that holy father and old doctor of 
 the church, saith. As ofteii as we hear the gospel of Christ 
 preached unto us, so oft the flesh and blood of Christ is 
 poured into our ears. And these words of his do plainly 
 and most evidently show us, how we should understand the 
 eating of Christ's body and drinking of his most holy blood 
 in the sacrament. These words, I say, may sufiiciently 
 teach us what is meant by the eating and drinking of 
 Christ's body and blood. This is it that St. Paul here 
 speaketh of, that they receive not the grace of God in vain. 
 And whensoever the gospel of God is truly and sincerely 
 preached, and is received accordingly, then is the acceptable 
 time, then is the time of grace arid salvation. 
 
 Oh, what a comfortable saying is this ! Whensoever we 
 hear the gospel taught us, whensoever we hear God's holy 
 word preached unto us, then is the gate of salvation set 
 open unto us, and then is the time of grace. And on the 
 contrary part, when God's word is taken from us, and the 
 light of his gospel hidden from our eyes, then is the gate of 
 salvation shut upon, us, and then is the time of perdition. 
 
 But, alas ! the time of grace, the acceptable time, the 
 time of mercy and salvation, hath oftentimes but little con- 
 tinuance among us. Oftentimes it hath small time of 
 abiding with us. For before Christ appeared, and was born 
 into this world, for the space of four thousand years, the 
 whole world, the Jews only excepted, was in ignorance and 
 altogether blindness. And when Christ was born, when he 
 once appeared, then was the acceptable time ; then was the 
 time of grace ; then was the time of salvation. 
 
 Here some man will peradventure say. Why did God 
 suffer the whole world so long to be in blindness ? Why 
 would he in that time have no respect to any other nation, 
 but only to the nation of the Jews? This case is deep, and 
 passeth our capacity to reason, it is above the reach of 
 man's understanding, and therefore herein we have only to 
 submit ourselves, to humble our hearts and our minds, and 
 say with the apostle, O man, what art thou that findest 
 fault with God? What art thou that reprovest the 
 Almighty ? 
 
 As God of his providence and good wisdom hath 
 
The acceptable Time. 487 
 
 appointed for us both summer and winter, the spring, and 
 likewise the fall of the leaf again ; so hath he ordained a 
 time of light and a time of darkness, a time of salvation 
 and a time of destruction. And no man may say unto 
 him, Why dost thou thus ? These things seem good in his 
 eyes, and therefore what art thou, O man, that will call God 
 to account why he doth this, or why he doth that ? Rom. ix. 
 
 Thus it pleaseth God, and standeth with his good will, 
 oftentimes to show us his light, and the glory of his gospel ; 
 and oftentimes again to take the same from us, and leave 
 us altogether in blindness, altogether in ignorance, altoge- 
 ther in utter darkness. 
 
 For so he hath said by Amos his prophet, I will send 
 hunger upon the earth, not the hunger of bread, nor the 
 thirst of water, but hunger to hear the word of the Lord ; 
 so that they shall go from one sea to the other, yea, from 
 the north to the east, running about to seek the word of the 
 Lord, and shall not find it, Amos viii. Christ himself also, 
 in the gospel, saith, The kingdom of God shall be taken 
 away from you, Matt. xxi. 
 
 Good people, let us consider that God, of his goodness, 
 hath sent unto us this acceptable time, the time of mercy 
 and grace; that he hath delivered us from the horrible 
 thraldom that we sometime lived in ; that God hath put 
 away the blindness, and dispersed that great darkness 
 whereunder the whole world was sometime whelmed, that 
 we may now worship him in spirit and holiness, without 
 superstition or idolatry; that we may now walk in the hght 
 without any error or wandering. And this great blessing 
 of his, whoso seeth not, I pray God open his eyes, that he 
 may both see and understand it. 
 
 Let us not, good brethren, let us not take this grace of 
 God in vain ; let us not despise this gospel of Christ, 
 whereby the whole world is saved. God knoweth how long 
 this acceptable time, this time of grace, this time of salva- 
 tion, shall last and continue amongst us. And what knowest 
 thou, O thou man, whether by one only sermon many may 
 not be converted, and won to the faith of Jesus Christ ? St. 
 Peter, by one only sermon, converted five thousand people. 
 
 St. Jerome hath a saying worthy to be noted, and it is 
 this : " I know not whether that soul may be saved, which is 
 negligent in hearing the word of God and the gospel of his 
 salvation preached." I know not, saith he, whether such a 
 soul may be saved ! Alas ! good brethren, we are not able 
 
488 Jewell. 
 
 to save you ; God is your only Saviour and Redeemer ; we 
 are but God's messengers, sent unto you ; we are but 
 helpers appointed to exhort you to the gospel of God, and 
 to open unto you the glory of your salvation. 
 
 If you then will wilfully refuse to hear God's holy word, 
 and will not embrace the same, we cannot save you ; we 
 are not able to work your salvation. I myself rose up ev«r 
 betimes, to wayn my people, saith God by his prophet, Jere- 
 miah vii. ; I myself stand all the day at the gate, crying 
 unto them to commune with them, yet would they not hear ; 
 I called unto them, yet would they not answer me. 
 
 O my dear brethren, God knocketh; let us open the 
 gates of our hearts unto him ; he calleth, let us hear him ; 
 he crieth, and willeth us to come up to him. O therefore let 
 us run, let us make haste, let us fly unto him. I have 
 ever stretched out my hands to an unfaithful people, saith 
 God by his prophet, Isaiah kv. ; all the day long have I 
 stretched out mine arms unto a people that will not hear 
 me ; all the day long have I stretched out mine hands unto 
 them, and yet they will not know me ; I have sent you the 
 acceptable time ; I have given you the days of grace, the 
 days of mercy, the days of salvation. 
 
 O then let us not receive this acceptable time in vain ; 
 let us not take this grace of God in vain ; let us remember 
 how many thousands of people perish this day for want of 
 the gospel of God, and knowledge of his holy word. We 
 are they whom God hath called to be his children^ whom he 
 hath appointed to be saved, whom he hath received to his 
 grace and mercy. 
 
 If ^e have any great policy ; if we have any great know- 
 ledge ; if we have any learning, riches, wealth, and fehcity 
 in Qiis world ; let us consider that we have them from God 
 alone ; that God giveth us our poUcy ; that God giveth us 
 our knowledge ; that God giveth us our learning ; that he 
 alone giveth us our riches, our wealth, and all other felicity 
 that we have in this life. O then let us not take these great 
 gifts of God in vain ; let us not take these graces of his in 
 vain. Let our lives so shine before men, that they may see 
 our good works, and glorify our Father which is in heaven. 
 Amen. 
 
 THE END. 
 
 London : Printed by W. Clowes, Stamford-street. 
 
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