The Apology of the Church of England

by John Jewel

to Jerusalem to the temple of God, there he exhorted them with a long tale to be steadfast, saying thus unto them: “O Israel, these calves be thy gods. In this sort commanded your God you should worship Him, for it should be wearisome and troublous for you to take upon you a journey so far off, and yearly to go up to Jerusalem, there to serve and honour your God.” Even after the same sort every whit, when these men had once made the law of God of non-effect through their own traditions, fearing that the people should afterward open their eyes and fall another way, and should somewhence else seek a surer mean of their salvation, Jesu, how often have they cried out, “This is the same worshipping that pleaseth God, and which He straitly requireth of us, and wherewith He will be turned from His wrath. That by these things is conserved the unity of the Church. By these all sins be cleansed, and consciences quieted, and that whoso departeth from these hath left unto himself no hope of everlasting salvation.” For it were wearisome and troublous, say they, for the people to resort to Christ, to the Apostles, and to the ancient fathers, and to observe continually what their will and commandment should be. This ye may see, is to “withdraw the people of God from the weak elements of the world, from the

leaven of the Scribes and Pharisees, and from the traditions of men.” It were reason, no doubt, that Christ’s commandments and the Apostles’ were removed, that these their devices might come in place. O just cause, I promise you, why that ancient and so long allowed doctrine should be now abolished, and a new form of religion be brought into the Church of God.

And yet whatever it be, these men cry still that nothing ought to be changed: that men’s minds are well satisfied herewithal: that the Church of Rome, the Church which cannot err, hath decreed these things. For Silvester Prierias saith, that the Romish Church is the squire and rule of truth, and that the Holy Scripture hath received from thence authority and credit. “The doctrine,” saith he, “of the Romish Church is the rule of most infallible faith, from the which the Holy Scripture taketh his force. And indulgences and pardons, saith he, are not made known to us by the authority of the Scriptures, but they are made known to us by the authority of the Romish Church, and of the Bishops of Rome, which is greater.” Pighius also letteth not to say, that without the license of the Romish Church, we ought not to believe the very plain Scriptures. Much like as if any of those

that cannot speak pure and clean Latin, and yet can babble out quickly and readily a little some such law Latin as serveth the court, would needs hold that all others ought also to speak after the same way which Mammetrectus and Catholicon spake many years ago, and which themselves do yet use in pleading in court: for so may it be understood sufficiently what is said, and men’s desires be satisfied: and that it is a fondness now in the latter end to trouble the world with a new kind of speaking, and to call again the old finesse and eloquence that Cicero and Cæsar used in their days in the Latin tongue. So much are these men beholden to the folly and darkness of the former times. “Many things,” as one writeth, “are had in estimation oftentimes, because they have been once dedicate to the temples of the heathen gods.” Even so we see at this day many things allowed and highly set by of these men, not because they judge them so much worth, but only because they have been received into a custom, and after a sort dedicate to the temple of God.

“Our Church,” say they, “cannot err.” They speak that, I think, as the Lacedæmonians long since used to say, that it was not possible to find any adulterer in all their commonwealth: whereas

indeed they were rather all adulterers, and had no certainty in their marriages, but had their wives common amongst them all: or as the canonists at this day, for their bellies’ sake, used to say of the Pope, that forsomuch as he is lord of all benefices, though he sell for money bishoprics, monasteries, priesthood, spiritual promotions, and part with nothing freely, yet, because he counteth all his own, “he cannot commit simony, though he would never so fain.” But how strongly and agreeably to reason these things be spoken, we are not as yet able to perceive, except perchance these men have plucked off the wings from the truth; as the Romans in old time did prune and pinion their goddess Victoria, after they had once gotten her home, to the end that with the same wings she should never more be able to flee away from them again. But what if Jeremy tell them, as is afore rehearsed, that these be lies? What if the same prophet say in another place that the selfsame men, who ought to be keepers of the vineyard, have brought to nought and destroyed the Lord’s vineyard? How if Christ say that the same persons, who chiefly ought to have care over the temple, have made of the Lord’s temple a den of thieves? If it be so that the Church of Rome

cannot err, it must needs follow, that the good luck thereof is far greater than all these men’s policy. For such is their life, their doctrine, and their diligence, that for all them the Church may not only err, but also utterly be spoiled and perish. No doubt, if that church may err which hath departed from God’s words, from Christ’s commandments, from the Apostles’ ordinances, from the primitive Church’s examples, from the old fathers’ and councils’ orders, and from their own decrees, and which will be bound within the compass of none, neither old nor new, nor their own nor other folks’, nor man’s law nor God’s law, then it is out of all question that the Romish Church hath not only had power to err, but also that it hath shamefully and most wickedly erred in very deed.

But, say they, “ye have been of our fellowship, but now ye are become forsakers of your profession, and have departed from us.” It is true; we have departed from them, and for so doing we both give thanks to Almighty God, and greatly rejoice on our own behalf. But yet for all this, from the primitive Church, from the Apostles, and from Christ we have not departed. True it is, we were brought up with these men in darkness, and

in the lack of the knowledge of God, as Moses was taught up in the learning and in the bosom of the Egyptians. “We have been of your company,” saith Tertullian, “I confess it, and no marvel at all; for,” saith he, “men be made and not born Christians.” But wherefore, I pray you, have they themselves, the citizens and dwellers of Rome, removed and come down from those seven hills, whereupon Rome sometime stood, to dwell rather in the plain called Mars’ field? they will say, peradventure, because the conduits of water, wherewithout men cannot commodiously live, have now failed and are dried up in those hills. Well, then, let them give us like leave in seeking the water of eternal life, that they give themselves in seeking the water of the well. For the water, verily, failed amongst them. “The elders of the Jews,” saith Jeremy, “sent their little ones to the waterings; and they finding no water, being in a miserable case, and utterly marred for thirst, brought home again their vessels empty.” “The needy and poor folk,” saith Esay, “sought about for water, but nowhere found they any; their tongue was even withered for thirst.” Even so these men have broken in pieces all the pipes and conduits: they have stopped up all the springs, and choked up

the fountain of living water with dirt and mire. And as Caligula many years past locked up fast all the storehouses of corn in Rome, and thereby brought a general dearth and famine amongst the people; even so these men, by damming up all the fountains of God’s Word, have brought the people into a pitiful thirst. They have brought into the world, as saith the prophet Amos, “a hunger and a thirst: not the hunger of bread, nor the thirst of water, but of hearing the Word of God.” With great distress went they scattering about, seeking some spark of heavenly life to refresh their consciences withal: but that light was already thoroughly quenched out, so that they could find none. This was a rueful state; this was a lamentable form of God’s Church. It was a misery to live therein, without the Gospel, without light, and without all comfort.