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the first thought which strikes our minds-if he has done so much for us, ought we not to make him what return we can?-if he has interceded with the Divine Justice, and gained our pardon, ought we not to express to him our gratitude? Is not this the least return we can make, for all the benefits he has conferred on us ?

But how are we fitly to express to him our gratitude?

The answer to this question will instruct us in the true nature of a justifying faith. If we love our Saviour, his commandments must be our delight, and we shall exercise ourselves in his holy law, so that we may become more and more perfect in the knowledge and in the execution of it. To shew our love, therefore, we shall seek to please him by word, thought, and deed. We shall not rest in a mere speculative assent to his doctrines and precepts-we shall endeavour to shew our faith by our works-we shall account that faith as dead, or, as in reality no faith at all, which is satisfied with a confession of Christianity, and is not at the same time a living exemplification of its truth-we shall think it to be vain, as destitute of root and foundation, unless it display its zeal for the honour of God, and put forth its genuine fruits in all their lustre and beauty. Even the devils believe and tremble. We shall do more than simply believe and tremble, if we have true Christian faith-we shall believe and love; and Christian love, we know, while it casteth out fear, is also the fulfilment of the law.

Thus faith becomes practically the victory which overcometh the world. It is that which mortifies within us all our corrupt affections, and makes us triumphant over the temptations which assault us on every side during our continuance in this state of discipline and trial. By means of it we are dead to the world and the world to us. It fixes our conversation in heaven, and estranges us from the communion of guilt and

wretchedness. When we see a man professing his belief in the Gospel, and yet walking after the lusts of the flesh, we may well address him in the words of St. James :-" Shew me thy faith without thy works, and I will shew thee my faith by my works." We want the only real proof that he has been really converted, and until we discover his faith shining through his conduct, we must still deny him the high rank and privilege of a true believer. They that are Christ's, we read, have crucified the flesh-they are no more the servants of sin, but of righteousness unto righteousness: they walk not after the ways of the worldwhile enlisted under the banners of Christ, the great Captain of their salvation, they fight the good fight, and with him overcome the world.

Still, however, though through our faith in the merits of Christ, the heavy consequences both of original and actual sins are certainly removed, so that, upon our repentance, they will not be imputed to us by our merciful Judge; yet are we all, even after our justification, subject to the infirmities of our nature, and through them to occasional, nay perhaps, frequent deviation from the paths of righteousness and peace. This fact, did we not as well learn it from the Holy Scriptures, daily experience abundantly confirms to us. Hence the proper effect of faith is, not to be elated with an empty idea of ourselves, as if we were in that state from which we could not fall, but with all humility to labour in working out our salvation, and to strive that, though justified, we may be justified still. Though we have been converted, yet we still need continual improvement-we must not count ourselves to have apprehended, but ever advance in our Christian course-ever pressing toward the mark of the prize of our high calling.

Accordingly, this spirit of humble diffidence in ourselves is one genuine test of a well-grounded faith. Not

even the great Apostle of the Gentiles himself, although he had been converted in a miraculous manner, and had the strongest conviction as the ground of his faith, yet on alluding to his own attainments in righteousness, ventured to speak without a modest reserve of himself, lest that by any means, he adds, after I have preached to others, I myself should be a cast-away. Like bim, therefore, all who are similarly actuated by faith in their crucified Redeemer, while they give evidence in their conduct of that victory which overcometh the world, will betray the same distrust of themselves, the same anxiety after spiritual improvement, and the same reliance on the tender mercies of God for their final and complete justifi, cation in the world to come.

Are we, then, firmly assured of the efficacy of Christ's atonement in our behalf?—we shall be scrupulously careful, lest, after that so much has been done for us, we should, through a negligent security on our own part, deprive ourselves of the great benefits so dearly purchased for us by the blood of the righteous Oue, lest through our own fault that soul should perish, which is now no longer our's but the Lord's, who redeemed it. This reflection must indeed stimulate us to surpass our own selves, together with the just confidence that the heavy yoke of bondage is now removed from us, and that our exertions, by the blessing of God, may, under the happy freedom of the Gospel, be eventually successful, it suggests a proper sense of our own weakness, and, consequently, a constant watchfulness, lest we should again fall away, and become twofold more the child of hell than be fore.

I should however omit the strongest touch by which the portrait of true faith is distinguished, and cast into the back-ground its brightest ornament, were I not expressly to add, that without fervent charity to

wards man, it cannot exist in its genuine character, While it shines itself with a glory derived from the love of God, it also reflects the brightness of its borrowed lustre ou the world around, As one who holds converse with a heavenly visitant, its countenance appears enliveued by the gracious smiles of its guest, and imparts a sympathetic influence throughout the circle of its society. Where this influence is wanting, where there does not appear a beneficial effect on the heart, prompting it to acts of disinterested benevolence and universal charity, we may justly argue that the real, sanctifying, quickening faith is altogether absent. And the converse also holds good that wherever faith is not, neither is there charity-true Christian charity-for the love of man has for its only source the love of God. In fact, these two main branches of Christian duty run up and entwine with each other, so that the force which would produce their disunion, must involve the destruction of both.-To judge accordingly, whether a man has a sincere and spiritual faith, (or, rather, as it becomes every man first to examine himself before he ven tures to pass sentence on the conduct of others), to judge of ourselves individually, whether our faith be such as the Gospel requires of us-let us ask ourselves, whether we find the love of man to be a predominant principle in our hearts-whether we look upon all our fellow-creatures as common children of the same Divine Father, as the ransomed of the same Divine Saviour-the sanctified of the same Holy Spirit :-and whether we are ever ready to stretch out our hands to their necessities both of soul and body-to advance their spiritual no less than their temporal welfare;-in short, to walk in the steps of our blessed Lord, in going about doing good-let us examine ourselves, I say, by this further criterion, and if we find ourselves wanting, let us not rest until we

arrive at such a degree of godliness let us be persuaded that we are not as yet fully sensible of the benefits of Christ's atonement, because it does not rightly operate on our hearts, and diffuse a divine warmth into our affections.

Thus have we considered the nature of true Christian faith, which St. John has described in the words of the text, as the victory that overcometh the world; and have shewn that they who really possess it are those who, walking uprightly and charitably in this present world, look forward to their happy reward in that which is to come, not for their own works or deservings, but solely through the merits of our Lord and Saviour Jesus Christ. According to the view which we have here taken of it, it is equivalent to the full reception of Christianity in the heart-it is not an assent to doctrine and a rejection of practice-it is not an admission of one part of revelation and an inattention to the rest-it is not a vain assurance that we are ourselves a select few, the favoured of God, while others are cast out for ever, and doomed to perdition-an assurance as profane as it is unreasonable and unscriptural:-it is no creature of the imagination; every sensible unprejudiced mind must acknowledge, that nothing is more delusive than a trust in mere inter

nal feelings and impressions;-nor is it finally a conviction of the judgment alone, as in a matter of simple credibility-this is far too cold and unproductive for the warmth and vitality of Christian faith.—It is, as I have said, a full reception of Christianity in the heart-of Christianity, as a whole, made up of doctrine, of precept, and divine example, -a reception of it, which prompts us to lean on its doctrines for support and comfort and instruction-on its precepts for direction in our conduct-on its examples as the models of righteousness, and our encouragements in the path of duty and obedi. ence. This is true faith-this should be the object of our prayers-this the ground of our confidence, that we shall obtain a blissful resurrection to the life eternal.

To sum up the whole, I cannot better fix the desired impression of this discourse on your minds, than by concluding it in the words of St. Paul, in his Epistle to the Ephesians, at the 6th chapter and 15th verse" Stand, therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."

H..

ECCLESIASTICAL LIFE.

BISHOP JEWEL*.

JOHN JEWEL was born May 24, 1522, at Buden, in the parish of Berinber, in the county of Devon; and though a younger brother, yet inherited his father's name. His mother was a Bellamie, and he had so great

an esteem for the name and her, that he engraved it on his signet, and had it always imprinted in his heart; a lasting testimony both of her virtue and kindness to him."

His father was a gentleman de

* This memoir is compiled from the Life prefixed to the "Apology of the Church of· England," made English by a Person of Quality (Lady Bacon), London, 1685.

scended rather of an ancient and good, than very rich family. It is observed, that his ancestors had enjoyed that estate for almost 200 years before the birth of this great man. And yet such was the number of his children, that it is no wonder if this, when young, wanted the assistance of good men for the promoting of his studies*.

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This John Jewel proving a lad of pregnant parts, and of a sweet and industrious nature and temper, was from his youth dedicated to learning; and with great care cultivated by his parents and masters, which he took so well, that at the entrance of the 13th year of his age, about the feast of St. James, he was admitted in Merton College, Oxford, under one Mr. Peter Burrey, a man neither of any great learning, nor much addicted to the Reformation, which then (in the reign of Henry VIII.) went on but slowly, and with much irregularity in its motions. But we are yet beholding to his first tutor for this, that he committed this Jewel to Mr. John Parkhurst, a Fellow of the same College, and afterwards first Minister of Cleave, and then Bishop of Norwich, who was a man both of more learning and of a better faith; and prudently instilled together with his other learning, those excellent principles into this young gentleman, which afterwards made him the darling and wonder of his age.

During his continuance in this College, a plague happening in Oxford, he removed to a place called Croxham +, where being lodged in a low room, and studying hard in the night, he got a lameness by a cold,

*He was chiefly bred in the school of Barnstable, and at fifteen years of age was admitted in Merton College. Such his sedulity, rising alway at four of the clock, and not going to bed until ten, that he was never punished for any exercise, and but once for absence from chapel. Fuller's Worthies, 4to. Vol. i. p. 279.

↑ Or Witney, according to another state

ment.

which attended him to his grave. Having spent almost four years in this College, the 19th of August, 1539, the 31st Henry VIII. in the 17th year of his age, he was, by the procurement of one Mr. Slater, and Mr. Burrey and Mr. Parkhurst, his two tutors, removed into Corpus Christi College in the same University, where he met with something of an encouragement; but with more envy from his equals, who often suppressed his ingenious exercises, and read others that were more like their

own.

The 20th of October, in the following year, he took his first degree of B.A. with a great and general applause: when he prosecuted his studies with more vigour than before, beginning them at four in the morning and continuing them till ten at night, so that be seemed to need somebody to put him in mind of eating.

Being now attained to a great reputation for learning, he began to instruct others, and amongst the rest Anthony Parkhurst was committed to his care by Mr. John Parkhurst, his tutor.

Being thus employed, he was chosen Reader of Humanity and Rhetoric of his own College, and he managed this place seven years with great applause and honour. His example taught more than any precepts could; for he was a great admirer of Horace and Cicero, and read all Erasmus's works, and imitated them too; for it was his custom to write something every day; and it was his common saying, that

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men acquired learning more by a frequent exercising their pens than ed ever rather to express himself by reading many books." He affectfluently, neatly, and with great weight of argument and strength of reason, than in hunting after the flowers of rhetoric and the cadences of words, though he understood them, no man better, and wrote a the sum of the art of Rhetoric. dialogue, in which he comprehended

The 9th of February, 1544, he commenced M.A. the charge of it being borne by his good tutor Mr. Parkhurst, who had then the rich rectory of Cleave, in the diocese of Gloucester. Nor was this the only instance wherein he did partake of this good man's bounty, for he was wont twice or thrice in a year to invite him to his house, and not dismiss him without presents, money, and other things that were necessary for the carrying on his studies. And one time above the rest, coming into his chamber in the morning, when he was to go back to the University, he seized upon his and his companions' purses, saying, "What money, I wonder, have these miserable, beggarly Oxfordians?" And finding them pitifully lean and empty, stuffed them with money till they became both fat and weighty.

Edward VI. succeeding his father the 28th Jan. 1546, the Reformation went on more regularly and swiftly, and Peter Martyr, being by that Prince called out of Germany, and made Professor of Divinity at Oxford, Mr. Jewel was one of his most constant hearers; and by the help of characters which he had invented for his own use, took all his lectures almost as perfectly as he spoke them.

So high was he in favour with Peter Martyr, that upon occasion of the celebrated dispute held by that Professor with the Popish Doctors, Tresham and Chadsy, and one Morgan, concerning the Lord's Supper, he was appointed by him to take the whole disputation in writing+.

In 1551, Mr. Jewel took his degree of B.D. when he preached an excellent Latin sermon, which is extant almost perfect; taking for his text the words of St. Peter, Ep. 1. cap. 4. v. 11. If any man speak, let him speak as the oracles of God, &c. Upon which words he raised such

This dispute began May 28, 1549, and lasted five days,

+ Printed in 1649.

excellent doctrines, and made such wise and holy reflections, in so pure and elegant a style, as satisfied all the world of his great ability and deserts.

In the same time Mr. Jewel took a small living, near Oxford, called Sunningwell, more out of a desire to do good, than for the salary, which was but small: whither he went once a fortnight on foot, though he was lame, and it was troublesome to him to walk; and at the same time preached frequently, both privately in his own College, and publicly in the University.

Besides his old friend Mr. Parkhurst, amongst others, Mr. Curtop, a Fellow of the same College, afterwards Canon of Christ-Church, allowed him forty shillings a year; and one Mr. Chambers, who was entrusted with distributing the charity of some Londoners to the poor scholars of Oxford, allowed Mr.Jewel out of it 57. a year for books.

Edward VI. dying the 6th July, 1553, and Queen Mary succeeding him, and being proclaimed the 17th of the same month, Jewel was one of the first that felt the fury of this tempest, and before any law was made, or so much as any order given by the Queen, was expelled out of the College by the Fellows, upon their private authority; who had nothing to object against him, but 1. His following Peter Martyr; 2. His preaching some doctrines contrary to Popery; 3. And his taking orders according to the laws then in force for as for his life, it was acknowledged to be "angelical and extremely honest," by John Moren, a Fellow of the College, who yet at the same time could not forbear calling him Lutheran, Zuinglian, and heretic; he took his leave of the College to this effect:

"In my last lectures I have (said he) imitated the custom of famished men, who when they see their meat

* Fuller, in his Church History, saith he was expelled for refusing to be present at

mass.

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