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them out fully before preaching, even on the most important occasions; as is evident from his famous Sermon at Paul's Cross, which he professed to publish as written from memory, after its delivery. Yet he never allowed himself to enter the pulpit, even of the humblest parish church, without much previous preparation, in which he carefully arranged the plan of his discourse, laid down its heads and subdivisions, selected appropriate illustrations and arguments, and compiled the scripture references. These he generally committed first to writing, and then to memory: clothing them with language and the needful ornament when under the impulse of delivery.
It was, indeed, a greater exercise of memory thus to combine prearranged materials with extempore thoughts and utterance, than it would have been to repeat a written discourse memoriter; and far more difficult, to a man of Jewell's full fraught intellect and ready ingenuity, than to speak wholly from the impulse of the moment. But the latter course he is said to have rejected as presumptuous and rash; and his memory, naturally good, had been so improved by art, as to bear readily any burden he might see fit to impose. He had invented for his own use a method of artificial memory, of which wonders are narrated. It not only fixed whatever he wished to learn upon his mind with the strongest hold, but gave him confidence and self-possession in the repetition, so that he would say that the noise of ten thousand men fighting or carousing would not put him out, having once commenced. Many remarkable instances of trials of this faculty in Jewell are recorded by his biographer, some almost surpassing belief.
Yet the same humility and conscientious caution which prevented Jewell from preaching extempore, rendered him averse to rely on his memory in his controversial writings. In these he would not even trust his own transcripts, either of the works refuted or of his
Latin by HUMPHREY, and translated by R. V. [aux) in 1583; with the compilations in the Treatise of the Scriptures and View of a Seditious Bull, are all that remains to us as a sample of that copious and earnest eloquence which gained for Jewell the name of the best preacher of his day.'
authorities. He first read his adversaries' books, marking all that he thought needed a reply; then drew up the plan of his answer, and arranged his illustrations, proofs, and references; and lastly employed his scholars to transcribe every passage to be thus used, in the same arrangement, that the whole might be before him while he composed his work.
Such was the man who wrote the Apology of the Church of England, in his endowments, his habits, his pursuits, and his personal history. It is faint praise to say of him that the Scholar, the Christian, and above all, the Gospel Minister, may look to him with pride and thankfulness, as their model.
Molie Learning, sacred Arts ;
Let him that would be truly blest,
BISHOP OF SALISBURY.
“For I am not ashamed of the gospel of Christ; for it is the power of God unto
salvation, to every one that believeth."--Rom. i
JOHN JEWELL, BISHOP OF SALISBURY,
By the care of the Bishop of London, most excellent prelate and lord, whom I daily esteem more and more, there has reached me a copy of your Apology for the Church of England, which neither I, nor any of us, had before seen.
In your last, indeed, you rather hinted, than mentioned, its being about to appear. But it could not make so long a journey as to us, so as to reach us before the 1st of August. Hence you may conceive how great a loss we sometimes experience, in consequence of our remoteness.
At the age
[A pious and learned Italian, whose talents and zeal for the truth made him conspicuous among the Reformers in Germany, Switzerland, and England. He was born in Milan, in the year 1500. of sixteen he assumed the habit of the canons regular of the order of St. Augustine, at Fesulæ, near Florence. Here, and at another convent in Pavia, he spent eleven years in assiduous study. He was then appointed a preacher, and delivered courses of Advent and Lent sermons, and taught philosophy and divinity, in several of the chief cities and towns of Italy. Successive promotions to posts of trust and dignity in his order, were the rewards of his talents and industry. But in the midst of monkery, his indefatigable search for information brought him acquainted with the writings of several of the Swiss reformers. These, with the conversation of some learned converts to their opinions, worked conviction in his mind; and after exciting much opposition, and incurring considerable danger, in the endeavour to spread the knowledge of the truth, he at length fled to Germany, for the enjoyment of freedom of opinion.
By the mediation of Bucer, he was appointed to a professorship in Strasburg, where he interpreted the Scriptures, and taught the Hebrew language, five years.
În 1547, he was invited into England by Archbishop Cranmer, to assist in conducting the work of reformation there. A course of divinity lectures at Oxford was the task assigned him, discharged with ability