a state of complete exhaustion, by one Augustine Berner, once a servant of Latimer, and at the time in holy orders, and by him carried on his horse to the house of Lady Warcop, a hospitable and pious widow residing in the neighborhood. There the poor fugitive met with a kind reception; and when completely recovered, was forwarded, without cost or further trouble, to his journey's end.

At London, Jewell remained some time in concealment at different places, until by the intervention of Giles Lawrence, (a fellow collegian, and subsequently the preacher of his funeral sermon,) he was provided with the means of escape to the continent, by the bounty of Sir Nicholas Throgmorton, then a privy counsellor, and afterwards distinguished by several foreign embassies under Elizabeth.

He arrived safely at Frankfort in Germany, and was joyfully received by a number of his countrymen who had preceded him in voluntary exile for conscience' sake. Among their first cares was the administration of Christian reproof to a brother whose weakness had disgraced the common cause by tergiversation in the hour of trial. Chambers, Jewell's Oxford benefactor, and Sampson, afterwards eminent among the Puritans, admonished him, in the name of the rest, that it was his duty by a public recantation of his subscription, and acknowledgment of its criminality, to make the only amends now in his power. To Sandys, at that time his chamber-fellow, and afterwards his colleague in the Episcopate, Jewell frankly declared, the same evening, that he would freely comply with their advice-that he had already resolved on the same steps, of his own accord-intimating that his conscience would never be at rest till he had done it. Accordingly, on the very next occasion of public worship he preached, and concluded his sermon with a full confession of his fault; attributing it to his abject and cowardly mind, and faint heart, that made his weak hand commit that wickedness,' and begging forgiveness of GoD and of his brethren with such humble earnestness and evident contrition as to move the whole audience to tears, and to raise himself higher than ever in their esteem,

Jewell did not stay long at Frankfort. Peter Martyr, who had escaped from England in the beginning of the troubles, and had not forgotten his friend and pupil, pressed him with such urgent and repeated solicitations to remove to Strasburgh, where he was then Professor, that he at length complied, and, more fortunate than his companions in exile, found a peaceful and happy home in the family of his bosom friend. In requital for this hospitality, Jewell rendered material services to his host. Martyr was at the time reading lectures on the book of Judges, which his guest assisted him to prepare for publication. The lectures were delivered in the morning, from brief notes or sketches. Jewell's readiness in shorthand writing enabled him to commit them to paper nearly as uttered by the professor. After the conclusion of the lecture, they compared their notes. The afternoon was spent by Jewell in transcribing his Corrected copy fairly for the press.

In 1566, Martyr accepted an invitation to fill the Hebrew professorship at Zurich, and was accompanied thither by his guest. There Jewell filled the station of clerk, or reader, to his benefactor; being employed not only to take notes of his lectures as before, but also, in the afternoons, to read aloud from the writings of some of the fathers-generally AUGUSTINE, of whom both were peculiarly fond.

Both at Strasburgh and at Zurich, Jewell associated with numbers of his countrymen, like him fugitives from persecution, and most of them, like him, subsequently distinguished. Sir John Cheke, the eminent Greek scholar; Sir Anthony Cooke; Sir Richard Morison; Sir Peter Carey; Sir Thomas Worth; Poynet, at the time bishop of Winchester; Grindal, afterward archbishop of York; and Thomas Heaton, a London merchant, by whose liberality most of the others were supported in their exile; were among his intimates at Strasburgh. Pilkington, afterwards bishop of Durham; Humphrey, Jewell's biographer; and ten others of less note, who boarded with them at a common table in the house of Froschover, the printer, were his companions at Zurich.-Sandys, afterward bishop of London; Horne, afterward bishop of Winchester; Whitehead, the noted Puritan; Sir Francis Knollys, subsequently

lord treasurer, and his son; were among those who had first received him on his arrival at Frankfort.With all these, in his successive changes of residence, not only the claims of fellow-citizenship, and the stronger tie of community in suffering for a common faith, but reputation for learning and talents, joined with unusual facility and suavity of manners, secured to Jewell a most favorable reception. It is greatly to his honor, that, connected as he was with the residents at each of the three principal places of retreat for the English exiles, he escaped entanglement in the unhappy dissensions which broke out so early, and raged so bitterly, among them. His only interference, (if, indeed he interfered at all,) was to exhort his brethren to lay aside their contentions, and to warn them of the ill consequences which must result.

Jewell's friendships commenced during his four years of exile, were by no means limited to his associates in misfortune. Beside Peter Martyr, he formed intimacies with Bullinger, Simler, Herman, Zanchius, Walter, Gesner, Lavater (the son-in-law of Zuingle), Wolf, and Haller; all divines of learning, and eminent among that branch of Protestants known as the Reformed or Zuinglians. From expressions in the correspondence which he kept up with Martyr and Bullinger to the end of his life, it is evident that with most of these, associates he contracted a strong mutual attachment. Their respect for him was testified in various ways long after he had quitted his temporary asylum. We find Simler dedicating to him his life of Martyr, in 1563; and Lavater and Bullinger paying similar compliments, at a still later period. On the other hand Jewell's affection showed itself, not only in his frequent letters, but in presents and pensions, which he contrived to save out of his scanty episcopal revenues, and remit to individuals whom he deemed in need. His correspondence with Martyr and Bullinger, in particular, was of the most confidential character: in it his occupations, his views of the state and prospects of religion, and his

FEATLY says that he did, while resident at Zurich, and to the effect stated in the text. But he appears to have inferred this, without sufficient reason, from a sentence of HUMPHREY, whom he generally translates, and sometimes misrepresents,

opinions of men and measures, are so fully stated, that to the portion which has been preserved and published we are indebted for a very large share of our information concerning the religious history of the first years of Elizabeth. He laid open to them all his difficulties and all his fears; consulted them on the delicate questions of duty and expediency, which were continually arising; and not unfrequently even asked and obtained assistance in the prosecution of his studies.

The death of Mary, and the accession of Elizabeth, on the 17th of November, 1558, were the joyful signal of return to the exiles. Jewell was not among the earliest revisitants of his country, and the date of his arrival in England is uncertain. That he met his old tutor, Parkhurst, at Strasburgh, on his way home; that he had an unusually long passage, being fifty-seven days on his journey from Zurich; and that he arrived in time to be appointed one of the disputants in the famous conference between the Romish and Protestant Divines, held during the sitting of Parliament, in March, 1558-9, is all that is known.

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He found England, by his own account, in a worse state than he expected: the Pope not yet expelled: 'no part of religion restored: the mass every where predominant: the pomp and insolence of the bishops the same as before the reformation. Yet all this beginning to change, and displaying indications of a rapid downfall.' Of the queen's disposition he speaks favorably, as prudent, courageous, and pious, though impeded by her counsellors, and still more by the pertinacious adherence of the bishops to their old faith.'-The queen's proclamation of Dec. 30th, 1558, had forbidden any immediate alteration in the state of religion, or innovation in rites or ceremonies; sanctioning only, for the present, the use of the Lord's Prayer, the Creed, the Ten Commandments, and the Epistle and Gospel, in the English language-which was accordingly commenced on the ensuing Sunday, Jan. 1, 1558-9; and had made provision for a revision of the Liturgy. This revision had

f A letter to Bullinger is extant, in which he asks for information in several of the most difficult points discussed between HARDING and himself in the Confutation and Defence.

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been made and it was with a view to facilitate the introduction of the new form of service, that a disputation between nine divines of either contending party, to be conducted in writing, in the English language, before the members of the Council and both houses of Parliament, in the church of Westminster, was appointed to be held on the 13th of March, 1558-9. The points to be discussed were: 1, the lawfulness of prayers in the vulgar tongue; 2, the power of the Church to change rites and ceremonies; and 3, the scriptural authority for the sacrifice of the Mass: all having an immediate bearing upon the contemplated measure. It may be presumed that the most able men among the favourers of the new opinions were selected to advocate their cause on this occasion: the association of Jewell's name in the list of the nine reformed divines, with those of Scory, Coxe, Whitehead, Sandys, Grindal, Horne, Aylmer, and Guest, is no slight testimony to the estimation in which he was held. The conference was, however, attended with no direct result. The Romish divines refused to adhere to the regulations prescribed, to which they had previously assented; and after two meetings, in which a temperate and able treatise on the first question in dispute, read in behalf of the Reformers by Horne, was answered with vehement vituperation and childish reasoning in an extempore speech by Dr. Cole, it was broken up, and two of the Romish bishops committed to the Tower for contumacious and insolent behaviour.--A discourse upon the second question, which had been prepared by the Reformers, and though not handed in, is still extant, has been attributed, on internal evidence, to the pen of Jewell. Its style sufficiently resembles his, except that it is less diffuse-which may be accounted for by the occasion, requiring brevity, and by the revision which it no doubt received from his coadjutors. Be this as it may, it is certain from his correspondence with Martyr, that he took a lively interest in this conference; and from a passage in one of his sermons, it appears that he regretted its interruption, and even wished for a renewal.

Sermon, p. 207, as quoted by STRYPE, Annals, I. 95.