in their scriptural aspects. They were concerned only to know the teachings of the Bible on the true state and relations of fallen man, and on the method devised by God for his restoration to his favour and image. Their appeal was always “to the law and the testimony." As a result of their investigations they announced it as a scriptural doctrine, that man by nature is helpless in sin, and that if saved it must be only by the exercise of a gracious divine power. This doctrine, with more or less explicitness, is set forth in all the Reformed Confessions. This doctrine of the inability of man to save himself is just, in other words, the doctrine of the bondage of the will. The controversy concerning the freedom of the will may therefore be viewed as simply a controversy on the question whither man can or cannot save himself in whole or in part. If the depravity of man is total and complete, as they abundantly proved from Scripture, then they concluded that as a necessary consequence the will was in a state of bondage with reference to all spiritual good, i. e., that man had no natural power whatever to do God's will, no power to do anything that could, in the way of meritorious cause, contribute to his salvation. The Church of Rome and the followers of Arminius, and, of course, the Socinians, who are consistent and thorough Pelagians, hold an opposite view. They reason from the assumption of the partial depravity only of fallen nature to the freedom of the will toward what is good. With more or less emphasis they assert, that by believing man can do something in the way of meritoriously bringing about his salvation, and they reject the doctrine which is embodied in the confessions of the Reformed Church, and which we regard as eminently Scriptural, that the whole work of salvation, from first to last, from the first and faintest tendencies Godward to the full completion of salvation, is due only to the supernatural and efficacious agency of the Spirit of God.

Luthardt follows the history of the subject down through the eighteenth century, presenting the different aspects of the rationalistic Pelagianism which prevailed during that time of spiritual deadness which fell upon the churches; and through the new era of awakened church-life characteristic of the present century, wherein varied forms of philosophy are seen commingling with and powerfully modifying in different directions the conceptions of dogmatic truth, which have been given expression to during this busy age by theologians of different schools of thought. He has also a lengthened and valuable chapter on the doctrine of the Holy Scriptures on the subject, and closes the whole discussion by a statement of the dogmatic conclusions to which it has led. Into this inviting field we cannot now for the present, however, enter.

John Jewel.

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ART. VI.-John Jewel.

The Works of John Jewel, Bishop of Salisbury. Edited for the Parker Society by the Rev. JonN AYRE, M.A., of Gonville and Caius College, Cambridge, Minister of St John's Chapel, Hampstead. Cambridge University Press.

Vol. 1.1845, Containing Sermon preached at St Paul's Cross; Correspondence with Dr Cole; Controversy with Dr Harding. Articles on private Mass; Communion under both kinds; Prayers in a strange tongue; the Supremacy; Real presence, being in many places; Elevation; Adoration. Vol. II. 1847, Containing Articles on the Canopy; Accidents without Subject; Dividing the Sacrament, Figure, Sign, &c.; Plurality of Masses, Adoration of Images; Reading the Scriptures; Consecration under Silence; the Sacrifice; Receiving for Others; Application; Opus Operatum; Lord and God; Remaining under the Accidents; whether a Mouse, &c.; Individuum Vagum; whether the forms be the Sacrament; Hiding and Covering; Ignorance; Expositions of the two Epistles to the Thessalonians; and Sermons.

Vol. III. 1848, Containing Apologia Ecclesiæ Anglicana, the Apology as translated by Anne Lady Bacon, mother of Lord Bacon. A Defence of the Apology of the Church of England. M. Harding's Flowers of Speech. A view of Untruths. The Defence of the Apology, Parts 1, 2, 3.

Vol. IV. 1850, Containing the Defence of the Apology, Parts 4, 5, 6. The Epistle to Scipio, a gentleman in Venice, in Answer to an Expostulatory Letter of his concerning the Council of Trent. A View of the Seditious Bull. A Treatise on the Holy Scriptures. Letters, and Miscellaneous Pieces, to which is prefixed Biographical Memoir of John Jewel, sometime Bishop of Salisbury.

MOST persons have heard of Paul's Cross in London. A

pulpit cross, which was formed of wood covered with lead, and mounted upon stone steps, was reared in the midst of the churchyard of the cathedral; and, although now it has ceased to exist, there it stood during the times of the Plantagenets, and the House of Lancaster, and the House of York, and the Tudors, and the Stuarts, the scene of many a spiritual conflict, whence Romanist or Protestant by turns "wielded at will the fierce democracy." And of those ghostly tournaments, none more memorable than that which took place at the beginning of the reign of Queen Elizabeth. It was on the forenoon of the 31st day of March 1560, being the second Sunday before Easter; the daughter of Anne Boleyne had just lately succeeded to her half-sister Mary on the throne of England, and an immense assemblage, amounting to many thousands, had collected at Paul's cross, and stood in the midst of the churchyard, anxious to hear one who had preached there in the November of the preceding year, and very recently also before the court, and on both occasions had made some very startling assertions in relation to the Church of Rome. When that same

personage came forth, a man not aged-for he had not yet seen the light of two score summers-but thin, and slender, and emaciated, he had been an exile on the continent of Europe during four years of the Marian persecution; and continued thought, and intellectual toil, and spiritual watching, had done their work upon him, whilst disease had not been idle; it had fixed on this feeble form as its victim; the man of God halted as he walked. But he was borne up by the hands of the God of Jacob to the height of his great argument. The text on which he preached was in connection with an ordinance which the Church of Rome has transformed into a battleground: "I have received of the Lord that which also I delivered unto you" (1 Cor. ii. 23). When waxing warm with the matter of his immortal theme, the preacher threw out the challenge, calmly and maturely, yet courageously couched, which was expressed in these terms:

"If," said he, "any learned man of all our adversaries, or, if all the learned men that be alive, be able to bring any one sufficient sentence out of any old catholic doctor, or father, or out of any old general council, or out of the Holy Scriptures of God, or any one example of the primitive church, whereby it may be clearly and plainly proved that there was any private mass in the whole world at that time, for the space of six hundred years after Christ; or, that there was then any communion ministered unto the people under one kind; or, that the people had their common prayers then in a strange tongue that they understood not; or, that the Bishop of Rome was then called an universal bishop, or the head of the universal church; or, that the people was then taught to believe that Christ's body is really, substantially, corporally, carnally, or naturally, in the sacrament; or, that the body is, or may be, in a thousand places or more at one time; or, that the priest did then hold up the sacrament over his head; or, that the people did then fall down and worship it with godly honour; or, that the sacrament was then, or now ought to be, hanged up under the canopy; or, that in the sacrament, after the words of consecration, there remaineth only the accidents and shews, without the substance of bread and wine; or, that the priest then divided the sacrament in three parts, and afterward received himself all alone; or, that whosoever had said the sacrament is a figure, a pledge, a token, or a remembrance of Christ's body, had therefore been judged for an heretic; or, that it was lawful then to have thirty, twenty, fifteen, ten, or five masses said in one church in one day; or, that images were then set up in the churches, to the intent the people might worship them; or, that the lay people was then forbidden to read the word of God in their own tongue. If any man alive were able to prove any of these articles by any one clear or plain clause or sentence, either of the Scriptures, or of the old doctors, or of any old general council, or by any example of the primitive church, I promised then that I would give over and subscribe unto him.

66

These words," said the orator, "are the very like I spake here

The Sermon at Paul's Cross.

543

openly before you all; and these be the things that some men say I have spoken and cannot justify. But I, for my part, will not only not call in anything that I have then said-being well assured of the truth therein-but also will lay more matter to the same, that, if they that seek occasion have anything to the contrary, they may have the larger scope to reply against me.

"Wherefore, besides all that I have said already," he continued, "I will say farther, and yet nothing so much as might be said, If any one of all our adversaries be able clearly and plainly to prove, by such authority of the Scriptures, the old doctors, and councils, as I said before, that it was then lawful for the priest to pronounce the words of consecration closely and in silence to himself; or, that the priest had then authority to offer up Christ unto his Father; or, to communicate and receive the sacrament for another as they do; or, to apply the virtue of Christ's death and passion to any man by the means of the mass; or, that it was then thought a sound doctrine to teach the 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; or, that then any Christian man called the sacrament his Lord and God; or, that the people was then taught to believe that the body of Christ remaineth in the sacrament as long as the accidents of the bread remain there without corruption; or, that a mouse, or any other worm or beast, may eat the body of Christ, for so some of our adversaries have said and taught; or, that when Christ said, Hoc est corpus meum, this word 'Hoc' pointeth not the bread, but individuum vagum, as some of them say; or, that the accidents, or forms, or shews of bread and wine, be the sacraments of Christ's body and blood, and not rather the very bread and wine itself; or, that the sacrament is a sign or token of the body of Christ that lieth hidden underneath it; or, that ignorance is the mother or cause of true devotion and obedience; these be the highest mysteries and greatest keys of their religion, and without them their doctrine can never be maintained and stand upright. If any one of all our adversaries be able to avouch any one of all these articles by any such sufficient authority of Scriptures, doctors, or councils, as I have required, as I said before, so say I now again, I am content to yield to him, and to subscribe. But I am well assured that they shall never be able truly to allege one sentence, and because I know it, therefore I speak it, lest ye haply should be deceived.

"All this, notwithstanding," added the speaker, "ye have heard men in times past allege unto you councils, doctors, antiquities, successions, and long continuance of time, to the contrary. And an easy matter it was so to do, specially before them that lack either leisure or judgment to examine their proofs. On a time, Mithridates, king of Pontus, laid siege to Cyzicum, a town joined in friendship to the city of Rome: which thing the Romans hearing, made out a gentleman of theirs, Lucullus, to raise the siege. After that Lucullus was within the sight of the town, and shewed himself with his company on the side of an hill, thence to give courage to the citizens within that were besieged, Mithridates, to cast them into despair, and to

cause them the rather to yield to him, made it to be noised, and bare them in hand, that all that new company of soldiers was his, sent for purposely by him against the city. All that, notwithstanding, the citizens within kept the walls and yielded not. Lucullus came on, raised the siege, vanquished Mithridates, and slew his men. Even so, good people, is there now a siege laid to your walls: an army of doctors and councils shew themselves upon an hill: the adversary that would have you yield beareth you in hand that they are their soldiers and stand on their side. But, keep your hold: the doctors and old catholic fathers, in the points that I have spoken of, are yours: ye shall see the siege raised: ye shall see your adversaries discomfited and put to flight.

"The Pelagians were able to allege St Augustine as for themselves; yet, when the matter came to proof, he was against them. Helvidius was able to allege Tertullian as making for himself; but, in trial, he was against him. Eutyches alleged Julius Romanus for himself; yet, indeed, was Julius most against him. The same Eutyches alleged for himself Athanasius and Cyprian; but, in conclusion, they stood both against him. Nestorius alleged the council of Nice; yet was the same council found against him.

"Even so, they that have avaunted themselves of doctors, and councils, and continuance of time in any of these points, when they shall be called to trial, to shew their proofs, they shall open their hands and find nothing. I speak not this of arrogancy,-thou, Lord, knowest it best, that knowest all things;-but, forasmuch as it is God's cause and the truth of God, I should do God great injury if I should conceal it.'

Such was the challenge given at Paul's Cross by John Jewel, Bishop of Salisbury, one of the noblest spirits that ever dwelt in the clay tenement of our common humanity, and, who long ere this, had extorted from the popish Dean of his college the homage of intensest admiration: "I would love thee, Jewel, if thou wert not a Zuinglian; thou art a heretic in thy faith; but certainly an angel in thy life."

The challenge flew like a sky rocket over the dark concave of the troubled atmosphere of Europe, and was followed by a succession of squibs, crackers, and hand-grenades, in the shape of letters and petty pamphlets, until a heavy fire, from cannon of no small calibre, opened up from the University of Louvaine, under the form of "An Answer to Master Jewell's Challenge, by Doctor Harding;" when Jewel unmasked his battery, presenting a train of ordnance most thoroughly organised, of long range, unerring sweep, and the most terrible execution, under the simple name of "A Reply unto Master Harding's Answer." Harding returned to the conflict in 1566, and again in 1567, and, in the same year, Jewel once more repelled the attack;

*A Sermon preached by the Bishop of Salisbury at Paul's Cross, March 31. 1560.-"Jewel's Works," vol i., pp. 20-22.