START OF THE PROJECT GUTENBERG EBOOK THE APOLOGY OF THE CHURCH OF ENGLAND*** Transcribed from the 1888 Cassell and Company edition by David Price, email ccx074@coventry.ac.uk THE APOLOGY OF THE CHURCH OF ENGLAND. BY JOHN JEWEL, _Bishop of Salisbury_. CASSELL & COMPANY, LIMITED: _LONDON_, _PARIS_, _NEW YORK & MELBOURNE_. 1888. INTRODUCTION. The great interest of Jewel's "Apology" lies in the fact that it was written in Latin to be read throughout Europe as the answer of the Reformed Church of England, at the beginning of Queen Elizabeth's reign, to those who said that the Reformation set up a new Church. Its argument was that the English Church Reformers were going back to the old Church, not setting up a new; and this Jewel proposed to show by looking back to the first centuries of Christianity. Innovation was imputed; and an Apology originally meant a pleading to rebut an imputation. So, even as late as 1796, there was a book called "An Apology for the Bible," meaning its defence against those who questioned its authority. This Latin book of Jewel's, _Apologia Ecclesiae Anglicanae_--written in Latin because it was not addressed to England only--was first published in 1562, and translated into English by the mother of Francis Bacon, whose edition appeared in 1564. That is the translation given in this volume. The book has since had six or seven other translators, but Lady Ann Bacon's translation was that which presented it in Queen Elizabeth's time to English readers, and it had the advantage of revision by the Queen's Archbishop of Canterbury, her coadjutor in the establishment of the Reformed Church of England, Matthew Parker. It was published, with no name of author or translator on the title-page, as "An Apologie or answere in defence of the Churche of Englande, with a briefe and plaine declaration of the true Religion professed or used in the same." The book was prefaced by a letter, "To the right honorable learned and vertuous Ladie, A. B." [Ann Bacon] "M. C. wisheth from God grace, honoure, and felicitie," where M. C. signifies Matthew Cantuar, Matthew Parker, Archbishop of Canterbury, whom Lady Ann Bacon had made her judge, and whose judgment, the letter says, her book had singularly pleased. Lady Ann Bacon was the second daughter of Sir Anthony Cooke, who was tutor to King Edward VI. Sir Anthony gave to his five daughters a most liberal education. His eldest daughter, Mildred, married Sir William Cecil, afterwards Lord Burleigh, while Ann became the second wife of the Lord Keeper, Sir Nicholas Bacon. Their father had made Mildred and Ann two of the most learned women in England. John Jewel was forty years old when he wrote the "Apology." He was born in Devonshire in 1522, on the 24th of May, at the village of Buden, near Ilfracombe. He studied at Oxford, where he became tutor and preacher, graduated as B.D. in 1551, and was presented to the rectory of Sunningwell. At the accession of Queen Mary he bowed to the royal authority, but he was a warm friend and disciple of Peter Martyr, who had come to England in 1547, at the invitation of Edward VI., to take the chair of Divinity at Oxford. On the accession of Queen Mary, Peter Martyr (who was born at Florence in 1500, and whose family name was Vermigli) returned to Strasburg, and went thence to Zurich, where he died in 1562. Jewel, repenting of his assent to the new sovereign's authority in matters of religion, followed his friend Peter Martyr across the water, and became vice-master of a college at Strasburg. Upon the accession of Elizabeth, in 1588, Jewel came back, and he was one of the sixteen Protestants appointed by the Queen to dispute before her with a like number of Catholics. In 1559 John Jewel was appointed a commissioner for securing, in the West of England, conformity with the newly-arranged Church service, and he had to see that the Queen's orders were obeyed in the churches of his native county. Before the end of the same year he was consecrated Bishop of Salisbury. He was most zealous in performance of all duties of his charge. To his good offices young Richard Hooker owed his opportunity of training for the service of the Church. Among Jewel's writings, this Apology or Defence of the Church of England was the most important; but he worked incessantly, and shortened his life by limiting himself to four hours of sleep, taken between midnight and four in the morning. Bishop Jewel died on the 21st of September, 1571, before he had reached the age of fifty. H. M. AN APOLOGY, OR ANSWER, IN DEFENCE OF THE CHURCH OF ENGLAND, _With a Brief and Plain Declaration of the True Religion Professed and Used in the Same_. PART I. It hath been an old complaint, even from the first time of the patriarchs and Prophets, and confirmed by the writings and testimonies of every age, that the truth wandereth here and there as a stranger in the world, and doth readily find enemies and slanderers amongst those that know her not. Albeit perchance this may seem unto some a thing hard to be believed, I mean to such as have scant well and narrowly taken heed thereunto, specially seeing all mankind of nature's very motion without a teacher doth covet the truth of their own accord; and seeing our Saviour Christ Himself, when He was on earth, would be called the Truth, as by a name most fit to express all His Divine power; yet we, which have been exercised in the Holy Scriptures, and which have both read and seen what hath happened to all godly men commonly at all times; what to the Prophets, to the Apostles, to the holy martyrs, and what to Christ Himself; with what rebukes, revilings, and despites they were continually vexed whiles they here lived, and that only for the truth's sake: we, I say, do see that this is not only no new thing, or hard to be believed, but that it is a thing already received, and commonly used from age to age. Nay, truly, this might seem much rather a marvel, and beyond all belief, if the devil, who is the father of lies, and enemy to all truth, would now upon a sudden change his nature, and hope that truth might otherwise be suppressed than by belying it; or that he would begin to establish his own kingdom by using now any other practices than the same which he hath ever used from the beginning. For since any man's remembrance we can scant find one time, either when religion did first grow, or when it was settled, or when it did afresh spring up again, wherein truth and innocency were not by all unworthy means, and most despitefully intreated. Doubtless the devil well seeth, that so long as truth is in good safety, himself cannot be safe, nor yet maintain his own estate. For, letting pass the ancient patriarchs and Prophets, who, as we have said, had no part of their life free from contumelies and slanders, we know there were certain in times past which said and commonly preached, that the old ancient Jews (of whom we make no doubt but they were the worshippers of the only and true God) did worship either a sow, or an ass, in God's stead, and that all the same religion was nothing else but a sacrilege, and a plain contempt of all godliness. We know also that the Son of God, our Saviour Jesu Christ, when He taught the truth, was counted a juggler and an enchanter, a Samaritan, Beelzebub, a deceiver of the people, a drunkard, and a glutton. Again, who wotteth not what words were spoken against St. Paul, the most earnest and vehement preacher and maintainer of the truth? sometime that he was a seditious and busy man, a raiser of tumults, a causer of rebellion; sometime again, that he was an heretic; sometime, that he was mad; sometime, that only upon strife and stomach he was both a blasphemer of God's law, and a despiser of the fathers' ordinances. Further, who knoweth not how St. Stephen, after he had thoroughly and sincerely embraced the truth, and began frankly and stoutly to preach and set forth the same, as he ought to do, was immediately called to answer for his life, as one that had wickedly uttered disdainful and heinous words against the law, against Moses, against the temple, and against God? Or who is ignorant that in times past there were some which reproved the Holy Scripts of falsehood, saying they contained things both contrary and quite one against other; and how that the Apostles of Christ did severally disagree between themselves, and that St. Paul did vary from them all? And, not to make rehearsal of all, for that were an endless labour, who knoweth not after what sort our fathers were railed upon in times past, which first began to acknowledge and profess the Name of Christ? how they made private conspiracies, devised secret counsels against the commonwealth, and that end made early and privy meetings in the dark, killed young babes, fed themselves with men's flesh, and, like savage and brute beasts, did drink their blood? in conclusion, how that, after they had put out the candles, they committed adultery between themselves, and without regard wrought incest one with another: that brethren lay with their sisters, sons with their mothers, without any reverence of nature or kin, without shame without difference; and that they were wicked men without all care of religion, and without any opinion of God, being the very enemies of mankind, unworthy to be suffered in the world, and unworthy of life? All these things were spoken in those days against the people of God, against Christ Jesu, against Paul, against Stephen, and against all them, whosoever they were, which at the first beginning embraced the truth of the Gospel, and were contented to be called by the name of Christians, which was then a hateful name among the common people. And although the things which they said were not true, yet the devil thought it should be sufficient for him, if at the least he could bring it so to pass as they might be believed for true, and that the Christians might be brought into a common hatred of everybody, and have their death and destruction sought of all sorts. Hereupon kings and princes, being led then by such persuasions, killed all the Prophets of God, letting none escape. Esay with a saw, Jeremy with stones, Daniel with lions, Amos with an iron bar, Paul with the sword, and Christ upon the cross; and condemned all Christians to imprisonments, to torments, to the pikes, to be thrown down headlong from rocks and steep places, to be cast to wild beasts, and to be burnt: and made great fires of their quick bodies, for the only purpose to give light by night, and for a very scorn and mocking stock; and did count them no better than the vilest filth, the offscourings and laughing games of the whole world. Thus, as ye see, have the authors and professors of the truth ever been intreated. Wherefore, we ought to bear it the more quietly, which have taken upon us to profess the Gospel of Christ, if we for the same cause be handled after the same sort; and if we, as our forefathers were long ago, be likewise at this day tormented, and baited with railings, with spiteful dealings, and with lies; and that for no desert of our own, but only because we teach and acknowledge the truth. They cry out upon us at this present everywhere, that we are all heretics, and have forsaken the faith, and have with new persuasions and wicked learning utterly dissolved the concord of the Church; that we renew, and, as it were, fetch again from hell the old and many a day condemned heresies; that we sow abroad new sects, and such broils as never yearst were heard of: also that we are already divided into contrary parts and opinions, and could yet by no means agree well among ourselves; that we be cursed creatures, and, like the giants, do war against God Himself, and live clean without any regard or worshipping of God; that we despise all good deeds; that we use no discipline of virtue, no laws, no customs; that we esteem neither right, nor order, nor equity, nor justice; that we give the bridle to all naughtiness, and provoke the people to all licentiousness and lust; that we labour and seek to overthrow the state of monarchies and kingdoms, and to bring all things under the rule of the rash inconstant people and unlearned multitude; that we have seditiously fallen from the Catholic Church, and by a wicked schism and division have shaken the whole world, and troubled the common peace and universal quiet of the Church; and that, as Dathan and Abiram conspired in times past against Moses and Aaron, even so we at this day have renounced the Bishop of Rome without any cause reasonable; that we set nought by the authority of the ancient fathers and councils of old time; that we have rashly and presumptuously disannulled the old ceremonies, which have been well allowed by our fathers and forefathers many hundred years past, both by good customs, and also in ages of more purity; and that we have by our own private head, without the authority of any sacred and general council, brought new traditions into the Church: and have done all these things not for religion's sake, but only upon a desire of contention and strife; but that they for their part have changed no manner of thing, but have held and kept still such a number of years to this very day all things as they were delivered from the Apostles and well approved by the most ancient fathers. And that this matter should not seem to be done but upon privy slander, and to be tossed to and fro in a corner, only to spite us, there have been besides wilily procured by the Bishop of Rome certain persons of eloquence enough, and not unlearned neither, which should put their help to this cause, now almost despaired of, and should polish and set forth the same, both in books, and with long tales to the end that, when the matter was trimly and eloquently handled, ignorant and unskilful persons might suspect there was some great thing in it. Indeed they perceived that their own cause did everywhere go to wrack; that their sleights were now espied, and less esteemed; and that their helps did daily fail them; and that their matter stood altogether in great need of a cunning spokesman. Now as for those things which by them have been laid against us, in part they be manifestly false, and condemned so by their own judgments which spake them; partly again, though they be as false, too, indeed, yet bear they a certain show and colour of truth, so as the reader (if he take not good heed) may easily be tripped and brought into error by them, specially when their fine and cunning tale is added thereunto. And part of them be of such sort as we ought not to shun them as crimes or faults, but to acknowledge and profess them as things well done, and upon very good reason. For shortly to say the truth, these folk falsely accuse and slander all our doings; yea the same things which they themselves cannot deny but to be rightly and orderly done; and for malice do so misconstrue and deprave all our sayings and doings, as though it were impossible that anything could be rightly spoken or done by us. They should more plainly and sincerely have gone to work if they would have dealt truly. But now they neither truly, nor sincerely, nor yet Christianly, but darkly and craftily charge and batter us with lies, and do abuse the blindness and fondness of the people, together with the ignorance of princes, to cause us to be hated and the truth to be suppressed. This, lo, ye, is the power of darkness, and of men which lean more to the amazed wondering of the rude multitude and to darkness than they do to truth and light; and as St. Hierom saith, which do openly gainsay the truth, closing up their eyes, and will not see for the nonce. But we give thanks to the most good and mighty God, that such is our cause, whereagainst (when they would fainest) they were able to utter no despite, but the same which might as well be wrested against the holy fathers, against the Prophets, against the Apostles, against Peter, against Paul, and against Christ Himself. Now, therefore, if it be lawful for these folks to be eloquent and fine- tongued in speaking evil, surely it becometh not us in our cause, being so very good, to be dumb in answering truly. For men to be careless what is spoken by them and their own matter, be it never so falsely and slanderously spoken (especially when it is such that the majesty of God and the cause of religion may thereby be damaged), is the part doubtless of dissolute and wretchless persons, and of them which wickedly wink at the injuries done unto the Name of God. For although other wrongs, yea oftentimes great, may be borne and dissembled of a mild and Christian man, yet he that goeth smoothly away, and dissembleth the matter when he is noted of heresy, Ruffinus was wont to deny that man to be a Christian. We therefore will do the same thing, which all laws, which nature's own voice doth command to be done, and which Christ Himself did in like case, when He was checked and reviled: to the intent we may put off from us these men's slanderous accusations, and may defend soberly and truly our own cause and innocency. For Christ verily, when the Pharisees charged Him with sorcery, as one that had some familiar spirits, and wrought many things by their help: "I," said He, "have not the devil, but do glorify my Father: but it is you that have dishonoured me, and put me to rebuke and shame." And St. Paul, when Festus the lieutenant scorned him as a madman: "I," said he, "most dear Festus, am not mad, as thou thinkest, but I speak the words of truth and soberness." And the ancient Christians, when they were slandered to the people for mankillers, for adulterers, for committers of incest, for disturbers of the commonweals, and did perceive that by such slanderous accusations the religion which they professed might be brought in question, namely, if they should seem to hold their peace, and in manner to confess the fault; lest this might hinder the free course of the Gospel, they made orations, they put up supplications, and made means to emperors and princes, that they might defend themselves and their fellows in open audience. But we truly, seeing that so many thousands of our brethren in these last twenty years have borne witness unto the truth, in the midst of most painful torments that could be devised; and when princes, desirous to restrain the Gospel, sought many ways, but prevailed nothing; and that now almost the whole world doth begin to open their eyes to behold the light; we take it that our cause hath already been sufficiently declared and defended, and think it not needful to make many words, seeing the matter saith enough for itself. For if the popes would, or else if they could weigh with their own selves the whole matter, and also the beginnings and proceedings of our religion, how in a manner all their travail hath come to nought, nobody driving it forward; and how on the other side, our cause, against the will of emperors from the beginning, against the wills of so many kings, in spite of the popes, and almost maugre the head of all men, hath taken increase, and by little and little spread over into all countries, and is come at length even into kings' courts and palaces; these same things, methinketh, might be tokens great enough to them, that God Himself doth strongly fight in our quarrel, and doth from heaven laugh at their enterprises; and that the force of truth is such, as neither man's power, nor yet hell-gates are able to root it out. For they be not all mad at this day, so many free cities, so many kings, so many princes, which have fallen away from the seat of Rome, and have rather joined themselves to the Gospel of Christ. And although the popes had never hitherunto leisure to consider diligently and earnestly of these matters, or though some other cares do now let them, and diverse ways pull them, or though they count these to be but common and trifling studies, and nothing to appertain to the Pope's worthiness, this maketh not why our matter ought to seem the worse. Or if they perchance will not see that which they see indeed, but rather will withstand the known truth, ought we therefore by-and-by to be accounted heretics because we obey not their will and pleasure? If so be, that Pope Pius were the man (we say not, which he would so gladly be called), but if he were indeed a man that either would account us for his brethren, or at least would take us to be men, he would first diligently have examined our reasons, and would have seen what might be said with us, what against us; and would not in his bull, whereby he lately pretended a council, so rashly have condemned so great a part of the world, so many learned and godly men, so many commonwealths, so many kings, and so many princes, only upon his own blind prejudices and fore- determinations--and that without hearing of them speak or without showing cause why. But because he hath already so noted us openly, lest by holding our peace we should seem to grant a fault, and specially because we can by no means have audience in the public assembly of the general council, wherein he would no creature should have power to give his voice or to declare his opinion, except he be sworn, and straitly bound to maintain his authority (for we have had good experience hereof in the last conference at the council at Trident; where the ambassadors and divines of the princes of Germany, and of the free cities, were quite shut out from their company. Neither can we yet forget, how Julius the Third, above ten years past, provided warily by his writ that none of our sort should be suffered to speak in the council, except that there were some, peradventure, that would recant and change his opinion): for this cause chiefly we thought it good to yield up an account of our faith in writing, and truly and openly to make answer to those things wherewith we have been openly charged; to the end the world may see the parts and foundations of that doctrine, in the behalf whereof so many good men have little regarded their own lives; and that all men may understand what manner of people they be, and what opinion they have of God and of religion, whom the Bishop of Rome, before they were called to tell their tale, hath condemned for heretics, without any good consideration, without any example, and utterly without law or right, only because he heard tell that they did dissent from him and his in some point of religion. And although St. Hierom would have nobody to be patient when he is suspected of heresy, yet we will deal herein neither bitterly nor brablingly; nor yet be carried away with anger and heat; though he ought to be reckoned neither bitter nor brabler that speaketh the truth. We willingly leave this kind of eloquence to our adversaries, who, whatsoever they say against us, be it never so shrewdly or despitefully said, yet think it is said modestly and comely enough, and care nothing whether it be true or false. We need none of these shifts which do maintain the truth. Further, if we do show it plainly that God's holy Gospel, the ancient bishops, and the primitive Church do make on our side, and that we have not without just cause left these men, and rather have returned to the Apostles and old Catholic fathers; and if we shall be found to do the same not colourably or craftily, but in good faith before God, truly, honestly, clearly, and plainly; and if they themselves which fly our doctrine, and would be called Catholics, shall manifestly see how all these titles of antiquity, whereof they boast so much, are quite shaken out of their hands; and that there is more pith in this our cause than they thought for; we then hope and trust that none of them will be so negligent and careless of his own salvation, but he will at length study and bethink himself to whether part he were best to join him. Undoubtedly, except one will altogether harden his heart and refuse to hear, he shall not repent him to give good heed to this our Defence, and to mark well what we say, and how truly and justly it agreeth with Christian religion. For where they call us heretics, it is a crime so heinous, that unless it may be seen, unless it may be felt, and in manner may be holden with hands and fingers, it ought not lightly to be judged or believed, when it is laid to the charge of any Christian man. For heresy is a forsaking of salvation, a renouncing of God's grace, a departing from the body and spirit of Christ. But this was ever an old and solemn property with them and their forefathers; if any did complain of their errors and faults, and desired to have true religion restored, straightway to condemn such ones for heretics, as men new-fangled and factious. Christ for no other cause was called a Samaritan, but only for that He was thought to have fallen to a certain new religion, and to be the author of a new sect. And Paul the Apostle of Christ was called before the judges to make answer to a matter of heresy; and therefore he said: "According to this way which they call heresy I do worship the God of my fathers, believing all things which be written in the law and in the Prophets." Shortly to speak. This universal religion which Christian men profess at this day was called first of the heathen people a sect and heresy. With these terms did they always fill princes' ears, to the intent when they had once hated us with a predetermined opinion, and had counted all that we said to be faction and heresy, they might be so led away from the truth and right understanding of the cause. But the more sore and outrageous a crime heresy is, the more it ought to be proved by plain and strong arguments, especially in this time, when men begin to give less credit to their words, and to make more diligent search of their doctrine, than they were wont to do. For the people of God are otherwise instructed now than they were in times past, when all the bishops of Rome's sayings were allowed for Gospel, and when all religion did depend only upon their authority. Nowadays the Holy Scripture is abroad, the writings of the Apostles and Prophets are in print, whereby all truth and Catholic doctrine may be proved, and all heresy may be disproved and confuted. Sithence, then, they bring forth none of these for themselves, and call us nevertheless heretics, which have neither fallen from Christ, nor from the Apostles, nor yet from the Prophets, this is an injurious and a very spiteful dealing. With this sword did Christ put off the devil when He was tempted of him: with these weapons ought all presumption, which doth advance itself against God, to be overthrown and conquered. "For all Scripture," saith St. Paul, "that cometh by the inspiration of God, is profitable to teach, to confute, to instruct, and to reprove, that the man of God may be perfect, and thoroughly framed to every good work." Thus did the holy fathers always fight against the heretics with none other force than with the Holy Scriptures. St. Augustine, when he disputed against Petilian, a heretic of the Donatists: "Let not these words," quoth he, "be heard between us, 'I say, or you say:' let us rather speak in this wise: 'Thus saith the Lord.' There let us seek the Church: there let us boult out our cause." Likewise St. Hierom: "All those things," saith he, "which without the testimony of the Scriptures are holden as delivered from the Apostles, be thoroughly smitten down by the sword of God's word." St. Ambrose also, to Gratian the emperor: "Let the Scripture," saith he, "be asked the question, let the prophets be asked, and let Christ be asked." For at that time made the Catholic fathers and bishops no doubt but that our religion might be proved out of the Holy Scriptures. Neither were they ever so hardy as to take any for a heretic whose error they could not evidently and apparently reprove by the self-same Scriptures. And we verily do make answer on this wise, as St. Paul did: "According to this way which they call heresy we do worship God, and the Father of our Lord Jesus Christ; and do allow all things which have been written either in the law or in the Prophets," or in the Apostles' works. Wherefore, if we be heretics, and they (as they would fain be called) be Catholics, why do they not, as they see the fathers, which were Catholic men, have always done? Why do they not convince and master us by the Divine Scriptures? Why do they not call us again to be tried by them? Why do they not lay before us how we have gone away from Christ, from the Prophets, from the Apostles, and from the holy fathers? Why stick they to do it? Why are they afraid of it? It is God's cause. Why are they doubtful to commit it to the trial of God's word? If we be heretics, which refer all our controversies unto the Holy Scriptures, and report us to the self-same words which we know were sealed by God Himself, and in comparison of them set little by all other things, whatsoever may be devised by men, how shall we say to these folk, I pray you what manner of men be they, and how is it meet to call them, which fear the judgment of the Holy Scriptures--that is to say, the judgment of God Himself--and do prefer before them their own dreams and full cold inventions; and, to maintain their own traditions, have defaced and corrupted, now these many hundred years, the ordinances of Christ and of the Apostles? Men say that Sophocles, the tragical poet, when in his old days he was by his own sons accused before the judges for a doting and sottish man, as one that fondly wasted his own substance, and seemed to need a governor to see unto him; to the intent he might clear himself of the fault, he came into the place of judgment; and when he had rehearsed before them his tragedy called _OEdipus Coloneus_, which he had written at the very time of his accusation, marvellous exactly and cunningly, did of himself ask the judges whether they thought any sottish or doting man could do the like piece of work. In like manner, because these men take us to be mad, and appeach us for heretics, as men which have nothing to do, neither with Christ, nor with the Church of God, we have judged it should be to good purpose, and not unprofitable, if we do openly and frankly set forth our faith wherein we stand, and show all that confidence which we have in Christ Jesu; to the intent all men may see what is our judgment of every part of Christian religion, and may resolve with themselves, whether the faith which they shall see confirmed by the words of Christ, by the writings of the Apostles, by the testimonies of the Catholic fathers, and by the examples of many ages, be but a certain rage of furious and mad men, and a conspiracy of heretics. This therefore is our belief. PART II. We believe that there is one certain nature and Divine power, which we call God: and that the same is divided into three equal Persons--into the Father, into the Son, and into the Holy Ghost; and that They all be of one power, of one majesty, of one eternity, of one Godhead, and of one substance. And although these three Persons be so divided, that neither the Father is the Son, nor the Son is the Holy Ghost, or the Father; yet, nevertheless, we believe that there is but one very God, and that the same one God hath created heaven, and earth, and all things contained under heaven. We believe that Jesus Christ, the only Son of the eternal Father (as long before it was determined before all beginnings), when the fulness of time was come, did take of that blessed and pure Virgin both flesh and all the nature of man, that He might declare to the world the secret and hid will of His Father; which will had been laid up from before all ages and generations; and that He might full finish in His human body the mystery of our redemption; and might fasten our sins to the cross, and also that handwriting which was made against us. We believe that for our sakes He died, and was buried, descended into hell, the third day by the power of His Godhead returned to life, and rose again; and that the fortieth day after His resurrection, whiles His disciples beheld and looked upon Him He ascended into heaven to fulfil all things, and did place in majesty and glory the self-same body wherewith He was born, wherein He lived on earth, wherein He was jested at, wherein He had suffered most painful torments and cruel kind of death, wherein He rose again, and wherein He ascended to the right hand of the Father, "above all rule, above all power, all force, all dominion, and above every name that is named, not only in this world, but also in the world to come:" and that there He now sitteth, and shall sit, till all things be full perfected. And although the Majesty and Godhead of Christ be everywhere abundantly dispersed, yet we believe that his body, as St. Augustine saith, must needs be still in one place; and that Christ hath given majesty unto His body, but yet hath not taken away from it the nature of a body; and that we must not so affirm Christ to be God that we deny Him to be man: and, as the Martyr Vigilius saith, that Christ hath left us as touching His human nature, but hath not left us as touching His Divine nature; and that the same Christ, though He be absent from us concerning His manhood, yet is ever present with us concerning his Godhead. From that place also we believe that Christ shall come again to execute that general judgment, as well of them whom He shall then find alive in the body as of them that be already dead. We believe that the Holy Ghost, who is the third person in the Holy Trinity, is very God: not made, not created, not begotten, but proceeding from both the Father and the Son, by a certain mean unknown unto men, and unspeakable; and that it is His property to mollify and soften the hardness of man's heart when He is once received thereinto, either by the wholesome preaching of the Gospel, or by any other way: that he doth give men light, and guide them unto the knowledge of God; to all way of truth; to newness of the whole life; and to everlasting hope of salvation. * * * * * We believe that there is one Church of God, and that the same is not shut up (as in times past among the Jews) into some one corner or kingdom, but that it is catholic and universal, and dispersed throughout the whole world. So that there is now no nation which may truly complain that they be shut forth, and may not be one of the Church and people of God: and that this Church is the kingdom, the body, and the spouse of Christ; and that Christ alone is the Prince of this kingdom; that Christ alone is the Head of this Body; and that Christ alone is the Bridegroom of this spouse. Furthermore, we believe that there be divers degrees of ministers in the Church; whereof some be deacons, some priests, some bishops; to whom is committed the office to instruct the people, and the whole charge and setting forth of religion. Yet notwithstanding, we say that there neither is, nor can be any one man, which may have the whole superiority in this universal state: for that Christ is ever present to assist His Church, and needeth not any man to supply His room, as His only heir to all His substance: and that there can be no one mortal creature, which is able to comprehend or conceive in his mind the universal Church, that is to wit, all the parts of the world, much less able rightly and duly to put them in order, and to govern them rightly and duly. For all the Apostles, as Cyprian saith, were of like power among themselves, and the rest were the same that Peter was, and that it said indifferently to them all, "feed ye;" indifferently to them all, "go into the whole world;" indifferently to them all, "teach ye the Gospel." And (as Hierom saith) all bishops wheresoever they be, be they at Rome, be they at Eugubium, be they at Constantinople, be they at Rhegium, be all of like pre-eminence, and of like priesthood. And, as Cyprian saith, there is but one bishopric, and a piece thereof is perfectly and wholly holden of every particular bishop. And according to the judgment of the Nicene Council, we say, that the Bishop of Rome hath no more jurisdiction over the Church of God than the rest of the patriarchs, either of Alexandria, or of Antiochia have. And as for the Bishop of Rome, who now calleth all matters before himself alone, except he do his duty as he ought to do, except he minister the Sacraments, except he instruct the people, except he warn them and teach them, we say that he ought not of right once to be called a bishop, or so much as an elder. For a bishop, as saith Augustine, is a name of labour, and not of honour: because he will have that man understand himself to be no bishop, which will seek to have pre- eminence, and not to profit others. And that neither the Pope, nor any other worldly creature can no more be head of the whole Church, or a bishop over all, than he can be the bridegroom, the light, the salvation, and life of the Church. For the privileges and names belong only to Christ, and be properly and only fit for him alone. And that no Bishop of Rome did ever suffer himself to be called by such a proud name before Phocas the emperor's time, who, as we know, by killing his own sovereign Maurice the emperor, did by a traitorous villainy aspire to the empire about the six hundredth and thirteenth year after Christ was born. Also the Council of Carthage did circumspectly provide, that no bishop should be called the highest bishop or chief priest. And therefore, sithence the Bishop of Rome will nowadays so be called, and challengeth unto himself an authority that is none of his; besides that he doth plainly contrary to the ancient councils, and contrary to the old fathers; we believe that he doth give unto himself, as it is written by his own companion Gregory, a presumptuous, a profane, a sacrilegious, and an antichristian name: that he is also the king of pride, that he is Lucifer, which preferreth himself before his brethren: that he hath forsaken the faith, and is the forerunner of Antichrist. Further we say, that the minister ought lawfully, duly, and orderly to be preferred to that office of the Church of God, and that no man hath power to wrest himself into the holy ministry at his own pleasure and list. Wherefore these persons do us the greater wrong, which have nothing so common in their mouths, as that we do nothing orderly and comely, but all things troublesomely and without order; and that we allow every man to be a priest, to be a teacher, and to be an interpreter of the Scriptures. Moreover, we say that Christ hath given to His ministers power to bind, to loose, to open, to shut. And that the office of loosing consisteth in this point: that the minister should either offer by the preaching of the Gospel the merits of Christ and full pardon, to such as have lowly and contrite hearts, and do unfeignedly repent themselves, pronouncing unto the same a sure and undoubted forgiveness of their sins, and hope of everlasting salvation: or else that the same minister, when any have offended their brothers' minds with a great offence, with a notable and open fault, whereby they have, as it were, banished and made themselves strangers from the common fellowship, and from the body of Christ; then after perfect amendment of such persons, doth reconcile them, and bring them home again, and restore them to the company and unity of the faithful. We say also, that the minister doth execute the authority of binding and shutting, as often as he shutteth up the gate of the kingdom of heaven against the unbelieving and stubborn persons, denouncing unto them God's vengeance, and everlasting punishment: or else, when he doth quite shut them out from the bosom of the Church by open excommunication. Out of doubt, what sentence soever the minister of God shall give in this sort, God Himself doth so well allow of it, that whatsoever here in earth by their means is loosed and bound, God Himself will loose and bind, and confirm the same in heaven. And touching the keys, wherewith they may either shut or open the kingdom of heaven, we with Chrysostom say, "They be the knowledge of the Scriptures:" with Tertullian we say, "They be the interpretation of the law:" and with Eusebius, we call them "The Word of God." Moreover, that Christ's disciples did receive this authority, not that they should hear the private confessions of the people and listen to their whisperings, as the common massing-priests do everywhere nowadays, and do it so, as though in that one point lay all the virtue and use of the keys: but to the end they should go, they should teach, they should publish abroad the Gospel, and be unto the believing a sweet savour of life unto life, and unto the unbelieving and unfaithful a savour of death unto death; and that the minds of godly persons being brought low by the remorse of their former life and errors, after they once began to look up unto the light of the Gospel, and believe in Christ, might be opened with the Word of God, even as a door is opened with a key. Contrariwise, that the wicked and wilful folk, and such as would not believe, nor return into the right way, should be left still as fast locked, and shut up, and, as St. Paul saith, "wax worse and worse." This take we to be the meaning of the keys; and that after this sort men's consciences either be opened or shut. We say, that the priest indeed is a judge in this case, but yet hath no manner of right to challenge an authority, or power, as saith Ambrose. And therefore our Saviour Jesu Christ, to reprove the negligence of the Scribes and Pharisees in teaching, did with these words rebuke them, saying: "Woe be unto you Scribes and Pharisees, which have taken away the keys of knowledge, and have shut up the kingdom of heaven before men." Seeing then the key whereby the way and entry to the kingdom of God is opened unto us, is the word of the Gospel, and the expounding of the law and Scriptures; we say plainly, where the same word is not there is not the key. And seeing one manner of word is given to all, and one only key belongeth to all, we say, that there is but one only power of all ministers; as concerning opening and shutting. And as touching the Bishop of Rome, for all his parasites flatteringly sing these words in his ears, "To thee will I give the keys of the kingdom of heaven" (as though those keys were fit for him alone, and for nobody else), except he go so to work, as men's consciences may be made pliant, and be subdued to the Word of God, we deny that he doth either open, or shut, or hath the keys at all. And although he taught and instructed the people (as would God he might once truly do, and persuade himself it were at the least some piece of his duty), yet we think his key to be never a whit better, or of greater force than other men's. For who hath severed him from the rest? Who hath taught him more cunningly to open, or better to absolve than his brethren? We say that matrimony is holy and honourable in all sorts and states of persons, in the patriarchs, in the Prophets, in the Apostles, in holy martyrs, in the ministers of the Church, and in bishops; and that it is an honest and lawful thing (as Chrysostom saith) for a man, living in matrimony, to take upon him therewith the dignity of a bishop. And as Sozomenus saith of Spiridion; and as Nazianzen saith of his own father, that a good and diligent bishop doth serve in the ministry never the worse for that he is married, but rather the better, and with more ableness to do good. Further, we say, that the same law which by constraint taketh away this liberty from men, and compelleth them against their wills to live single, is the doctrine of devils, as Paul saith: and, that, ever sithence the time of this law, a wonderful uncleanness of life and manners in God's ministers, and sundry horrible enormities have followed, as the Bishop of Augusta, as Faber, as Abbas Panormitanus, as Latomus, as the tripartite work, which is annexed to the second tome of the councils, and other champions of the Pope's band, yea, and as the matter itself, and all histories do confess. For it was rightly said by Pius the Second, Bishop of Rome, "that he saw many causes why wives should be taken away from priests, but that he saw many more, and more weighty causes why they ought to be restored them again." * * * * * We receive and embrace all the canonical Scriptures, both of the Old and New Testament, giving thanks to our God, who hath raised up unto us that light which we might ever have before our eyes, lest either by the subtlety of man, or by the snares of the devil, we should be carried away to errors and lies. Also that these be the heavenly voices, whereby God hath opened unto us His will: and that only in them man's heart can have settled rest; that in them be abundantly and fully comprehended all things, whatsoever be needful for our salvation, as Origen, Augustine, Chrysostom, and Cyrillus have taught: that they be the very might and strength of God to attain to salvation: that they be the foundations of the Prophets and Apostles, whereupon is built the Church of God: that they be the very sure and infallible rule, whereby may be tried, whether the Church do stagger, or err, and
{'title': 'The Apology of the Church of England by John Jewel', 'source': 'Project Gutenberg', 'lang': 'en'}