Memoir of Bp. John Jewel: Part Three

Bishop John Jewel of Salisbury.

Free and available at:
http://books.google.com/books?id=l17TMgynV8IC&pg=PA1&dq=john+jewel&output=text#c_top

-----------------------

footnote. • It is certain, from one of his letters, that he had not gone to his diocese, May 22. The correspondence with Cole closed in July, and was published by Jewell in August. November 2, he had been in hi* diocese ' some time.' Burnet, Hist. ofRef. III. 293.

footnote. ' He preached at St. Paul's April 13, 1561. Strype.

benefices under his control." Yet he was still more careful to show, by the manner in which he applied those revenues, that he considered himself but as a usufructuary, and strictly accountable to God and to the Church for their employment. The relief of the poor, the maintenance of needy students, the augmentation of insufficient livings in his diocese, the recompense of preachers to supply the more pressing wants of destitute parishes ;—such were the objects to which he devoted his episcopal income, little diminished by the maintenance of his frugal household, and nothing by expenditure upon himself.

His doors were always open to the poor ; and he was at all times ready to listen to their complaints, and, if in his power, afford or procure relief. His bounty to the needy among his foreign friends has already been mentioned. Even the prisons were objects of his watehful benevolence, which frequently provided necessaries for their suffering inmates.

The decay of learning, especially among the clergy, and the extreme want of well-educated pious men to fill the many vacant cures, was a common subject of lamentation at that period, among all who felt anxiety for the growth of true religion. Jewell continually introduces it in his sermons, with the most pathetic and stirring exhortations to all possessed of influence and wealth, to employ those gifts for the advancement of God's glory by the restoration of sound learning and the maintenance of a competent clergy. His own example was the best enforcement of these exhortations. Six poor youths were constantly maintained in his family, and educated under his own eye. His greatest—. almost his only, recreation, was to witness their debates on the subjects of their studies, to moderate, and to assist, while he enjoyed his frugal meal. Beside these,

footnote. u As an instance of this, it is related that a person at court, having by some means obtained the control of a prebend in Salisbury cathedral, and being anxious to transfer it to another layman, applied to Bishop Jewell for his confirmation of the project; adducing the opinions of several lawyers in its favor. ' What your lawyers may answer,' was the bishop's reply, ' I know not: but for my part, to my power, I will take care that my church shall sustain no loss while I live,' Featly's Life, p. 8.

several more were maintained at the University by his bounty, and fostered into piety and scholarship by his paternal counsels and supervision. The immortal Hooker was among the number of these beneficiaries, from the very commencement of Jewell's bounties with his entrance on his office. Seven years he received from the good bishop a yearly pension for his schooling ; and in 1567, was sent, under his patronage, to Oxford ; the stipend being still continued, and eked out to a sufficient maintenance by college promotions, obtained by the bishop's interest."

The administration of justice in the ecclesiastical and temporal courts, occupied no inconsiderable portion of Jewell's time. The former he did not think it right to intrust to his chancellor, the officer who presided as his representative ; but in person investigated the abuses for

footnote. » Izaak Walton's simple narrative of the last interview of the young student with his kind protector, is too interesting to be omitted. During the last year of Jewell's life, Hooker had been two months dangerously ill. " As soon as he was perfectly recovered from his sickness, he took a journey from Oxford to Exeter, to satisfy and see his good mother, beingaccompanied wit ha countryman and companion of his own college, and both on foot; which was then either more in fashion, or want of money, or their humility made it so: But on foot they went, and took Salisbury in their way, purposely to see the good bishop, who made Mr. Hooker and his companion dine with him at his own table; which Mr. Hooker boasted of with much joy and gratitude, when he saw his mother and friends: and at the bishop's parting with him, the bishop gave him good counsel, and his benediction, but forgot to give him money ; which when the bishop had considered, he sent a servant in all haste to call Richard back to him; and at Richard's return, the bishop said to him, ' Richard, I sent for ' you back to lend you a horse which hath carried me many a mile, and ' I thank Gon, with much ease;' and presently delivered into his hand a walking-stafT, with which he professed he had travelled through many parts of Germany.—And he said, ' Richard, I do not give, but lend ' you my horse ; be sure you be honest, and bring my horse back to me a t ' 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 yon to deliver to your mother, and tell her, I send hera bishop's ' benediction with it, and beg the continuance of her prayers for me. ' And if you bring my horse back to me, I will give you ten groats ' more, to carry you on foot to the college : and so Gcd bless you, my ' good Richard.'

footnote. " And this, you may believe, was performed by both parties. But alas! the next news that followed Mr. Hooker to college was, that his teamed and charitable patron had changed this for a better life."— Walton's Lives, ed. Zoucn, 4to. p. 812, s.

which the so-called spiritual courts had become notorious, and applied the proper remedies as far as was in his power. In the temporal courts he deemed it his duty to be often present, in discharge of his official functions as a justice of the peace; though he is said to have seldom intermeddled, except when his opinion was asked concerning some religious or ecclesiastical matter. But the purely spiritual duties of his office were those in which he most delighted, and to which he devoted the greatest portion of his time. To preach the word of God himself, and to see that it was preached by others in sincerity and power, he deemed the great business of his life, and acted up to that persuasion.— He suffered no opportunity of discharging this duty to pass unembraced ; in his cathedral, in the parishes near his residence, in his frequent visitations of his diocese, in his visits to particular districts, nay even in the courts of justice, he was constantly employed in declaring and enforcing the word of God. His sermons at Paul's Cross—the watch-tower of the Church—have been already mentioned ; they were continued, whenever he visited the metropolis, to the very year of his death. His frequent and earnest exhortations to his clergy, to candidates for orders, to communicants, and even to persons about to give evidence in court, are recorded by his biographer." A fragment of his stated courses of sermons on the nature and uses of the Sacraments, delivered in his cathedral church, is handed down to us in a posthumous work.* His full and continuous expositions of the Creed, the Lord's Prayer, and the Ten Commandments, delivered in the same way, are known only by name. In the Expositions of the Epistles to the Thessalonians,y we have a specimen of the groundwork of his expository lectures on those epistles, Galatians, First Peter, a great part of the Book of Acts, and

footnote. » Humfredi Vita, p. 110.

footnote. * A Treatise of the Sacraments, gathered out of certain Sermons, which the Reverend Father in Gon, Bishop Jewell, preached at Salisbury, published, with thirteen entire sermons, ' preached before the Queen's Majesty, at Paul's Cross, and elsewhere,' by Garrrand, in 1583.

footnote. J These were, according to Humphrey, almost his latest occupation—' fere in Sarisburiensi ecclesia postrema cantio.' They were not published until 1594, when they appeared in 8vo.

the Epistles and Gospels for all the Sundays and festivals in the year. The Treatise of the Holy Scriptures, and the View of a Seditious Bull sent into England, (the Bull of Pius IV. excommunicating and pretending to dethrone Elizabeth,) are additional relics of his indefatigable pastoral labours.

Great as those labours were, there was need of them all. ' In doing this work and treading this press,' says Humphrey in his quaint style,' 'he was almost alone. He had few assistants in his diocese, who either could or would share his labours. So great was the scarcity of faithful evangelists; so extreme the want of labourers in the Lord's vineyard !' It was when exhorted to procure assistance in these arduous exertions, and reminded of Jethro's advice to Moses, that he made the reply already quoted, pleading the insufficiency of his revenues to procure substitutes on whom a portion of his personal labours might be devolved.

Such were the occupations in the midst of which he composed those controversial writings that have perpetuated his fame, and raised an imperishable monument to his learning and his talents.

The Convocation in 1562-3 caused a considerable interruption in Jewell's pastoral labours. It is certain that he took an active part in its proceedings; although what that part was, is not recorded. He was one of the compilers of the second Bodk of Homilies, but which are fromhis penhasnotbeen specified. Whetherhe was concerned in the revision of the Articles is uncertain, although the part assigned him in their official publication in 1571/ renders it probable that he was. It is equally unascertained whether he was one of the translators of what is called the Bishop's Bible, from its having been the production of several of the bishops under the direction of Archbishop Parker.

He was occupied in this interval with a thorough visitation of his diocese, in which he personally examined all his officiating clergy, gave them directions for their studies and conduct, and even in some cases prescribed portions of Scripture, and religious tracts, to be committed to memory by the more ignorant. The Reply to Hardino's Answer to his Challenge was the fruit of his leisure moments, during these avocations.

The visit to London in 1565 appears to have been made for the purpose of committing the Reply to the press.k It was followed by an excursion to Oxford, where Jewell enjoyed the distinguished honor of presiding in the Divinity Schools in the exercises on occasion of the Queen's visft, August 81; and was at the same time created Doctor of Divinity.

His attention appears, from his letters, to have been much occupied about this time with the increasing differences relative to the vestments. He continued in his opinion of the worthlessness of the subject of dispute, and freely expressed his own ' wish that every, even the smallest, vestige of Popery were removed from the churches, and much more from men's minds.'" Yet he could not but regard the clamorous discontent of the Puritans with disapprobation: ' some brethren,' says he, ' contend about it, as if the whole of their religion consisted in that one point;' and adds, that such persons 'rather desert their functions, and leave churches empty, than depart in the least from their opinions, and refuse to be moved by the learned writings of the foreign divines.'d Consistently

(just the time which had elapsed since the Convocation) since he had seen either of his old associates and intimates, Parkhurst, Hooper, Sampson, Sandys, Lever, or Chambers. .

footnote. k The Preface is dated the 6th of August. The sermon in which Jewell announced its publication, and recapitulated its arguments, was preached on the 8th of July preceding.

footnote. « Letter to Bullinger, Feb. 8, 1566.

footnote. i Letter to Bullinger, Feb. 24, 1567.—The Swiss divines had been consulted by both parties on this matter, P. Martyr and Bucer, consulted by the bishops, expressed themselves decidedly in favour of the garments, Bullinger and Walter—appealed to, with much rnipo£ tunity, by Sampson and Humphrey, leaders of the Puritans, in benatt of the whole body—expressed themselves almost with contempt for the controversy; seeming no to like the vestments, but declaring, repeatedly, without hesitation, that they were things indirTerent—no cause for schism.

with these views, we find him, in a letter to Archbishop Parker, dated Dec. 22, 1565, refusing to admit Humphrey, (who, although one of the steadiest, if not the most zealous, among the Puritans, was Jewell's warm personal friend, and afterward his biographer,) to a living in the diocese of Salisbury which had been given him by their mutual friend Home, bishop of Winchester —on the ground of his conduct relative to the vestments, which Jewell calls ' a vain contention,' and adds that 'long sufferance' of such as Humphrey 'bred great offence.'e

In these sentiments the good bishop was rather confirmed than shaken by reflection and experience. One of the latest of his public acts was a sermon preached at Paul's Cross during the Convocation in 1571, from Rom. xii. 16, 17, 18, in which he warmly reproved the Puritans :—in what spirit, let the reader judge from its closing paragraphs.

' O, ye that sometime were brethren, but now mortal ' enemies—ye that sometime ware this badge, this cogni' zance of Christ's peace, which now ye have cast from ' you: O how long will you dwell in dissension ? I have ' done my part; I have called you to peace, I have called 'you to love, I have called you to unity: do you how ' your parts ; do you ensue after peace, love you each ' other, continue ye in unity together. I have not the ' keys of your hearts ; I am not able to loose"and open ' those stony hearts of yours: God make you all one,

footnote. • Strype, Annals, I. 421.—Grindal, then bishop of London, explains the seeming inconsistency between his own and Jewell's occasional expressions of dislike to the vestments, and their conduct toward the Puritans, in a letter to Bullinger, Aug. 27, 1566. "We," he says, " who are now bishops, on our first return, before we assumed our ministerial office, contended earnestly for a long time to have these matters now in contention entirely abolished. But as we could not carry our point with the Queen and Parliament, we judged it better, on consultation, not to desert the churches for the sake of a few rites, and those not in themselves ungodly ; especially as the pure doctrine of the Gospel was left us entire and free.—And as yet we have not repented of our determination.-But these unseasonable contentions relative to! things in themselves indifferent, (as far as I am able to judge,) tend not to edification, but to the division of the Church, and to sow discord among brethren." Cited by Burnet, Hist, of Ref. Vol, IIL P, ui. B,VI.p,362,

footnote. 'God mollify your hearts, God make you friends, God ' grant you to love as brethren together !

footnote. 4 Let us lay aside this pride of our hearts; let us not be ' wise in our own opinions; let us not requite evil with

footnote. • evil; let us as much as may be, have peace with all ' men. Alas, it is no great thing that I require of you !

footnote. * I require only your love; I require your friendship ' one towards another; I ask no more but that your ' hearts be joined in mutual love and unity together. ' Alas! it is a thing that soon may be granted of such ' as pray together, of such as have one Heavenly Father, ' ofsuchasare partakers of Christ's holy sacraments, of ' such as profess Christ, and will be called Christians !

' Oh, how canVe pray our heavenly Father to forgive ' us, if we will not forgive our brother wherein he tres' passeth against us ? How can we with clear conscience ' come unto the holy Communion, and be partakers of ' Christ's most holy body and blood, if we are not in 4 charity with our own neighbour ? Let us therefore lay ' aside all discord, without hypocrisy; let us lay aside ' all malice, without dissimulation; let us all join to' gether in brotherly love; let us be of like affection one ' towards another : but let us not be high-minded; let us ' make ourselves equal to them of the lower sort. So ' shall we make our bodies a quick and lively sacrifice. 4 So shall we make them acceptable unto God. So shall 4 we be reconciled unto God, and God reconciled unto 4 us. And finally, so shall we, which are called Christians, 4 be known to be God's servants and such as profess the ' name of Christ, if we shall be found to have this peace 4 and brotherly love, which is the badge and cognizance ' of Christ : and so shall God be ours and remain with 4 us for ever. Amen.'

About the time of the composition of this sermon, Jewell also drew up a paper of remarks on Cartwrioht's objections to the ecclesiastical offices of Archbishop and Archdeacon, designed for the use of Whitoift, and published in his Answer to the Admonition.' Both the sermon and the remarks were bitterly reflected on by

footnote. ' They are also preserved by Stryte, Life of Whitgift, App. Book I.

Cartwright, after the writer's death; and as warmly defended by Whitgift.*

In 1567, Jewell was again in London, probably on occasion of the publication of his Defence of the ' Apology.' As usual he preached at Paul's Cross during his stay; and, as was almost equally a matter of course, his sermon was the occasion of a fresh attack by his old adversaries. h

In 1571, he attended the Convocation held in April, and took a decided part in the resistance made to the encroachments of the Puritans. His motion for the publication of the Articles, which was connected with the archbishop's requisition of a general subscription; and his sermon at Paul's Cross, have been already mentioned.

Little more is known of the closing years of Jewell's life. Passed in a constant round of duty and close occupation, his days presented little interesting matter for the pen of the biographer. He had gathered a noble library of theological authors of every age and class. In this he spent almost all the time not employed in preaching or in episcopal visitations. He rose early, and after his devotions, was accustomed to shut himself in his library, where he was not easily to be seen until eight o'clock, when a bowl of broth, or an egg, was brought him for his breakfast. His dinner was plain, but plentifully set, and hospitably served to the guests and inmates of his family. For himself, his delicate

footnote. E " They (the Puritans) will not stick in commending themselves to deface all others; yea, even that notable Jewell, whose both labour and learning they do envy, and amongst themselves deprave; as I have heard with mine own cars, and a number more besides.

footnote. " For further proof whereof I do refer you to the report that this faction spread of him after his last sermon at St. Paul's Cross: because he did confirm the doctrine before preached by a famous and learned man touching obedience to the prince and the laws. It was strange to me to hear so notable a bishop, so learned a man, so stout a champion of true religion, so painful a prelate, so ungratefully and spitefully used by a sort of wavering, wicked, and wretehed tongues :—but it is their manner, be ye never so well learned, never so painful, so zealous, so virtuous, all is nothing with them, but they will deprave you and spread false rumours, as though you were the vilest person upon earth." Writgift, as quoted by Isaacson, Life of Jewell, p. lxvi. lxvii.

footnote. » In a work by Dormax, entitled A Request to M. Jewell that he keep his promise made by solemn protestation in his late Sermon at St. Paul's Cross, 15th June 1567, Louvain, 1567, 8vo.

health confined him to an extremely low and abstemious diet. The Bible in English was always read during the early part of this meal; the remainder was seasoned with the master's cheerful conversation and urbane attentions to his guests and dependents; or, not unfrequently, diversified by the literary exercises of his beneficiaries. Dinner ended, he devoted a stated portion of time to hearing causes, or arbitrating differences, if any offered. Study succeeded this employment. At nine in the evening, the whole family was assembled, and after joint prayer he examined its members On the way in which they had passed the day, and reproved, rebuked, exhorted, or instructed them, singly or collectively, according to their need. His private devotions then closed the day, and he retired to bed, where he heard some favorite author read until he fell asleep.

Such was the even tenor of Jewell's course of unremitting toil. Under such continual wear, his body, never strong in constitution, fell into premature decay, and his useful life was terminated when he had hardly reached the borders of old age.

The end was befitting such a life. It would be injustice to give the account of it in any other than the quaint simplicity of his first English biographer.

" By his restless labours 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's sake, saying, ' that such straining"his body in riding and preaching, being so exceeding 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 replieth, 'It becometh hest a bishop to die preaching in the pulpit:' alluding peradventure to the apopthegm of Vespasian, Oportet imperatorem stantem rtiori; (It behoveth an emperor to die standing;) and 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 people's expectation, he ascendeth the pulpit, and, now nothing but spirit (his flesh being pined away and exhausted,) reads his text out of the fifth to the Galalians—' Walk in the spirit'—and with much pain makes an end of it. " Presently after sermon, his disease growing more upon him, forced him to take his bed, and to think of his dissolution, now not far off. In the beginning of his extreme fits he made his will; considering therein his brother J. Jewell 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 calleth all his household about him, and after an exposition of the Lord's Prayer, Cantator cygneus funeris ipse sui, (swanlike, singing his own funereal song,) thus beginneth his sweet song :—" ' I see I am now to go the way, 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 vouchsafeth me the use of my tongue, to speak unto you all. It was my prayer always unto Almighty God, since I had my understanding, that I might honour his name with the sacrifice of my flesh, and confirm his truth with the oblation of this my body unto death in the defence thereof; which seeing he hath not granted 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 M. Harding, who provoked me first. I have contended in my writings, not to detract from his credit and estimation, nor to patronize any error to my knowledge, nor to gain the vain applause of the world ; but according to my poor ability to do my best service 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 contrary opinion ; but only to this end, that neither part might prejudice the other, and that the love of God might be shed in the hearts of the brethren, through the Spirit that is given us. And I beseech Almighty God of his infinite mercy to convert or confound the head of all these evils and ringleader of all rebellions, disorders, and schisms, the bishop of * Rome, who, wheresoever he setteth foot, soweth seeds < of strife and contentions. I beseech him also long to "preserve the Queen's Majesty, to direct and protect her ' council, to maintain and increase godly pastors, and to

footnote. * grant to his whole Church unity and godly peace. ' Also I beseech you 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 help me with the ardency of your

footnote. * affection, when you perceive me through the infirmity ' of my flesh to languish and wax cold in my prayers. « Hitherto I have taught you and many other; now the

footnote. * time is come wherein I may and desire to be taught

footnote. * and strengthened by every one of you.'

footnote. "Having thus spoken, and something more to the like purpose, with much pain and interruption, he desired them to sing the 71st Psalm, (which begins thus, In thee, O Lord, put I 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 the time of 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 application 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 be with thee !'—' Lord receive my spirit!'

" Here, when one of those who stood by prayed, with tears, 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 S. Amrrose— ' I have not lived so, that I am ashamed to live longer ; ' neither do I 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 imper' feet 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 piteher broken at the well: yet the keepers, though with much trembling, stood erect, and they that looked out of the windows, though dark, yet were fixed toward heaven; till after a few fervent inward prayers of devotion, and sighs of longing desire, the soul returned to God that gave it. Mr. Ridley, the steward of his house, shut his eyes, in the year of our Lord, 1571, September 22d, about three of the clock in the afternoon, Ann. at. almost 50."'

Such was the peaceful end of this true Christian minister. It took place at Monkton-Farley, one of his episcopal residences, in the twelfth year of his episcopate. Seldom has the Church militant lost a brighter ornament, or a more faithful soldier. Seldom has one who died, if age be the standard of maturity, so prematurely, left such enduring monuments of usefulness while he lived, and usefulness to posterity.

Jewell's funeral sermon was preached at Oxford by Giles Laurence, an old associate and esteemed friend ; Laurence Humphrey, President of Magdalen College, and Regius Professor of Divinity, a still older and dearer friend, who had been requested -to perform the office, being absent from the University on account of the plague.

That learned man, however, amply compensated the loss of his services on that occasion, by acceding to the earnest request of Archbishop Parker, and Sandys,

footnote. i Featly's Life, prefixed to the folio edition of Jewell's Work; 1611: page 10—12.—This account is confirmed, in substance, by the more brief relation which John Garrrand prefixed to his edition of Jewell's posthumous treatises. Garrrand was one of Jewell's beneficiaries, enjoyed a prebend in the bishop's own cathedral, was present at his death-bed, and seems to have been legatee of his manuscripts; since he not only published some, but by will left others, with his own extracts from Jewell's common-place books, to John Rainolds and Robert Chaloner.—Wood.

bishop of London, that he would transmit to posterity a record of the virtues and labours of their deceased friend. His Life of Jewell, in Latin—a loose and rambling production, but written in an easy style, and replete with interesting matter—appeared in quarto, in 1573: and to it we are indebted for almost every thing that is known of Jewell's personal histos-y. It is accompanied by no less than nine and twenty pages of verses in Jewell's praise, in the Latin, Greek, and Hebrew languages, by Thomas Wilson, the queen's Almoner; John Woolley, her Latin Secretary; Nowell, dean of St. Paul's; Thomas Bickly; William Cole ; Herbert Westphaling ; Giles Laurence; Adam Squier ; Arthur Yeldard ; Tobias Matthew, soon after archbishop of York; Edward Cradock; Oliver Withington ; Martin Culpepper ; Sir Thomas Bodley ; Lawrence Bodley; Thomas Norton; John Rainolds ; P. Le Villier, of Paris; Buchanan, the celebrated poet and historian; Daniel Roger ; Charles Mignot, of Rouen : John Brossier, of Vendome ; M. De la Faie; Robert Roll; Sir Henry Cotton; Ralph Walter, of Zurich; T. G.; Henry Knivett; Robert Onslow; Samuel Cranmer; and For, the Martyrologist. The estimation in which the departed had been held, maybe inferred from the number, eminence, and various countries of these eulogists.

Beside the works already mentioned in this Memoir, Jewell published a Letter to Scipio, a Venetian Noble, concerning the causes why the English Bishops did not meet in the Council at Trent, written in the Latin tongue. It contained, as the title imports, a statement of the reasons which induced Elizabeth to determine on refusing to take any part in the Council, summoned by Pius IV. to meet anew in Trent in 1562; and was, like the Apology, an authenticated declaration of the views and principles of the Church of England—so far as related to its particular subject. The Venetian noble to whom it is addressed, had formed an acquaintance with Jewell during his exile,k and had written a sort of expostulatory letter to his friend, on the refusal of England to concur in a measure which, many on both sides even yet thought, might end in the reconciliation of the existing differences. Jewell's reply is little more than an enlargement of the eleventh chapter of the Apology, drawn up in a noble strain of independent and manly eloquence. It was probably composed about the same time as the Apology, and published not long before.1

The View of a Seditious Bull sent'into England from Pius IV., Bishop of Rome, Anno 1559. Delivered in certain Sermons in the Cathedral Church of Sarum, 1570; was a posthumous publication by Garrrand, issued together with the Treatise of the Scriptures, in 1582. It is interesting, as being Jewell's latest controversial production; and still more so, as furnishing a specimen of the manner in which he deemed it his duty to guard his flock against error, in his pulpit instructions.

In addition to these works, published before and since his death, he left a great mass of papers, the fruit of his long and unwearied studies. Beside the expository lectures already mentioned, and his college abstracts and notes of lectures, there were numerous volumes of common-places and collections, into which it had been his invariable habit to digest every thing he read, and a number of little ' manuals,' or 'diaries,'TM one of which he had always carried about him, ready to note any remarkable saying, quotation, event, or suggestion, which might occur in his daily intercourse. These were all in short-hand, and thus unfortunately useless, except to one or two of his most intimate associates, to whom he had taught his system of short-hand notation, which was his own invention.

To the same cause, probably, we owe the loss of his numerous sermons, with the exception of the few published." He was not, it is true, in the habit of writing them out fully before preaching, even on the most important occasions; as is evident from his famous Sermon at Paul's Cross, which he professed to publish as written from memory, after its delivery. Yet he never allowed himself to enter the pulpit, even of the humblest parish church, without much previous preparation, in which he carefully arranged the plan of his discourse, laid down its heads and subdivisions, selected appropriate illustrations and arguments, and compiled the scripture references. These he generally committed first to writing, and then to memory: clothing them with language and the needful ornament when under the impulse of delivery.

It was, indeed, a greater exercise of memory thus to combine prearranged materials with extempore thoughts and utterance, than it would have been to repeat a written discourse memoriter; and far more difficult, to a man of Jewell's full fraught intellect and ready ingenuity, than to speak wholly from the impulse of the moment. But the latter course he is said to have rejected as presumptuous and rash ; and his memory, naturally good, had been so improved by art, as to bear readily any burden he might see fit to impose. He had invented for his own use a method of artificial memory, of which wonders are narrated. It not only fixed whatever he wished to learn upon his mind with the strongest hold, but gave him confidence and self-possession in the repetition, so that he would say that the noise of ten thousand men fighting or carousing would not put him out, having once commenced. Many remarkable instances of trials of this faculty in Jewell are recorded by his biographer, some almost surpassing belief.

Yet the same humility and conscientious caution which prevented Jewell from preaching extempore, rendered him averse to rely on his memory in his controversial writings. In these he would not even trust his own transcripts, either of the works refuted or of his

Latin by Humphrey, and translated by R. V. [aux] in 1583; with the compilations in the Treatise of the Scriptures and View of a Seditious Bull, are all that remains to us as a sample of that copious and earnest eloquence which gained for Jewell the name of ' the best preacher of his day.'

authorities. He first read his adversaries' books, mark' ing all that he thought needed a reply; then drew up the plan of his answer, and arranged his illustrations, proofs, and references ; and lastly employed his scholars to transcribe every passage to be thus used, in the same arrangement, that the whole might be before him while he composed his work.

Such was the man who wrote the Apology of the Church of England, in his endowments, his habits, his pursuits, and his personal history. It is faint praise to say of him that the Scholar, the Christian, and above all, the Gospel Minister, may look to him with pride and thankfulness, as their model.