the mean time they would do what might conduce to peace so that the Truth was not wronged and so they dismissed Bucer lovingly and honorably Anno Christi 1537. He encouraged the Senate of Strasborough to erect a School in which himself taught He was present at many Disputations and Conferences wherein he carryed himself with singular prudence He was one of the Disputants at Ratisbone against Eccius and others of the Popish party in which he grew acquainted with John Gropper who at his return commended him so much to Herman Archbishop of Collen that he sent for Bucer to assist him in the Reformation of his Churches yet afterwards that Gropper became a deadly Enemy to Bucer and the honest Archbishop was first Excommunicated by the Pope and then thrust out of his Government by the Emperour Anno Christi 1548. the Emperour with the consent of the Princes chose some moderate men to write a form for amendment of the Doctrine and Discipline of the Church the persons imployed therein were Julius Pslug Michael Helding Iohn Agricola Phil. Melancthon and Iohn Brentius these wrote a Book which was called the Interim Hereupon the Elector of Brandenburg wrote to the Senate of Strasborough entreating them to send Martin Bucer to him For saith he the Emperour seeing how loth the Pope is to have a Council hath thought of another way so that good men hope there will be an amendment of things in the Church Bucer comming to Auspurg lodged with the Elector of Brandenburg who shewed him the Book and told him that it was written with as great moderation as could be and therefore perswaded him to approve thereof but when Bucer had perused it he refused to allow it for that there were many Popish Doctrines contained therein At this the Elector was very angry and the Lord of Granvel was very earnest with him to subscribe it but he would by no means be drawn thereto and so he returned home with great danger of his life going through the Country of Wittenberg which was full of Spanish Souldiers Shortly after his return to Strasborough the Interim was by the Emperour obtruded upon them and the Protestant Divines were everywhere in great danger Some being dragged unto Prison and others driven into Exile and it so fell out by Gods Providence that the fame of Bucers suffering with his Colleagues flew into England where the Reformation of Religion was begun under Edward the sixth whereupon Thomas Cranmer Archbishop of â—anterbury by his Letters earnestly sollicited Bucer with P. Fagius to come into England and when they saw no hope of recovering their liberty in Germany they assented and went over Anno Christi 1549. by the consent of the Senate of Strasborough and at their arrival were kindely entertained especially by the Archbishop who shortly after provided them houses at Cambridge that there they might be imployed in the interpretation of the Sacred Scriptures Bucer had also a stipend of 240 Crowns per annum setled upon him that with his Family he might live comfortably amongst strangers He was also imployed in interpreting the New Testament wherein he began with the Gospel of John He had such a dexterity in reconciling seeming contradictions in Scriptures as was a wonder to his Auditors The English much admired as his Learning so his integrity of Life simplicity of Apparrel Modesty and Sobriety in his food his tolerance of Labors and great Patience in several Diseases Shortly after with the change of ayr he fell into a fit of sickness which was a pain in his Bowels the Stone a nauseaâ—ing in his Stomach Costiveness and a violent Catarh upon which diseases he lay sick for some moneths yet would he never be idle for when he could not go to the Publick Schools he read his Lectures in his own house yet in January following he read again in the Schools though he continued crasie He had great Authority in Teaching his Doctrine was excellent his Life blameless his Wisdom great his Voice strong agreeing with the matter he delivered He used a modest freedom in noting mens manners and as he abhorred idleness himself so neither would he suffer others about him to be idle Thus exercising himself indefatigably for thirty days together he fell into a relapse yet being a little recovered he Commenced Doctor in Divinity but relapsing a second time he imployed himself wholly in Heavenly Meditations and prayed God to keep England from those sins which had brought upon Germany so much misery and that that form of Discipline which he had written to King Edward the sixth might be here established Mr. John Bradford going to Preach told him that he would remember him in his Prayers whereupon Bucer weeping said Cast me not off O my God in my old age now when my strength faileth me withall adding He hath afflicted me sore but he will never never cast me off And being admonished to arm himself against the temptations of Satan he answered I am wholly Christs and the Devil hath nothing to do with me and God forbid that I should not now have experience of the sweet consolations in Christ and so with sweet and heavenly ejaculations he resigned up his spirit into the hands of God at Cambridge February the 27. Anno 1551. of his age 61. and had about three thousand persons attending him to his grave Walter Haddon and Dr. Parker Preached his Funeral Sermons Anno 1556. in Queen Maries days he was condemned of Heresie his body digged up and together with his Books burned Cardinal Contarene returning out of Germany from the Disputation at Ratisbone being asked his judgement of the Germane Divines answered Habent Germani Martin Bucerum qui eâ ubertate doctrinae Theologicae Philosophicae eâ ctiam in disputando subtilitate felicitate est instiâ—uctus ut unus ille nostris omnibus Doctoribus possit opponi They have amongst others Martin Bucer endowed with that excellency of Learning both in Theologie and Philosophie and besides of that subtilty and happiness in Disputation that he only may be set against all our learned men Omnia hujus viri opera Latina Germanica si in unum conjungerentur justa magnitudinis Tomos 9 efficerent ex quibus cognoscere licebit quanta in Bucero Eruditio cura vigilantia peritia quanta fuerit in agendo dexteritas in reformandis conciliandisque Ecclesiis authoritas atque felicitas The Life of Gaspar Hedio who dyed Anno Christi 1552. GAspar Hedio was born at Etling in the Marquisat of Baden of honest Parents and educated in Learning at Friburg where also he Commenced Master of Arts and from thence went to Basil where he studyed Divinity and Commenced Doctor Anno Christi 1520. About which time the glorious Gospel of Jesus Christ beginning to appear in Germany Hedio embraced and made a profession of the same whereupon being called to Preach in
not suffer their Bishop to have any violence done to him Hereupon the people being assembled from all parts a great tumult was raised so that every one expected a Sedition to ensue the President sent presently to the Emperour to acquaint him with these proceedings and in the mean time suffered Athanasius to remain in the City Many days after when the Sedition was well appeased Athanasius privily stole out of the City and went and hid himself in a certain secret place The night after the President and Colonel of the Souldiers went to his house which joined to the Church and there sought every corner for him but not finding him they lost their labours For they thought that now the people were quieted and feared no such matter they might easily apprehend him and so execute the Emperours command But when Athanasius could not be found every one much wondered at it believing that God had discovered the danger to him and thereby preserved him from it Others say that Athanasius mistrusting the heady and rash motion of the common people fearing that if any mischief were wrought by them it would be laid to his charge retired privily and hid himself for the space of four months in his Fathers Monument But in the mean time the Emperour Valence considering how many friends Athanasius had which by reason of his absence might happily raise commotions to the great prejudice of the Empire and withall considering that Valentinian who was an earnest Defender of the Nicene Faith might take the banishment of Athanasius very hainously hereupon he wrote very loving Letters to the people of Alexandria signifying that his pleasure was that Athanasius should quietly according to their hearts desire enjoy his Bishoprick Yet in other places a great Persecution was raised against the Orthodox who were driven out of their Churches and Arians placed in their rooms only the Churches of Egypt enjoyed Peace all the life time of Athanasius whose death fell out not long after when having endured many skirmishes in the quarrel of the Church and having been Bishop 46 years in which time he had often been in great hazard of his life yet at the length through the goodness and mercy of God he dyed in peace in his own City of Alexandria leaving behinde him Peter a godly and zealous man to succeed him Anno Christi 375. It was said of him Non solùm Episcopi c. Not only Bishops but Emperours Kingdoms Nations and Armies opposed him whereupon he used to say Though an Army should encamp about me yet would I not fear In the time of Julian the Apostate who made much use of Conjurers the Magicians and Southsayers in Alexandria cryed out that they could do nothing in their Art except Athanasius were removed out of the City It was said of him Vnus Athanasius contra totum mundum One Athanasius stood firm against all the world Gregory Nazianzen stiles him Tubam ingentem Columnam Ecclesiae The great Trumpet and Pillar of the Church Theodoret stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bulwark of Truth His Works are commonly printed in two Tomes which Scultetus distinguisheth into Germana Dubia Supposita Germana sunt Oratio adversus Gentes Oratio de incarnatione verbi Expositio Fides Respons ad Liberium Epistola de fide ad Jovinianum Sermo de incarnatione Orationes quinque contra Arianos Tractat in illud dictum Omnia mihi sunt tradita à Patre Epistolae and Adelphinum fratrem and Maximum Philosophum de sententia Dionysii Refutatio hypocriseos Miletii Eusebii Pauli Samosetani Sermo de humana natura suscepta Epistolae ad Epictetum de Incarnatione Christi contra Apolinarium Oratio contra Apolinarium Oratio contra gregales Sabellii Epistolae duae ad Scrapionem de spiritu sancto Epistola de Incarnatione Verbi Dei. Apologiae ad Imperatorem Constantinum De fuga sua prima secunda Ad Africà nos Narratio de Concilio Nicaeno Epistola Catholica Epistolae ad Antiochenses ad Serapionem de morte Arii ad omnes solitariam vitam agentes De Synodis Arimini Seleuciae ad omnes ubique Orthodoxos Ad Joan. Antiochum Ad Palladium Ad Dracontium Ad Ruffianum De Sabbato Circumcisione De peccato in S. Sanctum Synopsis Scripturae sanctae Dubia sunt Orationes de Semente De Ascensione Christi Symbolum Athanasii Epistola ad Aremùn Fragmentum Epistolae festalis Vita S. Antonii De Virginitate sive de meditatione Omnia reliqua sunt supposititia The Life of Hilarie who flourished An. Chri. 355. HIlarie Bishop of Poictiers was nobly descended and of excellent gifts He was frequent in Preaching exemplary in Life a great opposer of the Arian Heresie whereupon the Bishops Valence and Vrsacius procured the Emperour to banish him into Phâ—ygia Afterwards the Emperour commanding many Bishops to assemble at Seleucia to give their opinions about the Arian Heresie Hilarie carried himself so well there that he was restored to Poictiers After which he travelled over Italy and France diligently instructing the Bishops of both those countries in the Canons of the Catholick Faith He was a very Eloquent man and wrote many things in the Latine tongue amongst which he wrote 12 Books of the Trinity expounded the Canon containing the clause Of One Substance proved it sufficiently and confuted the arguments of the Arians He was a very Heavenly man both in his Life and Doctrine and by his means especially the Faith confirmed in the Nicene Council was propagated and defended in these Western parts of the World all his life time He wrote also against the Emperour Constantius one Book Two Books to the Emperour against Auxentius the Arian Commentaries on Matthew Epistles to S. Augustine c. He dyed in peace under Valentinian and Valence CYRIL The Life of Cyril who dyed Anno Christi 365. Cyrillus Bishop of Jerusalem was at the first an Arian and therefore by that faction was made Bishop of Hierusalem but shortly after he was accused in a Council for certain hainous crimes by whom he was deposed from his Bishoprick and being often called by them to purge himself from those crimes he still absented himself for the space of 2 years thinking thereby to escape and the crime to be forgotten as soon as he was deposed he sent an appellation in writing to his Deposers appealing from them to the Judges of the Higher Court. Constantius the Emperour admitted his appellation so that Cyril was the first and the only man that brought in this president so prejudicial to the Ecclesiastical constitutions At length he came to Seleucia to have his cause heard where his Deposition was confirmed for his communicating with certain heretical Bishops and Herennius was substituted in his room Bishop of Hierusalem and after him Heraclius and after him Hilarius These continued the Government of that Church till the reign of Theodosius senior At which
Anno Christi 1516. Anno Christi 1520. through the favor of Sir Vlrick Hutten he was called to Ments by the Archbishop thereof to be the Preacher and Counsellor to the Prince at which time also Gasper Hedeo was made Preacher and chief Governor over the highest Church in Ments Capito did the more willingly embrace this call that he might plant the reformed Religion in Ments Concerning his commencing Doctor he thus writes in an Epistle to Hutten Juris Pontificii ut vocant Doctoratum suscepi propter authoritatem videlicet comparandam scopam subolescis Licet interim sint aliqui qui vitio vertunt Theologum esse unà simul Civilem quasi Theologus necesse habet omnem exuere humanitatem Anno Christi 1521. Tecelius the Merchant of Indulgences being dead by the order of the Archbishop of Ments Letters Patents for the renewing of them were set to sale at Hale in Saxony whereupon Luther wrote to the Archbishop and Melancthon to Capito his Counsellor to disswade them from such Merchandize Capito therefore secretly favouring the Gospel so far prevailed with his Master that he wrote mildly and humbly to Luther And Capito also wrote to him to advise him that in writing against the vices of Prelates he should not name them For saith he Exasperantur potius animi insectatione quà m curantur mens mindes by such bitterness are rather exasperated then cured Capito thus continuing with the Elector of Ments was very dear unto him for his rare Wisdom joined with Piety his happy Eloquence and mild Nature so that by him he was sent upon many Embassies And February the 7. Anno Christi 1523. he was by the Emperour Charles the Fifth endowed for himself and posterity with the Ensignes of Nobility under the Imperial Seal But not much esteeming these things when he saw that he could not accomplish his purpose at Ments to the wonder of the Archbishop and astonishment of the Courtiers he left it and followed Bucer to Strasborough where he was called to a Pastoral charge The fame of Capito and Bucer did so spred abroad that James Faber Stapulensis and Gerard Ruâ—us came privily out of France to them being sent by Margaret Queen of Navar and sister to Francis King of France where they discoursed largely with them of all the heads of Divinity So that France oweth the beginning of her embracing the reformed Religion as to other godly Ministers so especially to Capito and Bucer Capito was a very Prudent and Eloquent man a good Hâ—brician and studious of Peace Concerning the Sacrament he said Mittendas esse contentiones cogitandum de usu ipsius coenae fidem nostram pane vino Domini per memoriam carnis sanguinis illìus pascendam Anno 1525 he was called into his own Country where he instructed his Brethren in the Doctrine of the Gospel preached and administred the Lords Supper to his own Citizens and Baptized without the Popish Ceremonies and whereas in Helvetia many seemed to incline to the reformed Religion Capito often went amongst them confirming them in the Faith And in a Disputation at Bern in Helvetia Anno Christi 1528. Capito with many other Divines was present at it defending the Truth against the Adversaries so that he with the rest prevailed for the abolishing of the Mass and setting up a faithful Ministry in that place The rest of his time he spent in Preaching at Strasborough and giving wholsome counsel to the Churches Anno Christi 1541. when a Diet was appointed at Ratisbone especially for the cause of Religion Capito amongst other Divines was sent by the Protestants to it where he gave an excellent demonstration of his wit and judgement But when nothing could be effected returning home in a great and general infection he dyed of the Plague Anno Christi 1541. of his Age 63. He was a man of an excellent wit and judgement constant in Religion A great lover of the Schools and Learning wherefore he exhorted to the repairing of Schools and keeping up Scholastical Titles that the studious might be distinguished from the slothful the Seniors from the Juniors and that diligence might be spurred on by hope of honest glory When Erasmus halted between two opinions he continually called upon him to put off that Nicodemus-like temper His first wife was Agnes a learned woman after whose death he marryed the Widdow of Oecolampadius his intire friend He left to posterity these excellent works Institutionum Hebraicarum libriduo Enarrationes in Habacuc Hoseans Prophetas Vita Johannis Oecolampadii De formando puro Theologo Explicatio doctissima in Hexameron opus Dei LEO JVDAE The Life of Leo Iudae who dyed An. Chri. 1542. LEO Judae was born An. Chr. 1482. his fathers name was John Judae his mothers name was Elizabeth By the care of his Father he was brought up at School in Slestadia where having learned Grammer he went to Basil An. Chr. 1502. There he joined in study with Zuinglius was an hearer of Dr. Wittenbash by whom he was instructed in the knowledg of the Gospel There also he continued in his studies till he commenced Master of Arts Anno Christi 1512. after which he was made a Deacon and from thence he was called into Helvetia where he set himself to the study of the Oriental Tongues and to read the Fathers especially Hierom and Augustine as also he read diligently the Books of Luther Erasmus and Capito At length being called to a Pastoral charge at Zurick he opposed the Popish Doctrine and Ceremonies both in the Pulpit and Press so that his fame spread far and near there he continned eighteen years and spent much of it in expounding the Old Testament out of the Hebrew wherein being grown very skilful he set upon at the importunity of his Brethren of the Ministry the translation of the Old Testament out of the Hebrew wherein also he was much holpen by the industry of other learned men His care was to get the most exact Hebrew copy that he could which also he compared with others neither did he neglect to examine the Greek and Latine versions that by all he might the better finde out the genuine signification of the words and minde of the Holy Ghost But this work proving very great he was so wasted with labor and old age that he dyed before he finished it Anno Christi 1542. and of his Age 60. leaving undone Job the forty last Psalms Proverbs Ecclesiastes Canticles and the eight last Chapters of Ezekiel which he commended to Theodore Bibliander to finish who accordingly did it and he left all to Conradus Pellican to peruse and put to the Press which he carefully performed Four days before his death sending for the Pastors and Professors of Zurick he made before them a Confession of his Faith concerning God the Scriptures the Person and Offices of Christ concluding Huic
Raymund the Popes Legate he was made first Licentiat then D of Divinity and afterwards the Popes Legat took him with him towards Rome being affected with his learning but falling sick of a Fever by the way he returned to Basil. Whilst he thus continued a Frier hee was of great esteem amongst them because of his learning and integrity But it pleased God at last that by reading Luthers Bookes and conference with learned and godly men hee began to dis-rellish the Popish errors and so far to declare his dislike of them that he was much hated and persecuted for a Lutheran But about the same time the Senate of Basil chose him Lecturer in Divinity in that City together with Oecolampadius where he began to read first upon Genesis then on Proverbs and Ecclesiastes Anno Christi 1526. he was by the means of Zuinglius sent for to Zurick and being come was most courteously entertained by him There he laid downe his Monks Coul and married a wife by whom he had a Son which he named Samuel being then preaching upon the History of Samuel That wife dying he married again but had no children by his second wife He was present at the Disputation at Bern about Religion After Zuinglius his death there were chosen into his room Henry Bullinger for Pastor and Theodore Bibliander for Divinity-Reader who was an excellent Linguist and began to read upon Isaie to the great astonishment of his hearers for that he was not above 23 years old Pellican at the earnest request of learned men Printed all his Lectures and Annotations which were upon the whole Bible excepting â—nely the Revelations which portion of Scripture he not intending to write upon caused the Commentary of Sebastian Meyer upon it to be bound with his to make the work complete He translated many books out of Hebrew which were printed by Robert Stevens as also the Chaldee Bible he translated into Latine He wrote also an exposition in Dutch upon the â—eutateuch Joshua Judges Ruth Samuel Kings Isay and Jeremy to convice the Jews for which end also he translated the learned disputation of Ludovicus Vives with the Jewes into Dutch As also many books of Aristotle and Tully that so ingenious persons might learne Philosophy in their own language as the Grecians and Romans in former times were wont to doe He judged it also necessary to learne the Turkish language who were now growne their neer neighbours that by the helpe thereof he might be the better able to bring them to the Christian Faith Then with extraordinary labour hee made Indexes to divers books He also compared the Bible of Munster printed at Zurick and that other of Leo Judae and Bibliander with the Hebrew text word by word lest any thing should be omitted And thus having been Hebrew Professor at Zurick for the space of thirty years wherein he was most acceptable to all not onely in regard of his excellent learning and indefatigable pains but also in regard of his sweet and holy Conversation At last falling into the pain of the stone and other diseases he departed this life upon the day of Christs Resurrection Anno Christi 1556 and of his Age 78. Lavater saith that he heard this Conrade Pellican often say that when he first beganne to study the Tongues there was not one Greek Testament to be gotten in all Germany and that the first which hee saw was brought out of Italy and that though a man would have given a great sum of gold for a Coppy of it it could not be obtained How happy are we in these latter Ages that have them at so easie rates He was a candid sincere and upright man free from falshood and ostentation The Life of John Bugenhagius who died A no Christi 1558. JOhn Bugenhagius was born at Julin near to Stetin in Pomerania Anno Christi 1485. His parents were of the rank of Senators who bred him up carefully in learning till he had learned the Grammar and Musick Instructing him also in the principles of Religion and so sent him to the University of Grypswald where he profited in the study of the Arts and the Greek tongue Being twenty years old he taught School at Trepta and by his learning and diligence made the School famous and had many Scholars to whom also hee read daily some portion of Scripture and prayed with them and meeting with Erasmus his book against the Histrionical carriage of the Friars and the Idolatry of the times he gat so much light thereby that he was stirred up to instruct others therein and for that end in his Schoole he read Matthew The Epistles to Timothy and the Psalmes to which he added Catechising and also expounded the Creed and the ten Commandements unto which exercises many Gentlemen Citizens and Priests reforced From the School he was called to preach in the Church and was admitted into the Colledge of Presbyters Many resorted to his Sermons of all ranks and his same spread abroad Insomuch as Bogeslans the Prince of that Country employed him in writing an History of the same and furnished him with money books and records for the enabling him thereto Which History he compleated in two years with much judgement and integrity Anno Christi 1520 one of the Citizens of Trepta called Otho Slutovius having Luther's book of the Babylonish Captivity sent him gave it to Bugenhagius as he was at dinner with his Colleagues who looking over some leaves of it told them that many Hereticks had disquieted the peace of the Church since Christ's time yet there was never a more pestilent Heretick then the Author of that book shewing in divers particulars how hee dissented from the received Doctrine of the Church But after some few daies having read it with more diligence and attention hee made this publick Râ—cantation before them all What shall I say of Luther All the world hath been blinde and in â—immerian darknesse only this one man hath found out the Truth And further disputing of those questions with them he brought most of his Colleagues to be of his judgement therein Insomuch as the Abbaâ— two antient Pastors of the Church and some other of the Friers began zealously to discover the deceits of the Papacy and to preach against the superstitions and abuses of humane Traditions and to perswade their auditors wholly to trust to the merits of Christ. After this Bugenhagius read Luther's other works diligently whereby he learned the difference between the Law and the Gospel Justification by Faith c. and taught these things also to his hearers perceiving that the opinions of Augustine and Luther agreed together about all those matters But the Devill envying the successe of the Gospel alienated the minde of the Prince from them and stirred up the Bishop to persecute many of the Ministers Citizens and Students of Trepta for speaking
to the poor severe and stout in reproofs an earnest defendor of the Truth against Errors ardent in Prayer c. He joyned with Luther in the Translation of the Bible which being finished every year upon that day he invâ—ted his friends and made a feast which he called the Feast of the Translation of the Bible He was alwaies well content with his station and condition at Wittenberg and would never remove though hee was earnestly pressed to have removed to places of more honour power and profit He attended his charge with great fidelity admirable assiduity and extraordinary pains In his Sermons he was very modest and so devout that sometimes forgetting himself he would spend some hours in preaching He wrote a Commentary upon the Psalmes Annotations upon the Epistles to Gal. Ephes. Phil. Collos. Thess. 1 2. to Timothy 1. 2. to Titus Philemon Hebr. Also Annotations upon Samuel Jonah and Denter besides some Epistles to sundry friends P. MELANCTHON The Life of Philip Melancthon who dyed A no Christi 1560. PHilip Melancthon was born at Bretta in the lower Palatinate Anno Christi 1497. of honest parents of a middle rank by whom he was set to School to learne Grammer of John Hungarus a learned and honest man and to learne Greek of George Simler and afterwards they sent him to Heidleberg at twelve years of age where he had Logick and Physicks read to him and attaining ability to make a verse he fell to reading Poetry and History There also being very young be instructed the Sons of Count Leonstein and Commenced Bachelor of Arts Anno Christi 1511. and of his age fourteen with generall approbation After three years study there the air not agreeing with him and being denyed his degree of Master of Arts by reason of his youth removed to Tubinge anno 1512. He alwayes used to carry his Bible about with him reading often in it both at Church and elsewhere yet was he carried away with the common errors of the times of which himselfe saith I â—remble to think with what blind devotion I went to Images whilst I was a Papist He pivately at Tubinge taught the Law and read over very diligently all the books of Gallen and with Oecolampadius read over Hesiod He stayed in that University four years where he profited so much in the Arts Tongues and Philosophy that he read publick Lectures in the Schools out of Virgil Terence and Tully and was imployed in overseeing the Presse He studied the Mathematicks Law and Physick in all which he profited much There he commenced Master of Arts Anno Christi 1513. and of his age Seventeen Luther about that time beginning to oppose the Pope In August 1518. Philip Melancthon was sent for from Tubinge by Frederick Duke of Saxony to the University of Wittenberge to teach the Greek Tongue He consulted with â—apnio who advised him to imbrace the invitation whereupon August 25. he came to Wittenberg About which time Erasmus wrote thus of him Philip Melancthon is a most learned and exoe Neâ—t Greciâ—â—â— he is a youth and stripling if ye consider his age but one of us if ye look upon his variety of knowledge almost in all books He is very exquisite in the learning of both the Tongues I pray Christ this young man may live long amongst us he wil quite obscuâ—e Erasmus Four dayes after he came to Wittenberg he made a most earned and polite Oration in the University with so much grace as was admirable He came to Wittenberg when he was but 22 years old There he began to expound Pauls Epistle to Titus â—ut of Greek to the great admiration of his hearers which flockâ— exceedingly to his Lectures and â—uther also was exceedingly taken with the same as himself professeth in a Letter to Spalatmus saying Philippum Graecissimum eruditissimum humanissimum habe commendatissimum auditorium habet refertum auditoribus imprimis omnes Theologos summos cum mediis infimis studiosos facit Graecitatis When he first began to teach he found the precepts of arts either false or obscure or out of order and therefore taking the labour upon him he made learned Systemes almost of all Arts cutting off what was false illustrating what was obscure and rightly placing what was out of order so that anno 1519. he published his Rhetorick the year after his Logick and shortly after his Grammer with other Arts in order Anno 1519 he went with Luther to Lipswich where he disputed with Eccius and though Eccius contemned him for his youth and called him saccum distinctionum yet he got himselfe much credit and gave some experience of his abilities in controversies Anno Christi 1520. he expounded the Epistle to the Romans which Commentary Luther printed without the privity of Melancthon The year after when the Divines of Paris had condemned Luthers Doctrine and books he wrote an Apology for him against their furious Decree Anno Christi 1522. he printed his Common-places And his Commentaries on both the Epistles to the Corinthians Anno 1523. he published his Annotations upon Genesis with some other books The year after taking Joac Camerarius along with him he went to visit his friends and at his return at the request of the Lantgrave of Hesse he wrote an Epitome of the Ecclesiasticall Doctrine renewed and a Treatise of the difference between the righteousnes of the world and of Christ. He turned into Latine the Proverbs of Solomon and wrote prefaces to the Psalms and Lamentations An. 1525. In the wars of the Boorish Anabaptists he confuted their Articles whereby they sought to justifie their Rebellion and in the end of that yeare hee was sent for to Norimberg to direct the Senate in the erecting of a School Anno 1527. he was imployed in visiting the Churches in Saxonie Anno Christi 1529. the Elector of Saxonie took him with him to the Convention at Spire where by the consent of the Protestant Princes He drew up a confession of Faith with great pains and exactnesse which by them was presented to the Emperor Charls the Fifth Anno Christi 1534. Henry the eighth King of England sent to invite him into England with promise of Courteous entertainment and good preferment hoping by his meanes to draw the Protestant Princes of Germany into a league with him against the Pope But Melancthon refused to goe rendring the reason in a Letter that he wrote to Camerarius wherin is this passage Perhaps many things are reported amongst you concerning England that it lyeth open now for the Religion of the purer Doctrine but I have intelligence from a good hand that the King hath no great care of the affairs of the Church onely this good comes of his rejecting the Popes Authority that for the present no crueâ—ty is used towards those that are desirous of better Doctrine Anno Christi 1536. he went abroad to visit
the Lords Supper the Ubiquity of Christs Body the use of Images in the Churches Predestination and the Perseverance of the Saints About these things they raised contentions which were partly occasioned by the book of Heshufius printed at this time at Strasborough About the Lords Supper and it came to this pass that they put Zanchy to his choice either to depart of himself or else they would remove him from his place And though many waies were tried for the composing of this difference yet could it not be effected But it pleased God that about this time there came a Messenger to signifie to him that the Pastor of the Church of Clavenna in the borders of Italy being dead he was chosen Pastor in his room wherefore obtaining a dismission from the Senate of Strasborough he went thither and after he had preached about two moneths the Pestilence brake forth in that Town so violently that in seven moneths space there dyed twelve hundred men yet he continued there so long as he had any Auditors but when most of the Citizens had removed their families into an high mountain not farre off he went thither also and spent above three moneths in Preaching Meditation and Prayer and when the Plague was stayed hee returned into the City again And thus he continued in that place almost four years to the great profit of many but not without afflictions to himself Anno Christi 1568 hee was sent for by Frederick the third Elector Palatine to Heidleberg to be Professor and was entertained with all love and respect where he succeeded Ursin and at his entrance made an excellent Oration about the preserving and adhering to the meer Word of God alone The same year he was made Doctor in Divinity About which time that excellent Prince Frederick who was a zealous promoter of the Doctrine of the Prophets and Apostles required him to explicate the Doctrine of one God and three Persons to confirme it and to confute the Doctrine of those which at that time denyed the Deity of Christ and the Holy Ghost in Poland and Transilvania and to answer their arguments whereupon he wrote those learned Tractates De Dei naturâ De tribus Elohim c. In which book the whole Orthodox Doctrine about that great Mystery is so unfolded and confirmed that all adversaries may for ever be ashamed which goe about to contradict the same Laelius Socinus and other of his complices that defended the Heresies of Servetus tried by divers waies and reasons to have drawn him to their opinion but when they found him wholly estranged from them and a zealous Defendor of the Truth against their Blasphemies they renounced all friendship with him and left him for which he gave hearty thanks unto God and our Lord Jesus Christ. He taught in that University tenne yeares till the death of Prince Frederick Then by Prince John Cassimire he was removed to his new University at Neostade where he spent above seven years in reading Divinity Though in the year 1578 he had been earnestly solicited to come to the University of Leiden then newly begunne as also the yeare after the Citizens of Antwerp called him to be their Pastor yet the Prince would by no means part with him knowing that hee could not bee missed in his University The Prince Elector Palatine Lodwick being dead and Prince Cassimire being for the time made Administrator of his estate the University was returned from Neostad to Heidleberg and Zanchy being now grown old had a liberal stipend setled upon him by Prince Cassimire whereupon going to Heidleberg to visit his friends he fell sick and quietly departed in the Lord Anno Christi 1590 and of his age seventie five He was excellently versed in the writings of the ancient Fathers and Philosophers he was of singular modesty and very studious to promote the peace of the Church His Workes are well known being usually bound up in three volumes His Commentaries are upon Hosea Ephes. Phil. Col. Thess. and John His other works are Miscellanea Theologica De tribus Elohim De natura Dei De operibus Dei De Incarnatione Filii Dei De sacra Scriptura Compendium praecipuorum capitum doctrinae Christianae De Religione Christiana c. The Life of Anthony Sadeel who died A no Christi 1591. ANthony Sadeel was born at Cabot upon the confines of Savoy and France not far from Geneva Anno Christi 1534 and his Father dying whilst he was young his Mother brought him up in learning and sent him to Paris where he was educated under Mathias Granian from whom also he first received the seeds of true Religion From thence after a while he removed to Tholous where falling into the society of some godly students of the Law it pleased God that by degrees he attained to the knowledge of the Truth and began to abstain from the defilements of Popery whereupon hee went to Geneva where he was further instructed in the truth and was much holpen and encouraged by Calvin and Beza But after a while his Uncle dying and leaving a large inheritance some contention arose about it whereupon Sadeel was sent for home and went to Paris about that businesse At which time a private Congregation was gathered by John Riparius who shortly after suffered Martyrdom into which number at his request Sadeel was admitted in whom there shon forth a great ingenuity with an incredible love to the holy Scriptures And when afterwards that Church was encreased they sent to Geneva for a Pastor who sent them Collongius a man famous for piety and wisdom who when he was come calling together the young men he exhorted them to apply themselves to the study of Divinity which afterwards turned to the great good of the French Churches and amongst others Sadeel faithfully promised to apply himselfe thereto And Collongius beganne to frame and fashion the minds of those young men by private exercises Amongst whom Sadeel most excelled there appearing no light or unbeseeming carriage in him Yea in those his young years he gave signs of au excellent mind that was fit to undertake great things In so much as being scarce twenty yeares old he was by approbation of the whole Church chosen one of the Pastors And though in regard of his great parentage hee was not without hope of attaining to great riches and dignity whereas entering into this course of life he exposed himself to labours dangers banishment and grievous death in those bloody times yet none of these hindered but that he chearfully undertook the office he was chosen to which was to be Pastor of the Church in Paris The year after fell out that horrid violence offered to this Church when they were met together to hear the Word and receive the Sacrament where above 150 of them were laid hold of and cast into prison but by a miracle of
c. by all whom he was kindly entertained and so dearly beloved that each seemed to live in the other At his first coming to that University that he might the better arme himselfe against those manifold perturbations which all men especially the godly are molested withall he often and seriously meditated upon the History of Abraham And as often as he had any leisure he went to Geneva to converse with Calvin by whom he was much quickned to improve his parts for Gods glory and the Churches good And upon this he undertook that truly golden work begun by Marot but finished by him of turning the Psalms into French Metre which hee finished Anno Christi 1561 and which were often printed in sundry parts of France About this time many godly men and women flocked out of France to Lausanna which occasion Beza taking as sent from God expounded to them the Epistle to the Romans and afterwards the two Epistles to Peter which were the foundation of that excellent work which afterwards he compleated of turning the New Testament into Latine with Annotations upon the same About that time the Plague waxing hot in Lausanna Beza fell sick of it but Christ who intended him as an instrument of his glory in his Churches good restored him to health again Shortly after which he wrote a book de Haereticis à Magistratu puniendis occasioned by the aspersions raised by Laelius Socinus against Calvin and the Magistrates of Geneva for burning Servetus for his Heresie and Blasphemy He also wrote an explication of Christianity out of the Doctrine of eternall Predestination He also answered Joachim Westphalus about the Sacrament of the Lords Supper and afterwards published two learned Dialogues upon the same argument He answered Sebastian Castalio who sought to overthrow Eternall Election Anno Christi 1557 when the Sorbonists in Paris had raised that persecution against the Church of Christ wherein four hundred of them being met together in the night to hear the Word and receive the Lords Supper seven of them were afterwards burnt in the fire and the rest cast into chains and prisons The best means thought on to procure their release was by obtaining the Protestant German Princes to become Intercessors for them to Henry the 2d of France And thereupon Beza with some others were sent to the German Princes to engage them herein which also he obtained from them though it proved to little purpose in regard of the implacable malice of the French Courtiers against the servants of Christ. In that journey hee grew acquainted with Melancthon and they took much delight in the society of each other Having spent ten years at Lausanna as the Greek Professor with the good leave of the Senate of Bern he went to Geneva Anno Christi 1559 and lived with Calvin from whose side he seldom parted and was his great assistant both in matters of Doctrine and Disciplineâ— and that in the mean time he might not be wanting to the Schools he publickly interpreted Demosthenes Orations and part of Aristotle to the young Students And not long after upon the death of Claudius Pontanus he was chosen Pastor into his room He was also chosen the first Rector of the School in Geneva at which time he made an excellent and eloquent Oration in commendation of Learning in the presence of many grave and learned men both to encourage youths to the love of it and the Senators of Geneva to make a further progresse in the advancement of it For whereas the City of Geneva did at this time conflict with innumerable difficulties both at home and abroad which did almost swallow it up yet by the perswasion of thaâ— great Calvin it took so much courage that in that verâ— juncture of time the Senate founded and endowed thaâ— publick School which was a great ornament to the City and out of which issued abundance of godly and learned men to the great benefit of the Churches of God Shortly after at the request of certain Noblemen of France Beza was invited to visit Anthony King of Navar who at this time was at Nerac in Aquitane to conferre with him about some weighty matters but especially if it were possible through Gods mercy to confirm his mind in the true Religion For it was hoped that if that King who was the principall man of the Royall blood and like to govern the affairs of State in the minority of King Francis the second could be confirmed in the truth it would much conduce to the peace of the Churches and to the preservation of the lives of many who were cruelly burned by the Papists in sunday parts of the Kingdome Neither did this design want effect For Anno Christi 1561 the King of France dying at Orleance the King of Navar joyning with the Prince of Conde the Admirall Coligni d' Andelot and other Noblemen caused the Popish party to give over the butcheries and executions which they had formerly done upon many of Christs faithfull servants Charles the ninth coming to the Crown there were various actings about Religion whilst the Pontificians would advance their own and root out the Refoâ—med and on the contrary they of the Reformed Religion contended with all their might to promote their own and therefore lest these severall parties should cause commotions there were Edicts published in the Kings name requiring all upon severe penalty to abstain from arms and to keep the peace till certain select persons of each party at a certain time and place nominated should meet together to consider of the fittest way and means to preserve the publick peace many not onely of the common people but of the Nobility inclining to the Reformed Religion Hereupon the King of Navar sent Letters and Messengers to the Senate of Geneva requesting that Beza might be sent to that great meeting where such weighty matters should be transacted The Prince of Conde also requested the same Beza upon this set forward and came to Paris August the twentieth And the Queen Mother wrote also to the same purpose to the Senate of Zurick to send Peter Martyr to her which accordingly they did and Martyr came to Paris The chief of the Pontificians also repaired to this meeting though they had declared that such as had been long agoe condemned for Heresie ought not to be conferred withall There came also many Ministers of the Reformed Churches in France as Nich. Gallasius August Marlorat Jo. Raimund Merlin Francis Sampaulius Francis Morellus Jo. Malotius Jo. Spinaeus Claudius Bossierus Nich. Folius Mat. Virellus John Tornaeus and N. Barbastus For they had the publick Faith given them for their safe coming stay and return at their pleasures August the three and twentieth they met together at Saint Germans where the Protestants dâ—bating who shou'd speake for them they unanimously chose Beza as a man every way fitted for that employment and
forbear them What excellent use may be made of these Lives will appear if we consider First the Divine and comfortable speeches which have proceeded from these holy men of God worthy to be written in letters of Gold and to be engraven not upon the Tables of stone but upon the fleshly Table of our hearts Secondly the industry diligence and faithfulness which they shewed in their general and particular callings worthy our best imitation Thirdly their behaviour and deportment in times of persecution and how ready the Lord was to support encourage and strengthen them therein which may help our faith and dependance upon God in the like times and upon the like occasions Fourthly their zeal patience and perseverance in the truth not loving their lives unto the death so they might fulfil their Ministry with joy which should teach us to be followers of them who through Faith and Patience do now inherit the promises What benefit this collection of mine may afford to the learned and to Ministers I leave it to their own prudence who can best judge of it Yet thus much I dare say that here they shall finde gathered into one book those things which before lay scattered in many Here they shall see in what Centuries Ages and places the famousest lights of the Church both Antient and Modern have flourished Here they shall have contracted into one little volume the substance of that which if it had been translated or transcribed according to the Originals would have filled many such books as this and yet as I suppose nothing of worth or weight omitted And if together with this they shall please to make use of my two Martyrologies and my Mirror or Looking-glass both for Saints and Sinners I presume they may be stored with examples almost for every subject which they shall preach upon and how grateful and useful to the Auditors such examples are I conceive none can be ignorant But to conclude I hope through Gods blessing these my weak and unworthy endeavors will prove seasonable and sutable to the times pleasant and profitable to the Readers and some way or other instrumental to Gods glory which is the serious and earnest desire of Thy unfeigned friend to serve thee SAMUEL CLARK From my study in Threed-needle-street Decemb 10. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thomas Dugard A. M. Rector Barfordiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem To his Reverend Friend Mr. Samuel Clark Samuel Clark ANAGRAM A Cull-markes Or Cull's a marke FAlse Lights to Error now our Souls betray Thou art a Cull-markes to direct our way From White of Truth we rove as in the dark Thy Book 's our Marks-man and Cull's out A Mark. We sail in troublous Seas midst rocks and shelves Thou set'st up Sea-marks least we lose our selves Mercurial Statues here rais'd out of clay Whose Faith Zeal Patience guide us heavens way Thy Life Name Works so well in one agree I wish me follower of these LIVES with thee Jo. Fuller Minister of Gods Word at Botolphs-Bishops-gate Others by the same STorie 's a Light of time for after Ages This Book 's a Lanthorn which this Light incage's No fatal Comet 's here with fear to dread us But Pole-stars all from Christ to Christ to lead us And should the witnesses not yet be slain Thou mak'st us see they may be rais'd again If Teachers be as Stars then sure thy Book Doth as an Heavenly Constellation look If they be seasoning salt this Book of thine May well be nam'd a Rich Salt Peter-Mine If Watchmen Witnesses he 's not misled Calls it a Mizpah and a Galeed A Sacred Sampler drawn to th' life in Storie Legend of Saints indeed a Directorie And whilst that some snuff out Lights of our Age Thou trim'st and set'st such here in equipage Spirits once rais'd imploy'd not vanish soon When these LIVES guide us then thy Book is done Joh. Fuller To my Reverend and learned friend upon his Book called The LIVES c. LIke Jacob's Rods thy LIVES thou laist in view His Rods were pill'd thy LIVES are pickt their hew Reader is thy Exemplar Look on Love Buy Read yea Live their LIVES and then t will prove That when you have enquir'd what bargain 's best A purchase made for LIVES is gainfullest Could but one Life be bought who would not trade Who buys thy Book buyes many Lives I 'le wade One step more in thy praise How th' Faces fit I judge not sure thy LIVES to th' Life are writ Guilielm Ienkyn Ecclesiae Christi apud Londinenses Pastor Vpon the Book of the LIVES of the FATHERS c. Made by the Reverend his dear Father Mr. Samuel Clark LO here the quintessence of more Then Croesus ever saw before Gold Silver Diamonds these are Compar'd to this not half so rare Contracted worth much in a little space 'T is Homer's Iliads in a Nut-shel case Rare Chymistrie how could you make So pure Elixar did you take These Worthies ashes so Divine As matter fit for your design Such Sacred Reliques whereso ' ere enshrin'd Make the Vrn pretious to a pious minde Of several Stars our Sophies say Vnited's made the Milkie-way The Ignes fatui cannot be Exalted to such dignitie No wandring Stars are here These fixed are A Constellation in heaven's highest Sphere Then sure this Book if read will please Who will not choose to be with these Deceased Heroes this bliss To th' Reader here imparted is Here 's many Saints one Book thus Schools do tell Ten thousand Angels in one point may dwell Sam. Clark A. M. Aul. Pembr Soc. To his Reverend and much honored Father Mr. Samuel Clark concerning his Book called The LIVES c. HOW LIVES They 're dead No death they did evade By their good Lives which them immortal made Death could not take their Lives away you finde He took their bodies left their Lives behinde Which here assembled shew themselves so well As though they strove each other to excell 'T is a choise Synod O! who would not be Present their Acts and Orders for to see Like Cyrus Court
Schismaticks for disagreeing with him therein Irenaeus with other Brethren of the French Church being sorry to see contentions amongst Brethren for such a trifle met together in a Councel and by common consent wrote Letters unto Victor subscribed with their names intreating him to alter his purpose and not to proceed to Excommunicate his Brethren for that matter and although themselves agreed with him in observing the same time yet by many strong arguments and reasons they exhorted him not to deal so rigorously with those who followed the custom of their Country in observing another day He wrote also diverse other Letters abroad concerning the same contention declaring the Excommunication of Victor to be of none effect After the Martyrdom of Photinus he was made Bishop of Lyons where he continued about the space of 23 years By his frequent faithful and powerful Preaching and by his holiness of life he brought most of that City from Gentilism to the knowledge and service of the true God But the common Enemy of mankinde envying the progress of the Gospel and the salvation of so many Souls beside the publick Persecution stirred up a spirit of Error and falsehood in some Hereticks as Montanus Theodosius Alcibiades and Maximilla whereby he greatly disturbed the Peace of the Church Hereupon Irenaeus and his fellow-Laborers to shew their care of the Brethren sent abroad large Epistles of things done amongst them They sent also the Tenets of Montanus into Asia with their judgements upon them They wrote likewise Letters to Eleutherius then Bishop of Rome desiring him heartily to endeavour to keep the Church in unity and when they could finde no fitter a person for so weighty a business they made choice of Irenaeus for his holiness gravity and sincerity whom they knew to be willing to undergo all travel danger and labour for Christs cause and the Churches good Him therefore they sent to Rome writing by him in this manner Father Eleutherius we with you health in all things and always in God We have requested Irenaeus our Brother and fellow Laborer to deliver these Letters whom we pray you to accept of as a zealous follower of the will of Christ c. This Irenaeus wrote five Books against the Heresies of his times which are yet extant in the first of which dilating upon the infinite profundity of matter invented by Valentinus mixed with many Errors he discloseth openly the malice of the Heretick being cloâ—ked and concealed as it were a Serpent hid in his den For revealing their profane ceremonies and detestable mysteries he writeth thus Some saith he prepare their Wedding Chamber and accomplish the service to be said over them that are to be consecrated with charmed words And having thus done they call it a Spiritual Marriage conformable to the caelestial copulation Some bring them to the water and in Baptising say thus In the Name of the unknown Father of all things In the Truth Mother of all things and in him which descended upon Jesus Some others pronounce Hebrew words to the end that young Converts might be the more amazed And in his third Book he wrote that Valentinus came to Rome in the time of Hyginus ninth Bishop in succession after the Apostles And also Cerdon another Heretick who sometimes protested the true Faith and privily taught the contrary Afterward he confessed his error and yet again being reprehended for the corrupt Doctrin which he had taught he refrained the company of the Brethren He taught that God preached in the Law and Prophets was not the Father of our Lord Jesus Christ. That Christ was known but the Father of Christ was unknown c. After him succeeded Marcion of Pontus a shameless blasphemer which encreased this Doctrine He tels us also in his second Book that the working of Miracles was frequent in his time Some of the Brethren saith he and sometimes the whole Church of some certain place by reason of some urgent cause by Fasting and Prayer have brought to pass that the spirits of the dead have returned into their bodies and so by the earnest Prayers of the Saints they have been restored again to life and have lived with us many years Some by the like means have expelled Devils so that they which were delivered from evill spirits have embraced the Faith and were received into the Church Others have the Spirit of Prophesie to fore-know things to come they see Divine Dreams and Prophetical Visions Others cure the sick and diseased and by laying on of their hands restore them to health For the gratious gifts of the Holy Ghost are innumerable which the Church dispersed through the whole World having received dispenseth daily in the Name of Jesus Christ crucified under Pontus Pilat to the benefit of the Gentiles c. Whilst he was Bishop of Lyons the state of the Church was very unquiet troublesome and full of danger because the Romane Emperour had not called in the Edicts of the fourth Persecution But in this dangerous time Irendus was valiant laboured exceedingly by Prayer Preaching Disputing Instructing and Reproving with patience and wisdom Seeking the lost strengthening the weak recalling the wandring binding up the broken-hearted and confirming those that were strong Whereupon Tertullian saith Tanta vitae integritate Doctrine sinceritate gregi is praesidet c. He governed the flock of Christ with such integrity of life and sincerity of Doctrine that he was loved exceedingly by his own and feared by others But in the latter end of Marcus Antoninus Verus God sent Peace to his Church so that the Christians lived securely held Councels and did Preach freely as also in the raign of Commodus who succeeded him But in the raign of Severus the next Emperor he being a bloody and cruel man was raised the fifth Persecution against the Church to the Martyrdom of many thousands but especially it raged at Lyons in so much as the blood of the slaughtered Christians ran down the streets and at last this blessed Saint with many other of his flock were carried between two hils where was a Cross on the one hand and an Idol of the other where they were put to their choice to go either to the Cross to suffer or to the Idol to live but they chose the Cross where they all constantly suffered Martyrdom about the year 182. Irenaeus being about the age of 60 years or as some say 90. He used to compare the Hereticks and Schismaticks of his time to Aesops Dog that lost the substance of Religion whilst they gaped too earnestly after the shadow Considering the vanity of all earthly things he said What profit is there in that honour which is so short-lived as that perchance it was not yesterday neither will be to morrow And such men as labor so much for it are but like froth which though it be uppermost yet is unprofitablest Erasmus thinks that he wrote
man through envy as it is conceived at the Roman Clergy he fell into the Error of Montanus so that though the glory of some of his writings was darkned by his Errors yet his Learning shewed in those very writings is admired by all Posterities insomuch as Cyprian that excellent Martyr would let no day pass without reading some part of him He dyed in Peace about the 63 year of his age Anno Christi 202. Some of his usual sayings were these If thou beest backward in thoughts of Repentance be forwards in thoughts of Hell the burning flames whereof only the tears of a penitent Eye can extinguish If the Devils without Christs leave had no power over the Gadarens Swine much less have they power over Gods own Sheep We should not try mens faith by their persons but their persons by their faith It s in vain to come to the God of Peace without peace or to pray for the remission of our own sins without for giving others We must not come to make an attonement with God at his Altar before we have made attonement with our Brother in our hearts His Works are contained in several Tomes Quaedam enim in usum Ecclesiae pro Ecclesia quaedam contra Ecclesiam scripta sunt Primi generis sunt De Patientia lib. 1. De carne Christi l. 1. De Resurrectione carnis l. 1. De Praescriptionibus adversus Haereticos l. 1. Adversus Judeos l. 1. Adversus Marcionem l. 5. Adversus Hermoginem l. 1. Adversus Praxeam l. 1. De Corona Militis l. 1. Ad Martyres l. 1. De Virginibus velandis l. 1. De Habitu Muliebri l. 1. De Cultu Faeminarum l. 1. Ad Uxorem l. 2. Ad Scapulam l. 1. De Pallio l. 1. De Testimonio Animae l. 1. De Anima l. 1. De Spectaculis l. 1. De Baptismo l. 1. Contra Gnosticos l. 1. De Idololatria l. 1. De Judaicis Cibis Epistola De Oratione Apologeticus Alterius Generis De Fuga in Persecutione De Exhortatione Castitatis De Monogamia De Pudicitia De Jejunio The Life of Clemens Alexandrinus who flourished Anno Christi 196. SCultetus saith that the Parentage Country Birth Breeding and manner of Conversion of Clemens are uncertain some would have him to be born at Athens But certain it is that he was the Disciple of Pontenus who moderated in the Catechistical School at Alexandria and after his death Clemens succeeded in that Office whence he was called Alexandrinus He most flourished about the year of Christ 196. He was endowed with all manner of Polite Learning was ordained Presbyter in Alexandria where by his servent zeal and piety he much propagated the Christian faith Photâ—nus speaking of his writings saith thus of them Dictio est florida quaeque assurgit in Majestatem cum suavitate conjuncta in quibus etiam est eruditio multa decens That the language is flourishing and ariseth into a certain majesty joined with sweetness wherein is much Learning in a comly manner adorned and set forth He was an excellent Historian and a zealous Confuter of the Heresies of his times He wrote many Works most of which are perished with time to the great prejudice of the Church and grief of the Learned Only three remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Gentes Pedagogus Stromata In the first he exhorts the Gentiles and Heathens to embrace the Christian Faith In the second he informs those which were newly converted how to carry themselves In the third he directs grown Christians in the Doctrines which were fit for them in that estate He complains much of the decay of zeal and of the want of the power of godliness amongst Professors in his time He was Master to Origen who also succeeded him in his place in Alexandria He was excellently versed in the Holy Scriptures and very careful to preserve the Doctrines which he had received from his Predecessors in purity whereupon in his first Book entituled Stromatôn he thus writeth This present Tract of mine is not made for any Ostentation but these Monuments are laid up as helps against weakness of memory in my old age that it may be to me a plain Image and Portracture of that effectual and lively Doctrine which I was thought worthy to hear c. The time and manner of his death is uncertain He used to say That such as adorn themselves with gold and think themselves bettered thereby are worse then gold and not Lords of it as all that have it ought to be Out of the depth and bowels of the Earth hath God discovered and shewed gold unto men and they have made it the occasion of all mischief and wickedness Gold to many men is much dearer then their Faith and Honesty and the love of it makes many so covetous as if they were to live here for ever Avarice is not the vice of gold but of men which use it wickedly Scripsit non pauca Ex quibus ad nos pervenerunt tria opuscula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Gentes Paedagogus Stromata ORIGEN The Life of Origen who dyed Anno Christi 220. ORigen was born Anno Christi 189. His Father Grand-Father and Great Grand-Father were Christians He was by his Father Leonides trained up from his Infancy in the Christian Religion and other good Literature but especially in the knowledge of the sacred Scriptures who demanded of him daily a certain task and caused him to rehearse the same and he though a childe rested not in the bare words of the Scripture but sought farther into the profound sence and meaning of them so that divers times he would gravel his Father in the questions which he propounded to him For this his Father checked him to his face admonishing him not to search beyond the capacity of his years nor beyond that the plain letter gave to understand Yet inwardly he rejoiced greatly yielding unto God hearty thanks who had made him the Father of such a son Yea he many times uncovered the Breast of his Son as he lay asleep and kissed it as the Temple wherein the Holy Ghost had taken up his residence He was called Origen Adamantius the first name was given him for his sublime and Divine speculations who by sweet and mellifluous Allegories carries his Readers affections from terrene to heavenly meditations and contemplations The second name he had from the nature of the Adamant whose lustre and hardness giveth it renown for such was this mans Noble and Generous minde that he was not daunted nor affrighted with any dangers or afllictions whatsoever When he was but seventeen years old his Father being carried to Prison he had such a fervent minde to suffer Martyrdom with him that he would have thrust himself into the Persecutors hands had it not been for his Mother who in the night time privily stole away his clothes and his very
menaces let all such know that the Church of the Lord will oppose them and that the Tents of Christ will prove immovable and not to be conquered by them His fidelity will notably appear by his Epistles wherein he excellently comforts the afflicted recalls such as were faln or commends the care of them to other Bishops of the Church vigorously opposeth the Hereticks and Schismaticks Neither was he only a Spectator of the Martyrdom of others but suffered himself to be proscribed yea chose death rather then to betray the truth of the Gospel or to approve of the least defection to the impious worship of the Gentiles By these means his fame increased so exceedingly that he was not so much the Bishop of Carthage as of all Africk yea of Spain the East West and Northern Churches Yea he was judged the Father of all Christians And to the further setting forth to the praise of Gods grace of his glorious vertues wherewith he was endued appearing as well in his own works as described by other worthy Writers he was courteous and gentle loving and full of patience and therewithal severe and impartial in his Office Furthermore he was most affable and kinde towards his Brethren and took much pains in helping and releiving the Martyrs Yea he wrote Letters to the Elders and Deacons of his Bishopwrick that with all study and endeavour they should gently entertain and do all the Offices of love that possibly they could to the Martyrs in his absence He was very prudent and circumspect Of a marvellous liberal disposition towards the Brethren that fled for refuge from other Countries and so often as he had cause of absence he committed the care of those poor men to his fellow Officers writing to them that of their own proper goods they should help their banished Brethren to that which was necessary for them He had also great skill in the fore-knowledge of future events He was of so communicative a disposition that he concealed nothing which he knew but with meekness and willingness uttered it to others He maintained Ecclesiastical Peace and Concord with those that differed from him in smaller matters Lastly he neither circumvented nor did prejudice to any man but did that which always seemed good in his judgement He much addicted himself to reading and would let no day pass wherein he read not some part of Tertullians Works and when he called for him he used to say Da Magistrum Give me my Master He chiefly studied to keep his body continent and clean from fleshly lusts saying That then his heart would be truly sit to attain to the full capacity and understanding of the Truth if once he could trample down Concupiscence A great Persecution being raised against the Church of Christ by Aemilianus President of Egypt Paternus and Galerius Maximus Proconsuls of Africk Cyprian sheweth the true causes thereof in his fourth Book Epist the fourth in these words We saith he must acknowledge and confess that this turbulent oppression and calamity which hath wasted for the most part all our Church and doth dayly more and more consume it ariseth chiefly from our own wickedness and sins whilst we walk not in the way of the Lord nor observe his Precepts left unto us for our instruction Our Lord Christ observed the will of his Father in all points but we observe not the will of the Lord having all our minde and study set upon lucre and possessions we are given to pride full of emulation and dissention void of simplicity and faithful dealing renouncing this World in word only but not in deed every man pleasing himself and displeasing all others and therefore are we thus scourged and that worthily for what stripes and scourges do we not deserve when as the Confessors themselves who formerly enaured the trial of their Faith and ought to be an example to the rest in well doing do now observe no Discipline And therefore for their sakes who proudly brag with swelling words of their former Confession and Sufferings these torments come even such as do not easily send us to the Crown except by the mercy of God some being taken away by a quick death do prevent the tediousnes of punishment These things do we suffer for our sins and deserts as by the Lords threatning we have been forewarned where he saith If they shall forsake my Law and will not walk in my Judgements If they shall prophane my Institutions and will not observe my Precepts I will visit their iniquities with the rod and their transgressions with scourges These rods and scourges we justly feel who neither please God with our good deeds nor repent of the evil wherefore saith he let us pray from the bottom of our hearts and with our whole minde and let us intreat his mercy who promiseth that his loving kindness shall not be wholly taken away Let us ask and we shall obtain and though we be delayed yet seeing we have grievously offended let us continue knocking for he hath promised that to them that knock it shall be opened therefore with our Prayers sighs and tears let us still knock and we shall be sure to speed c. And in another part of his Epistle he shews what vices were principally reigning amongst the Christians viz. grievous divisions and dissentions amongst the Brethren For when these words were spoken to them in a Vision Petite impetrabitis Pray and ye shall obtain afterwards when it was required of the Congregation to direct their Prayers unto God in the behalf of certain persons assigned to them by name they could not agree about the persons that were to be prayed for but disagreed in their Petitions which thing did greatly displease God that spake unto them Pray and ye shall obtain because they were not uniform in voice and heart neither was there one joint consent amongst the Brethren Upon which occasion Cyprian moveth them to Prayer with mutual agreement For saith he if it be promised in the Gospel that whatsoever two or three shall agree upon to ask upon Earth it shall be granted in Heaven what shall then be done when the whole Church agree together Or what if this Unanimity were amongst the whole Fraternity which Unanimity if it had been amongst the Brethren Non venissent fratribus haec mala si in unum fraternitas fuisset animata i. e. These evils had not befaln the Brethren if they had joined together in brotherly Unanimity Cyprian having thus described the causes of this Persecution sets down a Vision wherein was shewed unto him by the Lord before the Presecution came what should happen The Vision saith he was this There was a certain aged Father sitting at whose right hand sat a young man very sad and pensive as one that with indignation is sorrowful with his hand upon his breast and an heavie countenance On the other hand sat a person having a Net in
impiety On the contrary Socrates out of Eusebius his writings endeavours to vindicate him from that charge Learned Scultetus thus reconciles them Aries saith he denyed two things The Eternity of the Son of God his Co-equality with the Father Eusebius doth every where profess the Eternity of Christ But his Co-equality he never seriously believed He used to say That Moses wrote the Old Law in dead Tables of stone but Christ did write the perfect Documents of the New Testament in living Souls He flourished under Constantinus Magnus and Constantius His Ecclesiastical History is well known besides which he wrote some other Books as Libri Praeparationis Evangelicae 15. Libri Demonstrationis Evangelicae decem and some others which are lost The Life of Lactantius who flourished An. Chri. 308. LUcius Caelius was an Italian by birth and from his Country Firmia was called Firmtanus d lacteo dicendi genere was called Lactantius He sometime lived at Rome where he was scholar to Arnobius under whom he profited exceedingly and became so famous for his Eloquence that he far surpassed his Master therein Wimphelingus contends to have him a German by birth and saith that there is till this day a famous family of the Firmiani in Germany who boast themselves to be the Progenie of Lactantius Having perfected his Studies at Rome he went into Bythinia where he taught Oratory under the raign of Dioclesian and Constantine and when he saw the Christian Religion to want some Eloquent Defenders of it he took pen in hand and besides divers others writings which are perished he wrote his seven Books of Institutions against the Gentiles a Book De Ira Dei of the Anger of God and another of Gods Workmanship Also an Epitome of the Divine Institutions Other things that are fathered upon him are spurious saith the Learned Scultetus About the nineteenth year of Dioclesian there was an horrible Persecution raised against the Church of Christ wherein the Christian Churches were demolished the Sacred Scriptures and other godly Books were burnt the Christians themselves were dragged to most inhumane tortures and torments yea where any were found that constantly adhered unto Christ they were cruelly martyred yet it pleased God to hide Lactantius in this great storm though he retained his Piety fearing no torments but resolved both in Life and Death to cleave close unto Christ. He Dedicated most of his Works to Constantin Magn. Hierom faith of him Lactantius quasi quidâ—m fluvius Tullianae Eloquentis Lactantius flowed with Eloquence yea as abounding as Tullie himself c. In his old Age for his rare Parts he was appointed Tutor to Constantine's Son He was so far from seeking after riches that he died very poor He used to say That godliness alwayes enriches the possessor He flourished under Dioclesian Anno Christi 308. ATHANATIVS The Life of Athanasius who dyed Anno Christi 375. AThanasius was born in Alexandria and by the care of his Parents was brought up in all sorts of Learning both Humane aud Divine Being a boy upon a solemn sestival day he was playing amongst other boys who would needs imitate the Church in her Sacred Offices and for that end they chose Athanasius for their Bishop who acted his part well examining other boys about the Principles of Religion to prepare them for Baptism It fell out that whilest they were at their sport came by Alexander the Bishop of Alexandria and observing the manner of their past-time he called them before him examining every boy what part he had acted thereby gathering their dispositions for future imployments Then did he cause them all to be carefully educated in good Learning but above all he took a love to and was exceeding careful of the education of Athanasius for his ingenuity diligence and towardliness and when he came to ripeness of years he made him Deacon and finding him a nimble and good Disputant he took him with him to the Council of Nice summoned by Constantine the Great against the Arians to aid and assist him in his Disputations which procured him much hatred and trouble from the Arians as afterwards we shall hear Alexander having by long familiarity with him gained experience of his Piety Parts and Zeal in defending the Truth against the Hereticks of those times when he lay upon his death bed was directed by God to choose Athanasius for his successor in his Bishopâ—ick which Athanasius having intelligence of hid himself that he could not be found Yet did Alexander call for him and when he came not being now near death he said O Athanasius thou thinkest that thou canst escape yet shalt thou not escape this Office After the death of Alexander he was searched out and made his Successor This so irritated the Arians who had now crept into favour with the old Emperor that they sought by all means to cast him out of Alexandria and for that end they accused him to the Emperour as the Author of much Sedition and of many tumults in the Church they charged him with keeping many out of the Church which desired to return into the Unity of it by which means Peace and Concord was prevented they procured many Bishops and Presbyters to attest the truth of these things to the Emperour professing themselves to be Orthodox and accusing Athanasius and the Bishops that adhered to him to be the Authors of the murthers bonds unjust stripes wounds and burnings in the Church Athanasius on the contrary wrote to the Emperour that those Arians were the Authors of unlawful Ordinations and of innovating the Decrees of the Council of Nice of corrupting the Faith of Seditions and of prosecuting the Orthodox with unjust contumelies and reproaches The good old Emperour in these various informations knew not whom to believe but the Arians being about him having his Ear at command they procured the Emperour to write to Athanasius to require him to prohibit none from entring into the Church and if he should do otherwise he threatned to drive him out of Alexandria and to place another Bishop in his room Hereupon Athanasius wrote back to the Emperour labouring to convince him that the Arians ought not to be admitted to communicate with the Catholick Church Eusebius one of the chiefest of these Arians perceiving that he could not this way prevail against Athanasius intended secretly to make him away but not finding how to effect it he spake with the Miletians other Hereticks promising that if they would accuse Athanasius to the Emperour he would so far prevail with him and some other great persons about him that their cause should be heard Hereupon they put in a charge against Athanasius that he had imposed a Tribute of Linnen Garments upon the Egyptians affirming that he had also gathered the same But it pleased God that by chance there were present Alippius and Macarius two Presbyters of Alexandria who easily refelled and wiped off
he so contented Modestus the Emperours Praefect that he drew that wicked man by the shining of his vertue to admire him By this when the Emperour Valence himself entred into his Church he first astonished him and afterwards by his discreet conference deterred him from his cruelty year reclaimed him from the faction of the Arians though afterwards those wicked men prevailed to bring him over to them again He had always a minde so prepared for Martyrdom that he desired it as a great favour In all his writings there is such a peculiar grace and excellency that he never tires his Reader but always dismisseth him with a thirst after more One saith of him that the true beauty of his soul did shine forth in his Eloquence Rhetorick being both his companion and servant Hierom was his scholar He was of such Authority in the Greek Churches that whosoever durst oppose his testimony was suspected for an Heretick He so loved solitude that when for his excellent Learning and Sanctity he should first have been made a Bishop he retired himself into obscurity but being discovered the people chose him for their Bishop At last growing old and unfit for his publick imployment he constituted another Bishop and returned to his former solitude He flourished under Theodosius He used to say That in a great multitude of people of several Ages and Conditions who are like an Harp with many strings it is hard to give every one such a touch in Preaching as may please all and off end none He wrote divers works both in prose and verse The Life of Epiphanius who flourished Anno Christi 370. EPiphanius Bishop of Salamine in Cyprus was born in Palestine in an obscure Town called Besanduces of poor and obscure parents his Father dying when he was young he was adopted and brought up by one Tryphon a Jew whereby he attained to an excellent knowledge in the Hebrew He was converted to the Christian Faith by one Lucianus famous for his Learning and Vertue Lucianus put him to Hâ—arion to learn under whom he profited exceedingly Whilest he was a boy certain Hereticks called the Gnosticks cunningly sought to invegle him and to draw him over to their opinions but it pleased God to preserve him from the temptation and to keep him in the Truth In his riper years he was famous in the Church for his Piety Holiness of Life and for the Sincerity of his Doctrine and Elegancy of his Stile as his Books witness which shew their Author to be a man of great reading skilful in the Tongues well acquainted with Controversies prudent in asserting the Truth and acute in confuting Errors whereupon Melancthon saith of him We have no fuller an History of those ancient affairs of the Church then the writings of Epiphanius do contain in which whilest he intends the Confutation of Heresies he inserts many Historical passages So that out of this Author may be collected almost a continued History of the ancient Church if any would with prudence join his Narrations together and I wish that some Prince would take care to see such a work done He was of a very liberal and charitable disposition insomuch as he spent all his estate in relieving the Poor Being afterwards chosen Bishop of Salamine in Cyprus he at first modestly refused that dignity but importunity prevaling with him he so lived that Vitam doctrinâ doctrinam vitâ comprobaret his Doctrine approved his Life and his Life desended his Doctrine He was semper Hereticorum acerrimus oppugnator always a sharp opposer of Hereticks He purged all Cyâ—rus defiled and slurried with divers Heresies and having gained an Edict from Theodosius the Emperour he cast all the Hereticks out of the Island About this time Theophilus Bishop of Alexandria having upon some false surmises conceived displeasure against John Chrysostom Bishop of Constantinople he sought cunningly to thrust him out of his Bishoprick whereupon he sent Letters to the Bishops throughout every City concealing his principal drift and only pretending that he misliked the Books of Origen Epiphanius also being at this time very old Theophilus wrought upon his weakness and prevailed with him to call a Council in Cyprus In which Council the Bishops Decreed that thenceforth none should read the works of Origen and by the instigation of Theophilus they wrote also to Chrysostom exhorting him to abstain from the perusing of those Books and requesting him to summon a Council at Constantinople and to ratifie that Decree with the uniform consent of all After this Epiphanius went to Constantinople and contrary to the Canons of the Church Ordained some Ministers there and administred the Sacrament Yet Chrysostom honoured him highly went with the rest of his Clergy to welcome him to the City invited him to lodge at his own house and to make use of his Church during his abode there But Epiphanius being prepossessed with prejudice answered that he would neither lodge in his house nor join with him in Prayer except he would condemn the Books of Origen and drive away Dioscorus with his associates from him who were favourers of Origen But Chrysostom answered that it would be great injustice to condemn men before their cause was heard especially considering that the time for administration of the Sacrament was now near and with this answer he left him Presently after the Enemies of Chrysostom came to Epiphanius and perswaded him publickly before all the people to condemn the Books of Origen and also Dioscorus and his followers and withall to tax the Bishop of the City for favouring these persons Epiphanius being of too facile a disposition went out the next day to perform these things which Chrysostom hearing of sent Serapion who met him not far from the Church and protested that if he did these things he would do that which was neither just nor equal nor convenient for himself For that hereby he might bring himself into danger if any tumult should be raised amongst the people Hereupon he desisted yet privately he called together some Bishops that stayed in the City and shewed them the Decrees which condemned the Books of Origen and drew some of them to assent to the same but the greatest part refused and Theotymnus Bishop of Scythia blamed him to his face for it and told him that it was altogether unlawful thus to calumniate and asperse a man that was dead long since especially being of so great worth and his writings approved of by their Predecessours c. At last he resolved to return into Cyprus and for a farewel to Chrysostom he said I hope that thou wilt not dye a Bishop To which Chrysostom replyed and I hope thou wilt never return into thy own Country Both which came to pass for a while after Chrysostom was cast out of his Bishoprick and Epiphanius dyed upon the Sea and when he found himself mortally sick he called his
sent his Spirits to kill Ambrose but they returned answer that God had hedged him in as he did Job Another came with a sword to his bedside to have killed him but he could not stir his hand till repenting he was by the prayer of Ambrose restored to the use of his hands again When Eugenius was Emperour Flavianus the Praefect desired leave of him to build the Altar of Victory at Millain which Ambrose hearing of departed from thence to Bononia but after a while Eugenius and Flavianus going to war against Theodosius he returned to Millain again But before they went they sent word that when they returned Conquerours they would make the great Church in Millain a Stable for Horses but God prevented them for Eugenius was slain by his own Souldiers and Theodosius got the victory This Ambrose was very abstinent full of watchings and prayer diligent in writing never dining but on the Sabbaths he was very couragious for the Truth and merciful to the Poor and Captives he would weep when he heard of the death of any godly Minister Falling sick he appointed Simplicianus a godly old man to succeed him and continuing instant in Prayer he departed this life the third year after Theodosius Anno Christi 397. He used to say When gold is offered to thee thou usest not to say I will come again to morrow and take it but art glad of present possession But Salvation being profered to our Souls few men haste to embrace it And again It is not so much to be enquired how much thou givest as with what heart It 's not liberality when thou takest by oppression from one and givest it to another And again A clear Conscience should not regard slanderous speeches nor think that they have more power to condemn him then his own Conscience hath to clear him And again Death is the burial of all vices for it is the progress and accomplishment of the full mortification of all our Earthly members wherein that filthy flux of sin is dryed up in an instant It is a voluntary sacrificing of the whole man Soul and Body to the Lord the greatest and highest service we can do him on Earth His works are printed in five Tomes The Life of Gregory Nissen who flourished Anno Christi 480. GRegory was sirnamed Nissenus from the City whereof he was Bishop He was born in Cappadocia in the fourth age after Christ. His Fathers name was Basil his Mothers Emmelia His Brothers names were Basil Bishop of Caesarea and Peter Bishop of Sebastia He had a Sister called Macrina From his childhood he was much affected with the study of Rhetorick wherein he grew as famous as any of the ancient Fathers He affected not that solitary life which his Brother Basil did but imployed himself in instructing others First he was a Professor in a School of Rhetorick Afterwards he became a Reader of Divinity in the Church Yet after a while returning to his Rhetorick School again he was reduced to his former work of reading Divinity by Gregory Nazianzen Suidas saith that he was Vir insignis omnique Doctrina exuberans A famous man abounding with all manner of Learning Neither was he less signal for his Piety and Holiness of Life as Nicephorus testifies For his great worth he was preferred to the Bishoprick of Nyssa a chief City in Cappadocia He was banished by the Arian Emperour Valence and from the seventh to the fifteenth year of his Reign he wandred up and down yet still went to such places where the necessity of the Church required his presence and where he might do most good In which godly imployment he was much encouraged by Gregory Nazianzen He lived under Constantius Julian Jovian Valentinian and Valence Gratian and Theodosius the Great and in his time together with Gregory Nazianzen was President in the Universal Council of Constontiple against the Macedonian Hereticks Anno Christi 492. When Hierom wrote his Catalogue of Illustrious men he was alive but the year of his death is not expressed by any Author He was admired for his Eloquence and one calleth him pervigilem Antistitem the faithful and vigilant Prelate He used to read the Scriptures with all diligence reverence and strictness having a special regard to the genuine sense of them He was a strong opposer of Eunomius his Heresie By the Oecumenical Council of Constantinople he was appointed as a man most fit to visit the Churches planted in Arabia After the decease of his brother Basil he finished his Commentaries which he had left imperfect upon the Six Days Works He also preached at Constantinople a Funeral Sermon upon the death of Miletius Bishop of Antioch He wrote an admirable book against Eunomius and another no less famous of the Creation of Man besides many Excellent Sermons which he made But the Treatise Of the Soul which he wrote to his sister Macrina deserves the praise of Learned men in all succeeding Ages Many things are fathered upon him but judicious Scultetus owneth only these Exegetica Scripta in Ecclesiasten In Cantica Canticorum In Psalmos De Occursu Domini De Deo Trinitate De Creatione De Providentia De Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Baptismo De cultus Dei in genere De cultu Dei in specie viz. De Peregrinatione ad loca sancta De Oratione De Pauperum Amore. De Beatitudinibus De Fornicatione fugienda De iis qui aegrè ferunt reprehensiones De iis qui temerè alios damnant De Vsurariis Funebres Orationes sive de morte piorum De Resurrectione mortuorum De Theologia Vniversa in Oratione Catechetica magna He compared the Vsurer to a man giving water to one in a Burning-Feaver which doth him no good but a great deal of mischief so the Vsurer though he seem for the present to relieve his brothers want yet afterwards he doth greatly torment him He gave this Character of an Vsurer He loves no labour but a sedentary life the Pen is his plough Parchment his Field Ink his Seed Time is the Rain to ripen his greedy Desires his Sickle is calling in of Forfeitures his House the Barn where he winnows the Fortunes of his Clients He follows his Debtors as Eagles and Vultures do Armies to Prey upon the dead Corps And again Men come to Vsurers as Birds to an heap of Corn they desire the Corn but are destroyed in the Nets And again There is no excuse for hard-heartedness for where can a rich man cast his eyes but he may behold objects of his charity c. He dyed under Valentinian and Valence The Life of Theodoret who flourished Anno Christi 420. THeodoret Bishop of Cyrus was born at Antioch of Noble and Religious Parents His Mother before she had him was much grieved in minde because she was barren and without hope of issue to inherit
Emperour and to John These he received very courteously and admitted them to the Prayers of the Church but not to the Sacrament till their cause was heard before the Emperour But a rumour being spread in Alexandria that he had admitted them to the Sacrament Theophilus was extreamly offended with him and sought to put him out of his Bishoprick Whilest he meditated these things he wrote to all the Bishops thereabouts that they should condemn the Books of Origen and considering that it would much advance his affairs if he could draw Epiphanius Bishop of Salamine in Cyprus a man famous for his Life and Learning to side with him he wrote very flattering Letters to him whereby he made him his friend Then did he perswade him to call a Synod in Cyprus to condemn the Works of Origen which the good man too easily affented to and calling a Council they condemned them Then did Epiphanius write to Constantinople to John to call a Council and to condemn them likewise there Theophilus in the mean time considering that he might safely do what such a famous man as Epiphanius had done he also summoned a Council of all the Egyptian Bishops where they also condemned the Books of Origen But John thought that this business did not deserve the calling of a Council and therefore neglected it shewing to his friends the Letters sent him by Theophilus and Epiphanius Hereupon the Clergy and the Rich and Great men who were angry with him for the reasons aforesaid perceiving that the purpose of Theophilus was to remove John from his Bishoprick they studyed how they might promote the same and so far prevailed with the Emperour that a very great Council was summoned to meet at Constantinople which Theophilus much rejoycing at presently commanded all the Bishops of Egypt to repair thither He wrote also to Epiphanius and to all the Eastern Bishops that they should hasten to Constantinople himself following them Epiphanius was the first that arrived and in a Town near to Constantinople he went into the Church where he made publike Prayers From thence going to the City John with all his Clergy met him with all the respect that might be but Epiphanius shewed by his carriage that the calumnies raised against John had made too deep an impression in him for when he was invited to the Bishops house he refued to go in and shunned to have any society with John Yea moreoverâ—calling privately together such Bishops as were at Constantinople he shewed what they had Decreed against the Books of Origen and prevailed with some to give their suffrage to the same though the greater part protracted the doing of it And Theotinusâ—ishop â—ishop of â—ythia blamed him to his face for it saying that it was altogether unlawful thus to condemn a man that was dead so many years before and that it was not without blasphemy thus to calumniate the judgement of our Ancestors and to reject those things which they had Decreed and withall plucking forth a certain Book of Origens he reads part of it and shews how useful and profitable it was for the Church saying further they that discommend these things shew their great folly and it s to be feared that in time they may condemn the Scripture it self about which these Books are written Notwithstanding these things John did much reverence Epiphanius intreating him to partake with him both in his House and Table yea and in the Church too But he returned answer that he would neither come into his House nor Communicate with him at Church except he would condemn the Books of Origen and drive away Dioscorus with the rest of the Monks his companions John thought this very unequal thus to drive them away before their cause was heard the rather because he had appointed a Sacrament in the Apostles Church Then did the Enemies of John suborn Epiphanius that he should come forth in publick and before all the people condemn the Books of Origen with Dioscorus and his companions for holding the same opinions and that withall he should tax the Bishop John for favouring of them The design of these men which thus set him on was to alienate the affections of the people from their Bishop Accordingly two days after Epiphanius went to the Church to accomplish these things at which time John hearing of his purpose sent Scrapion one of his Presbyters to meet him and to protest to him that he was going about that which was neither just nor safe for himself for that hereby he might bring himself into danger if any Tumult or Sedition should arise amongst the people where of he would be judged the Author This cooled his heat and made him desist from his purpose About this time a young son of the Emperours fell sick whereupon the Empress sent to Epiphanius requesting him to pray for him Epiphanius answered that the childe should live and do well if she would forsake Dioscorus and his Heretical Associates But said the Emperess I leave my childe in the hands of God Let him do with him as he pleaseth he gave him me and he may take him away again But for thy part if thou canst raise the dead why didst thou suffer thy Arch-Deacon Crispion to dye who was so dear unto thee Shortly after Epiphanius departed towards Cyprus and as he went down to the Haven to take Shipping he said to John I hope thou shalt never dye a Bishop And John answered him again I hope thou shalt never come alive into thy Country Both which came to pass Epiphanius dying by the way in the Ship and John being deposed and banished as afterwards we shall hear After the departure of Epiphanius Theophilus came to Constantinople but none of the City Clergy went to meet and entertain him because they knew that he was an Enemy to their Bishop yet some Mariners of Alexandria which were then at Constantinople met him singing songs in his praise and so he went to the Emperours Palace where a lodging was provided for him He also cunningly found out many which hated John and were ready to accuse him whereupon he went to Quercus a Suburb of Chalcedon where he gathered a Council and there again condemned the Books of Origen The Council also sent to Constantinople to summon John and some of his Presbyters to appear before them and to answer to such things as should be objected against them John answered that he refused not to come to his trial if first he might know his Accusers and the crime objected against him and be brought before a free Council But said he I am not such a fool as to appear before such Bishops as are my professed Enemies and to suffer them to be my Judges Most of the Bishops were much incensed at this answer only Demerâ—ius and some few that favoured John departed out of the Council Then did the rest cause John to be called four times and because he appeared not
the Eastern Churches and seeking the glory of God and the good of the People regarded not the reproaches of evil tongues whilest his Minister did that which himself was less apt and fit to do By this means Augustine like a bright candle set in a candlestick gave light to all that were in the house The fame of this thing flying abroad was the occasion that many Presbyters being allowed by their Bsishops Preached the good Word of God to the People in the Bishops presence At this time the Manichaean Heresie had infected many both Citizens and Strangers in the City of Hippo being deceived by a certain Pestilent Heretick by name Fortunatus a Presbyter remaining in that City Hereupon many of those Citizens and Strangers both Catholicks and Donatists come to Augustine requesting him to confer and dispute with this Manichaean Presbyter whom they judged a learned man about his opinions who willingly imbraced the motion being ready to render a reason of the Faith and Hope that was in him to every one that should ask it as also not only to exhort with wholesome word of sound Doctrine but to convince the gainsayers But he enquired whether Fortunatus was willing to do the like Hereupon they hasted to Fortunatus exhorting perswading and earnestly intreating him to imbrace the motion But truly Fortunatus was very fearful to encounter with Augustine whom he had formerly known at Carthage infected with the same Error But being overcome by their importunity and ashamed to decline the encounter he promised to give Augustine a meeting and to dispute with him The time and place being appointed multitudes flocked to it publick Notaries were appointed to write down what passed the Disputation continued two days the event was that this Master of the Manichees was neither able to overthrow the Catholick Faith nor to defend his own Erroneous opinions and so wanting an Answer he which before was accounted a great and learned man was now judged of no value nor ability to defend his Errors which did so fill him with confusion and shame that presently after he forsook Hippo and never after returned again And so through the blessing of God upon Augustines labors many who before were infected with that Error were reclaimed and imbraced the true Catholick Faith Augustine continued to Preach the Word of Truth frequently both in the Church and from house to house confuting the Heresies of the times especially the Donatists Manichees and Pelagians The same also he did by his writings the Christians wonderfully admiring and rejoycing in it so that through Gods blessing the Catholick Church in Africk began to lift up her head which formerly had been wonderfully corrupted and dejected by reason of Hereticks especially through the Rebaptizings of the Donatists whereby they had infected and seduced many Augustines Books also and Tractates being dispersed filled with Learning and the Authority of the Holy Scriptures so prevailed through the Grace of God that not only the Catholicks but many Hereticks flocked to Hippo to hear him and every one that could write or get others to do it for them wrote forth his Notes for their future benefit so that the sweet smell of the Doctrine of Chirst was by this means dispersed all over Africk which the Churches beyond-Sea hearing of much rejoyced therein for as when one member suffers all the members suffer with it so when one member is honoured all the members rejoyce with it At the same time the African Bishops holding a Synod at Hippo by their command Augustine being yet but a Presbyter disputed before them of Faith and the Creed which he performed to the joy of them all especially of the good old Bishop Valerius who gave much thanks to God for his mercy vouchsafed to him therein and fearing least some other City which wanted a Bishop should choose Augustine and so get him away from him which indeed had come to pass unless Valerius hearing of it had caused Augustine to go to another place and there hide himself so that when they sought him he could not be found wherefore this good old man fearing the like again and finding himself much weakned by Age wrote privately to the Primate of Carthage alleadging the weakness of his body and the infirmities of his old Age and therefore desired that Augustine might be made his Coadjutor in the Bishoprick of Hippo which by his importunity he also obtained So that the Primate coming to visit the Church of Hippo and bringing some other Bishops with him Valerius before them all and before all the people which were assembled together declared publickly his desire which they all approved very well of and the People earnestly desired that it might be effected but Augustine refused the Bishoprick being contrary to the custom of the Church whilest his own Bishop lived But many perswaded him that it was not such an unusual thing producing many examples both of the forreign and African Churches for it so that he was forced to yeeld his consent and was ordained to the charge of the Bishoprick And when he was thus ordained a Bishop he Preached the Word of Life more frequently fervently and with greater authority then he did before and that not only in his own City and Country but in all places where he was requested whereby the Church of God exceedingly encreased Many also of the Donatists frequented his Sermons took Notes and carryed them to their Bishops which when they had read they used to contradict but they that carryed them either answered them themselves or else carryed their answers to Augustine who with much meekness and gentleness confirmed the Truth and reselled their Errors He also wrote many private Letters to the Bishops and many principal Laymen of the Donatists admonishing and exhorting them that they would either reform their Errors or come to a publick Disputation but they distrusting their own cause would never write back to him again but being enraged with anger used to exclaim against and both publickly and privately to rail upon Augustine as a deceiver of souls and that as a Wolf he ought to be slain in defence of the Flock and without all shame neither fearing God nor men they proclaimed that whosoever would murther him should without all doubt have all their sins remitted unto them These Donatists had in their Churches a perverse and violent kinde of men who went up and down under the pretence of chastity who were called Circumcelliones and there were very great numbers of these who were dispersed through all the Regions of Africk These being instructed by evill Teachers were so inflamed with Pride and grew to such audacious boldness that many times they neither spared their own nor other men requiring them to do things against all right and reason and if any one opposed them he was sure either to be soundly beaten or basely murthered by them they being usually armed with sundry weapons raging up
and down through Villages and Countries having no fear to shed blood But whilst the Word of God was diligently Preached and Peace was endeavoured to be held with these haters of Peace they committed many acts of hostility And whilst the Truth was made known against their Erroneous opinions they which were Lovers of Truth shunned their society and endeavoured to preserve the unity of Truth in the bond of Peace Hence it came to pass that these men seeing their number to be deminished and envying the encrease of the Church being incensed with extream anger raised intolerable persecutions against the true members of Jesus Christ often setting upon the godly Ministers both by night and day and many times robbing them of all they had and not contented therewith they often murthered them and often threw Lime and Vinegar into their Eyes to blinde them for which cause these Rebaptizing Donatists grew hateful to their own Disciples So that through Gods mercy the Word of God prevailed the more in Hippo by the Ministry of Augustine and his Colleagues and the fame thereof spreading abroad many Cities sent to chuse their Bishops out of that Society which exceedingâ—y conduced towards the furtherance of the Peace of the Church He Preached and writ also very learnedly against the Donatists Pelagians and other Hereticks whereby the African Churches recovered their ancient splendor He went not so willingly to a Feast as to a conference to reduce any that erred He would not receive gifts to the Church from those which had poor kindred of their own Augustines Books also being dispersed and some of them translated into Greek and sent beyond-Sea into the Eastern Churches were means of very much good But these things so much the more enraged the Circumcellions insomuch as when Augustine went abroad to Preach to and visit his Churches which he frequently used to do they often lay in wait for him by the way to have murthered him and had certainly one time effected it but that the person who was his guide by a special Providence of God mistook his way and so led him by a By-way to the place whereby he escaped their hands as afterwards came to his knowledge for which he praised God as his only deliverer But these men in the mean time neither spared Ministers nor Lay-men One notable example we have of their wickedness which is not be passed over in silence One of Augustines Society being called to be Bishop at Calamen was very careful to propagate the Truth and to beat down Heresies but whilst he was going from Town to Town about this business he fell into the hands of the Rebaptizing Donatists who lay in wait for him these men took away the Beasts both from him and his company and all their necessaries beating the Bishop very cruelly Hereupon the Proconsul being made acquainted with it sent for Crispin the Bishop of the Donatists in that place and set a fine upon him according to the wholesom Laws made against Hereticks But Crispin denyed himself to be an Heretick whereupon a Disputation was appointed at Carthage between these two Bishops which was to be in the presence of Augustine and the Eyes of all Africk were fixed upon the event of it To be brief the Bishops met and after three days Disputation Crispin was overthrown and by the Proconsul was adjudged and condemned for an Heretick but he not standing to this sentence appealed to the Emperour who patiently heard all the cause and at last concluded that the Donatists were Hereticks that they ought not to be suffered in any Publick places and that the Laws against Hereticks should be put in Execution against them whereupon Crispin was fined in two pounds of Gold But the Catholick Bishops and especially Augustine so prevailed with the godly Emperour that the rigour of his sentence was taken from them which Piety and Charity of theirs much conduced to the encrease of the Church Not long after there was a Council held at Carthage by the appointment of the good Emperour Honorius who sent thither a Tribune and a Publick Notary to supply his own place This Council consisted of the Bishops both Catholicks and Donatists wherein the Donatists being heard to the full whatsoever they could say for the defence of their opinions were fully confuted by the Catholicks and condemned for their Errors and by the Emperours Judge were declared to be Hereticks Their Persecutions also against the Catholicks were declared even to the cutting off their members and taking away of their Lives to the great disturbance of the Peace of the Church But after this Council was dissolved many of their friends reported that they were not suffered to speak all they could for themselves and their cause because that the Judge appointed by the Emperour was too favourable to the Catholicks which yet appeared to be but a poor shift to excuse the weakness of their cause seeing that they knew him to be a Catholick before the Disputation began and yet never excepted against him Not long after there was another Council assembled at Caesarea a chief City in Mauritania for the setling of other affairs of the Church In this City was Emeritas the Bishop of the Donatists a chief defender of his Sect and one whom they most relyed upon Him therefore Augustine singled out and in the Publick Congregation challenged him desiring him now to produce what he had further to say for his Opinions seeing his friends gave out that formerly he could not be suffered to do it at Carthage but now he had full liberty and security being in his own City and environed with his friends Notwithstanding which neither by this Exhortation of Augustine neither by the instant request of his Parents and Friends could he be perswaded to it though they told him that they would all be of his Communion though they lost their Estates or underwent any other temporal punishment if he could overthrow the Catholick assertions yet nothing would prevail with him having indeed nothing to say more then he had spoken before which distrust of his cause through Gods mercy turned to the great advantage of the Church which was much encreased and confirmed hereby At another time at Carthage many Manichees being brought before him of those whom they called Elect men and Elect women Augustine who had formerly known that execrable Sect produced their damnable blasphemies out of their own Books and at length brought them to an acknowledgement of their blasphemies and those Elect women also confessed what filthy things had been according to their customs committed amongst them all which things exceedingly redounded to the benefit of the Church and to the securing of the flock against such thieves There was also a certain Noble man called Pascentius an Arian by whose authority the tribute was exacted with much rigour the Catholick Faith was much opposed and many godly Ministers were much molested and
troubled Augustine coming to Carthage where he was profered to dispute with him in the presence of many Noble men But this Heretick though he accepted the challenge would by no means suffer any thing to be written which passed betwixt them his pretence was least that which was written might be made use of against him to his prejudice because of the Law Hereupon Augustine consented privately to dispute with him without Notaries yet withall foretelling that after the Disputation every one would take liberty to make what reports they pleased of things never spoken because there was nothing set down in writing to refel them Augustine in the conference declared his Faith and Judgement requiring an account of the same from the other by Arguments and Authority of the Scriptures he confirmed his own and refelled the Errors of the other which so enraged him that he brake up the conference and when he was departed he falsly reported that he had overcome Augustine and scattered abroad many such lyes which coming to the Ears of Augustine he was compelled to write to Pascontius and therein to set down all the passages of the conference which if he should deny he was able to produce many witnesses for the proof thereof both worthy and Honorable men who were then present But he being thus twice written to by Augustine scarce returned a single answer wherein also he rather railed then asserted his Opinions Also when the Goths came into Africk there came along with them one Maximus an Arian Bishop who coming to Hippo at the earnest request of many godly and eminent men and in their presence Augustine entred into the Lists with him having Notaries to write down all that passed betwixt them His Adversary shewed more subtilty then solidity but the Truth prevailed yet this impudent Heretick when he was returned to Carthage amongst his own Sectaries lyingly boasted that he came away with the Victory whereupon Augustine was enforced to publish in writing a Narrative of the whole Disputation with all the Objections and Answers withall shewing wherein Maximus failed and to what Arguments he was able to give no Answer He took great pains also by the space of ten years against the Pelagians who were subtle Disputants publishing their Heresies by a very cunning way and endeavouring to propagate them not only in Publick but from house to house Against these Augustine wrote many Books and often disputed with them in the Congregation both to reduce them and preserve others from the infection of their Errors He was the Author also of calling many Councils in Africk against them who wrote to the Bishop of Rome that that Heresie was abominable and to be condemned by all that adhered to the Catholick Faith whereupon the godly Emperour Honorius taking cognizance of it condemned it by his Laws and appointed the holders of it to be reckoned amongst the Hereticks whereby many of them forsaking their Errors returned to the true Church again Thus was this holy man of God Augustine very solicitous about and careful of the safety of the whole Church and truly God gave him much comfort and occasion of rejoycing in the fruit of his labors even in this life First in Hippo and the Country thereabouts which was more immediately under his charge the Churches thereof enjoying much Unity and Peace Then in other more remote parts of Africk which either by his labors or by the labors of such of his Society as were called forth to be Bishops and Ministers in other places were very much established in the Truth many Manichees Donatists Pelagians and Pagans being converted from their Errors and rejoycing that they were now made Members of the true Church He was very patient towards all men he bore with the infirmities of the weak mourned for the sins of the wicked both of such as were within and without the Church rejoycing when any were gained to the Lord and weeping when any were lost So many things were dictated and published by him so many Disputations held in the Church so many things written against Hereticks and so many Books of Sacred Scripture expounded by him for the edification of the godly that a studious man all his life long can scarcely know and read over And knowing the duty imposed by Saint Paul 1 Cor. 6. 1 c. of endeavouring to decide Controversies he was very forward whensoever he was requested either by Christians or by men of any other Sect to compromise and decide their Controversies with much patience and prudence hearing both parties that so he might pass a righteous sentence and that he might the more fully take cognizance of the cause he used sometime to spend a whole day fasting to hear the same always taking advantage thereby to do what possible good he could to their souls like a good Steward Preaching the Word in season out of season Exhorting Instructing and Reproving with all long suffering and Doctrine endeavouring to instruct the Ignorant and to quicken those that were remiss in the way to Heaven Many Letters he wrote to such as sought to him for counsel and direction in their secular affairs But this he thought a trouble to him and hinderance from better imployments and therefore he always thought best of those who would either write or speak to him about Heavenly businesses He seldom was absent from the Councils which were often held in divers Provinces yet always seeking therein the things which were of God and not his own advantage His endeavour was that the Faith of the Holy Catholick Church might be preserved inviolate that such Ministers as were unjustly Excommunicate might be absolved that such as were wicked and obstinate might be cast out In the Ordination of Ministers he always judged that the consent of the godly should concur in it and that the custom of the Church should not be violated Upon a time Augustine forgetting the Argument which he first proposed to proâ—ecute fell upon a confutation of the Manichees and one Firmus a rich Merchant and a Manichee hearing him was so convinced that he came to him after and with tears on his knees confessed his Errors and promised Reformation Also one Felix a Manichee coming to Hippo to spread his Heresie in a Disputation with Augustine after the third time was so convinced that he recanted his Errors and was joined to the Church He was termed Hereticorum Malleus The hammer against Hereticks He won also many Pagans to embrace the Truth He took much pains in ending disferences His Apparel was neither sumptuous nor sordid his Diet usually was Broth and Roots He used to say Non ego immunditiam obsonii timeo sed immunditiam cupidâ—tatis Scio enim Noe omne genus carnis quod cibo esset usui mâ—nducare permissum Heliam Cibo carnis refectum c Though for his Guests and sick-folks he had better His Dishes for his meat were of Earth or
justly spoken and in consenting to the wicked condemnation of Huss and that he repented with his whole heart that ever he did it This so enraged them that they proceeded to condemn him whereupon he said I after my death will leave a remorse in your conscience and a nail in your hearts Et cito vos omnes at respondeatis mihi coram altissimo justissimo judice post centum annos I here cite you all to answer to me before the most High and just Judge within a hundred years When he was brought forth to Execution they prepared a great and long paper painted about with red Divels which when he beheld throwing away his hood he took the Miter and put it on his head saying Our Lord Jesus Christ when he suffered death for me â—ost â—wretched sinner did wear a crown of thorns upon his head and I for his sake will willingly wear this Cap. As he went to the place of Execution he sung some Hymns and coming to the place of Execution where John Huss was burned he kneeled down and prayed fervently He was bound to the Image of John Huss and so fire was set to him which he endured with admirable valor for standing at the stake bound and the Executioner kindling the fire behinde him he bade him kindle it before his face For said he If I had been afraid of is I had not come to this place having had so many opportunities offered to me to escape it The whole City of Constance admired his constancie and Christian magnanimity in fuffering death At the giving up the Ghost he said Hanc animam in flammis offero Christe tibi This soul of mine in slames of fire O Christ I offer thee An aliquid ab Hieronymo Pragensi scriptum sit posterisque relictum ignoro credibile verum est virum tam doctum ac eloquentem quaedam scripsisse Orationes quas in Academiis illu strioribus habuit tum Themata quae proposuit forte in lucem edita suppressa fuare extincta ab iis qui more suo lucem ferre nequeunt MARTIN LVTHER The Life of Martin Luther who flourished Anno Christi 1500. MArtin Luther was born at at Isleben in the Earldom of Mansfield Anino Christ 1483. of good parents His Fathers name was John Luther who first lived at Isleben and afterwards removed to Manfield where he had some metal Mines and was chosen a Magistrate and was grateful to all for the integrity of his life His Mothers name was Margaret Lindeman who was adorned with such Virtues as became an honest Matron but especially she was eminent for chastity the fear of God and often calling upon his name Assoon as this their son was capable of Learning they first trained him up in the knowledge and fear of God and in the Exercise of other virtues under their own wings Then their care was to educate him in humane Learning for which end they set him to school to George Aemilius and though at this time the darkness of Popery had much obscured the light of Truth yet it pleased God to preserve in the Schools the Catechisms containing the Principles of Religion the use of singing Psalms and some forms of Prayer At fourteen years of age he went to Magdeburg where he lived a poor Scholar one year From thence he was removed by his Parents to Isenach where was a famous School and where he first tasted the sweetness of Learning and so after a while went thence to the University of Erford Anno Christi 1501. There he profited so much in the knowledge of Logick and other Learning that the whole University admired his wit At twenty years old he was made Master of Arts and Professor of Physicks Ethicks and other parts of Philosophy Then he betook himself to the study of the Law but at the age of twenty one being affrighted at the violent death of a faithful companion of his whom he dearly loved he betook himself into the Augustine Monks Colledge in Erford writing to his parents the reason why he changed the course of his life In the Library of that Colledge he met with a copy of a Latine Bible which he had never seen before and with admiration observed that there were more portions of holy Scripture then were read in the Churches which made him wish that he had the like book And it pleased God that not long after he obtained his desire and fell close to the study thereof some sickness and fear also whening him on in those studies Afterwards falling into a violent disease which threatned death an old Priest came to him saying Sir be of good courage your disease is not mortal God will raise you up to afford comfort to many others which also came to pass and he was much cheared up by conference with that Priest who largely discoursed with him about Justification by Faith and explained the Articles of the Creed to him Then did Luther read over Augustines Works where he found the same Doctrine of Justification by Faith frequently confirmed He read over the School-men also especially Occam and in these studies he spent five years in that Collegde Anno Christi 1507. he was made Presbyter and John Staupicius endeavouring to promote the University of Wittenberg then lately begun knowing the wit and Learning of Luther removed him thither Anno Christi 1508. when he was but 26 years old where by his labors he did much good Three years after he was sent to Rome in the behalf of his Convent where he saw the Pope and the manner of the Roman Clergy concerning which he saith At Rome I heard them say Mass in such a manner as I detest them for at the Communion Table I heard Curtisans laugh and boast of their wickedness and others concerning the Bread and Wine of the Altar Saying Bread thou art and Bread thou shalt remain Wine thou art and Wine thou shalt remain Upon his return from Rome he was made Doctor in Divinity at the charge of Duke Frederick Elector of Saxonie who heard him Preach and admired the foundness of his Invention the strength of his Arguments and the excellency of the things which he delivered Soon after he began to explain the Epistle to the Romans and some Psalms where he shewed the difference between the Law and Gospel refuted Justification by Works c. And his demeanor agreed with his Doctrine his speech seemed to come from his heart not from his lips only Then he betook himself to the study of the Greek and Hebrew This year 1517. was by the account of Scultetus the 356. from the Reformation of Religion in France by the Waldenses the 146. from the first confutation of Popish Errors in England by John Wicklief The 116. from the first year of the Ministry of John
worse sense and thereby much exasperated him beseeching him to give credit to this their Testimony They wrote also to Charles Miltitius a Germane who was Chamberlain to the Pope highly commending Luther and desiring him to procure of the Pope that indifferent Judges might be appointed to hear his cause in Germany presuming that he being a German would favour his Country-man who was oppressed with slanders and in danger of his life in an honest cause Prince Frederick also the Elector of Saxony treated with Cardinal Cajetan and so prevailed with him that Luther should be called to Auspurg there to plead his cause before the Cardinal About this time the Bohemians sent a Book to him written by John Huss encouraging him to constancy and patience confesting that what he taught was sound and right In a Letter to Spalatinus he thus writes In what matter soever I have not so roughly dealt with the Romanists let them not ascribe it to my modesty nor to their deserts but to my respect to my Prince and his Authority and to the common good of the Students of Wittenberg As for my self Contemptus à me est Romanus favor furor I contemn Romes favour and fury Let them censure and burn all my books I will do the like by theirs and will put an end to all my humble observance of them which doth but incense them more and more The Elector of Saxony telling Erasmus that he wondred at the Monks and Popes extreme hatred of Luther Erasmus answered Your Highness needs not wonder at it seeing he deals against the Monks Bellies and the Popes Crown And the same Erasmus being profered a great Bishoprick if he would write against Luther answered That Luther was too great a man for him to deal with and that he learned more from one short page of Luthers writings then from all Thomas Aquinas ' s great Books Erasmus also in a Letter to the Archbishop of Mentz saith That many things were in the Books of Luther condemned by Monks and Divines for Heresie which in the Books of Bernard and Augustine are reputed sound and godly About the same time Margaret Caesars Aunt who governed the Low-Countries when the Masters of Lovan complained to her that the writings of Luther overthrew the whole Christian Common-wealth she asked them what kinde of man that Luther was To whom they answered An unlearned Monk whereupon she replyed Therefore do you who are many learned men write against that one unlearned fellow For sure the World will sooner beleive many learned before one unlearned man Luther being cited as we said before to appear before Cardinal Cajetan at Auspurg went thither and having obtained a safe conduct from the Emperour Maximilian he appeared before the Cardinal where he justified his Doctrine and profered to maintain the same either by Disputation or Writing The Cardinal being much offended with him for his bold speech would not suffer him to come before him any more Hereupon Luther after five or six days stay when he heard no more from him appealeth to the Pope and so departeth home But the Cardinal wrote after him to the Duke of Saxony That as he tendered his own honor and safety he should expel Luther out of his Dominions This Letter the Duke sent to Luther who wrote back again that rather then he would any way indanger his Prince he would depart thence and go whitheresoever it should please the Lord to lead him But the whole University of Wittenberg seeing the cause of God in danger by this means to decline wrote to the Prince humbly beseeching him that of his Princely Honor he would not suffer Innocency to be thus oppressed by meer violence but that the Error might first be shewed and Luther be convicted of it before he be pronounced guilty Hereupon the Duke hearing Luther Sermons and reading his Books with more diligence began to favour his quarrel more then he did before and thereupon wrote back to the Cardinal to this purpose That whereas he had promised that Luther should come to Ausparg that being done he could do no more That the Legat had also promised him that he would dismiss Luther in a friendly manner But that it seemed a wonder to him that he would have forced Luther to a recantation before he had pleaded his cause That there were many not only in his Jurisdiction but in other places also that were learned and vertuous persons which did not condemn Luthers Doctrine but they which opposed him were men drawn thereto through filthy covetousness But if they would shew him his Error he would then do therein the Office of a Christian Prince as one that respected the glory of God and desired to provide for the peace of his Conscience and that whereas beyond his expectation he wrote that Luther should be prosecuted at Rome and therefore required that either he should be sent to Rome or banished his Dominions he answered that he could not agree thereto First because his Error is not yet shewed him Secondly because it would be an intolerable loss to the University of Wittenberg which he had lately founded wherein were many Students and Learned men which loved Luther exceedingly who had deserved so well of them That Luther is still willing to come to a Disputation in a place not suspected and to submit to the judgements of such as can bring any thing more right or to answer by writing That he thinketh it just that this be granted him and requesteth that it may be so done that so it may appear why he is counted an Heretick and what himself ought chiefly to follow assuring him that he will maintain no Error And as he is unwilling to depart from the observance of the Church of Rome so neither can he condemn Luther till his Errors and Crimes be detected After the death of Maximilian and the Coronation of Charles the fifth the Pope sent to the Duke of Saxony by some Cardinals requesting him that he would cause all Luthers Books to be burnt and that he would see Luther either to be executed in Saxony or else that he would secure him and send him to Rome To which the Duke answered That he was ready to shew his obedience to the Pope but yet he could not send Luther to him till his cause was heard before the Emperour and till he was convicted of Error and then if he recanted not he should finde no favour at his hands About this time many Adversaries being risen up against Luther there was a Disputation appointed a Lipsick to which Luther came accompanyed with Phil. Melancthon who was come to Wittenberg the year before On the adverse party came John Eckius a bold and confident Divine This Disputation lasted fourteen days which was after published in print by Luther and Petrus Mossellanus Presently after the Fryars grievously charged the Pope with neglect of his duty in
that minding his pleasures so much whereunto he was wondrously addicted he in the mean time neglected the care of the Church in not timely suppressing the Doctrine of Luther The Bishops also of Germany having condemned the Doctrine of Luther wrote earnestly to the Pope against him whereupon the Pope calling together the Cardinals Bishops Divines and Canonists referred the business wholly to their pleasures who after much contention and wrangling amongst themselves at last concluded that a certain day should be appointed for Luthers appearing and that his Books should be burnt openly The Court of Saxony hearing these things was somewhat troubled which when Luther perceived he began to bethink himself of retiring into Bohemia which being taken notice of Sir Francis of Sickingen Sir Vlrick of Hutten and Silvester of Scavenberg a Noble Franconian offered him both entertainment and patronage intreating him not to go into Bohemia but to come into Franconia if the Romans curses did prevail promising him an hundred Noble Horse-men of Franconia for his guard Hereupon Luthers courage encreaseth and he giveth notice to the Cardinal of Saint George that if the Popes curses drave him out of Wittenberg they should get nothing by it seeing there were now not only in Bohemia but in the midst of Germany such as were able and willing to defend him against the Popes power And then saith he being safe guarded by these Protectors I shall more cruelly inveigh against the Romanists then if you let me alone in peace under my Prince Yet June 15. the Pope publisheth his Bull against Luther and all his partakers Forbidding upon pain of Excommunication the reading or keeping any of his Books commanding all men to apprehend him and bring him to Rome and interdicting all places where he should come This Bull in many places of Germany was opposed and torn in peices and Sir Vlrick Hutten published it with interlineary Glosses and marginal Notes to their great disgrace But before this came abroad Luther had published his Book De Captivitate Babylonica wherein he professed that he was daily made more learned wishing that his Books about Indulgences were burned and that instead thereof this Position were set forth Indulgences are the wickednesses of the flatterers of Rome And when the Popes Bull came forth Luther Excommunicated the Bull it self and the Authors of it He also published a defence of all the Articles condemned by the Pope appealing from the Pope to a Council After this the Cardinals according to the their Commission told the Duke that they could doe no less then burn Luthers Books which accordingly they did But Luther hearing of it being accompanyed with all the University he also openly burnt the Popes Decrees and his Bull lately sent out against him At which time he added these words Because thou hast troubled the holy one of the Lord eternal fire shall trouble thee A while after the Emperour Charles the fifth coming into Germany Prince Frederick of Saxony accompanyed him to Worms from whence he wrote to Luther that he had obtained of the Emperour to hear him openly at the Diet to which Luther answered that it was very welcome news to him that the Emperor would take to himself the hearing of his cause promising to do all which he could with a safe conscience and not wronging the cause of Christ. March the sixth the Emperour sent for him and withall sent him a safe Conduct requiring his repair thither within 21 days but many of his friends disswaded him from going to whom he answered That these discouragements were cast into his way by Satan who knew that by his profession of the truth in so illustrious a place his Kingdom would be shaken and therefore if he knew that there were as many Divels in worms as Tiles on the Houses yet would he go thither c. April the sixteenth Luther came to Worms whereupon some perswaded the Emperor to deal with him as the Council of Constance had dealt with John Huss But the Emperour said That the Publik Faith was not to be violated The next day Luther appeared before the Emperour and a frequent Assembly of the Princes at which time Eccius a Lawyer at the command of the Emperour made a speech in the end whereof he asked him whether he would recant and retract his works To which Luther after deliberation answered Of my Books saith he some tend to Faith and Piety to these my Adversaries give an ample testimony others are against the Pope and his Doctrine should I revoke these I should confirm his Tyranny others are against private men who defend his cause in these I confess I have been too vehement yet I cannot revoke them unless I will set open a gap to the impudency of many But Eccius told him that the Emperour was not satisfied with this answer but required his recantation To which Luther answered I beseech you give me leave to maintain the peace of my own conscience which if I should consent to you I cannot do For unless my Adversaries can convince me by sound Arguments taken out of the holy Scriptures I cannot satisfie my conscience For I can plainly prove that both Popes and Councils have often erred grievously and therefore it would be an ungodly thing for me to assent to them and to depart from the holy Scriptures which is plain and only cannot err And so he departed at that time But the next day the Emperour sent his Letter to the Assembly of the Princes wherein he wrote that his Ancestors had always professed the Christian Religion and had observed the Church of Rome which seeing Luther now opposed and flood stifly to his opinion it behoved him to proscribe him and his companions and to provide fit remedies to quench that flame Yet that he would keep the Publick Faith given him so that he might return safe to his own home The Princes were divided in their opinions but the major part held that he was not rashly to be condemned because the Emperour being a young man was instigated against him by the Pope and his Ministers A few days after the Bishop of Trevers appointed Luther to come unto him with whom also some other of the Princes were assembled at which time they used many Arguments to draw him to a recantation and concluded that they perceived that if he refused the Emperours purpose was to banish him out of the bounds of the Empire and therefore they exhorted him seriously to think upon the same Luther answered that he was very thankful to them that so great Princes would take so much pains for his sake who was so mean and unworthy a person yet he told them that he would rather lose his life then depart from the manifest Truth of the Word of God seeing its better to obey God then man c. Then was he commanded to withdraw and there came to him one
â—aeus a Lawyer who perswaded him to submit his writings to the judgement of Caesar and the Princes To whom he answered that he would not decline the judgement of Caesar and the Orders of the Empire if they would be guided by the Word of God which saith he makes so plain for me that unless they convince me of an Error I cannot depart from mine opinion Shortly after the Emperor sent to him to depart home giving him 21 days for his return commanding him neither by writing nor word to declare any thing to the people by the way And after his departure the Emperour proscribed him After the publication whereof Prince Frederick appointed certain Noble men whom he most confided in to convey him to a secret place thereby to avoid the danger who accordingly conveyed him privately to Wartsburg which he called his Patmos where he continued ten moneths and wrote divers useful Treatises The Papists imployed Wizards to descrie him but they could not certainly design the place where he was In Luthers absence the University of Wittenberg sollicited Prince Frederick to abolish the Mass out of his Jurisdiction shewing him the impiety of the same and that it was invented but about 400 years before for the Popes profit to which the Prince gave them a very prudent and pious answer Anno Christi 1522. Luther wrote to Melancthon to provide him a lodging at Wittenberg For saith he the Translation of the Bible will urge me to return For having translated much of the Bible into Dutch in his Patmos it was necessary for him to confer with learned men and to have their help and assistance about the same In his absence Justus Jonas Caralostad Phil. Melancthon Ampsdorfius c. had removed private Mass Images auricular confession Prayer to Saints c. March the sixth Luther came back to Wittenberg and preached every day taxing the Reformers in one of his Sermons as if they had erred in abolishing the Mass Not saith he because it 's sinful to do it but because they have not done it in a right order c. And as touching the pulling down of Images he said If any worship Images they are to be abolished otherwise they are to be endured yet I wish they were all taken away because of the abuse of them which we cannot dissemble Caralostadius was much netled with these and other such like speeches who was the chief doer in these matters saying that Luther would have all men enslaved to his authority and would suffer no man to do or write any thing whereof himself was not the first Author Presently after Luther excused himself by Letters to Prince Frederick for returning to Wittenberg without his leave and concludes that he returned to Wittenberg under a stronger protection then the Elector could give him for saith he God alone can order and promote the Truth without any mans excessive care and helping hand Therefore in this cause he that most strongly trusts to Gods assistance he most surely defends himself and others Anno Christi 1522. He printed the New Testament translated by him in his Patmos into the Germane tongue and revised by Melancthon whereat our King Henry the Eighth and George Duke of Saxony were much troubled About this time Thomas Muncer an Anabaptist wrote a Fanatick Book against him and his Doctrine and the Boors seduced by him rose in Arms publishing their demands whereof these were some That they might choose their own Ministers That they might pay no Tithes but of corn only which also might be distributed partly to the Ministers partly to the Poor and other common uses That they should not be used as servants who were made free by the blood of Christ c. To these Proposals Luther wrote an answer That indeed Princes grievously offend by forbidding the sincere Preaching of the Gospel and for overburdening of their subjects But yet for these things the subjects may not take Arms against their Magistrates That there was no reason why they should place their hope in the multitude seeing God can easily destroy them That they abused the Name of God pretending it for their Sedition as if they desired to promote the sincere glory of God the Doctrine of the Gospel Justice and Equity whereas indeed they go about to take from the Magistrate the power that God hath given him and whom God hath commanded them to obey Afterwards he proceeded to examine their Demands shewing that the most of them were contrary to the Law of Nature and Equity telling them also how great their confusion would be should they be granted And for the rest which seemed to be grounded upon any Equity he referred them to be examined by the Lawyers Lastly he exhorted them lovingly and brotherly to lay down their Arms and to obey their Magistrates telling them that they might remove from those places where the Preaching of the Gospel is forbidden but they may not oppose themselves violently against their Magistrates But when this admonition prevailed nothing he wrote another Treatise wherein he exhorted all men to join together for the utter subversion of these Theevish incendiaries as for the quenching of a common fire Thomas Muncer a phanatical Preacher sowed the seeds of this Sedition and was holpen much by one Pseiffer These vented their dreams and told their followers that they should kill their Enemies as Mice in a Barn Hereupon some of the Princes assembled their Forces and pitying this wretched seduced multitude offered them peace if they would lay down their Arms and depart home But Muncer told his followers that the Princes were afraid and that by a Divine Revelation he could assure them of victory Hereupon they came to a battel wherein 5000 of them were slain and the rest fled to Francusium but the Princes pursuing them took the City put 300 more to death and Muncer being taken was brought before the Princes who chid him for his proceedings and then racked him to confess his complices Upon the wrack he cryed out grievously whereupon Prince George of Saxony said But think upon the slaughter of the poor wretches who being deceived by you perished yesterday Upon this Muncer laughed out right and said Why they would be deceived When he was to be beheaded he was so faint-hearted that he could not rehearse the Apostles Creed with him also was beheaded Pseiffer and some others and shortly after was finished that mournful war of the Clowns whereinin several places were slain above fifty thousand some say one hundred thousand Anno Christi 1525. Luther marryed Catherine a Boreâ— who had formerly been a Nun. This Luthers freinds disliked very much that he should marry at so unseasonable a time when Germany weltred in the blood of the Clowns and Saxony mourned for the death of Frederick their Prince But Phil. Melancthon wrote thus to Camerarius Perhaps some will wonder that Luther
should marry in these unhappy times as if he cared not for those mischiefs which are before our Eyes But I think this was the occasion of it you know well enough his course of life that he is none of those that shun meetings I think better to leave you to think the rest then that I should write it If any undecent thing be reported by the people of him it 's alye and a calumny I judge also that nature compelled him to become as husband If any thing seem unseasonable and unadvised it must not trouble us too much perhaps there is some hidden and divine matter in it into which it becometh not us curiously to search and because I see him sorrowful for the change of his condition I labor to comfort him all that I can Anno 1527. he fell sick of a congealing of blood about his heart but by the drinking of the water of Carduus Benedictus he recovered Presently after on a Sabbath day he endured a spiritual temptation which he called the buffeting of Satan It seemed to him that swelling surges of the Sea did sound aloud at his left Ear and that so violently that dye he must except they presently grew calm afterwards when the noise came within his head he fell down as one dead and was so cold in each part ut nec calor nec sanguis nec sensus nec vox superesset that he had remaining neither heat nor blood nor sense nor voice but when his face was sprinkled with cold water by Justus Jonas he came to himself and prayed most earnestly and made a confession of his Faith saying That he was unworthy to suffer Martyrdom which by his proceedings he might seem to run upon He often mentions this tentation in his Letters to his Friends and was confirmed in his Faith by receiving absolution from a Minister and the use of the Sacrament Melancthon knowing the rage of the Papists and Caesars threats to subvert the Gospel was much troubled at it and gave himself wholly up to grief sighs and tears whereupon Luther wrote to him In private conflicts I am weak and you are strong but in publick conflicts you are found weak and I stronger because I am assured that our cause is just and true If we fall Christ the Lâ—rd and Ruler of the World falleth with us and suppose he fall Mallem ruere cum Christo quà m regnare cum Caesare I had rather fall with Christ then stand with Caesar I extremely dislike your excessive cares with which you say that you are almost consumed That these reign so much in your heart it is not from the greatness of the danger but the greatness of your incredulity Si piam justam causam defendimus cur Dei promistis non confidimus praeter vitam hanc misellam Satanas mundus nobis eripere nihil potest At vivit in sempiternum regnat Christus in cujus tutela consistit veritas Is nobis aderit is etiam causam hanc quae non nostra sed ipsius est ad optatum producet finem If the cause be bad let us revoke it and flie back if it be good Why do we make God a lyer who hath made us so great promises Cast thy care upon the Lord c. Be of good comfort I have overcome the world If Christ be the conquerour of the world why should we fear it as if it would overcome us A man would fetch such sentences as these upon his knees from Rome or Hierusalem Nolite igitur timere estote fortes laeti nihil solliciti Dominus propè adest Be not afraid be couragious and cheerful solicitous for nothing The Lord is at hand to help us And in another place when our King Henry the Eighth had written bitterly against him Agant quicquid possunt Henrici Episcopi atque adeò Turca ipse Satan nos filii sumus regni c. Let the Henries the Bishops the Turk and the Divel himself do what they can we are the children of the Kingdom worshipping and waiting for that Saviour whom they and such as they spit upon and crucifie Concerning this his answer Erasmus thus writes If saith he Luther commending the Kings good intention had proceeded by strong Arguments without violating the Kingly Majesty in my judgement he had taken a better course for the defence of his cause For what made Luther in his Book to the King of England to use these words Come hither my Lord Henry and I will teach you Truly the Kings Book was written in Latine and that not unlearnedly But Luther thus excuseth himself If any man saith he be offended at my sharpness against the King let him know that in that Book I dealt with senseless Monsters who contemned my best and most modest writings and by my humility and modesty were more hardned in their Errors Besides I abstained from bitterness and lies with which the Kings Book was stuffed Neither is it any wonder if I contemn and bite an Earthly King when as he feared not at all in his writings to blaspheme the King of Heaven and to profane his truth with virulent lyes Anno Christi 1523. A Diet was held at Norinberg in the absence of Caesar wherein the Edict of Worms was made null Of this the Popes Legat complained to the Princes saying That Luther was not punished according to the Emperours Edict To which the Princes answered That the Court of Rome neglected Reformation That Germany was so far inlightned by the Sermons and Writings of Luther that if they should go about to put the Edict in Execution great tumults would arise and the people would be ready to think that they went about to oppress the Truth and to put out the light of the Gospel that so they might the better defend those manifest vices which could be no longer concealed The same year Luther published his Book Of the Dignity and Office of the Civil Magistrate He wrote also to the Waldenses about the Adoration of the Sacrament He published the Pentatâ—uch in the German tougue He wrote to the Senate of Prague his Book De Instituendis Ministris Ecclesiae and another about the avoiding the Doctrines of men Besides divers others What was judged of him for his constancy and resolution may appear by this Upon a time a motion was made in the Consistory at Rome that a great sum of mony should be profered to him to buy him off from opposing Popery but one wiser then the rest cryed out Hem Germana illa bestia non curat aurum sed auram That beast of Germany cares for no money but seeks vain-glory Anno Christi 1529. he set forth both his Catechisms the lesser in January the greater in October following The year after the Emperour summoned a Diet at Auspurg giving the Publick Faith for the security of all men that would come to the Diet to
knows that they be lye us God convert them that are to be converted that they may repent and overwhelm the rest with eternal woe But to return to the matter I could wish with all my heart that a free and Christian Council were assembled that provision might be made for many things that are amiss Not that we have need of a Council for our Churches are so enlightned taught and confirmed by the grace of God with the pure Word of God and true use of the Sacraments that we need not a Council neither can a Council shew us a truer or better way But there is need of one in many other regards In many Bishopricks divers Parishes are destitute of spiritual food yet the Bishops and Canons regard not the life of those poor men for whom yet Christ dyed so that they cannot hear the true Shepherd speaking to his Sheep I fear Christ for this will call a Council of Angels to destroy Germany as he destroyed Sodom and Gomorrah Besides these affairs of the Church many things need Reformation in the Civil State Great discords are amongst Princes usury and covetousness overflow like a deluge wantonness pride riot garishness in apparrel bellycheer dicing pomp malice stubornness of subjects oppression c. so over-flow that they cannot be amended by ten Councils and twenty Diets c. Our sins weigh us down and suffer not God to be gracious to us because instead of repenting we defend our abominations O Lord Iesus Christ do thou summon and hold a Council and redeem thy servants by thy glorious coming The Pope and Popâ—lings are pâ—st cure therefore help us poor and distressed men who groan unto thee and seek thee with our hearts according to the grace that thou hast given us by thy holy Spirit which liveth and reigneth with thee and the Father for ever Amen Luther least he should seem to have yeilded any thing to the temperament of Bucer which we spake of before wrote to Albert of Brandenburg Duke of Borussia exhorting him to shun the Sacramentaries and their Doctrine and not to suffer it to crâ—ep anywhere into his Dominions least he should thereby so burthen his conscience with so great wickedness that perhaps he should never be able to pacific it again They of Zurick took this very ill and they wrote also to the Duke of Borussia requesting him not to Decree any thing against the Professors of their Faith A while after Luther wrote an Epistle to the Aldermen of Francfurt wherein he called the Zinglians Archdevils and said they were to be driven out of Pulpits and cast out of the Country He used to be very fervent in Prayer Vitus Theodorus thus writeth of him No day passeth wherein Luther spendeth not three hours at least in Prayer Once it fell out saith he that I heard him Good God! what a spirit what a confidence was in his very expression with such a reverence he sueth for any thing as one begging of God and yet with such hope and assurance as if he spake with a loving father or friend c. When the Papists charged him for a lyer a promise-breaker and an Apostate Luther denying the former yielded himself to be an Apostate but a blessed and holy one who had not kept his promise made to the Devil saying That he was no otherwise a revolter then a Mamaluke turning Christian or a Magician renouncing his Covenant made with the Devil and betaking himself to Christ. When Philip Duke of Pomerania marryed Mary daughter to the Elector of Saxony Luther being present prayed for a blessing and taking Philip by the hand said The Lord God be with you and keep your posterity from failing But his wife continuing barren four years all his male-stock was like to be extinct yet at length by Gods blessing according to Luthers Prayer he had seven sons by her which wonderfully enlarged that Noble Family Luther falling sick of the Stone made his Will in which he bequeathed his detestation of Popery to his friends and to the Pastors of the Church He also beforehand made this verse Pestis eram vivus moriens ero mors tua Papa I living stopt Romes breath And dead will be Romes death Yet it pleased God in a short space to give him ease and to restore him to his former health which brought great joy to all his friends and especially to Melancthon who in an Epistle to him congratulated his recovery Anno Christi 1537. The Pope appointed a Council at Vincentia for reforming the Church of which Luther wrote a book and by a picture in the Frontispiece shewed the Argument of it wherein the Pope was pictured sitting in a high Throne with some Cardinals standing by with Fox-tails on the end of long poles as with brushes pretending to sweep the room but presently after the dust setled again as before About this time the new Sect of the Antinomians did start up The chief ring-leader was Joannes Agricola of Isleben a familiar friend of Luthers They held That repentance was not to be taught from the Decalogue they opposed such as taught that the Gospel was not to be preached to any but to such as were humbled by the Law and they taught that whatsoever a mans life was though impure c. yet he was justified so that he beleived the Gospel Luther confuted these Anno Christi 1540. there was a meeting appointed at Haganaw upon the Rhine where the Divines were to meet and in a friendly manner to debate their differences But as Melancthon was going thitherward he fell sick at Vinaria made his Will and prepared for death whereupon Luther and Cruciger by long journeys hastened to him and as soon as Luther saw how miserably he was wasted with his disease with sighes and tears he brake out into this speech Alass how pretious and profitable an instrument of the Church is miserably weakened and ready to perish and there withall falling upon his knees he prayed most earnestly for him and Melancthon confessed that if Luther had not come he had dyed Anno Christi 1541. Luther wrote a consolatory Letter to Frederick Myconius almost quite spent with a Consumption affirming that he could have no joy to live if he dyed and therefore wished that himself might first lay down his Earthly Tabernacle concluding that he was verily perswaded that his Prayers should be granted as indeed it came to pass for Myconius out-lived him fix years and would often say That Luther obtained this for him by his Prayers Luther afterwards wrote his minde concerning Ceremonies which he desired might be few and tending to edification and Excommunication which he wished might be brought into the Church as a profitable Discipline but could scarce hope to see it Anno Christi 1544. Novemb. 17. he finished his Explication of Genesis which was his last publick reading in the University which he thus concluded Thus
end I my Explication of Genesis God grant that others may more rightly expound it then I have done I cannot proceed further my strength faileth pray for me that I may have a quiet and comfortable departure out of this life This year in Italy was spread a most impudent lye about Luthers death which they called Horrendum inâ—ud tum miraculum quod in aeternum laudandus Dâ—us in foedamâ—te Mart. Lutheri corpore anima damnati exhibuit in gloriam Jesu Christi atque in emendationem consolationem piorum The substance of it was this That when he saw he must die he requested that his body should be set upon the Altar and worshipped with Divine Worship but when his body was laid in the grave suddainly so great a stir and terror arose as if the foundations of the Earth were shaken together whereupon all that were present trembling and astonished lift up their Eyes and saw the sacred Host appear in the Air whereupon they placed that upon the Altar But the night following a loud noise and ratling shriller then the former was heard about Luthers sepulchre which terrified all the City and almost killed them with astonishment in the morning when they opened the sepulchre they found neither bodie bones nor clothes but a sulphureous stink came out thereof which almost overcame the standers by c. This Lye coming printed into Germany Luther subscribed with his own hand I Martin Luther do profess and witness under my own hand that receiving this figment full of anger and fury concerning my death I read it with a joyful mind and cheerful countenance And but that I detest the blasphemy which ascribeth an impudent lye to the Divine Majesty for the other passages I cannot but laugh at Satans the Popes and their complices hatred against me God turn their hearts from their Diabolical malice but if he Decree not to hear my Prayer for their sin unto death then God grant that they may fill up the measure of their sins and solace themselves with their libels full fraught with such like lyes Anno Christi 1546. Luther taking Melancthon and some others along with him went into his own country and returned in safety to Wittenberg again And not long after he was sent for back by the Counts of Mansfield to compose a difference amongst them about the borders of their Countries and their inheritances Luther did not use to meddle with such businesses having all his life been accustomed only to deal in Ecclesiastical affairs yet because he was born in that Country he would not be wanting to promote the peace of it And therefore having preached his last Sermon at Wittenberg January the 17. upon the 23. day he began his journey and at Hall in Saxony he lodged at Justus Jonas his house and passing over the River with Jonas and his own three sons they were in danger of drowning whereupon he said to Justus Jonas Think you not that it would rejoyce the Devil very much if I and you and my three sons should be drowned He was honorably entertained by the Earl of Mansfield who sent an hundred Horse that conveyed him to Isleben being very weak whereupon he said that he never undertook any great business but he was attended with such sickness yet after the use of some Fomentations he was pretily well and attended the business about which he came from the 29. of Ianuary to the 17. of February During which time he preached some times in the Church and twice administred the Lords Supper and Ordained two to the work of the Ministry At his Table he used holy conference and was dayly very fervent in his Prayers The day before his death he dined and supped with his friends discoursing of divers matters and amongst the rest gave his opinion that in heaven we shall know one another because Adam knew Eve at first sight c. After supper his pain in his breast increasing he went aside and prayed then went to bed and slept but about midnight being awakened with the pain and perceiving that his life was at an end he said I pray God to preserve the Doctrine of his Gospel amongst us For the Pope and the Council of Trent have grievous things in hand After which he thus prayed O heavenly Father my gracious God and Father of our Lord Iesus Christ thou God of all consolation I give thee hearty thanks that thou hast revealed unto me thy Son Iesus Christ whom I believe whom I profess whom I love whom I glorifie whom the Pope and the rout of the wicked persecute and dishonour I beseech thee Lord Iesus Christ receive my soul O my heavenly Father though I be taken out of this life and must lay down this frail body yet I certainly know that I shall live with thee eternally and that I cannot be taken out of thy hands God so loved the world c. Lord I render up my spirit into thy hands and come to thee And again Lord into thy hands I commend my spirit thou O God of Truth hast redeemed me and so as one falling asleep and without any bodily pain that could be discerned he departed this life February 18. Anno 1546. and in the great Climaâ—terial year of his life This was the Will which he made concerning his Wife with childe and his young son O Lord God I thank thee that thou wouldst have me live a poor and indigent person upon Earth I have neither house nor Land nor possessions nor money to leave Thou Lord hast given me wife and children them Lord I give back to thee nourish instruct and keep them O thou the Father of Orphans and Iudge of the Widow as thou hast done to me so do to them When he was ready to dye Iustus Ionas and Caelius said to him O Reverend Father do you dye in the constant confession of that Doctrine of Christ which you have hitherto preached To which he answered Yea which was the last word that he spake He was ever constant in the known Truth from the confession whereof he could never be removed neither by promises nor threats In the dismal Wars which followed when Wittenberg was yeilded to the Emperour Charles and he came to see Luthers Tomb some of his Spaniards perswaded him that the body of Luther should be taken up and burned the Emperour said Suffer him to rest till the day of the Resurrection and Iudgement of all men When he was fitting himself for his journey to Isleben he confessed to Melancthon that he had gone too far in the Sacramentary Controversie hereupon Melancthon perswaded him to explicate his minde by publishing some Book but he answered hereby I shall bring a suspition upon all my Doctrine as faulty but when I am dead you may do as you see cause He was full of affections towards his children gave them liberal education
with his own blood and delivered to the Devil But presently after the man began to decay in his health so that the thing being suspected he was brought to Luther who examined him about it but he through fear and shame long denyed to confess any thing yet at last through Gods mercy he revealed the whole matter to him whereâ—â—â—n Luther much pitying his lamentable condition called the whole Congregation together where he prayed with so much earnestness and affection that the Devil was at last compelled to throw in his Obligation at the window And as he was mighty in Prayer so in his Sermons God giving him such a grace that when he preached they which heard him thought every one his own temptations severally to be noted and touched whereupon some of his friends asking him the cause of it Mine own manifold temptations and experiences said he are the cause of it Wellerus also a Disciple of Luthers recordeth that he oft heard his Master thus report of himself That he had been often assaulted and vexed with all kinde of Temptations save only unto the sin of câ—vetousness Lutherus multa Latino vernaculo sermone scripsit quae diversis locis temporibus separatim primum edita postea collecta in plures Tomos distributa There is also lately printed in English his Colloquia mensalia of which one thus writes Praestitisset hos Sermones convivales in lucem nunquam emissos Fortè adversariis procurantibus illi editi Sin minus videant ii qui Lutheranorum nomine superbiunâ— quomodo modestiam judicium existimationem authoritatem Lutheri defendere queant Sunt enim in iis non dico multa sed plurima quae piae castigataeque aures non solùm in conviviis Theologorum sedetiam in lndis atque theatris Comicorum non ferrent c. Concerning his works he thus writes Above all things I request the pious Reader and beseech him for our Lord Christ Jesus sake that he read my Books with judgement yea with much pitty and let him remember that I was sometime a Fryar and a mad Papist and when I first undertook this cause so drunken and drowned in Popish Doctrines that I was ready if I could to have killed all men or to have assisted others in doing of it who withdrew their obedience from the Pope but in one syllable Such a Saul was I as there are many at this day neither was I so cold and frigid in defending the Pope as Eccius and some like him are who seem to me to defend the Papacy rather for their bellies sake then in good earnest Yea like Epicures they seem to me to deride the Pope whereas I was serious in his cause as one that trembled at the thoughts of the day of Judgement and from my very heart desired to be saved He would by no means endure that any should be called after his name For saith he the Doctrine which I teach is none of mine neither did I dye for any man neither would Paul 1 Cor. 3. 4 c. endure such terms Besides we are all Christians and profess the Doctrine of Christ And lastly because the Papists use to do so calling themselves Pontificians whom we ought not to imitate Melancthon gave this testimony of him Pomeran saith he is a Grammarâ—an and explains the force of the words I am a Logician shewing the context and arguments of things Justus Jonas is an Orator and speaks copiously and eloquently but Luther is all even a miracle amongst men whatsoever he saith whatsoveer he writes peirceth into the soul and leaveth wonderful stings in the hearts of men Many Epitaphs were made of him amongst which these were some Roma orbem domuit Romam sibi Papa subegit Viribus illasuis fraudibus istâ— sâ—is Quantò isto major Lutherus major illâ Istum illamque uno qui domâ—it calamo I nunc Alciden memorato Graecia mendax Lutheri ad calamum ferrea clava nihil Theod. Beza Lutherus decimum confecit strage Leonem De clava noli quaerere penna fuit Jo. Major He used often to say That through Gods goodness there should be no Wars in Germany in his life time but saith he let the survivors look to it after my death Concerning the Doctrine of the Gospel he used to say that three things would destroy Christian Religion First Forgetfulness of the blessings received by the Gospel Secondly Security which reigns everywhere Lastly Worldly wisdom which will seek to bring all things into order and to support the publick peace by wicked Counsels He was of a sharp and quick wit Of a great and invincible minde Constant in the known Truth from the Confession whereof he could not be withdrawn either by threats or promises Many false reports were raised of him by the Papists insomuch as King Ferdinands Ambassador went to see what a manner of man he was telling him that it was reported in his Kings Court that he never went abroad but armed and attended with his guard that he spent all his time with Whores at Dice and Taverns But saith he I am well accustomed to such lyes He had a very sharp and Satyrical stile so that Eralmus used to say Deus dedit hâ—ic postremae aetati propter morborum magnitudinem acrem medicum God hath given to this latter Age by reason of the greatness of its diseases a sharp Physitian And Charles the Emperour used to say Si sacrificuli frugi essent nullo indigerent Luthero If Priests were not so dissolute they would not need a Luther When this Emperour had taken Wittenberg some of his Spanish souldiers would have digged up Luthers body and burned it but he said to them Sinite ipsum quiescere usque ad diem resurrectionis judicii omnium Let him rest till the day of Resurrection and of the Judgement of all things HVLRI ZVINGLIVS The Life of Zuinglius who dyed Anno Christi 1531. HVldericus Zuinglius was born in Switzerland of godly Parents and by them brought up in Learning Being about ten years old was sent to School to Basil to George Bintzlius where he profited so much that in all Disputations he went away with the victory He excelled all in Musick From Basil he was sent to Bern to Henry Lupulus a most learned man and an excellent Poet under whom he learned Rhetorick and became a good Poet. After two years he went to Vienna in Austria where he studyed Philosophy and proâ—itted much therein After a while he was called back into his own Country and at Basil he taught others what himself had learned where also he commenced Master of Arts and fell to the study of School-Divinity and being called to a Pastoral charge he entred into the Ministry and studied Divinity very hard and to furnish himself with examples he gat Valerius Maximus by heart He especially addicted himself to the study of the Bible and
finding his defect in the knowledge of the Tongues he learnt Greek wrote out S. Pauls Epistles and gat them by heart and grew so perfect that he understood Greek better then Latine and reading in S. Peter that no Scripture is of private interpretation he betook himself by earnest Prayer to God for the Spirit of Truth to be his Teacher and least he should be misled by a false spirit he compared Scripture with Scripture and expounded obscure Texts by those which were more clear In his Ministry he set himself much against the sins of the times especially against Pensions which the Switzers used to receive of Princes to serve as Mercenaries in their Armies which procured him much hatred After a while he was chosen to a place called Our Lords Hermitage by Theobaldus Guolzeggius the Baron thereof to which place there was great resort of people from all Countries who came on Pilgrimage which much moved him to embrace that Cal that he might have opportunity to disperse the knowledg of the Truth into several parts About this time one of the chief Ministers dying at Zurick they much desired Zuinglius to succeed him and he coming accidentally to that place was chosen Pastor there An. Chr. 1519. and began to Preach unto them the History of Christ out of Matthew Presently after there came one Sampson a Franciscan Fryar and a Preacher of Indulgences who was sent by the Pope into Switzerland to get money Zuinglius strongly opposed himself against him shewing him to be an Impostor The Bishop also of Constance wrote to Zuinglius to keep this Sampson out of Zurick because he had not acquainted him with his authority Yet when this Impostor came to Zurick because he was kept out he went to Badena setting forth the Popes Buls to sale Often crying out Behold they flie behold they flie as if he had seen with his Eyes the Souls which he had delivered out of Purgatory flying into Heaven Zuinglius also caused the Pope to be admonished by his Commissary not to Excommunicate Luther for that he foresaw the Germanes would despise both him and his Excommunication which also came to pass Anno Christi 1520. the Senate of Zurick by the Council of Zuinglius commanded the Preachers of their Jurisdiction freely to teach whatsoever might be proved by the Authority of the Prophets and Apostles passing by the Inventions of men Hereupon the Bishop of Constance by publick Proclamation forbad those of Zurick to Innovate any thing willing them to remain in the Faith of the Church of Rome till a Council might be convened But Zuinglius defended them and his writings and the Magistrates of Zurick entreated the Bishop to come to a Synod where learned men might confer together and determine what the people ought to believe Yet the Bishop wrote again to them shewing them what complaints he had heard of Zuinglius which he could not but take notice of the City belonging to his Jurisdiction But Zuinglius going to the Bench of Aldermen defended his Doctrine and satisfied them Anno Christi 1522. the Bishop wrote again to the College of Canons at Zurick exhorting them to take heed to themselves for that Pope Leo and the Emperour by their Proclamations had condemned those Doctrines he put them in minde therefore to obey those Decrees and not to innovate any thing in Religion till those whom it concerned had by Common-Council set down somewhat Hereupon Zuinglius wrote back to the Bishop that he understood by whose setting on he did these things but he wished him not to follow their Counsel For saith he the Truth is invincible and will not be resisted And afterwards some others joyning with him they wrote to the Bishop entreating him to Decree nothing against the Doctrine of the Gospel and that he would no longer endure the filthy and infamous life of the Priests but that he would suffer them to marry Zuinglius wrote also to the Helvetians that they should not hinder the course of the Gospel that they would not trouble Ministers for marrying for that the command for their living without Wives was the Doctrine of Satan He exhorted them also whereas their manner was in their Pages or parishes when they admitted a Priest to command him to take a Concubine least he should attempt the chastity of other women that instead thereof they should command them to take lawful ways About this time Luthers Books coming abroad though himself abstained from reading of them yet he perswaded his people to buy and read them which he did that they might see the agreement that was in their Doctrine being both taught by the same spirit There also he studyed Hebrew and gat the Senate to erect a School for Latine Greek and Hebrew and associating to himself Leo Judae he gat such skill in the Hebrew that he began to explain Isaiah and Jeremiah Shortly after there came to Zurick Franciscus Lambertus and disputed with Zuinglius about the Intercession of the Saints and the sacrifice of the Mass but being non-plus'd he left his Error and gave praise to God Zuinglius began also to write about this time and Pope Adrian wrote to him with great promises to oblige him to the Papal-Sea but all in vain Shortly after he perswaded the Senate to restrain the exorbitant number of Priests and Fryars yet withall to allow them a competent subsistence for their life time which was done accordingly and their revenues were imployed for the maintenance of the Ministry for advancement of Learning and for the Poor He pressed also the taking away of Images the abolishing of the Mass and the restoring of the Lords Supper which the Senate assented to and performed not only in the City of Zurick but through all the places within their jurisdiction Anno Christi 1523. when the Senators of Zurick understood that the Doctrine of Zuinglius was traduced everywhere as being wicked and ungodly they commanded all the Ministers of their Jurisdiction to meet together on the 29. of January about the differences of Religion promising that every one should be fully heard they beseeched also the Bishop of Constance that he would either come himself or send thither some of his Divines At the day appointed many met together John Faber the Bishops Vicar being also present who pleaded hard that this place was unfit to handle such causes but that they were to be referred to a general Council But Zuinglius urged him that if he had any thing against his Doctrine which he had published in 47 Positions he should produce it and he should be answered either by word of mouth or writing which when Faber would not consent to the Magistrates dismissed the Assembly and proclaimed throughout their Jurisdiction that the Gospel should be purely taught out of the Books of the Old and New Testament the Traditions of men being laid
studies he went into Germany and there setled himself at Wittenberg where he commenced Doctor in Divinity and was a publick Professor Anno Christi 1512. Afterwards he became an earnest assertor of Luthers doctrine and a defender of it against Eccius both by disputation and writing At the Disputation held at Lipsich Anno Christi 1519. of which you may read in Luthers life Caralâ—stadius and Eccius first began it There was a great dissimilitude between these two persons For Caralostadius shewed the modesty of a Divine in his voice countenance gesture and proceedings disputing not for glory and victory but to search out the Truth wherefore he affirmed nothing but what he soundly proved nor admitted any Quotations brought by the Adverse party till he had gathered the meaning of the Anthor by the words that went before and followed after By this his diligence he commended himself to the learned but the unlearned interpreted it to be duâ—ness and fear But Eccius on the other hand appeared fierce by his outcryes his stern countenance his Theatrical gesture and his impetuous proceedings which outward gestures of the body shewed a minde little Theological he often boasted of himself so highly and impudently that he lost his reputation amongst wise men He most constantly affirmed those things which were false and as shamelesly denyed those things which were true their Disputation was about Freewill the fruit whereof as Luther writes was not the searching out of truth but temporis perditio the loss of time At his return to Wittenberg he published Trecentas septuaginta conclusiones Apologeticas defensionem adversus monomachiam D. Johannis Eccâ—i cum epitome de impii justificatione The year after he set forth his Theses against the Papacy Anno Christi 1521. at the time of Luthers being in his Pathmos Caralostadius obtained or the Elector the abolishing of private Mass Auricular confession Images c. at Wittenberg about which time he marryed a wife concerning which Luther writing to Amsdorfius saith thus Caralostadii nuptiae mirè placent novi puellam conforteâ— cum Dominus in bonum exemplum inhibendae minuendae Papisticae libidinis Amen But Luther hearing of that Reformation in Wittenberg and being offended at it returned presently thither Anno Christi 1522. and preached eagerly against that alteration whereupon Caralostadius who in Luthers absence was the principal man in Wittenberg being netled with those sharp Sermons of Luther wrote in justification of it which was the first beginning of greater differences betwixt them about the Sacrament whereupon he left Wittenberg Anno Christi 1524. and went to Orlamund being called to a Pastoral charge there But after a while he was called back to his place in Wittenberg yet before he went Luther being sâ—nt by the Elector to Jene and Orlamund in a Sermon where Caralostadius was present inveighed bitterly against the Anabaptists and said withall That the same spirit reigned in the Image haters and Sacramentaries whereupon Caralostadius being much offended went to his lodging to confer with him about it Afterwards Luther coming again to Orlamund went not to salute Caralostadius but in his Sermon quarrelled with their abolishing of Idols and shortly after he procured the Elector to banish Caralostadius whereof Caralostadius afterwards complained in a Letter to his people in Wittenberg that unheard and unconvicted he was banished by Luthers procurement From thence he went to Basil where he printed some Books that he had written about the Lords Supper for which the Magistrates being offended with the novelty of the Doctrine cast the Printers into Prison and the Senate of Zurick forbade their people to read those Books but Zuinglius in his Sermon exhorted them first to read and then to pass judgement on them saying That Caralostadius knew the truth but had not well expressed it Afterwards whilst Caralostadâ—us was wandring up and down in upper Germany the sedition of the boorish Anabaptists brake out unto which they were stirred up by Muncer for which many of them especially of their Ministers were brought to punishment and Caralostadius also escaped very narrowly being let down in a basket over the wals of Rottenburg Thus being in great straits he wrote to Luther and purged himself from having any hand in those uproars entreating him to print his Book and undertake his defence which also Luther did desiring the Magistrates that he might be brought to his just trial before he was condemned Caralostadius wrote again to him a Letter wherein he said That for his opinion about the Sacrament he rather proposed it for Disputation sake then that he positively affirmed any thing which many imputed to him for levity But Luther thereupon procured his return into Saxony yet he finding little content there went to Zurick Anno Christi 1530. and taught in that place till the death of Zuinglius and then he went to Basil where he taught ten years and Anno Christi 1541. he dyed there of the Plague and was very honorably buryed What esteem Luther had sometimes of him may appear by this superscription of a Letter which he wrote to him Eruditâ—ssimo viro praestantissimo D. Andreae Boâ—enstein Caâ—alostadio syncerioris Theologiae asscrtorâ— facile primario Archidiacono Wittenbergensi Praeceptori ac majori suo in Christo Jesu The Life of Capito who dyed An. Chri. 1541. WOlfgangus Fabricius Capito was born at Hagenaw in Alsatia Anno Christi 1478. His Father was of the Senatorian ranck who bred him in Learning and sent him to Basil where he studyed the Liberal Arts and Tongues and by his singular diligence profited very much therein Afterwards when he applyed himself to the study of Divinity his Father who abhorred the unholy life of those which professed holiness took him off from those studies and set him in a way of studying Physick wherein he made such a progress that Anno Christi 1498 he commenced Doctor of Physick But his Father being dead he returned to the study of Divinity being religiously inclined and profited much in it Then he went to Friburg where he studyed School Divinity but after a while growing weary thereof because he found in the Schoolmen much subtilty but little utility he was ordained a Presbyter And then fell to the study of the Law being for four years space a Hearer of Zâ—sius But above all things he admired and esteemed the Doctrine of the Gospel and was a great lover and admirer of godly Ministers At Heidleberg he grew into acquaintance with Oecolâ—mpadius and there was a near tye of friendship betwixt them all their lives after with him also he studyed Hebrew being therein assisted by Matthew Adrian a converted Jew From thence being sent for by the Senate he went to Basil where he was Preacher in the chief Church for some years and laid the foundation of a blessed Reformation in that City there also he commenced Doctor
the vain phancies of phanatick persons cleaving to the Truth without deviation He shunned in his Sermons strange and uncouth expressions by which erroneous persons oft disturb the peace of the Church He always opposed the Anabaptistical Errors and was very careful to preserve the Truth from corruptions He often contemplated the footsteps of God in Nature saying with Paul That God was so near unto us that he might almost be felt with our hands He studyed the Mathematicks in his latter time and grew so skilful therein that few excelled him He was excellent also in the Opticks but with his excessive pains and incessant studies night and day he contracted to himself a mortal disease whereby he wasted away and yet his intellectuals decayed not he lay sick for above three months all which time he gave forth clear and notable demonstrations of his Faith Patience and Piety He called up his two young daughters and caused them to repete their Prayers before him and then himself prayd with great fervency for himself the Church and those his Orphans concluding Invoco te quanquam languidâ imbecillâ fide sed fide tamen credo promissioni tuae quam sanguine tuo resurrectione obsignasti c. I call upon thee with a weak yet with a true Faith I believe thy promises which thou hast sealed to me with thy Blood and Resurrection c. In his sickness he intermitted not his studies for during the same he turned into Latine Luthers books concerning the last words of David he read he Psalms and other Authors His ordinary discourse with his friends was about the Principles of Religion the admirable government of the Church Immortality and our sweet Communion in Heaven Upon the sixth of November there was a great Chasm or opening in the Heavens and in some places fire fell to the Earth and flew up into the ayr again This Cruciger saw as he lay in his bed in the night and thereupon much bewayled the great commotions and dissipations in the Church with he forelaw by this Prodigie He spent the few days which remained in Prayer and Repentance and so quietly ended his days Nov. 16. Anno Christi 1548. and of his Age 45. Considering the mutability of all Earthly things he used often to say Omnia praetereunt praeter amare Deum Besides Gods love nothing is sure And that for ever doth endure He was a man of an excellent wit whose daily and indefatigable labors were not only very useful to the University of Wittenberg but even to forraign Nations and Churches He had a plentiful knowledge of the Celestial Doctrine which by his ardent Piety and assistance of the Holy Ghost was daily encreased in him He was so exact and ready in the Hebrew tongue that he easily excelled all others that joined with him in the translation of the Bible In his Sermons and speeches he had a sound Judgement joyned with an Eloquent Tongue He shewed the greatness of his minde by his exact knowledge and skill in the Mathematicks wherein he was deservedly accounted inferiour to none And these gifts he adorned with many other excellent vertues with gravity constancy and moderation in every condition with bounty toward strangers and hearty love to his friends He published sundry Commentaries upon the Psalms Iohn and the first Epistle of Paul to Timothy Lectures upon two Articles of the Nicene Creed He turned many of Luthers Lectures and Sermons out of Dutch into Latine and others out of Latine into Dutch The Life of Matthias Zellius who dyed Anno Christi 1548. MAtthias Zellius was born in Alsatia in a Town called Keisersberg Anno Christi 1477. and was trained up in Learning by his Parents from his childhood and afterwards set to the Publick Schools From whence he went to the University where his proficiency was very exemplary And being well grounded in the Arts he commenced Master of Arts and then applyed himself to the study of Divinity Not long after he went to Strasborough where he was Ordained a Minister and Anno Christi 1522. he was made Pastor of S. Lawrence Church At which time Luthers Doctrine spreading abroad Zellius compared it with the Doctrine of his Adversaries the Papists and upon mature deliberation and examination imbraced that of Luther whereupon he began publickly to defend it perswading the Citizens of Strasborough to entertain it Assoon as the Bishop heard hereof he cited him to appear in his Court and caused twenty four Articles to be drawn up against him amongst which these were some That he taught Iustification by Faith That be defended Luther That he Preached against the Mass Held the Marriage of Priests lawful Denyed the Primacy of the Bishop of Rome and Humane Traditions Hereupon Zellius An. Chr. 1523. published a Book wherein he answered this charge justified his Doctrine and shewed reasons why he appeared not before the Bishop From this time forward he was much hated by the Popish Clergy and went through many dangers for asserting the Truth yet through Gods mercy he with some others so far prevailed that the Magistrates of Strasborough cast our Popery and embraced the Reformed Religion Anno Christi 1529. Zellius therefore was the first Preacher of the Truth in te Church of Strasborough To whom after a good while Symphorianus an ancient Pastor of S. Martins Church adjoined himself who formerly had been very loose in his carriage and therefore the people did the more admire this great change in him yea some of his former acquaintance led by his example did shake off Popery and embraced the Truth and truly these two were rather Popular Preachers then learned Yet Zellius was a man of singular piety And not long after Anthony Firnius Minister of S. Thomas Church joined himself to them and was the first Minister in that City that marryed a wife Yea after a while there came thither Martin Bucer Capito and D. Gaspar Hedio learned and eminent men who more strongly carryed on the work of Reformation in Strasborough viz. An. Chr. 1523. Zellius continued a faithful and painful Pastor in his Church till the year 1548. and of his Age 71. at which time it pleased God to translate him from Earth to Heaven after he had been a Preacher in Strasborough about 26 years He was a man famous not for Learning only but for other Christian vertues especially Modesty Temperance and Charity He had a good wit was of an Innocent and blameless Life Preached the Truth purely and was free from pride Not only a Theoretick but a Practical Divine What he taught he first practised himself and had a special care of the Poor Being on a time invited to supper by one of his Colleagues he found much Plate set upon his Cupboard at which he was so offended that he went away without his supper and afterwards in private so far
prevailed with him that he sold his Plate and was more open-handed to the Poor He wrote many things but not seeking his own honour would never suffer them to he printed yet afterwards some few were published As his Catechism in Dutch An Explication of certain heads in Divinity A defence of the Christian Religion An Oration wherein he defended the Marriage of Ministers As also of the Decalogue Lords Prayer and Belief The Life of Vitus Theodorus who dyed Anno Christi 1549. VItus Theodorus was born at Norinberg one of the most famous Cities in Germany and after he had been trained up in his Country School he went to Wittenberg where he continued many years applying himself hard to his studies and by his diligence and attending upon the Lectures both publick and private he made such a progress in Learning that he commenced Master of Arts with the good approbation of the University After which he betook himself to the study of Divinity and attained to an excellent measure of knowledge therein So that he was very dear to Luther both for the eminent gifts of his minde and for the holiness of his Life as also to Melancthon Both whose Lectures he daily attended upon and heard with much diligence and by his good will would never be from their sides He went with Luther An. Chr. 1530. to Coburg in the confines of Franconia during the Diet at Auspurg He was also often present at the Imperial Diets which met about Religion where he disputed wit the Adversaries about the Principal heads of the Controversies He was called to be a Pastor at Norinberg his own country where he preached the Gospel of Jesus Christ with great zeal and Eloquence to the great profit of his hearers and that for many years together in the Church of Sebald till it pleased God to put an end to his labors by translating him out of this vale of tears into his Everlasting Kingdom Anno Christi 1549. Scripsit Annotationes breves into tota Biblia Germanica utilem Ecclesiae operam navavit Lutheri Colligendis expoliendisque Commentariis in Prophetam Micheam in priora undecem Geneseos capita The Life of Paulus Fagius who dyed An. Ch. 1550. PAulus Fagius was born in the Palatinate An. Chr. 1504. of mean parents His Father was Peter Buchlin who was Schoolmaster of Taberna Rhenana the Town where this Paul was born His Mothers name was Margaret His Father brought him up in his own School till he was eleven years old and then sent him to Heidleberg where he was educated under John Brentius and Martin Frechtus till he was about 18 years old and then he went to Strasborough where he taught School to supply his necessities for some years and the study of the Tongues beginning about this time to be in request he applyed himself thereto and became familiar with the most eminent therein as Capito Hedio Bucer Zellius c. who also were happy reformers of the Church of Christ at that time Anno Christi 1527. having attained some competent knowledge in the Languages and other Learning being compelled by poverty he removed to Isna where also he taught School and by his diligence and virtuous carriage approved himself to all There also he married a wife and growing more famous he was called to the Ministry and to a Pastoral charge But the studie of the Tongues flourishing most at Strasborough whither many Exiles resorted for that end he returned thither again and read Hebrew to some with good success And yet in the mean time he so followed the study of Divintiy and applyed himself to Preaching that after two years space he returned with his Family to his friends more learned and better accommodated with outward things Anno Christi 1537. he was recalled to Isna to a Pastoral charge which he discharged with good credit for about five years spending his spare-time in the study of the Hebrew wherein he profited to a miracle so that it was believed that those later ages never produced a more learned man in the Hebrew then Fagius He made use also of a learned Iew called Elias Levita whom he sent for to him from Venice and amongst his other friends there was one Senator of Isna most dear unto him called Peter Bufler by whose assistance he set up a Press and published some Books for the Publick good and when he was faln into want the said Bufler was very bountifull to him But finding that place not so fit for his purpose he thought of changing his seat again Whilst he was at Isna Anno Christi 1541. a great Plague brake forth which caused many especially the richer sort to leave the place Yet before their departure by his zealous and fervent Sermons and Exhortations he prevailed with some to stay and with others to leave their alms behinde them for the relief of the indigent He prevailed also with the Senate upon the Publick purse to hire fit persons to take care of the sick and Fagius himself all the time of the Infection went up and down night and day to comfort those that were visited refusing none no not the Poorest so all acknowledged it no less then a miracle that he was preserved in so contagious a time About the same time the Plague raged much at Strasborough and amongst others snatched away Wolfgang Capito whose place continued void for a year after viz. to the year 1542. whereupon the Commonwealth of Constance which was associated with them of Strasborough in Religion by their Prayers and messengers prevailed to get him to Strasborough first for two years and afterwards for two years more Though before this Philip Prince of Hassia had designed him for a Professor in his University of Marpurg About the beginning of the Germanâ— war Frederick the second Prince Elector Palatine purposing to reform the Churches within his Dominion made choice of Fagius who was famous for his Eloquence and Doctrine for that work whereupon he sent for him to Heidleberg to be a Preacher there During his abode at Heidleberg he published divers Books which were very useful for those that studyed the Hebrew Tongue whereupon it seemed good to Bucer Martyr and Hâ—dio who were the ordinary Professors of Divinity in that University that each other week he should read an extraordinary Divinity Lecture and that when any of them were hindred by business or sickness he should supply their rooms Anno Christi 1548. Caesar having prevailed in the war against the Protestaâ—â— the progress of Religion was hindred in the Palatinate and the Interim began to be pressed with great violence and it was resolved that the godly Ministers should be banished especially such as by reason of their great imployments stood as a brazen wall in the way of Antichrist amongst whom Fagius was one who notwithstanding all the threats of the Papists continued constant and
unmoveable in the Truth The sufferings of these godly Divines grew famous in forreign Nations whereupon Bucer and Fagius were sent for by Cranmer into England where they arrived Anno Christi 1549. and were honorably entertained by Doctor Cranmer in his own house where they were instrumental to the great encrease of Religion Also by Cranmer they were set upon the Translation of the Bible with brief notes to which they added an enucleation of hard Texts and a reconciliation of seeming contradictions in Scrâ—pture In this work Fagius undertook the Old Testament and Bucer the New But the work was hindred by the sickness of them both and the death of Fagius who being taken with a Feaver about the end of the Dog-days for change of Ayr was carryed to Cambridge where the 13. of November he ended his days joyfully An. Chri. 1550. and of his Age 45. but not without the suspition of Poyson and was there honorably buryed Yet afterwards in Queen Maries time An. Chr. 1556. he was condemned of Heresie his bones digged up and burned to ashes He was tall of stature of a swarthy complexion under a severe countenance full of curtesie and very Eloquent in his Ministry He translated out of Hebrew Thisbites Heliae Apothegmata Patrum Sententias morales Ben Syrâ— Precationes Hebraicas A little Tractate written by a Iew that turned Christian. Expositionem dictionum Hebraicarum in quatuor capita Geneseos â—ui adâ—icitur Paraphrasis Chaldaica Onkel Comment R. David Kimbi in decem primos Psalmos Targum i. e. paraphrasis Onkeli Chaldaica in 5 libros Mosis with divers others MARTIN BVCER The Life of Martin Bucer who dyed Anno Christi 1551. MArtin Bucer was born at Selestade in Alsatia Anno Christi 1491. being of an excellent wit he entred very young into the Monastery of the Dominicans there and afterwards by consent of the Prior he went to Heidleberg for the encrease of Learning and having gone through other Arts he studied Divinity together with the Greek and Hebrew Tongues whilst he was there he met with and read Erasmus and Luthers Works whereupon he began to dis-rellish Popery and Frederick Prince Elector Palatine being much pleased with his Eloquence and singular Humanity as also with his clear and strong Voice and freedom in reproving the vices of men by the instigation of Sir Francis Sickengen chose him to be his Minister so that he Preached often in Heidleberg and elsewhere During his abode in that place Luther came thither whom he heard disputing against Free Will which kindled in his Breast the first sparks of the Divine Truth which by his conversing with Luther were further encreased Afterwards going with his Prince into the Low-countries he Preached freely against the Superstitions and sins of the times and began to bethink himself of leaving his Order whereupon the Monks lay in wait to take away his Life but escaping thence he went to Sir Francis Sickengen who sheltered him from danger till the Controversies about Religion were determined in his Castle at Naustall and when Luther was sent for to the Diet at Worms he went along with him and after some converse he embraced and defended his cause Not long after War arising between Sickengen and Trevir Bucer finding that he could not follow his studies in the midst of those tumults craved leave to depart and obtained it but a Neighbor Pastor of Wissenburg intreated him to Preach in his charge which he did till by the unhappy fall of Sickengen they were both driven thence by the prevailing power so that he fell into great danger About this time the seeds of the reformed Religion began to be sown in Strasborough by Matthew Zellius and Gasper Hedio Sigismund Count of Hohenlâ— favoring them to whom therefore Bucer went and was curteously entertained and Anno Christi 1523. was appointed publick Preacher in the Church and to read Divinity in the Schools These Colleagues excelling in Wit Eloquence and Zeal did propaâ—â—te the Gospel of Christ notably in that City and the year after published in Print the reasons why they changed the Mass into the Lords Supper c. which Book they dedicated to Frederick the Elector Palatine This Book was subscribed by Capito Hedio Zellius Pollio Niger John Latomus Fâ—rn Hag and Bucer Hereupon the Senate of Strasborough by a general Vote reformed their City casting out Popery and establishing the pure Gospel of Christ. An. Chr 1529. when the Gospellers agreed not in all things amongst themselves a conference was appointed at Marpurg between Luther and Zuinglius whereupon Bucer with Hedio went thither and had much discourse with them wherein they agreed upon all points of Divinity except about the Sacrament of the Lords Supper and so parted friendly resolving ab omni contentione in posterum abstinendum utrinque esse Deumque orandum ut Spiritu suo erudiat ducatque that both sides should abstain from contention c. The year following at Auspurg he disputed with the Papists and had a large testimony for his Learning and modesty hearing his Adversaries patiently rather seeking Truth then Victory and answering them mildly yet strongly He took much pains to reconcile the difference between Luther and Zuinglius about the Lords Supper fore-seeing the great mischief that that difference would bring upon the Church An. Chr. 1531. the Citizens of Vlm sent for him to Reform their Churches where he with Oecolampadius performed the trust put in him with much prudence and faithfulness He was so studious of peace that some said he complyed too much with Luther in that Doctrine against which he had formerly both Preached and Written Whereupon in the Moneth of May Anno Chrâ—sti 1533. he went to Zurick and there in an Assembly of the Ministers of the Church he purged himself from the suspition of revolt shewing that he did still retain the same Doctrine concerning the Supper of the Lord which he had formerly professed and had defended in the Disputation at Bern against the Adversaries thereof and that by the grace of God he would continue therein to his lives end but yet that it seemed to him that Luther dissented from Zuinglius rather in words then in Doctrine and very deed He requested also the Ministers of Zurick that they would not attempt nor write any thing more bitterly against Luther by reason of that Epistle which he had sent to the Magistrates of Franckford To this they of Zurick answered that they admitted his excuse yet withall shewed him out of that Epistle what Luther seemed to think of the Supper of the Lord and what was to be expected of them hereafter withall telling him that they were determined with Gods help to remain in that Doctrine which they had taught hitherto in the Church of Zurick till they were otherwise convinced out of the holy Scriptures and in
this day Having notice given on the over-night that the next day he should be burn'd he said I am ready God grant me strength and a joyfull resurrection and so he went to his chamber pouring out his spirit unto the Lord in pâ—ayer and giving him most hearty thanks for accounting him worthy to suffer for his Truth Going into Smithfield the way was very foul whereupon two Officers took him up to bear him to the stake then â—e said merrily Whâ—t will you make me Pope Comming into Smithfield he kneeled down saying I will pay my vows in thee O Smithfield He kissed the stake saying Shall I disdaine to suffer at this stake when my Lord and Saviour refused not to suffer a most vile death for me When the fire was kindled with much meekness and comfort he resigned up his spirit unto God Anno Christi 1555. In a Letter which he wrote to John Carelesse then prisoner in the Kings-bench he thus writes Indeed my dear Carelesse I am in this world in hell and in the shadow of death but he that for my deserts hath brought me down into hell shall shortly lift me up unto heaven where I shall look continually for your comming and others of my faithful brethren in the Kings-bench And though I tell you that I am in hell in the judgement of the world yet assuredly I feel in the same the consolation of heaven I praise God And this lothsome and horrible prison is as pleasant to me as the walks in the Garden of the Kings-bench And in a Letter that he wrote to his Sister he thus concludes My dissolution I look for daily but the Lord knoweth how unworthy I am of so high an honour as to die for the testimony of his Truth Pray that God would vouchsafe to make me worthy as he hath done of long imprisonment Pray and look for the coming of the Lord c. In another Letter he writes thus Commend me to Mr. Elsing and his wife and thank them for providing me some ease in prison and tell them that though my Lords Cole house be but very black yet it is more to be desired of the faithfull then the Queens Palace The world wondereth how we can be merry in such extream miseries but our God is omnipotent which turneth misery into felicity Beleeve me there is no such â—oy in the world as the people of Christ have under the Crosse I speak by exâ—rence therefore believe me and fear nothing that the world can doe unto you for when they imprison our bodies they set our souls at liberty with God when they cast us down they life us up yea when they kill us then doe they send us to everlasting life and what greater glory can there be then to be made confoâ—mable to our head Christ which is done by afflictions O good God what am I upon whom thou shoulde bestow so great a mercy This is the day which the Lord hath made let us rejoyce and be glad in the same this is the way though it be but narrow which is full of the peace of God and leadeth to eternall blisse Oh how my heart leapeth for joy that I am so near the apprehension thereof God forgive me my unthankfulness and unworthiness of so great glory I hâ—ve so much joy that though I be in a place of darknesse and mourning yet I cannot lament but both night and day am so joyfull as if I were under no crosse at all yea in all the daies of my life I was never so merry the name of the Lord be praised for ever and ever and the Lord pardon my unthâ—nkfulness Our enemies do fret fume and grash their teeth to see and hear that we under this grievous affliction can be so merry Pray instantly that this joy may never be taken from us for it passeth all the delights of this world This is the peace of God which passeth all understanding This peace the more his chosen be afflicted the more they feel and therefore cannot faint neither for fire nor water Whilst Mr. Philpot was prisoner in Newgate a dertaine friend of his that scrupled the Baptizing of Infants wrote to him for his judgement about it to whom he wrote a large and learned Answer proving by Scripture by Arguments by testimony of the Fathers and by the constant practise of the Primitive Church from the Apostles daies the lawfulnesse and necessity of the same which you may read in the Book of Martyrs vol. 3. pag. 606. c. THO. CRANMER The Life of Thomas Cranmer who died Anno Christi 1555. THomas Cranmer was a Gentleman by birth of a very ancient Family born at Arselacton in Nottinghamshirte brought up at School and from thence sent to Cambridge where profiting much in learning he was chosen fellow in Jesus Colledge After which he married a wife and thereby loosing his Fellow-ship he was chosen Divinity-Reader in Buckingham-Colledge but not long after his wife dying in child-bed the Master and Fellows chose him again Fellow into Jesus Colledge After which he commenced Doctor in Divinity From thence hee was chosen a Fellow in the Foundation of Cardinal Wolsey's Colledge in Oxford but fore-seeing the danger which after followed he refused that place Whilst he was in Cambridge the question arose about King Henries Divorce from his brothers widdow and the Plague breaking forth at Cambridge Doctor Cranmer retired to Waltham-Abbey At which time this fell out The King to recreate himselfe and to take private counsell with those in whom he most consided who were the Dukes of Norfolke and Suffolk and some others went on hunting to Waltham at which time he signified his minde to Steven Gardiner his Secretary and to Fox his Almoner willing them to search what was most expedient for him to doe to end well that controversie about his Marriage and as God would have it these two men lodged in the house of one Master Cressie at Waltham where also Doctor Cranmer was having left Cambridge upon the forementioned occasion â—nd being Tutor to Master Cressies two sons Gardiner and Fox thus meeting with him and knowing him to be famous for learning and piety invited him to their good cheer and asked his advice concerning the Kings cause Dr. Cranmer was at fiâ—st very loath to deliver his judgement but being much importunâ—d by them he at last â—aid I cannot say much on the sudden in so weighty a businesse without study and meditation but in my opinion seeing the King is in so great trouble of mind and conscience nothing can more encrease it then so great delaies and wandring in Romish suites inwhich whosoever are once entangled can source ever extricaâ—e themselves out of the snares I think it better therefore that layâ—ing aside all delayes and Court suites wherein the King hath been too long tossed with great affliction of mind the judgement of Divines hath in our
him chose him to be their Pastor and sent to request his coming to them many also of his old English friends that lived as exiles there much pressed it Yea and Calvin also wrote to him desiring him to imbrace the Call Martyr being thus importunately pressed to remove thither and having many engagements to incline him that way yet referred the whole matter to be determined by the Senate and Ministers at Zurick and they understanding that there were other able and fit men to be placed over the Italian Congregation denying their consents to part with him he resolved to stay notwithstanding all solicitations to the contrary And afterwards when in Queen Elizabeths dayes he was much importuned to return into England and had large proffers made him from the Queen yet he would not leave his flock till his death And how ready he was to be serviceable to other Churches may appear by this example The year before his death the King of France had appointed a meeting of the Bishops and Nobility at Possy whereupon they of the reformed Religion in France thought that it was a very seasonable time to procure a conference about Religion which might much tend to the peace and liberty of the Church Upon this the Churches chose certaine Delegates which in that Parliament should move for the liberty of Religion And they chose also many learned men who should dispute with their adversaries about the same and because the singular learning and incomparable dexterity of Peter Martyr in disputing was sufficiently knowne they in the first place made choice of him for one and sent one Claudius Bradella with Theodore Beza to Zurick to try his willingness to accept of that imployment and when he had declared his readiness shortly after came Letters from the King the Queen Mother the King of Navar the Prince of Conde and the Admirall Coligni to the Senate of Zurick to desire them to send Martyr withall sending him a safe conduct whereupon he undertook the journey and when he came to Possy he made an Oration to the Queen exhorting her to seek not onely the quiet of France but of other Churches by promoting true Religion shewing also what a blessing she might expect from God thereby The Queen entertained him kindly and so did the King of Navar the Prince of Conde and the Admirall of France But the Cardinall of Lorrain sought to hinder the disputation all that possibly he could yet when he could not prevail five of each party were chosen out to dispute the business about the Lords Supper in private having onely two Notaries present and after severall days disputation something was drawn up as the result of all which with some explanations Beza Marlorat Martyr Spina and the Lord of Sole subscribed unto But when the same was presented to the Cardinal and Popish Bishops they complained of their Disputants as having consented to that which was Heresie and so by their authority they brake off the Disputation and departed Whereupon Martyr addressed himself to the Queen seeing that he was like to do no good there desiring license to depart which she consented to and he returned to Zurick with a large testimony of his worthy carriage and a guard from the Prince of Conde and the Admiral for his safety Thus having worn out himself with his indefatigable labours and having his spirits much exhausted with grief for the afflicted condition of the Churches of France he fell sick of a Feaver made his Will and to his Friends that visited him he spake chearfully and comfortably telling them that his body was weak but inwardly he enjoyed much peace and comfort He made before them an excellent Confession of his Faith concluding thus This is my faith and they that teach otherwise to the withdrawing men from God God will destroy them He gave them his hand and bid them farewel and commending his soul to God he slept in the Lord and was buried honourably Anno Christi 1562 and of his age 62. Opera haec ab ipso edita sunt Symboli expositio Comment in Cor. 1. Comment in lib. Judicum Epist. ad Rom. Defensio Doctrinae de Eucharistiae Sacramento contra S. Gardiner Disputatio de Eucharistiae Sacramento habita Oxon. Defensio ad duos libellos Rich. Smithaei Post obitum hi libri editi sunt Comment in Sam. 1. 2. Reg. 1. in 11 capita priora Reg. 2. Comment in 1 librum Mosis Precum ex Psalmis libellus Epitome defensionis adversus S. Gardinerum Confessio de coena Domini ad Senat. Argento Sententia de praesentia corporis Christi in Eucharistia proposita in Colloâ— Possiaco Epistola de causa Eucharistiae Loci communes Conciones Quaestiones Responsa Epistolae Comment in Exod. In Prophetas aliquot minores In tres priores libros Ethicorum Aristotelis Beza made this Epigram of him Tuscia te pepulit Germania Anglia fovit Martyr quem extinctum nunc tegit Helvetia Dicere quae si vera volent re nomine dicent Hic fidus Christi credite Martyr erat Utque istae taceaut satis hoc tua scripta loquuntur Plus satis hoc Italis exprâ—brat exilium The Life of Amsdorfius who died A no Christi 1563. NIcolas Amsdorfius was born in Misnia of noble parents Anno Christi 1â—83 and brought up in Learning Anno Christi 1502 from Schoole he went to the University of Wittenberg about that time that Luther began to preach against Indulgences And contrary to the custome of the Nobility of those times he applied his minde to the study of Theology and contemplation of heavenly things In An. Christi 1504 he commenced Master of Arts and afterwards Licentiate in Divinitie He timely embraced the Truth that brake forth in those times and not consulting with fleshâ—and blood preached it to others He accompanied Luther to Wormes Anno Christi 1521 when he was called to give an account of his Faith before Caesar and the States of the Empire In the time of Luther's recesse into his Pathmos he with Melancthon Justus Jonas and John Dulcius being sent to by the Elector of Saxony for their judgements about the Mass declared that it was an horrible prophanation of the Lords Supper whence ensued the abolishing of it out of all Churches in Wittenberg Anno Christi 1523 he wrote in a book dedicacated to the Elector of Saxony that the Pope was Antichrist Anno Christi 1524 Luther being sent for to Magdeburg went thither and having preached to them commended to them and afterwards sent Amsdorfius to gather and instruct the Churches there who faithfully laboured eighteen years in that place During his abode there the Senate of Goslaria sent for him to reform their Churches and he at his coming setled the same form of Doctrine and Discipline amongst them as was used at Wittenberg and
Magdeburg He also made John Amandus Superintendent of those Churches and Michael Volmetius Master of their School Anno Christi 1541 he was sent by the Elector of Saxonie to govern the Church at Naumberg in the Palatinate where also the year after he was ordained Bishop by Luther three other Pastors also imposing their hands upon him who were Nicholas Medler Pastor of Naoburg George Spalatine Pastor of Aldenburg and â—olphgang Steinius Pastor of Leucopetra But six years after he was driven away from thence by the Emperour Charles the sift whence he fled to Magdeburg which at that time was the common place of refuge for the godly who fled from the indignation of Caesar. Anno Christi 1548 Amsdorf amongst others opposed himself in that sad controversie about things indifferent which continued for whole tenne yeares and when Anno Christi 1550 Madgeburg was besieged Amsdorf yet remained there and the year after George Major having published this proposition That good works were necessary to salvation Amsdorfius in heat of contention wrote That good works were hurtfull and dangerous to salvation In the midst of these digladiations amongst Divines Amsdorf came to his old age having now attained to eighty years at which time he quietly slept in the Lord Anno Christi 1563. Scripsit de sacra coena Epitomen Chronicorum Naucleri de Paparum perfidia in Romanos Imperatores Novi anni votum principibus viris oblatum Subscriptionem censurae sententiae Saxo. Ecclesiarum adversus G. Majoris doctrinam Item contra Tilemannum Heshufium W. MVSCVLVS The Life of Musculus who dyed A no Christi 1563. WOlfgangus Musculus was born at Dusa in Lorrain An. Christi 1497 of honest parents who seeing his aptness to Learning bred him at School When he was young he fell sick of the Plague but it pleased God to restore him He had an exceeding prompt wit and had such an ardent desire to his book that he was never a weary of reading and writing so that he rather needed a bridle than spurs never departing from School and his book till he was forced When he was grown up to some bignes his parents sent him abroad into other countries with slender provision that by singing at doors as the manner of those times was he might get his living and thereby learn patience temperance and humility and might follow his book the better Being thus sent from his parents he came to Rapersvil in Alsatia where a certain Widdow entertained him and in which place hee went to School but met with much hunger and want till as by his honest and modest deportment he became known to the noble Earl of Rapersvil from whom he received many favours From thence after a while he went to Slestade and gat into the School and being naturally much addicted to Poetry he spent his time in reading such Authors And thus he continued till he was fifteen years old about which time he returned to visit his parents and going into the Monastery of Lexheim by the way at the time of their Even-song hee joyned with them in singing and the Prior taking notice of him and liking his ingenious countenance and voice followed him out of the Church when all was ended and enquir'd of him what he was and whether he liked to live in a Monastery and withall proffered if he would accept of it to admit him into that Monastery to cloath him and provide other necessaries for him at his own cost He being very glad of this proffer went to his parents acquainted them with it and they looking upon it as a great mercy went presently with him to the Monastery where the Prior according to his promise entertained him as his own sonne and afterwards sent him to the Bishop for Orders There he lived till he was thirty yeares old and when others were drinking and playing he with a book in his hand would walk into a grove to study For though in his youth he was of a chearfull and merry disposition and much delighted in liberall exercises both of body and mind yet he disliked the illiberall contests of his fellows who spent their time in dice and drinking and such like practises But in the mean time he had a great want of books that Monastery having no Library belonging to it yet at last he found a great heap of parchments at the roof of the house amongst which he met with some of Tullies works and all Ovids These therefore he read over especially Ovid being so much addicted to Poetry that many times he made verses in his sleep and could make a verse upon every thing he met with and grew so perfect therein that with Ovid he could say Sponte sua carmen numeros veniebat in aptos Quicquid conabar dicere versus erat And together with his Poetry hee applyed himself to Musick which the Prior taking notice of caused him to be taught to play on the Organs At twenty years of age hee studied Divinity and excelling all the other Monks in learning and eloquence was presently chosen a publick Preacher and being often told by an old man in that house Si vis fieri bonus Concionator da operam ut sis bonus Biblicus If you will be a good Preacher study to be well acquainted with the Scripture hee betook himself night and day to reading and meditation upon the Bible He first preached in the Church of Lixhâ—im and in three other Churches belonging to that Monastery but his zeal and eloquence making him famous he was requested to preach in divers other places About the year 1518 Luthers books began to come abroad into the world and Musculus having some of them sent him read them with much seriousness and delight and God thereby revealing the Truth to him he became a zealous maintainer of it not onely in the Monastery by conference and disputation but in his publick Sermons also so that he was commonly called the Lutherane Monk and whereas Luthâ—r was charged by some with Heresie he stoutly defended him saying It may be Luther may erre in some things which is common to the nature of man yet he is not therefore to be accounted an Heretick according to thâ— saying of Saint Augustine Errare possum haereticus esse nolo I may erre but I will not be an Heretick And his labours proved not fruitlesse for through Gods blessing upon them he converted many of that fraternity who afterwards left their Abbey and became zealous professors of the Truth unto death And divers others also abroad were converted by him and amongst them a certaine Nobleman called Reinhard of Rotenburg who was Captaine of the Castle at Lutzelsteine and Protector of that Colledge a man of much account with the Palatine by whom he was protected from many dangers and snares that were laid for him especially by the Bishop and some old Monks that were
prudent diligence of Mr. Calvin was quickly extinguished which was this There was the Bishop of Carpentoratum called James Sadolet a man of great eloquence which yet he abused to the subversion of the Truth for which cause he was made a Cardinall This man seeing the flock deprived of such able and vigilant shepherds thought it a fit time to ensnare them for which end he wrote Letters under the pretence of his neighbourhood directed to his dear friends as he called them the Senate Councell and people of Geneva in which he omitted no arguments whereby he might perswade them to return into the bosome of the Romish Church And at this time there was no man in Geneva that would undertake to answer the same so that probably they would have done much mischief but that they were written in a forraign language But wheâ— Mr. Calvin at Strasborough had read them forgetting all the wrongs which had been done him he returned an answer so speedily truly and eloquently that the Cardinall despairing of accomplishing his end wholly gave over his design Neither indeed did Mr. Calvin deferre till this time the manifesting of his Pastorall bowels which he yet retained to the Genevians especially to those that suffered with him in the same cause as may appeare by those excellent Epistles which he wrote to them the same year wherin he was banished Wherein his principall scope was to exhort them to repentance to bear with the wicked to maintain peace with their Pastors and to bee frequent in calling upon God as also to stirre them up to expect light after those deadly mists of darknesse which he told them would follow as also the event ere long made to appear About the same time also hee published his Institutions much enlarged and his Commentarie upon the Romans dedicated to Simon Grynaeus his dear friend and that golden book of his concerning the Lords Supper which he made for the use of his French Church which Galasius afterwards turned in Latin In which he handled the Doctrine of the Sacrament so dextrously and learnedly that it served to determine the unhappy controversies about it to the satisfaction of all good and learned men Neither was his happinesse lesse in reclaiming many Anabaptists from their errors amongst whom were these two principall men Paul Volsius who afterwards was a Pastor in the Church of Strasborough the other was John Storder who afterwards dying of the Plagne Mr Calvin by the advice of Bucer married his Widdow called Idellita a very grave and honest Matron In these studies and labours did Mr. Calvin continue at Strasborough to the year 1541. In the which year the Emperour Charles the fifth assembled two Diets the one at Worms the other at Ratisbone for compounding the differences about Religion At both which by the desire of the Divines of Strasborough Mr. Calvin was present o the great advantage of the Churches especially of his own French Congregation and where he was most lovingly entertained and highly prised by Philip Melancthon and Gasper Cruciger so that Philip called him His Divine Hee also had much private conference with them about the Sacrament of the Lords Supper and they could not but very well appove of his opinion therein But now the time was come wherein the Lord purposed to shew mercy to his poor Church at Geneva For one of the Syndics who had promoted the Decree for their banishment did so misdemeane himself in his Office that being found guilty of sedition whilst he thought to escape out at a window being a fat man he fell down so bruised himself that within a few daies after he died Another of them had his head cut off for a Murther the other two having done the Commonwealth much disservice in an Ambassy wherein they were employed were faign to fly their Country and were condemned in their absence These evill instruments being thus removed the City of Geneva beganne to call for their Farell and Calvin but when by no means they could recover Farell from Neocom where he was now setled they used all their endeavours to procure Calvin and for that end they sent Ambassadors to Strasborough using also the intercession of those of Zurick to request that Mr. Calvin might be sent back to them The Senate of Strasborough were exceeding unwilling to hearken to it Calvin himself although he had not changed his mind towards the Genevians for the miscarriages of some wicked men yet abhorring to enter into new troubles but especially because he found the Lord blessing his Ministery at Strastborough did absolutely refuse to return Besides Bucer and the other Pastors did professe their great unwillingnesse to to part with him But the Genevians still pressing hard for him Bucer at last thought that their requests should be condescended to at least for a time which yet was not granted by Mr. Calvin himself til they had urged him with the judgment of God in case he refused and with the example of Johah But this falling out just at the time when Calvin with Bucer was going to visit the Diet at Ratisbone his return was delayed for a time and in the mean time the Genevians obtained of the Bernates that Peter Viret should go from Lausanna to Geneva and indeed this made Mr. Calvin farre more willing to return to Geneva when he saw that he was to have such a Colleague by whose labours and counsels he might be much furthered in reforming that Church So after some moneths Mr. Calvin went to Geneva Sept. 13 Anno Christi 1541 being singularly welcomed by the people and especially by the Senate who acknowledged the wonderfull mercy and goodnesse of God towards them in restoring him to them again And whereas the Senate of Strasborough had decreed that after a time he should returne to them againe they of Geneva would never give over till they had reversed that Decree which at last was yeelded to by them of Strasborough yet with this Proviso that that pension which they had setled upon him should still be continued to him but Mr. Calvin could never be perswaded to receive it caring for nothing lesse then for riches Mr. Calvin being thus restored to his Church and perceiving that the City needed such bridles he professed that he could not comfortably exercise his Ministry amongst them except together with the Doctrine of the Gospel they would embrace the Presbyterian Government for the well regulating of the Church Hereupon Elders were chosen a Model of the Presbyterial Government was drawn up consonant to the Word of God and gratefull to the Citizens which the Devill afterwards sought by all his artifices to destroy but all in vaine Hee wrote also a Catechism in French and Latine not much different from the former but much larger divided into Questions and Answers which indeed was an admirable peece and found such approbation and entertainment abroad that it was turned
such indeed as were stuffed with so many errors and fooleries wherein that society of men did abound as that it is a wonder how any man that had the use of reason should assent thereunto yet many partly through fear and partly through ignorance subscribed them Wherefore Mr. Calvin answered them learnedly confuting their errors by solid arguments and so set forth their fooleries that every man which was not wilfully blind might easily discern the same Thus ended this year to which the next succeeded no whit miâ—der either in regard of the famine or pestilence which infested all Savoy and Master Calvin proceeding according to his accustomed manner confirmed his owne at home and strongly opposed the adversaries abroad publishing his four books about free-will which he dedicated to Phil. Melancthon against Albert Pighius the greatest Sophister of his age and who had singled out Calvin for his antagonist being promised a Cardinals hat if he could carry away the victory from him But being frustrated of his labour he gat that which the enemies of the truth only deserve viz. That he stanke amongst learned and good men himself being deceived by the Divel How much Melancthon esteemed of those books of Master Calvin himself testifies in his Epistles which are in print Master Calvin also the same year wrote to the Church at Montbelgard whereby the mouths of calumniators may be stopped who accuse him of too much rigidness in the exercise of Ecclesiasticall Discipline The year following which was Anno Christi 1544. Master Calvin declared his opinion about the purpose of the Church of Neocome in Ecclesiasticall censures and at home Sebastian Castalio whom we mentioned before being a light man and very ambitious having translated the New Testament into French was exceedingly displeased that Master Calvin did not approve of it yea he grew so angry that he vented divers errors and not consent therewith he publikely preached that the Canticles of Solomon was an impure and obscaene song and therefore would needs have if expunged out of the sacred Canon and because the Ministers opposed him he railed exceedingly against them which they judging unfit for them to bear called him before the Senate where being heard with much patience he was at last condemned of slanders and commanded to depart out of the City From thence he went to Basil where being at last admitted what his carriage was there is besides my purpose The year before the Emperor Charles the fifth being to war against the King of France had promised the Germans that they should not be molested for their Religion till a generall councill should be called which as he told them he would take care to be effected This the Pope Paul the third was much incensed at and published an harsh expostulation against the Emperor because he had equalized the Hereticks with the Catholicks and had thrust his sickle into another â—â—â—ans harvest The Emperour answered That which he thought to be reason But Master Calvin because he saw in the Popes Letters that the truth of the Gospel did suffer together with the innocency of good men took him up very roundly and repressed his impudence At this time a Diet was assembled at Spires upon which occasion Calvin published the Book Of the necessity of reforming the Church then which that age produced not a book of that subject that was more weighty and nervous The same year also Master Calvin in two books did so confute the Anabaptists and Libertines who had revived the monstrous heresies of former ages that whosoever read them except he was willing to it could not be deceived by them and they which had been formerly deceived could not but be reclaimed to the truth Yet the Queen of Navar was offended with his book against the Libertines being so bewitched with two of the chief Patrons of that heresie Quintinus and Pocquetus whom Calvin had noted by name that though she was not otherwise tainted with their errors yet she had a great opinion that they were good men and therefore took her selfe to be wounded through their sides which when Master Calvin understood he wrote to her with admirable moderation as not unmindfull of her dignity nor of all the good she had done for the Church of God and yet withall as became a faithfull servant of Jesus Christ he reprehended her imprudence for admitting such men and asserted the authority of his Ministry and he so far prevailed that the men of that abominable sect of Libertines which began apace to flock into France afterwards kept themselves in Holland and the Countries adjacent The labours of this year being finishâ—d the succeeding year being 1545 brought new and greater labours with it For the Plague increasing in the City and neighbour Villages seemed as if it would devour all before it and coveteousness so prevailed with the poor people who were imployed to attend the rich in their sickness and to cleanse their houses that by an horrible conspiracy amongst themselves with a pestilentious ointment they anointed the posts thresholds and doors of many houses whereby a more grievous pestilence ensued and these wicked instruments of the Divel had bound themselves to Sathan by an oath that by no torments they shouâ—d confess their wickedness Yet many of them being taken in the City and villages were punished according to their deserts It s almost incredible what envy and reproach this act brought upon Geneva and especialâ—y upon Master Calvin as if the Divel should rule there altogether where he was most opposed This year was also infamous by that abominable and cruel Edict which the Parliament of Aquitane set forth against the poor Waldenses of Merindol Cabriers and those parts whereby most unheard-of cruelties were exercised not against some few but against all of them without any distinction of ages or sex yea to the very burning of their Towns Some of these that escaped flying to Geneva Master Calvin was the more afflicted for them and carefull of them because a little before he had written consolatory Letters to them and sent them faithfull Pastors for the instructing of them purely out of the Gospel and had also where they were in danger before preserved them by his intercession to the Germane Princes and Helvetians The unhappy controversie also of the Lords Supper sprange up again Osiander a man of a proud and monstrous wit reviving it out of the ashes For the quenching of which flame Master Calvin did what possibly he could as may appear by his Letters which he wrote to Melancthon about the same But the intemperancy of Osiander was such that he would by no means hearken to the wholsome counsell that was given him by those two men In the mean while the Plague still raging in the City took away many good men Whereupon Master Calvin out of the Pulpit thundred against many wickednesses especially against whoredom
for once upon a publick hearing there was such a tumult raised that they were very neare imbruing their hands each in others blood which sedition Calvin with his Colleagues hearing of interposed themselves though it was with the perill of his life the faction of the wicked being most against him and stopped it Yet these men proceeding in their wickednesse hated him the more for it So that Mr. Calvin sharply reproved them for it in his Sermons and Gods judgements threatned by him proved not in vain For one of them writing an infamous Libel and affixing it to his pulpit wherein were contained many railings against the sacred Ministery and particularly against Mr. Calvin that he deserved to be thrown into the River of Rhodanus This man being apprehended and convicted of these and many other horrid blasphemies had hiâ— head cut off And after his death there was another Libell found written by his owne hand containing blaspemies against Moses and Christ himself with which impiety there was no doubt but that he had infected others At this very very time and in the middest of these troubles Mr. Calvin wrote his Antidote against the seven Sessions of the Councell of Trent He also sending Letters to the Church of Christ in Roan confirmed them against the fraud of a certain Fâ—anciscan Fryer who had spread the poysonsom Doctrines of the Libertines and Carpocratians amongst them The year following which was 1548 the evill of the aforenamed faction in eneva brake forth againe The Devill which is almost incredible abusing those persons to be instruments thereof who indeed were the greatest enemies to it viz. Farel and Viret These men comming to Geneva made o grave Oration in the Senate about composing their differences Mr. Calvin requiring nothing but that those men should mend their manners and Perrinus with his associates proâ—siâ—ng any thing so he might be restored to his former place For Perrinus being restored to his place he and his wicked companions grew so impudent that they cut their cloathes crosse on their breasts that they might know each other others of them called their dogs by the name of Calvin Others instead of Calvin called him Cain others out of an hatred to Mr. Calvin professed that they would not come to the Sacrament of the Lords Supper All which Mr. Calvin and his Colleagues did boldly and faithfully reprove and when they were called before the Senate the innocency of the good men easily carried away the victory So that the Amnestie or forgetfulnesse of wrongs was solemnly sworn to Decemb. 18 But it afterwards appeared that all this was done thorough dissimulation and that Perrin sought nothing thereby but to be chosen a Syndic that he and his might by that meanes have the more liberty to act all their wickednesse as the event declared Mr. Calvin in the midst of these broils was so farre from giving over his accustomed labours that as if nothing had molested him hee wrote learned Commentaries upon six of Pauls Epistles as also by weighty Arguments confuted the Interim which was published for the destruction of the German Churches shewing withall the right course for the restoring of those Churches He discovered also in a book the vanity and falshood of Judiciall Astrology which many beganne now to give too much heed to and being saluted by Letter from Brentius now in exile he wrote consolatory Letters to him in which friendship it had been happy if Brentius had continued Bucer also being a banished man in England at this time Calvin wrote to him to declare and open his mind more fully about the Sacrament of the Lords Supper and comforted him in a most friendly manner He also wrote Letters of advice to the Duke of Sommerset now Protector of England who afterwards suffered an unworthy death about such matters as if his counsell had been hearkened to it had been happy for England and perhaps the Church there had happily avoyded many of those storms which afterwards befell it In the midst of these contencions the Church of Geneva did wonderfully encrease which did exceedingly torment the Devill and his instruments and Mr. Calvin was very solicitous to entertain and provide for such as were banished for the name of Christ Which care of his it pleased God to bless the year following that the fury of those wicked men though it was not quite extinct yet for the present it was layd asleep And truly hee had need of such a truce being grievously afflicted with a domestick accident For at this time he lost his dear Wife a very choice woman yet did he bear this accident with such constancy that therein he gave an excellent example of fortitude to the whole Church The same year there arose a great contention in the Saxon Church about things indifferent Whereupon sending to Mr. Calvin for his judgement he freely declared his opinion to them He also admonished Melancthon of his duty whom some accused for too much softnes in this point but Master Calvin afterwards found it to be a false charge For at this time it was unknowne with what minde and spirit the whole troop of Flaccians were carried which afterwards raised such great troubles to the Church and were acted with such fury and impudence as if they had been hired by the Pope of Rome to carry on his cause But it pleased God to compensate this wound inflicted upon the Churches of Germany by a great blessing upon the Helvetians For Farel aud Calvin going to Zurick when many thought that Master Calvin did too much favour the Doctrine of Consubstantiation in a Synod of all the Helvetian and Rhetian Churches he shewed his agreement with them and indeed there was no great difficulty to bring good men and lovers of the truth into an harmonious concord This agreement of the Helvetian and Rhetians Churches was written which did more and more unite Bullinger and Calvin and the Church of Zurick with that of Geneva Master Calvin also about this time wrote two learned Epistles to Laelius Socinus the poyson of whose opinions did not appear till after his death for in his life time going through the Churches he had deceived Melancthon Calvin and Camerarius but afterwards it appeared that he had much favoured Servetus Castellio and Ochin and their mad opinions for his Commentary upon the first chapter of John coming forth shewed that he went beyond the impiety of all those Hereticks which had corrupted the most Divine portion of Scripture Anno Christi 1550 succeeding the Church of Christ enjoyed peace and then it was decreed in Geneva that the Ministers not onely in their Sermons which many neglected and others heard with small profit But from house to house at many seasons of the year should divide the City amongst them and require of every family an account of their Faith by which means its scarce credible
in England who were much troubled by reason of the cruell burning of those three Bishops and Martyrs incomparable for piety viz. Nicholas Ridley John Hooper and Hugh Latimer who suffered amongst many other worthy men and shortly after that great Cranmer Archbishop of Canterbury As also in comforting the imprisoned brethren in France especially those five valiant Martyrs who this year were burned at Camerac But at home the Errors of Servetus beganne to spring up againe whose blasphemies Mattheus Gribaldus was observed to favour a Lawyer of some note and the Lord of a Town not farre from Geneva This man comming to Geneva was brought to Mr. Calvin by some Italians who had been his Scholars when he taught at Padoa but Mr. Calvin refused to give him his hand till they could agree about some of the chief Heads of Divinity viz. about the sacred Trinity and Divinitie of Christ till when he would by no meanes bee perswaded to doe it and because hee refused Mr. Calvin told him that an heavy judgement of God hung over his head for his pertinacious impiety which shortly after came to passe Being first forced to fly to Tubing where he was entertained by the favour of Vergerius and being afterwards taken at Berne upon a feigned submission was dismissed But returning to his old course and entertaining and favouring Gentilus of whom we shall speak anon God found him out and prevented his punishment by man by striking him with the Plague whereof he died About this time also Mr Calvin met with another tryall For certain neighbour Ministers who were underhand encouraged by Bolsecus thinking to get themselves a name by opposing so great a man and indeed they lay under many other scandals railed exceedingly against Mr. Calvin as if he made God the author of sinne because he would exclude nothing from the eternall foresight and ordination of God Mr. Calvin being little moved with these calumnies was yet at last provoked by their importunities so that he obtained of the Senate leave to goe with their Ambassadors to Berne there to defend himself and the Truth before the Bernates which accordingly he did and so prevailed that one Sebastian was branded with infamy and banished Bâ—lsecus also was commanded to depart out of their coasts So all these calumnies ended in smoak And one Andreas Zebedaeus who had been his most bitter accuser after Mr. Calvins death himself also lying upon his death-bed at Nevidune a towne four miles distant from Geneva sending for some of the chief Citizens did of his own accord confesse the Truth which before hee had opposed and detesting his former actions caused all his papers to bee burnt before his and their faces The next year viz. 1556 a tertian Ague seised upon M. Calvin as he was preaching which handled him so roughly that it made him come downe from the Pulpit Hereupon many false rumours were spread abroad which were so gratefull especially to the Papists that at Noviodune his own country the Priest had returned publick and solemn thanks for the death of Calvin But the prayers of good men prevailed for his health and he was so farre from dying of that disease that rather being increased in his strength hee undertook a longer journey then he was used to doe viz. to Frankford being invited thither to pacifie some controversies which were sprung up in the French Church there At length returning home though something impaired in his health yet remitted he nothing of his daily labours publishing the next year his very learned Commentaries upon the Psalmes to which hee prefixed a very precious Preface The rest of the year being very full of tumults by reason of some factious Ministers and God sending a Famine also yet Mr. Calvin spent it in defending the Truth against Joachim Westphalus and when notwithstanding Westphalus continued his prattle Mr. Beza answered him and stopped his mouth Then also Mr. Calvin and Beza both confuted the calumnies of Castalio against the eternall Predestination of God which he had spread abroad yet concealing his name At this time a grievous persecution rising at Paris against the godly it was a great affliction to Mr. Calvin many being taken when they were assembled in Saint James his street for the celebration of the Lords Supper being about eighty in number the rest escaping by the benefit of the dark night who the next morning were led to prison loaden with scornes and reproaches though some of them were noble women of good account Against these sheep of Christ the Kings anger was enflamed not onely by those about him but by the very occasion of the times For this fell out at the same time when the Kings Army had received such a notable defeat at Saint Quintan Besides these godly persons were forced to meet in the night because they could not do it in the day which further irritated him Hereupon also those old lying scandals were raised against them especially by one Democarus a Doctor of Sorben who charged the Christians as the cause of all the evils which befel the Kingdom There were also some false witnesses suborned against them which the credulous multitude was too apt to beleeve there were therefore seven of them brought forth to be burned amongst whom there was a noble woman who with six others shewed admirable patience and whereas they were accused for promiscuous whoredomes at their meetings especially by the Sorbonists who thought the more to incense the King thereby a godly and learned man who had lately been their Pastor easily confuted those lies and the German Princes interceding in their behalf which Mr. Calvin procured with admirable celerity the tempest was in a good measure blown over The next year being 1558 proved very happy to the Commonwealth of Geneva by reason of that strict League made betwixt them and the Bernates But a grievous persecution brake out against the Church of Christ in France againe and at home the Heresies of Servetus were revived by Valentine Gentilis mentioned before To stop the former Mr. Calvin sent Letters to the German Princes which opened to them the great calamities which the Churches groaned under requesting them to intercede for them and in the meane time himself endeavoured by his daily Letters to support them under their afflictions And for Gentilis who was a man of an unhappy but sagacious and subtill wit presently after the burning of Servetus he gat his book and Calvins confutation of it and not weighing the Truth in the ballance of the Sanctuary but of carnall wisdome and reason he concludes that the Father was the onely one God of himself who propagated Essence to the other two persons so that he beganne to professe that there were three Gods three Eternals Omnipotent and Immense Gods and to prove it he wrested not only the sacred Scriptures but the Councill of Nice also and rejected Athanasius
which place he continued all his life and carried himself with much sedulity pioty and prudence in the same alwaies maintaining love and concord with his Colleagues And in his Sermons he preached over the Pentateuch and the Gospels of Matthew and Mark. And whereas one Peter a Soto a Spaniard wrote a Confession of the Roman Faith and made some Annotations upon the forementioned Confession of Wirtemburg labouring to bespatter and traduce it Brentius answered this out of the Scriptures and Fathers defending the Doctrine of the Protestants against the opinions of the Papists and the Decrees of the Councill of Trent which he confuted so that a blind man might perceive the Idolatries of the Romanists to be condemned by the Word of God Anno Christi 1557 he was sent by his Prince to the Conference at Worms which came to nothing because the Popish party would not suffer that the Scripture should be the Judg of their Controversies In his old age hee wrote upon the Psalmes And whereas there were many Monasteries in Wirtemburg out of which the Friars were driven he perswaded his Prince to turne them to Schooles for the training up of youth in learning which was accordingly done and once in two years Brentius visited those Schools and took notice how the Scholars profited in Learning and encouraged them to make a daily progresse therein He had almost finished his Comment upon the Psalms when as his old age worn out with studies and labours put a period unto the same and his end was hastned by grief for the immature death of his Prince for whom he professed that he would willingly have sacrificed all his estate his own life also Falling into a feaver whereby he perceived that his end approached he made his Will wherein he set down a Confession of his Faith And sending for the Ministers of Stutgard hee caused his sonne to read it to them and requested them to subscribe their hands as witnesses to it He also received the Sacrament and exhorted them to unity in Doctrine and love amongst themselves He was exceeding patient in all his sickness neither by word nor gesture shewing the least impatience alwaies saying That he longed for a better even an eternall life The night before his death he slept sweetly and when he awaked the Minister repeated the Apostles Creed and asked him whether he dyed in that Faith to whom he answered Yea which was his last word and so he quietly resigned up his spirit unto God Anno Christi 1570 and of his Age seventy one He was buried with much honour and had this Epitaph Voce stylo pietate fide candore probatus Johannes tali Brentius ore fuit With voice stile piety faith and candor grac'd In outward shape John Brentius was thus fac'd He was of a bigge stature of a sirm health in which hee continued to his old age had strong fides a clear and full voice had many excellent virtues went through many great dangers with an undaunted spirit His piety to his Parents was very singular and his love to God and his Church exemplary He wrote many things which are printed in nine Tomes Most of which are mentioned before in his life The Life of Peter Viretus who died A no Christi 1571. PEter Viretus was born at Orba in the Country of the Bernates brought up in learning at Paris where he beganne to be acquainted with Farel whom afterwards he helpt much in setling the Churches in those parts But principally the Church of Lausanna where he spent many years in the Ministry and writing books to his great praise And when Calvin was sent to the Conference at Worms An. Chr. 1541 and from thence to Ratisbone he obtained of the Senate of Lausanna that Virete should supply his place at Geneva till his return and when he came back he much importuned that Virete might still continue there affirming that it would much conduce to the good of the Church at Geneva to enjoy his labours but he would needs return to Lausanna to his former charge Afterwards at the earnest entreaty of the French-Churches he went to Lions where in the middest of the Civill Warrs and the Pestilence which followed he with his Colleagues governed the Church with much prudence till by the Jesuits means Anno 1563 there was a Proclamation sent abroad that none but such as were Native French should be Preachers in the Protestant Churches upon which occasion many forraign Ministers were driven out of France and amongst the rest Master Virete Then at the earnest request of the Queen of Navarre he went to Bern where hee continued untill his death which was Anno Christi 1571 and of his Age sixty He was much bewailed of all good men Whilst he lived he was of a very weak constitution and the rather by reason of poyson which a Priest had given to him at Geneva as also because of some wounds that he had received from a Priest that lay in wait for him in another place where he was left for dead He was very learned of a sweet disposition and so exceeding Eloquent that he drew many to be his hearers which were no friends to Religion and they were so chained to his lips that they never thought the time long wherein he preached but alwaies wished his Sermons longer At Lions which was a populous City he preached in an open place and turned some thousands to the Truth and Faith in Christ yea some that passed by with no purpose to hear his Sermon Yet did he so work upon them that they neglected their other businesse to hearken to him At that time France enjoyed those three excellent Preachers Calvin Farel and Virete Calvin was famous for his Learning Farell for his earnestnesse and Viret for his Eloquence Whereupon Baza made these verses Gallica mirata est Calvinum Ecclesia nuper Quo nemo docuit doctius Est quoque te nuper mirata Farelle tonantem Quo nemo tonuit fortius Et miratur adhuc fundentem mella Viretum Quo nemo fatur dulciùs Scilicet aut tribus his servabere testibus olim Aut interibis Gallia Scripta Viretus reliquit Commentarios in Acta Apost De origine novae veteris Idololatriae lib. 5. Qua Imagines Reliquiae verae aut falsa sint Quis verus Mediator De origine continuatione usu authoritate atque praestantia Ministerii Verbi Dei Sacrament orum c. De vero Verbi Dei Sacramentorum Ecclâ—siae Ministerio lib. 2. De Adulterinis Sacramentis De Theatrica Missae saltatione c. De usu salutationis Augelicae c. Epistola ad fideles agentes inter Papistas Epistolae consolatoriae De officio hominis necessitate inquirendi de voluntate Dei ex ejus verbo c. Physicae Papalis Dialogi 5. Christianarum Disputationum Dialogi 6. Instructio Christiana
six anniversarie Sermons in several places of Norfolk To Bennet Colledge he gave thirty Scholarships built them a Library and bestowed many excellent bookes and ancient Manuscripts upon it besides 300 ounces of silver and gilt-plate and the perpetual Patronage of St. Mary-Abchurch London Hee carefully collected and caused to be printed divers ancient Histories of England which probably had otherwise been lost He died in peace Anno Christi 1574 and of his Age 72. H. BVLLINGER The Life of Henry Bullinger who dyed Aâ—â— Christi 1575. HEnry Bullinger was born at Bremogart in Hâ—lvetia Anno Christi 1504 of an ancient and honourable family which had flourished in that town for about two hundred years Twice in his childhood he escaped death very narrowly First being sick of the Plague his funerall was prepared yet it pleased God that beyond expectation he recovered Secondly playing on a Pipe as hee was running hee fell down and struck the Pipe so far into his throat that hee was taken up for dead and for five daies could eat nothing yet the Lord againe restored him His Father being learned himself was a great lover of it and therefore very careful to breed up this his son in learning So that at five years old he â—et him to School in that place where he was born and this young boy quickly discovered an excellent wit but his Master being himself but a weak scholar he made not such a progresse in Learning as otherwise hee might have done Hereupon Anno Christi 1516 when he was twelve years old his Father sent him to Embric where under severall Schoolmasters he was instructed in Grammar and other Elements of Learning was kept under a strict government for his 〈◊〉 and was trained up in the knowledge and feare of God Thiâ— strict discipline was not grievous to Bullinger for having been formerly brought up by his Parents religiously and being endued with a virtuous disposition he did those things willingly which others were forced to by stripes Yea he was then of such an austere carâ—iage that of himself he beganne to entertaine thoughts of entering into a Monastery of the Carthusians which of all others was accounted the strictest Sect yet would he doe nothing rashly therein till he had first cousulted with his parents and procured their consents Having thus continued three years at Embric he went to Collen Anno Christi 1519 being but slenderly provided for by his Father so that according to the custome of those times he procured victuals by singing and begging from door to door not that his father wanted wherewith to supply his necessities or that he withheld it from him out of a covetous mind but he did it that he might enure his Son to patience and hardship and that he might make him more meercifull â—o those that were in want all his life after Aâ— Callen he studied Logick and â—ommenâ—ed Batchelor of Arts at sixteen years old Afterwards betaking himself to the study of Divinity there being at this time many Theological controversies he had recourse to his Tutors for direction what to study and Peter Lombard being at this time most in request they advised him to the study thereof but meeting with many quotations out of the ancient Fathers he thought fit to read the Authors themselves And the Monastery of the Frier Predicants having a good Library belonging to it he by some friends gat leave to make use of it where lighting upon Chrysostomes Homilies upon Matthew he read them over together with divers parts of Augustine Origen and Ambrose and in the meane time read privately at home Luther De captivitate Babylonica and De bonis operibus Yet could he not for the present deliver himself from the errors of the times though hee saw that Luther came nearer to the opinions of the Antients then Lombard did Hee observed also that whereas the Schoolmen quoted the Fathers the Fathers they quoted the Scriptures Hereupon he betook himself to the reading of the Scriptures especially of the New Testament with St. Hierom and some other Commentaries upon it By which at the last through Gods mercy he beganne to abhorre the Popish Errors laying aside his former thoughts of turning Carthusian diligently applyed himself to read over Melancthons Common-places wherewith hee was wonderfully delighted Anno Christi 1522 hee Commenced Master of Arts and so returning home lived a year in his fathers house wholly imploying himself in his studies and private exercises The year after he was called by Wolfgang Joner Abbat of Capella near Zurick to teach a Schoole where hee was to instruct some Friers and other young men both in Divine and Humane Learning There he read to them in Dutch by reason of many that resorted to his Lectures some peeces of Erasmus Melancthons Common-places and a great part of the New Testament and some other Authors and so hee spent six years partly in his private studies and partly in instructing others Anno Christi 1527 hee was sent by his Abbat to Zurick where for five moneths space he heard Zuinglius preaching and reading his Lectures in the Schools and by the help of Pellican he began to study Hebrew and to perfect his knowledge in the Greek There also he gained acquaintance with sundry Learned men and wrote many things some whereof were afterwards printed He also by his preaching at the Monastery of Capella so far prevailed with the Abbat and Friers that the Masse and other Superstitions were cast out and the Lords Supper truly administred and such Friers as were unfit for the Ministry betooke themselves to other trades Anno Christi 1528 He went with Zuinglius to the Disputation at Bern. Anno Christi 1529 he was called to his native place of Bremogart where God so prospered his Ministry that presently after his comming the Magistrates banished Popery and set out a severe Decree against Adultery and Drunkennesse and being chosen Pastor of that place he preached every Sabbath in the afternoon and the three daies following in the morning Besides every day at the time of Evening prayers hee expounded a part of the New Testament But the Divell raised up some Anabaptists which disturbed the peace of that Church With these Bullinger disputed publickly and thereby in a great measure restrained them He wrote also in the defence of Tythes which as those Anabaptists said should be abolished under the New Testament And when afterwards the number of Anabaptists did exceedingly increase in Germany he set forth 6 books against â—hem wherein he shewed the originall progress the various Sects and the chiefe opinions of the Anabaptists which also hee confuted Anno Christi 1529 there arose great commotions in Helvetia and the Bernates sent some souldiers to Bremogart and for the composing of the differences there was a meeting of the chiefest persons at Bremogart where Bullinger preached at
whose Sermons not only the Protestants but many of the Papists were present to hear what and how he taught And indeed both sides commended his study of Peace For he exhorted them to compose their differences not by arms nor mutuall slaughters but by the Disputations of their Divines But God would not suffer his wholsome counsell to take effect at that time For they came to a battell wherein the Popish party prevailed and thereupon Bullinger together with his Father Brother and Colleague Gervase were commanded to depart except they would undergoe the present hazard of their lives Whereupon beginning their journey in the night through Gods providence they escaped the snares which were layd for them by their adversaries and came safely to Zurick Anno Chrâ—â— 1531 and three daies after at the request of Leo Judae with his Colleagues Bullinger preached in the chiefe Church and was entertained by one Werner Steiner his ancient friend that was fled to Zurick for Religion Anno Christi 1532. The Church of Basill wanting a Pastor by the death of Oecolampadius desired Bullinger and at the same time also the Bernates sent for him thither But the Senate of Zurick would by no means part with him choosing him Pastor in the room of Zuinglius who was slaine in the late battell and who had desired before he went into the field with the Army that if any thing befell him otherwise then well Bullinger might succeed him in his office He being thus called to this work in a dangerous time did his endeavour to comfort and rais up the hearts of Gods people under those great afflictions And whereas the Popish adversaries boasted that their Religion was false because they of Zurick were beaten and Zuinglius slain He wrote That the Truth of Religion was not to be judged by the prosperity or adversitie of the Professors of it He took care also to have Synods twice a year to maintain concord and unity in Doctrine and Discipline as Zuinglius had begun before him And finding a great defect of Godly Ministers in the jurisdiction of the Tigurins he tooke care that so many should bee trained up in Religion and Learning as might supply that defect and where there was a want of maintainance he prevailed with the Senate of Zurick to make up a competency out of the Publick Treasury He caused the Publick Library of that City to be set in order by Pellican and by buying Zuinglius his books to be encreased And having gotten Bibliander for his Colleague he wholly applyed himself to his publick Ministry and to writing Commentaries at home Anno Christi 1532 Bucer endeavoured a union between Luther and his followers and the Divines of Zurick perswading them that their differences consisted rather in words then in reality At which time the Tigurins shewed themselves to bee desirous of peace so that it was joyned wiâ—h truth About this time Bullingers Father died being 64 years old who at his death exhorted his sonne to Constancy in Doctrine and Faith which saith he is the onely way to salvation Anno Christi 1534 Bullinger wrote a Confession of Faith in the name of the Tigurian Churches which was sent to Bucer and to the Synod of the Churches of Suevia then met at Constance and was approved by them About the same time he wrote a Tractate of the Covenant of God against some that denied all testimonies out of the Old Testament As also another wherein he asserted the twofold Nature in Christ against Claudius Allobrog Servetus his Emissary of whose poyson the Helvetian Churches were at that time in some danger And when there was a meeting at Basil for to unite Luther and the Helvetian Churches in their difference about the manner of Christs Presence in the Sacrament Bullinger was there and took much pains for the promoting of it The Magistrates also of Zurick by the perswasion of Bullinger erected a new Colledge Anno Christi 1538 which hee had a great care of all his life after Also by his perswasion the Senate of Zurick erected another School in a place where formerly there had been a Nunnery in which fifteen youths were trained up under a good Master having food raiment books and all other necessaries plentifully provided for them and Bullinger took great care to see their proficiency all his life after About this time Schwenfield a Noble man of Silesia taught That Christ's Humane nature being received into Heaven was so farre Deified that it remained a creature no longer and this error beginning to spread into Swevia Bullinger joining with some others confuted it with much modesty Anno Christi 1541 the Plague brake forth in Zurick of which Bullingers Son and Mother died Anno Christi 1542 Leo Judae's Version of the Bible being finished and printed the Printer sent one of them to Luther fair bound up but Luther wrote back to him that hee should send him no more of the Tigurine Ministers bookes for hee would have nothing to doe with them nor read any of their bookes For said he The Church of God can hold no communion with them and whereas they have taken much pains all is in vain for themselves are damned and they lead many miserable men to hell with them Adding that he would have no communion with their damnable and blasphemous Doctrine and that so long as he lived hee would with his prayers and books oppose them Anno Christi 1544 Luther set forth his Annotations on Genesis in which he inveighed bitterly against the Sacramentarians as he called them saying That Zuinglius Oecolampadius and their disciples were Hereticks and eternally damned Melancthon would fain have hindered it but could not whereupon he wrote to Bullinger telling him how much hee was grieved at this violent proceeding of Luther which he knew was so pleasing to their common adversaries the Papists When this book of Luthers came forth there was much dispute whether it should be answered Bucer was against it because Luther was grown old and had deserved well of the Church but others thought that it would bee a betraying of the Truth not to answer it Wherefore Bullinger was appointed to that work which he accordingly performed with much judgement Anno Christi 1546 Luther dyed and the German Warre beganne betwixt the Emperour and the Protestants at which time many accused the Tigurines by reason of Bullingers book as if they had insulted over Luther after his death and gloryed that he dyed of grief because he could not answer that book Hereupon Philip Lantgrave of Hesse acquainted Bullinger with these reports which when Bullinger had read advising with his Colleagues he returned this answer First giving him thanks for his zeale in endeavouring the peace of the Church and for acquainting him with these rumours Then he told him how much he was grieved for that some turbulent spirits sought by such reports
to bring an odium upon the Helvetians and to alienate the Princes affections from them Whereas saith he it is not the manner of the Helvetian Divines to reproach any either in their Sermons or Lectures much lesse Luther who had deserved so well of the Church And although Luther in the controversie about the Sacrament had used much reproachfull language against them yet they never made mention of him but with honour Whereas they were certainly informed that many of the Saxon Ministers used divers reproachfull speeches against them calling them Sacramentarians Image haters blasphemers c. Yea that in his own University of Marpurg Theobald Thammer in his publick Lectures had greatly aspersed them wherefore he earnestly requested him to consider their innocency and to enjoyn silence to such intemperate spirits c. For saith he we cannot with Luther confesse the bread to bee the naturall body of Christ and that Judas and other wicked men received his body as well as Peter and the Saints which are Luthers owne words Yet are we ready to preserve peace so that it be not urged upon us to yeeld to those things which neither our selves can understand nor can wee teach them to others In all other things you shall finde us as peaceable men ready to give an account of our Faith whensoever it shall be required of us The Lantgrave was well satisfied with this answer bearing a great love to the Helvetians and to Bullinger in particular to whom after the Warre was begunne hee often wrote out of his Camp desiring also the Protestant Cantons to send some Auxiliaries to them But upon serious deliberation they denied this request For say they if we shall send you aid the Popish Cantons will also aide the Emperour which hitherto moved by our example they have refused though they have been earnestly solicited both by the Pope and Emperour thereto In the mean time our Ministers cease not daily to pray for the peace of Germany and we have had publick Fasts for that end The same yeare came John Hooper afterwards Bishop of Gloucester to Zurick and lived familiarly with Bullinger by whom he was informed of their opinion about the Sacrament and fully concurred with them Anno Christi 1548 came forth that accursed Interim tending to the overthrow of true Religion which Calvin and Bucer answered though the Printer for fear of the Emperour durst not publish it And the bitter fruit which followed it was the expulsion of many Ministers out of their places divers of which resorted to Zurick and were kindly entertained by bullinger and his Colleagues and commended to divers Protestant Cities in Helvetia though they knew that formerly they had been very violent against them And indeed after their returne into their own Countries forgetting their courtesies they proved so again Anno Christi 1549. Calvin being suspected too much to favour Consubstantiation associating to him Master Farel of Neocom came to Zurick where he conferred with Bullinger and the other Ministers about that question and there was a sweet agreement amongst them which also was published by Calvin and Bullinger and subscribed by all the Helvetian and Rhetian Ministers By which act the Churches of Christ were more strictly united many that were doubtfull were confirmed in the truth and the adversaries took occasion from hence to write more bitterly against them Francis King of France being dead and Henry succeeding he sent to the Helvetians to renew his league with them But Bullinger who was in great authority amongst them did altogether disswade the Tigurines from it teaching them that it was neither just nor lawfull for a man to suffer himselfe to be hired to shed another mans blood who usually was innocent and from whom himselfe had never received any injury c. And hereupon the Tigurines resolved to abstaine from such Leagues Anno Christi 1550 Bullinger published his Decades Sermonum some of which he dedicated to King Edward the sixth and a reformation being now begun in England he wrote upon that occasion to many of our Nobility Bishops and Ministers of our Church Anno Christi 1551 the Helvetians were summoned by a Bull from the Pope to appear at the Councill of Trent by sending their Ministers thither c. Hereupon Master Bullinger consulting with his Fellow-Ministers published a book wherein he declared that the Councill of Trent was gathered for the suppressing of the truth and that the Helvetians owed no subjection to the Pope from under whose yoak they had long since withdrawn their necks About this time there sprange up a contention in the Church of Geneva by reason of one Hierome Bolsecus a Physician who publickly opposed the Doctrine of Master Calvin about Election and boasted that divers other Ministers and particularly Master Bullinger was of his opinion Calvin answered him confuting his error by testimonies of Scripture and out of Saint Augustine but when he would not be satisfied the Senate and brethren of Geneva sent to Zurick to ask their judgements whereupon Bullinger with his brethren did so declare themselves that all might see that they which made Election depend upon faith foreseen and faith upon mans free-will as much as upon the Divine inspiration did maliciously abuse the Tigurine Ministers c. And indeed there was a sweet Harmony between Calvin Bullinger and Peter Martyr about this point Anno Christi 1552 the war waxing hot in Germany and Zurick being afflicted with a Famine Bullinger wrote much for the comforting the afflicted and to stir them up to unfained repentance for their fins whereby they had provoked God against them Anno Christi 1554. a persecution being raised by Queen Mary in England many Nobles and famously learned men fled into Germany and came to Zurick where they erected a Colledg and were by Master Bullinger much holpen therein In the following years viz. 1556 1557 and 1558. Bullinger had divers conflicts with Westphalus Heshusius and others About which time the League amongst the Helvetians being to be renued the Popish Pages would have the oath to be By God and by all his Saints which the Protestant Pages refused and though some Politick men pleaded for the lawfulnesse of it or at least that there should be no contention about so small a matter Bullinger with his Colleagues shewed that an oath being part of Gods worship was onely to be made in the name of the true God who alone was to be called upon and that all appearance of false worship was to be avoided Anno Christi 1560 there arose up one Francis Stancarus who taught That Christ was Mediator onely according to his humane nature Him with some other such Hereticks Calvin and Bullinger confuted as also Blandrata who taught That Christ our Saviour was a meer man and Bernard Ochin who held Polygamie lawfull Anno Christi 1561. Blandrata being gone into Polonia began to discover himself more clearly and
to accuse Bullinger and Calvin whereupon Nicholas Radzivil Palatine of Vilna sent Martin Secovitius with his Letters to Bullinger about Blandrata's business to which Bullinger answered that when Blandrata came to Zurick he onely spake once with him yet at that time he easily discerned that he was corrupt in his judgement about the Son of God as also that he threatned to write against Calvin whereunto he answered That there were contentions already too many in the Church which if he increased God would be avenged on him for it Yet he departed cursing and threatning grievous things That such men should be taken heed of who laboured to revive Arianisme and other Heresies and cunningly to sow them abroad Calvin also wrote the History of Blandrata and sent it to the Polonian Church but his hypocrisie had so far prevailed with them that it did no good but afterward both in Poland and Transilvania he taught openly That Christ our Saviour was a meer man About the same time came forth Brentius his book about the personall union of two natures in Christ c. wherein he laboured to prove the substantiall presence of Christs body in the Supper And whereas Bullinger had published a Tractat upon those words In my Fathers house are many mansions Brentius published another Book wherein he manifested his dislike of Bullingers book saying That his conscience urged him to declare it This many marveiled at that he should quarrell with Bullinger being not provoked by him Bullinger least he should betray the truth answered him and Brentius again replyed charging the Tigurines with debasing the Majesty of Christ and denying the omnipotency of God Anno 1562. the Helvetians Ministers were again summoned to the Councill of Trent having the publick faith sent them but Bullinger againe wrote the reasons of their refusall Anno Christi 1563 Bullinger answered the book of Brentius de Christi Majestate About which time Ber. Ochin was banished by the Senat of Zurick for writing in defence of Polygamy contrary to his promise and oath and refusing to retract it Before his departure he desired Master Bull. to give him Letters testimoniall which he told him that he could not doe with a safe conscience yet was grieved for him and his children From thence Ochin went to Basil but finding no entertainment there he went into Poland where he publickly denyed the Deity of the Holy-Ghost but not staying long there he went into Moravia where he joyned himself to the Conventicles of the Anabaptists and shortly after dyed Anno Christi 1564. A great plague brake out in Zurick of which Bullinger fell so sick that all despaired of his life and himself also whereupon he sent for the Ministers of the Church and took his leave of them But it pleased God at the earnest prayers of the Church to restore him to health againe yet his wife and one of his daughters dyed of it And the year after the plague continuing two other of his daughters dyed also and himselfe began to be exceedingly tormented with the stone yet did not he intermit his labours but preached constantly and finished his Homilies upon Daniel Anno Christi 1566. when some turbulent spirits published that the Helvetian Churches were divided amongst themselves and held many unfound doctrines Bullinger published Confession of Faith which was consented to and subscribed by the Church of Geneva Berne Scaphusen Neocom St. Galli Mulhusen and Bipennium attested by the English Scottish and French Churches the Hungarian brethren also detesting and disclaiming the blasphemies of Blandrata and of Francis David published their assent to it Anno Christi 1567. Bullinger published his Homilies upon Isay and the year after he confuted Osius who denyed the deity of Christ and the Holy Ghost Anno Christi 1569 a great persecution arising in France many godly persons fled to Geneva and Helvetia who being in great want Bullinger took much paines to raise money by collections for them He was much troubled with the Sciatica and the Stone yet in the midst of those pains he wrote the Lives of the Popes and a confutation of the Popes Bull whereby he had excommunicated our Queen Elizabeth and absolved her subjects from the oath of Allegiance which was afterwards translated into English Anno Chr. 1570 there was a Synod of the French Churches held at Rochel to which because the Helvetians could not send Delegates they wrote Letters signifying their agreement with them in Doctrine and their good will to them Anno Christi 1571 by reason of the extreame hard winter there was a very great dearth in which Bullinger and the other Ministers obtained of the Senate that there should bee frequent Fasting and Prayer in publick and that provision should bee made for the Poor which was done accordingly Anno Christi 1572 was that bloody Massacre at Paris and in other places of France whereupon Bullinger the year after wrote his book of Persecution and God's judgements upon the Persecutors and to exhort the persecuted to patience and constancie That new Starre also in Cassiopeia appeared at that time Anno Christi 1574 Bullinger fell into a grievous disease which much tormented him from October to December at which time it pleased God to give him ease whereupon he exercised his publick Ministry again The year after he relapsed into his disease and though the pain was almost intolerable yet he never brake forth either in word or gesture into the least impatience but prayed the more fervently and when he had any ease he used to discourse pleasantly with his friends saying If the Lord will make any further use of me and my Ministry in his Church I will willingly obey him â—t if he please as I much desire to take me out of this miserble life I shall exceedingly rejoyce that he pleases to take meut of this wretched and corrupt age to goe to my Saviour Chri. Socraters was glad when his death approached because as he thought he should goe to Homer Hesiod and other Learned men whom he thought he should meet with in the other world How much more doe I joy who am sure that I shall see my Saviour Christ the Saints Patriarks Prophets Apostles and all the holy men which have lived from the beginning of the world These I say when I am sure to see them and to partake of their joyes why should I not willingly dye to enjoy their perpetual society and glory When he found some ease he sent for all the Ministers and Professors of the Universitie to him into his study to whom he gave thanks for their coming to him took his farewell of them with tears which he said proceeded not from his fear of death but as Paul's from his great love to them Hee made before them a Confession of his Faith forgave his enemies exhorted them to concord
History He had two Wives the first of which was Bullingers daughter who died without issue by the second who was Gualters daughter he had three sons and one daughter He was tall of stature fat fair and strong but that he was somewhat weakned by the Gout He had such an amiable face that his sweet manners might bee seen in his countenance as in a glass In his habit and diet he was neither too sumptuous nor too fordid best liking cleanlinesse and neatness Scripsit Praelectiones in Exodum De aeterno Dei Filio adversus Arianos Tritheitas Samosetaninos Adversus eosdem de S. Sancto Narrationem veterum controversiarum de una â—ersonâ— duabus naturis Christi c. cum multis aliis The particulars you may find in Verheiden The Life of Immanuel Tremelius who died A no Christi 1580. IMmanuel Tremelius was born in Ferrara having a Jew to his Father who so educated him that hee was very skilfull in the Hebrew Tongue Hee was converted by PeterMartyr and went with him to Lucca where he taught Hebrew From thence he went with him to Strasborough and from thence into England under King Edward the sixth after whose death he returned into Germany And in the School of Hornback under the Duke of Bâ—â—â—â—t he taught Hebrew From thence he was called to Heidleberg under Frederick the third Elector Palatine where he was Professor of the Hebrew tongue and translated the Syriack Testament into Latine There also he set upon the Translation of the Bible out of Hebrew associated to himself in that work Fr. Junius who after the death of Tremelius perused the whole work and by adding many things rather made it larger then better in some mens judgement In his old age he left Heidleberg and by the Duke of Bulloin was called to be Hebrew Professor in his new University of Sedan where he dyed Anno Christi 1580 and of his Age seventy He wrote a Chalde and Syriack Grammer hee published the New Testament in Latine and Syriack An exposition upon the Prophet Hosea Together with Junius he translated the Hebrew Bible adding short annotations And lastly Bucers Lectures upon the Epistle to the Ephesians The Life of Peter Boquine who died Anno Christi 1582. PEter Boquinus was borne in Aquitane and being in his youth brought up in learning he entred into a Monastery at Biturg where he was made the Prior and was very much beloved of all the Convent But it pleased God in the midst of all his riches and honours to discover the Truth to him and thereupon after the example of Luther Bucer Oecolampadius and Peter Martyr he resolved to leave all and to follow Christ whose example divers of the Friers also followed From thence he went toward Wittenberg being very desirous to be acquainted with Luther and Melancthon whose fame was very great and some of whose works he had met with and read and so travelling through Germany he came to Basil where he wintered by reason of the Plague very rife at that time in many Countries There he diligently heard the Lectures of Myconius Caralostadius and Sebastian Munster Anno Christi 1542 from thence he went to Lipsich where he stayed three weeks and so went to Wittenberg Coming hither he had some converse with Luther but more with Melancthon And whilst he was there Bucer sent to Melancthon to request him to send an able man to Strasborough to supply Calvins place who was now gone back to Geneva whereupon Melancthon requested Boquine to goe thither which he accordingly did and began to read upon the Epistle to the Galatians Shortly after Peter Martyr came thither also But Bucer being sent for by the Arch-bishop of Collen to assist him in the reformation of his Churches Boquine finding that the Ecclesiasticall and Scholasticall affaires went but slowly forward in his absence upon the request of his brother who was a Doctor of Divinity and not altogether estranged from the Reformed Religion he resolved to goe back into France and so taking Basil in his way he went to Geneva where he heard Calvin preach and had some speech with him and from thence to Biturg where he lived with his brother the Doctor mentioned before and when some hope began to appear that the Churches of France would be reformed at the instigation of his brother he began publickly to read Hebrew and to expound the Scriptures About that time Francis King of France being dead the Queen of Navar came into those parts about the marriage of her daughter to whom Boquine went and presented her with a book written with his own hand about the necessity and use of the holy Scriptures and her daughter with another concerning our spiritual husband Jesus Christ whereupon she took him into her Patronage and allowed him a yearly stipend out of her treasury appointing him to preach a publick Lecture in the great Church in Biturg Whereunto also the Arch-Bishop consented Shortly after the Queen of Navar dying there succeeded to her King Henries sister as in name and stock so also in Doctrine and Piety not unlike her Whereupon Boquine went and presented her with a book which he had written De homine perfecto which she took so gratefully that she confirmed his former stipend to him and he made use of that favour so long as he thought his labours were not unprofitable to the Church but when he saw that there was no hope of any further Reformation in France and that his enemies lay in wait for his life he gave it over of his own accord At that time he underwent the bitter hatred of some Friers and other enemies of the truth by whom his life was in great danger For he was summoned to appear before the Parliament of Paris and then before the Arch-Bishop of Biturg where his life was sought but God raised up some men to stand for him whereby he was delivered from the present danger Then did he resolve to fly into England but hearing of King Edwards death he altered his purpose and by the perswasion of a friend he resolved to returne to his people in Germany and so accordingly accompanied with two young men he went to Strasborough and when he had scarce been there a month it so fell out that the French Church in that place wanted a Pastor and chose him to that office yet for sundry reasons he refused to accept of it till by the perswasion of John Sturmius and some other friends he was content to preach to them till they could provide them another That place he discharged for about the space of four months conflicting with many difficulties and meeting with much trouble by reason of the improbity and perfidiousnesse of some At the end of which time the Senat with the consent of the Church appointed Peter Alexander to be their Pastor and so Boquine
it your own c. His friends hearing him thunder out these things much feared what would become of him And after Sermon some of them told him with tears That now the Bishop had that advantage against him which hee had long looked for c. To whom he answered Be not affraid the Lord God over-ruleth all and if God may bee glorified and his Truth propagated Gods will be done concerning me After they had dined together all men expecting the issue of this businesse Master Gilpin went to take his leave of the Bishop Nay said the Bishop I will bring you home and so went along with him to his house and walking there together in a Parlour the Bishop took him by the hand saying Father Gilpin I acknowledge you are fitter to be Bishop of Durham then my self to be Parson of your Church I ask forgiveness for Errors past Forgive me Father I know you have hatched up some chickens that now seek to pick out your eyes but be sure so long as I am bishop of Durham no man shall injure you Master Gilpin and his friends much rejoyced that God had so over-ruled things that that which was purposed for his disgrace should turn to his greater credit His body being quite worn out with pains-taking at last feeling before hand the approach of death hee commanded the poor to be called together unto whom he made a speech and tooke his leave of them He did the like also to others made many exhortations to the Scholars to his servants and to divers others and so at the last he fell asleep in the Lord March the fourth Anno Christi 1583. and of his Age sixty six Hee was tall of stature slender and hawk-nosed his clothes not costly but frugall in things that belonged to his own body bountifull in things that tended to the good of others especially of the poor and scholars His doores were still open to the poor and strangers He boorded and kept in his owne house four and twenty Scholars most of them poor mens sonnes upon whom hee bestowed meat drink apparel and learning Having a great Parish he entertained them at his Table by course euery Sabbath from Michaelmasse to Easten He bestowed upon his School and for stipends upon the School masters the full sum of 500 pound out of which School he supplied the Church of England with great store of Learned men Hee was carefull not onely to avoyd evil but the least appearance of it Being full of Faith unfeigned and of good works hee was at last put into his grave as an heap of wheat in due time put into the garner Hallelujah The Life of Zacharie Ursin who died A no Christi 1583. ZAcharie Vrsus was borne in Vratislavia the Metropolis of Silesia An. Christ. 1584. of honest parents His Fathers name was Gasper a Minister in Vratislavia who set him to School in the same City where he quickly shewed an excellent wit by which he easily outwent all his schoolfellows and so having perfected his Schol-learning by that he was 16. yeares old having an ample testimony from his Master Andrew Winckle he was sent to Wittenberg An. Chr. 1552 where he heard Melancthon with great diligence two years At the end of which time the Plague breaking forth there he retired with Melancthon to Tergaw and after a while having an ample testimony from him he went thence into his own Country for all that Winter but in the spring hee returned to Wittenberg where he spent five years more in the study of the Arts Tongues and Divinity He was very familiar with Melancthon and much esteemed by many Learned men who flocked to that University out of all Countries with whom also afterwards hee kept correspondencie Anno 1557 he went with Melancthon to the conference at Wormes about Religion and from thence he travelled to Marpurg Strasborâ—ugh Basil Lansanna and Geneva where he grew into familiar acquaintance with many learned men especially with Calvin who gave him such bookes as he had printed From Geneva he went into France to Lions Orleance and Paris where he perfected his skill in the Hebrew under the learned Mercerus In his return he went to Zurick where hee acquainted himself with the learned men and so to Tubing Ulme Nerinberg and from thence to his old Master Melancthon Anno 1558 hee was sent for by the Senate of Uratislave which was his native place to govern the school in that City where besides his Lectures in the Arts and Tongues he was employed in the explication of Melancthons book of the Ordination of Ministers upon which occasion he declared his judgement about the Sacrament and thereupon he was cried out against for a Sacramentarian This caused him to give a publick account of his Faith about the Doctrine of the Sacraments in certain strong and accurate propositions Melancthon hearing of the opposition which hee met with wrote to him to stand firmely to the truth and if he enjoyed not peace in that place to returne to him again and to reserve himself for better times And accordingly Ursin who naturally abhorred brawles and in his judgement could not endure Ecclesiasticall contentions chose rather to leave the place and therefore requested of the Senate that he might be dismissed and obtained his desire upon condition that whensoever his country and the Church there had need of him he should be willing to return home to them again This fell out seven daies after the death of Melancthon Anno Christi 1560. Ursin had a reverend man to his Uncle called Albert Roth who asked him whither hee would goe To whom he answered thus Truly I doe not goe unwillingly out of my own country seeing they will not admit of my confession of the Truth which with a good conscience I could not omit And if my worthy Master Melancthon were now living I would goe to none but him But since he is dead I will goe to Zurick which though it be not esteemed here yet in other Churches it is very famous for there are such godly learned and eminent men that they cannot be obseured by our Preachers and with them through Gods mercy I hope to live with much comfort And thus hee left his Country to the great grief of the godly whom he had instructed and confirmed in the Orthodox Truth From Uratislavia hee went to Wittenberg where he was received by the Professors with great joy and who would have chosen him into their number but hee refused and so went to Zurick Anno 1560 being invited thither by Martyr Bullinger Simler Lavater Gualter Gesner and Frisius who much desired his company and wrote for him With these worthy men he lived pleasantly and comfortably addicting himselfe to the profit of the Church and being a diligent attender upon Peter Martyrs Lectures whereby hee much encreased his knowledge in Divinity Anno Christi 1561 there came
Catalogum Consulum Romanorum alia opuscula Item de consolatione decumbentium De idea boni Pastoris De concionibus Funebribus M. CHEMNICIVS The Life of Martin Chemnisius who died A no Christi 1586. MArtin Chemnisius was born at Britza in Old March Anno Christi 1522 of honest but mean Parents so that his father being poor he met with many impediments to discourage and hinder him in Learning yet bearing a great love to it by his exceeding industry he overcame all difficulties and after some progresse at home he went to Magdeburg where he studied the Tongues and Arts. And from thence to Frankfurt upon Oder where he studied Philosophy under his Kinsman George Sabinâ— and after hee had spent some time there he went to Wittenberg where he prosecuted his former studies together with the Mathematicks under Melancthou and other Professors From thence he went to Sabinum in Borussia where he taught School and commenced Master of Arts and Anno Christi 1552 he was made the Princes Library-keeper and had a competent subsistence in the Court. At that time he wholly applied himself to the study of Divinity By reason of his knowledge and skill in the Mathematicks and Astronomy he was very dear to the Duke of Borussia and for the same cause John Marquesse of Brandenburg favoured him very much Yea by his modest and sincere carriage hee procured much favour from the Courtiers Anno Christi 1555 Chemnistus being desirous after three years stay in the Court to return to the Universities for the perfecting of his studies was rewarded by Prince Albert with ample Letters of commendation and so dismissed After which he went again to Wittenberg where he sojourned with Melancthon and was imployed by him publickly to read Common places From thence after a while he was sent to Brunople in Saxonie by the Senate and made Pastor which place he discharged with singular fidelity and approbation for the space of thirty years partly as Pastor and partly as Superintendent and commenced Doctor in Divinity at Rostoch serving the Church with great faithfulness and commendations both by preaching and reading Lectures Many Princes and Commonwealths made use of his advice and assistance in Ecclesiastical affairs He took great pains in asserting the Truth against the adversaries of it as his excellent Exameâ— of the Tridentine Council shews At last being worn out with study writing preaching c. he resigned up his spirit unto God Anno Christi 1586 and of his age 63. He is said by one to be Philosophus summus Theologus profundissimus neque veritatis bonarumque artium studio neque laude officit facile cuiquam secundus His Workes are these De origine Jesuitarum Theologiae Jesuitarum praecipua capita Explicatio Doctrinae de duabus in Christo naturis Fundamenta sanae Doctrinae Enchiridion de praecipuis caelestis Doctrinae capitibus De peccato Origin contra Manichaeos Examen decretorum Concilii Tridentini Concio de Baptismo Harmonia Evangelica The Life of Rodolphus Gualter who died Anno Christi 1586. ROdolphus Gualter was born in Zurick An. Christi 1519. When he first applyed his mind to the study of humane Arts and Tongue hee had such an happy wit that he was inferiour to none of his fellows in Poetry and Oratory and being afterwards admitted into the University he became famous first for his knowledge in the Arts and afterwards of Divinity He was chosen Pastor in that City where first he drew his vitall breath neither were which chose him deceived in their expectation for he proved an admirable instrument of Gods glory and their good discharging his place with fingular industry diligence and fidelity not onely by his frequent publick preaching but by his learned private writings as his Homilies upon much of the Old and New Testament do sufficiently declare And having governed and sed that Church for above forty years together he died in a good old age Anno Christi 1586 and of his Life seventie four Scripsit Homilias in Johannis Epistolas In canâ—cum Zachariae De Nativitate pueritia educatione Domini De servitnte peccati libertate fidelium De origine prastantia authoritate S. Scripturae In 12 Prophetas minores In Maâ—thaum Marcum Lucam Johannem Acta Apostol Epist. ad Romanes ad Corinthios ad Galatas In Esaiam With many other Works set down by Verheiden The Life of Ludovicus Lavater who died A no Christi 1586. LUdovicus Lavator was born in Zurick a famous City of the Helvetians and having drunk in the first Rudiments of Learning became famous by his diligence in the Schooles and his excellent wit insomuch as Bullinger gave his daughter in marriage to him And though a Prophet be not without honour but in his own country yet was he chosen a Pastor in that City and made a Lecturer in the Schooles and hee taught and illustrated both faithfully by his Ministry and Writings He published manys his Father-in-law Bullingers Works And having spent himelf in the Work of the Lord and service of his Church he quietly resigned up his spirit into the hands of his heavenly Father Anno Christi 1586. He wrote Commentaries upon Joshuah both books of the Chronicles Ruth Ester Job Proverbs and Ezekiel Besides his Historia de ortu progressu controversiae Sacramentariae Tractatus de spectris lemuribus fragoribus variisque praesagitionibus quae plerumque obitum hominum magnas clades praecedunt With divers others mentioned in particular by Verheiden GAS. OLEVIAN The Life of Gaspar Olevian who died A no Christi 1587. GAspar Olevian was born in Trevir Anno Christi 1536. His Fathers name was Gerhard a Baker in that City and Master of his Company but this Gasper was carefully brought up in learning by his Grandfather who set him to severall Schooles in that City and at thirteen years old hee was sent to Paris to study the Civill Law from thence also hee went to the Universities of Orleance and Biturg where hee heard the most famous Lawyers of those times He joyned himself also to the Congregation of Protestants which met privately together in both those Cities In Biturg he was admitted into the Order of Lawyers after the solemn manner of the University being made Doctor Anno Christi 1557. About which time there studyed in that Universitie under Nicholas Judex the young Prince Palatine sonne to Frederick the third afterwards Elector And Olevian being very intimate with Judex went one day after dinner to the River Lieg hard by the City together with him and the young Prince and when they came thither they found some young Noble Germans that were students there going into a boat who desired the Prince and his Tutor to goe over the River with them But Olevian perceiving that they had drunk too freely diswaded them from venturing themselves amongst
filled with ineffable joy so that he wondred why his wife should ask him whether he were not something better whereas indeed hee could never be better For said he I thought that I was in a most pleasant meddow in which as I walked up and down me thought that I was besprinkled with a heavenly dew and that not sparingly but plentifully powred down whereby both my body and soul were filled with ineffable joy To whom Piscator said That good Shepherd Iesus Christ led thee into fresh pastures Yea said Olevian To the springs of living waters Afterwards having repeated some sentences full of comfort out of Psalm 42. Isa. 9 and Matth. 11. and other places of Scripture hee often repeated I would not have my journey to God long deferred I desire to be dissolved and to be with my Christ. He commended to the Senate the care of the poor by his Deacon Iames Alstede giving directions what he would have done with his writings after his death And then he gave his hand farewel to his Colleagues and friends and when he was in the Agony of death Alstedius asking him whether he was sure of his salvation in Christ c. He answered Most sure and so he gave up the Ghost Anno Christi 1587 and of his age 51. His Works are these Concio de Abrahami fide obedientia De coena Domini Admonitio de Eucharistia Tabula de Ministerio Verbi Dei Sacramentis Expositio Symboli Apostolici Epitome Institutionum Calvini Notae in Epist. ad Galatas Notae in Evangelia Dialect lib. 2. Bezae in Epist. ad Rom. Gal. Phil. Col. notae ex Oleviani concionibus excerptae The Life of John Wigandus who died A no Christi 1587. JOhn Wigandus was born in Mansfield Anno Christi 1523 of honest parents of a middle rank who carefully brought him up in Learning which naturally he was much addicted unto having an excellent wit and firm memorie so that having profited much at School he went to the University of Wittenberg where he continued about three yeares which time hee spent in the study of the Arts and Tongues which night and day he imploied himselfe in In that place he had excellent and faithfull Masters who were Professors of all the Arts. And for Divinity he attended the Lectures of Luther heard his Disputations and Sermons as also Melancthons who was both an excellent Divine and Philosopher He contracted friendship with Cruciger heard the Sermons of J. Joâ—as attended the Greek Lectures of Dr Vitus He had for his private instructor Joh Marcellus a godly and learned man He frequented also the Lectures of Law and Physick Anno Christi 1541 by the advice of his Tutors and friends he went to Norinberg where hee was made Master of Saint Laurences School and for three yeares exercised himselfe with much diligence in instructing youth in which time he heard the excellent Sermons of Andreas Osiander Vitus Theodorus and Thomas Venatorius very learned and eloquent Divines But having an earnest desire to perfect his own studies he returned to Wittenberg again Luther being yet living There he commenced Master of Arts before hee was two and twenty years old and applyed himselfe wholly to the study of Divinity But the Wars waxing hot the Emperour placed a Garrison in the Castle and Town of Wittenberg and the students were driven away from thence At which time Wigand was called to Mansfield his own country to bee an assistant to their ancient Pastor Martin Seligman where also he was ordained Minister by Prayer and imposition of hands by John Spangenberg the Superintendent which was the first Ordination in that place after the banishing of Popery and their embracing the truth of the Gospel That Function hee discharged with much fidelity and industry and knowing the Schooles to bee the seminaries both of the Church and State he read Logick and Philosophy to the youth During which time at the request of the superintendent Spangenberg he wrote a confutation of the Popish Catechism of Ments written by Michael Sidonius which answer was afterwards printed in Latine and Dutch He wrote also a Confutation of George Major who held that a man by Faith only is justified but not saved c. He delighted exceedingly in a Garden and in observing the wisdome of God in the nature shape and various colours of hearbs and flowers for which end he gat the greatest variety of them that possibly he could into his Garden Hâ—e was one of those that strongly opposed the Interim Anno Christi 1553 hee was chosen by them of Madgeburg to be their Superintendent but the Earl of Mansfield and the people strongly opposed his remove from them yet at last by the means of the Prince of Anhalt they consented unto it At Magdeburg he tooke excessive pains in reading writing meditating and preaching whereby hee converted many Popish Priests in those parts to the Truth He also took great pains in writing the Magdeburgenses Centuries which he together with Mathew Judex Flacius Illiricns Basil Faber Andrew Corvinus and Thomas Holthuterus finished to the great benefit of the Church Of which booke Sturmius gave this Testimony that it was necessary and profitable and had these four virtues in it viz veritatem diligentiam ordinem perspicuitatem Truth Diligence Ordâ—r and Perspicuity Anno Christi 1560 the Elector of Saxonie having begunne a University at Jenes sent earnestly to Wigand to come thither to be the Divinity Professor which for weighty reasons hee assented unto and performed that office with much acceptance of all that heard him yet by the subtilty and malice of one Stosselius he was dismissed from that place and so returned to Madgeburg again But not staying there hee was chosen to bee the Superintendent at Wismare Anno Christi 1562 where hee imployed himself wholly in preaching disputing expounding Scripture and governing the Church Anno Christi 1563 hee commenced Doctor of Divinity in the University of Rostoch He stayed at Wismare seven yeares at the end whereof John William Duke of Saxony sent for him again to Jenes but the Duke of Megapole would by no meanes part with him yet at last after severall Embassies the Duke of Saxonie prevailed that he should come for one year to Jenes His people parted with him very unwillingly with many sighs and teares and at the yeares end sent for him back again but could by no means obtaine his returne He was not only made the Professor of Divinity at Jenes but the Superintendent also Anno Christi 1570 he went with his Prince to the Diet at Spire and at his return to Jenes was received with great joy But after five years Duke John William dying he was againe driven from thence and went to the Duke of Brunswick who entertained him kindly But presently after hee was called into Borussia to
Gods mercy the Pastors escaped To make the prisoners more odious the Friars in all their Sermons gave out that the Protestants met together for no other end but to feast and junket after which putting out the candles they fell to all promiscuous uncleannesses and the Cardinall of Lorrain buzed such things into the Kingâ— head and though the Judges upon enquiry found all these things false yet the Church thought fit by an Epistle to the King and a book to the people to vindicate and clear themselves which work was committed to Sadeel who performed it so excellently that some good effects followed thereupon The year after Sadeel was delivered from a great danger for at midnight many apparitors brake into his house sâ—arching every corner and at last brake into his chamber â—eized on his books and his papers crying out they were Hâ—retical and so laid hold upon him and carried him to prison 〈◊〉 it pleased God that Anthony of Burbon King of Navar who knew him and had often heard him hearing of his â—mprisonment sent to the Officers to release him as being one of his train and when they refused to do it he went himself to the prison complaining of the wrong that was done him by imprisoning one that belonged to him being neither a murtherer nor thief and withall bâ—â—e Sadeel follow 〈◊〉 and so took him away with him Wherupon the day after he publickly before the King gave thanks to God for his deliverance expounding the 124 Psalm Then it being judged the safest for him to absent himself for a while hee went to visit the Churches in other parts of the Kingdome and at Orleance he continued some moneths Preaching to many Citizens and students in the night time to their great advantage A while after he returned to Paris and the number of Churches increasing in France there was a Synod held at Paris of Ministers and Elders the first that ever was there who assembled to draw up a Confession of their Faith unto which Sadeel prefixed an Epistle and which afterwards was presented to the King by the Admiral Colâ—gnie But the King shortly after dying the Queen Mother and the Guises drew all the Government of the Kingdome into their hands and raised a great persecution against the Church drawing many of all ranks to prisons and punishments yet Sadeel intermitted not his office but was wholly imployed in preaching to his flock comforting the dejected confirming the weak c. till the danger encreasing it was thought fit that the care of the Church should be committed to one Macardus a man lesse known and that Sadeel should retire himself And so hee went into severall parts of the Kingdom and thereby much propagated the true Faith The yeare after the persecution not being so violent at Paris Sadeel could not refrain from going to his Flock which he loved so dearly Anno Christi 1561 he fell sick of a Quartan Ague and by the advice of his Physitians and friends he was perswaded to goe into his own Country yet neither there did he live idle but preached up and down to the spirituall advantage of many From thence he was called to be the moderator in a Synod at Orleance where the opinion was discussed and confuted of some that held That the Government of the Church should not be in the Eldership but in the body of the Congregation and Sadeel took so much paines in this point that the first Author of that Schism was confuted and converted and publickly in writing confessed and recanted his error Being returned to Paris the persecution began to grow so hot there again that he was perswaded to retire himself from the same after which he never could return to his flock that so loved and was beloved of him After his departure he was present at and moderated in many Synods of the French Churches but withall hee was so hated of the wicked that at last hee was driven from thence to Lausanna where hee preached for a time and from thence he went to Geneva where for divers years he was a Pastor But the Church in France having some peace he returned thither again and at Lions and Burgundy edified the Churches exceedingly Afterwards he was sent for by Henry the fourth King of Navarr to whom he went very unwillingly not liking a Court life yet by the advice of his friends he went to him for three years space in all his troubles was with him comforting and encouraging him very much and at the battle of Courtrass a little before it began he stood in the head of the Army and prayed earnestly for successe which much encouraged all the Souldiers and when they had gotten the Victory he also gave publick and solemn thanks unto God for the same But by reason of sickness and weakness being unable to follow that kind of life any longer he was with much unwillingness dismissed by the King went through his enemies countries in much danger till hee came to his wife and children at Geneva Shortly after hee was sent by order from the King of Navar into Germany Upon an Ambassie to the Protestant Princes where not onely the Universities but the Princes also received him in a very honourable manner especially Prince Cassimire and the Lantgrave of Hesse Anno Christi 1589 he returned to Geneva where in the middest of many troubles he continued in the worke of his Ministry to the end of his life And when the City was besieged by the Spaniards and others he oft went out with the Citizens to the fights so encouraging them that through Gods mercy a few of them put thousands of the enemies to flight many times At last hee fell sick of a Plurisie and though the Physitians apprehended no danger yet hee foretold that it would be mortal and retiring himself from the world he wholly conversed with God Praiers were made daily for him in the congregations and Beza and the other Ministers visited him often with prayers and tears begging his recovery He enjoyed much inward peace and comfort in his sickness and at last slept in the Lord Anno Christi 1591 and of his age 57. His losse was much bewailed by the whole City his Preaching was not too curious and yet not void of Art and Eloquence So that his Ministry was alwaies most gratefull to the people He was very holy and exemplary in his life and had most of the learned men of those times for his special friends He was tall and slender of his body had a pale face red haire sharp sight a countenance composed of gravity and courtesie He was very sickly so that except he had been very careful of himselfe he could not possibly have endured such labours and studyes as he was exercised in In his Sermons his profitable matter was adorned with eloquence his
Heretick to hang there he answered Quòd quamvis Haereticus Adversarius esset esset tamen doctus Adversarius that though hee was an Heretick and his Adversary yet he was a learned Adversary In the whole course of his disease which was a Fever hee demeaned himself quietly and mildly acknowledging God to be the author of his disease to whose will hee willingly submitted himself without the least sign of impatiency saying with Job Lord my God though thou kill me yet I am sure that with these eyes I shall see thee for in thee do I hope In his habit countenance and in the whole course of his life heâ— shewed forth piety and holynesse and in his private family where he most discovered himself he was the same man Hee was most patient in injuries which he quickly forgat was easily reconciled to those which deserved worst of him Hee was very charitable and liberal to the poor according to his estate which yet he alwaies carried privately that others might not take notice of it but especially he was most bountiful to such poor as were modest godly and industrious and yet more especially to such poor Students as were ingenious painful These he would often secretly furnish with mony and prefer them to places as far as by the Statutes of the Colledge he could In passing judgement upon other mens lives and actions he was alwaies very modest and moderate Those whom he saw doe well he would encourage and commend For those that brake out into inordinate practises he would grieve and mourn In his converse with his friends he was very courteous apert and pleasant Faithfull in keeping secrets prudent and grave in serious matters Alwaies most prompt and ready to assist his friends in every condition either with counsel comfort or money His piety towards his parents was singular towards whom he was very dutyfull and whom he supported being faln into decay through ill husbandry And that which added a lustre to his learning virtue and graces was that they were accompanied with Moses-like meekness and almost incredible humility For although hee was endued with a most sharp wit happy memory variety of reading excellent eloquence as ever was in any Divine and lastly with a most learned and polite judgement so that he was the Oracle of the University and miracle of the world yet did he not hold any singular or private opinion but what was agreeable to the sound Doctrine of the Word of God and the peace of the Church yea he was so humble that he despised not his inferiours but carried himself as a child that is weaned from his Mothers breasts Besides what works are mentioned before in his life and are printed he left divers others as Conciones ad Clerum Breves determinationes questionum Theologicarum Determinationes aliae pleniores Libollus contra Thomam Stapletonum de originali peccato L. DANAEVS The Life of Lambert Danaeus who died A no Christi 1596. LAmbaert Daneus was born at Orleance in France Anno Chr. 1530. He was of an acute wit and wonderfully addicted to learning so that by his diligence and extraordinary pains he attained to a great measure of knowledge and skill in all the Liberall sciences which he adorned by adding to the knowledge of them the study of the sacred Scriptures In his younger years he studied the civill Law four yeares at Orleance under that worthy and godly man Annas Burgius who being afterwards for his worth made one of the Parliament of Paris in the year 1559 for his constant defence and confession of the Truth was first strangled and then burnt Danaeus being stirred up by this rare example of his Masters piety changing his former purpose betook himself to the study of Divinity and embracing the Reformed Religion hee thereupon went to Geneva An. Christi 1560 where he wholly applyed himself to attain the knowledge of the Truth and by his extraordinary diligence reading over almost infinite Authors and by his wonderfull memory he easily attained to be esteemed one of the greatest Divines that lived in that age Hee was so versed in the Fathers and School-Divines that none excelled him and few attained to the like exactnesse therein whence one saith of him Marum est homuncionis unius ingenium tot tam diversas scientias haurire retinere potuisse At Geneva he was admitted into the number of Doctors and Pastors and by his learned labours was exceeding usefull both to the Church and University Eruditus enim animus semper aliquid ex se promit quod tum alios doceat delecteâ—ve tum seipsum laudibus illustret He alwaies employed himself in writing something whereby he might approve himself a godly Divine and excellent Scholar to all Learned men From Geneva hee was called to the University of Leiden where hee was received with much joy and was exceedingly admired for his learning acutenesse of wit promptnesse and strength of memory in alledging and reciting the sentences of the Fathers Schoolmen Canonisks and prophane writers From thence after a years â—â—ay he was called to Gaunt Anno Christi 1582 where hee taught not many yeares For when he perceived the City to bee so divided and full of tumults foreseeing the storm that was coming upon it hee left it and being sent for went into Navar where by his teaching and writing he made the University of Orthesia near to Spain famous And at last having by his extraordinary paines profited the Church and the Commonwealth of Learning and by his admirable fruitfull wit published very many bookes hee there laid down his earthly tabernacle Anno Christi 1596 and of his age sixty six His Works are these Elenchi Haereticorum Ethices Christianae lib. tres Tractat. de Amicitia Christiana De ludo Aleae Physices Christianae partes duae De venificis Methodus sacrae Scripturae utiliter tractandae Comment in Epist. ad Timotheum priorem In Mat. In Mar. Orationis Dominicae explicatio Tractatus de Antichristo In Pet. Lombardi lib. 1. Sententiarum Responsio ad novas Genebrardi calumnias Examen libri de duabus in Christo naturis Chemnitii Vera Orthodoxa Orthodoxae Patrum sententiae defensio c. Antosiander Ad insidiosum Osiandri scriptum c. De tribus gravissimis quaestionibus c. Ad Steph. Gerlacium Elenchus Sophismatum ejusdem Ad Selnecceri librum Loci communes Responsio ad Bellarmini disputationes Tabulae in Salomonis Proverb Eccles. Geographiae Poeticae Aphorismi Politici Politices Christianae lib. 7. Vetustissimarum primi mundi antiquitatum lib. 4. tum ex sacris tum aliis authoribus c. The Life of Robert Rollock who died Anno Christi 1598. RObert Rollock was born in Scotland of the ancient Family of the Levingstons Anno Christi 1555 of parents of good quality and credit His Father David Rollock being reasonable well learned
the Warres in Germany breaking forth under Charles the fifth the Universitie of Wittenberg was dissipated by reason of the same whereupon Chytraeus went to Heidleberg where he studied Hebrew and from thence went to Tubing where hee applyed himselfe to the study of the Mathematicks But when Prince Maurice of Saxonie had restored the Universitie and called back Melancthon hee presently returned to Wittenberg where he buckled close to his former studyes fearing the like interruption againe And Anno Christi 1548 hee beganne privately to read to young Students by which means having gotten some money in his purse hee resolved to travell into Italie and other parts that so hee might see those famous places which hee had often read of and grow into acquaintance with the eminent men of those times For which end having gotten him a faithful companion Andrew Martin of Rostoch he travelled through most parts of Italy And being returned to Wittenberg Melancthon was requested to send two learned men to Rostoch for the advancement of that University whereupon he commended John Aurifaber and Chytraeus to them who accordingly went thither â—nd beganne their Lectures to the great satisfaction of the Auditors and in a short time Chytraeus grew so famous for his learning virtue diligence and excellent dexterity in teaching that first Christian King of Denmark and afterward the Senate of Auspurg sent for him to come to them He was desired also by the University of Strasborough to succeed Hedio lately dead Also Frederick the second Prince Elector Palatine sent earnestly for him to come to Heidleberg but his Prince John Albert would by no means part with him Two yeares after he travelled into Frisland Brabant Flanders and other of the Belgick Provinces Upon his returne the Elector Palatine Otho Henry sent again for him to come to Heidleberg and the King of Denmark profered to double his stipend if hee would come to him but his answer to them both was that his Prince had dealt so friendly with him that hee could by no meanes leave him Some yeares after the Nobilitie of Madgeburg sent to request his presence and assistance in Reforming Religion and ejecting Popery from amongst them but when he could not go himself he wrote his mind fully to them about the same About that time he commenced Doctor in Divinity at the charges of his Prince Anno Christi 1565 the Senate of Stralsund sent for him to be their Superintendent and the King of Sweden also desired him to come thither but nothing would prevail to get him from Rostoch The year after his Prince took him with him to the Diet at Auspurg where matters of Religion were to be debated At which time Ambassadors came to him again from Strasborough to request his remove thither and he gave them some hope of assenting if his Princes good will could be procured but he would by no means part with him and to express his love he profered to enlarge his stipend but Chytraeus refused the same Two yeares after hee was sent for into Austria to assist them in the Reformation which they intended whither he went and gave them such full satisfaction that they sent him back with an ample testimony of his abilities and integrity When he had finished his business in Austria he tooke a journey into Hungarie where he visited many of the chiefe Cities in that Kingdom Anno Christi 1571 his Prince made him the chief Visitor of all the Churches in his Dominions Hee assisted also in the work of Reformation at Berline Then the Marquesse of Brandenburg sent for him to be the Divinity Professor at Franckfurt upon Order but could not obtain him Two years after the States of Stiria sent for him to help them in Reforming their Churches whither he went for half a year and was exceeding useful to them in that work At this return he was sent for by the Elector of Saxonie and the University of Wittenberg to be a Professor there but they could not prevaile The yeare after the Duke of Brunswick being to erect an Vniversity at Juliers sent to him to assist in making Laws for the University in choosing of Professors c. Which he dispatched to his great content Shortly after hee went to divers meetings of Divines in severall places about procuring and setling the peace of the Churches of Christ. Whilst he was at Rostoch he went over in his Lectures the greatest part of the Old and New Testament and wrote divers other learned books When he grew into yeares he began to be diseased and sometimes was confined to his bed yet neither there would he be idle but upon the least intermission of his pain went on with his Exposition of the two and thirtieth Psalm which he had begun before And after that in Commenting upon the Epistle to the Romans But his disease increasing whereby he discerned the approaching of his end hee made a confession of his Faith received the Sacrament of the Lords Supper and not long after quietly slept in the Lord Anno Christi 1600 and of his age seventy Whilst he lay sick in his bed if any present had discoursed about a controversal point raising himself up he would call to them to speake out saying that hee should dye with the more comfort if he could learn any new thing before his departure He was a truly good man who directed all his employment not to his private gain and glory but to the glory of God and to the furtherance of the salvation of others souls He obtained of his Princes of Megapoll to bestow 3500 crowns of yearly revenues upon the University of Rostoch He was alwaies ready to assist with his counsell any that repaired to him He was very courteous and affable exceeding patient under great afflictions and perswaded others for peace-sake to put up many wrongs He often turned a deaf eare to calumnies and lies using to say Qui nescit ferre calumnias obtrectationes convitia injurias ille vivere nescit He knows not how to live that knows not how to bear wrongs c. He had these wishes often in his mouth Utinam ambitio avaritia ex animis hominum radicitùs tolleretur utinam publicae tranquilitatis causa magni viri remitterent invicem simultates utinam reges ac potentes rerum Domini majorem Eclesiae ac scholarum curam susciperent c. In difficult matters he was never rash to declare his judgement His private life was very exemplary by reason of his indefatigable studies his diligence in his office his piety modesty sobriety chastity liberality and other virtues He was of a melancholly temper and most desirous of learning Scripsit multa Theologica Philologica Historica quae hic recensere nimis longum foret Some of his Works are mentioned before The Life of Alexander Nowel who died A no Christi 1601. ALexander
Greek Tongue so that he made excellent Greek Verses which also were printed He laid solid foundations also of Philosophy so that his Masters caused him to keep publick Disputations about sundry controversies in Philosophy He was so studious that that time which other boys spent in play he refreshed himself by variety of studies His Masters now finding him fit resolved to send him to the University where he might better be instructed in the Arts then he could be in that School For which end he went to Leiden in April Anno Christi 1596. and sojourned in the house of Thomas Spranckhusius Minister of Leiden and presently began to consider how he might best imploy himself for the advancement of his studies whereas other boys used to spend the first year in looking about them And he resolved to go on in this method First to perfect his knowledge in the Tongues then of Philosophy and at last to proceed to the study of Divinity And that he might perfect his skill in the Greek he resolved to read over the Poets who best express the genius of the Language and amongst them he made choice of Homer because he useth every Dialect his speech flows pleasingly and he makes his Reader more wise and that he might better pierce into the profundity of that Language upon every occasion he consults with Joseph Scaliger a man of stupendious Learning to whom Wallaeus was always very dear and he was much delighted with his wit Afterwards from Greek he proceeded to the study of Hebrew wherein he was assisted by Francis Rapbelingius a very courteous man but he shortly after dying and Francis Iunius being chosen into his room our Wallaeus profited so much under him that he could understand the Books of the Old Testament without an Interpreter He proceeded not to the study of the Rabbins because he judged that they that bestow much time in the study of the Tongues are very seldom good Artists For mans minde cannot contain all things the knowledge of the Tongues will take up the whole man and therefore our Wallaeus whilst he studyed the Languages laid aside all other studies only sometimes for recreation-sake he would read over some old Latine Authors Historians Poets and Orators When he was well furnished with the Tongues he went to the study of Philosophy but finding that Leiden at that time was not well furnished with Philosophers he attended the Lectures of Raph Snel the Mathematick Professor under whom he learned Geometry Astronomy and the Opticks which proved very useful to his future studies In his study of Logick he made use of Keckerman to whom he added Zabarel Monlor and some others In Physicks he used Tolet Zabarel Picholhomini In Ethicks he was most taken with Accioalus yet he read Picholhomini Magirus Muret Quarsius Metaphysicks He read over also Thomas and Scotus after which he proceeded to Plato and Aristotle whom he read in their own Language wherein they are most perfect To these he added Plotinus Ficinus Simplicius Aphrodisaeus and Averrhoes And in these studies he could the better proceed without help because he had been well grounded in all the parts of Philosophy by his Master Murdison and indeed he made such a progress therein that he exceeded all his contemporaries so that in his Disputations he often gravelled the Moderators themselves For he was prompt and subtile in Invention clear in Explication and sharp in pressing home his Arguments The chiefest scope which he proposed to himself in the study of Philosophy was to further him in Divinity and therefore judging it necessary to have the advice and assistance of some able Divine with the good leave of Spranckhusius he removed to the table of Francis Gomarus hiring a chamber in the next house till he could get a lodging in Gomarus his house which fell out within some few moneths after At this time Francis Junius was made Professor of Divinity a Divine of profound Learning Grave and of a deep Judgment as also Luke Tralcatius the Father a solid Divine and Francis Gomarus a man of much Learning and servent Piety But Wallaeus preferred Iunius above all and therefore endevoured to follow his example Yet taking Gomarus his counsel he did not begin his study of Divinity by reading Common places least being led with other mens opinions and thereby prepossessed with prejudice he should be led aside from the Truth But he first read the several forms of Concord of the reformed Churches the Catechism of Heidleberg and the Belgick Confession of Faith and so wholly betook himself to the reading of the sacred Scriptures which he read with great attention and assiduity getting the chiefest heads of Doctrine by heart So that when he was old he could repeat without Book the Epistle to the Romans the second to the Corinthians to the Galathians Ephesians and Philippians But he read them all in the Originals so that in his Sermons he was very ready in the words of Scripture Yet finding that by reading the Scripture alone he could hardly comprehend in his minde the whole Body of Doctrine being now well versed in the Scriptures he betook himself to the Theological Institutions of Bucanus that so he might at once see into the whole compendium of Divinity yet did he not stay long upon a Compendium but proceeded to the study of Calvins Institutions and Peter Martyrs Common places yet was he best pleased with Martyr because he handled the whole Doctrine plainly discoursed largely of Controversies and answered them solidly Whilst he was thus busied Luke Tralcatius first and after him Francis Gomarus began privately to read Common places whom he resolved to hear because in private they handled all thing more familiarly and largely then in publick yet especially he attended the publick Lectures because they were more accurate and learned and if after the Lectures he doubted of any thing he repaired to them in private for further satisfaction When he had profited well in the study of Common places he proceeded to the reading of Commentaries upon the Sacred Scriptures and first be read over Piscators Analysis whereby he might get the whole context of each part of Scripture into his minde then for the sense of the Scripture he read Calvin whom he used to call A Divine Interpreter To whom in his reading of the New Testament he adjoyned Beza and in reading of the Old Testament Mercer and Arias Montanus whereby he might attain to the knowledge of the Governments and Rites amongst the Iews without the knowledge whereof it is impossible to attain to the sense of many texts of Scripture Wallaeus having now read much and heard long began to prepare himself for action and disputed publickly three times De vera Theologia De Mysterio Trinitatis Et de Christi mediatoris Officio By which Disputations he procured to himself much admiration For being excellently versed in Philosophy he answered to the terms appositly
publickly undertake his Patronage neither durst Arminius undertake the alteration of Religion with an Heroical spirit such as was in our Reformers who wholly minding the glory of God rested secure whatsoever should befall themselves whereas Arminius being seized upon with sorrow and overwhelmed with grief fell sick and dyed Anno Christi 1609. Arminius being dead amongst all his followers Vtenbogard shewed himself the Ring-leader for though he was far inferior to Arminius in Learning yet in the Government of the Church and State he was well seen and indeed by his wit did more hurt to the Church then Arminius did by his Disputations This Bogard that he might make the Magistrates of Holland displeased with other Ministers and more to favour himself wrote a Book of the Authority of Magistrates in Church-affairs wherein he allowed the Magistrate not only to order the external Government of the Church but to determine controversies in Religion whereby he got great favour to his own party In these stirs the Ministers knew not what better remedy to finde then in a National Synod of all the Reformed Churches which they earnestly solicited the States General for and indeed the States of Gelderland Zeland Frisland Groning and six Cities of Holland were for it who desired no Innovations in Religion and dispaired of any union with the Lutherans and said that the Ecclesiastical Government was no way grievous but a remedy against Oligarchie That the power of the Prince of Orange was not dangerous but rather a means to unite and tye them together But on the contrary the Nobility of Holland and the other twelve Cities as also the States of Vtrick and Overisle though they did not openly deny a Synod yet by â—ergiversations and procrastinations sought to evade it In the mean time the Ministers neglected not the remedy which was in their power viz. to discover those Errors to their people and to confirm their mindes against them both by Preaching and Writing And such as were to be admitted to the Ministry they examined them more strictly and such as they discovered to be already in the Ministry they censured and cast out Vtenbogard and his companions strongly opposed themselves to these proceedings both by word and writing and promoted to the Ministry such as were of their own opinions yet were they inferior to the other party both in number and in the affections of the people fearing therefore that they should be overcome they framed a Remonstrance whence they were called Remonstrants to the States of Holland wherein they request to be taken into their protection who did not only do it but presently commanded that none should meddle with these controversies either by word or writing neither should examine Candidates upon these points or censure any that differed in judgement about them which truly was to set up a party when as the Remonstrant Ministers were scarce forty and the Contra-Remonstrants were fifty Yet the Remonstrants thought that they could not continue long except new ones of their own opinion could be brought in as the other dyed and these must be first formed in the University wherefore to supply Arminius his place in Leiden VVallaeus and others that were desired by honest and learned men were rejected and Vtenbogard was sought for But he knowing himself unfit for such a work wrought by the Curators of those parts who were of kin to Barnevelt that Conradus Vorstius should be brought from Steinfurt to Leiden who in the year 1590. had been convicted by the University of Heidleberg for favouring Socinus and his opinions To the choice of this man the Ministers presently opposed themselves and such Magistrates as favoured them yet had it been impossible to have hindred his Election the Remonstrants did so prevail but that James King of Great Britane frequently admonished and urged the States not do to it yea he condemned him of Heresie and burnt his Books publickly At last certain Laws were obtruded upon the Church which Barnevelt had framed twenty years before but till now the States would never endure them much less bring them in practice in which the choice of Deacons Elders and Pastors was almost wholly given to the Magistrates The censuring of Pastors or Members offending was taken away from the Ministers The Curators of the University and the Magistrates of Leiden did Execute the Decree for restraining of Controversies with mote rigor then any other By this they hindred Gomarus both from defending himself and his Religion At which being offended he prepared to depart By this his departure seeing the Students of Divinity should thereby want a Professor of the Reformed Religion the Churches of Gelderland and Curators of the Illustrious School there sent Anthony Thisius Professor of Theology at Harderwick and the Churches of Zeland and Magistrates of Middleborough sent VVallaeus to Leiden by all means to perswade his stay But Gomarus was resolved to depart whereupon they both of them invited him to make his abode with them and VVallaeus prevailed so that he went to Middleborough Anno Christi 1611. The States of Zeland were resolved long ago and this calamity of Leiden now hastened it to erect an Illustrious School in Zeland but as yet they could not agree about the place But they of Middleborough seeking thereby to get advantage resolved to make the Grammer School more famous For Gruter the Schoolmaster being dead An. Chr. 1607. they sought out another who might with credit bear the Rule in an Illustrious School and therefore called VVallaeus to the place But VVallaeus would by no means accept of it knowing what a tedious thing it was to govern boys and how subject he should be to calumnies in dieting them Wherefore the care of both was devolved upon Giles Bursius Pastor of Middleborough and the instructing them was committed to Justus Lyraeus afterwards Professor at Vtrich Yet VVallaeus undertook the care of the School and to read Lectures of Greek and Philosophy to them In these Lectures he explained Homer Hesiod and other Authors In Philosophy he read Ethicks Physicks Astronomy and Opticks and now Gomarus being come to them they prepared all things that belonged to an Illustrious School the place was appointed in the Quire of the new Church and Gomarus was to read and interpret the sacred Scriptures and to discuss the Common places in his Publick Disputations James Meivartius was to read Philosophy So that the fame of the School began to spread abroad and the Magistrates of Middleborough profered to VVallaeus the place which was reserved â—or him viz. to be Professor of Divinity Common places At this Gomarus who too much indulged his passions was displeased opposed himself and accused VVallaeus of Heresie for that when he was a Student at Leiden he stifly defended that there were three souls in man The Magistrates were more offended this opposition then was VVallaeus for VVallaeus
presently disclaimed the choice who having never in his life sought after any place was now much more content with his present condition and would not so far offend his old Master as against his will to be chosen for his Colleague No injury did ever so disturb the mind of VVallaeus as to discompose it or make him unlike himself But in the mean time the people were very angry that their beloved Minister was thus disgraced by him who formerly by his publick testimony had attested the purity of his Doctrine But it so fell out about that time 〈◊〉 Lord of Plessiâ— called VVallaeus to Salmur who getting leave to depart went thither Anno Christi 1615 but stayed not long Upon this occasion they of 〈◊〉 being stirred up by Hugh Grotius would not suffer the City of 〈◊〉 to have an Illustrious School so that it was nipt in the bud and Meivartius returned to his Grammer School again Only the Magistrates of Middleborough requested Wallaeus that some times he would read Greek and Philosophical Lectures and would go on with his Common places that so they might still keep up the face of an Illustrious School which accordingly he did and yet neglected not his work in the Ministry Shortly after at the command and request of the Churches of Zeland and at the importunity of some of the chief Ministers of Holland he answered Vtenbogard wherein he shewed that the Authority which was granted by the Magistrates to the Belgick Church was agreeable to the sacred Scriptures and the custom of the Primitive Church By this Book Wallaeus everywhere gat the name of a very learned man and of one that deserved well of the Church because he had thereby freed the Church from that aspersion cast upon it by the Remonstrants that it was disobedient to Magistracy He deserved also thanks from many Polititians because he took away from some of their society that pretence whereby they oppressed the Churches Vtenbogard himself could not but acknowledge that the Book was learned and full of modesty yet he pretended that he would return a speedy answer for which cause he gate leave of the Deputies of the States to write again But though he easily obtained leave yet wrote he not only about thirty years after and seven years after the death of Wallaeus he would seem to return an answer though it contained nothing in it but glorious promises and empty performances Wallaeus was not content to have thus taken away the chiefest pillar to the dissention but endeavoured also to quiet the people and to moderate the Magistrates of Holland whereupon he set forth a treatise shewing the people how they should demean themselves when any difference sprang up amongst the Pastors about Religion The Magistrates he sought to reconcile to the Ministers by the means of Hugh Grotius a man very familiar with him because of his Learning who from an hope of succeeding Bâ—â—nevelt in his dignity was looked upon as his right hand From him he extorted this speech That he saw no better means to compose the difference then by a National Synod which if it was denyed God would punish them for it In the mean time the dissentions increased dayly in Holland and threatned the ruine of one if not of both parties Six of the Cities of Holland did openly oppose themselves against the Decrees concerning the Vocation of Pastors and of tolerating the Controversies of Religion on both sides The Ministers also refused to obey them yea the Remonstrants themselves especially those which were framed by Hugh Grotius at the instigation of Vtenbogard that set bounds to the Ministers from which in handling Controversies it was not lawful for them to deviate Yet the Magistrates would have them obeyed and such Pastors as refused were forbidden the exercise of their Ministry and such as were more pertinacious were cast out of their Cities and such Citizens as most favoured them were banished And though they were restored again by the Presidents of Justice who judged it to be not a correction but a faction yet the Magistrates would not suffer them to come into the Cities whereupon they were filled with animosities on both sides and at last the Magistrates not daring to trust their Citizens gathered souldiers But this dissention was no where more conspicuous nor hotter then at the Hague Vtenbogard who had sometimes stirred up his hearers to use all extremity would now seem moderate having gotten so much power in the Church which that he might hold he perswaded them to yeeld something to the Contra-Remonstrants But some sharp sights perceived that this was but a trick to deceive the Pastors and seduce the people whereupon Henry Rosaeus an eloquent and couragious man took heart to discover the fraud to the people shewing that poyson lay under this honey Upon this the Magistrates forbade him the use of his Ministry But the people who now saw the fraud would not hear Vtenbogard any longer but resorted to Sermons in the neighbor Village of Riâ—wick This the Magistrates sought to hinder On the contrary the people urged that either Rosaeus or some other Preacher of the Reformed Religion for which they had spent so much treasure and blood should be allowed them Against this Vtenbogard opposed himself and laying aside his pretence of moderation sought by all means to hinder the gratifying of the people in their request Prince Morice observing that not so much the Ministers as himself was aimed at and that by his connivence the power of Barnevelt and his adversaries was increased he began penly to favour the Contra-Remonstrants and requested the States of Holland that they might have a Church and Minister allowed them But the Nobles and the twelve Cities much opposed it yet still the Prince urged it and seeing the Contra-Remonstrants desired but reason he procured the English Church at the Hague to be allowed them which when it would not receive all the Auditors they took another Church brought in Henry Rosaeus and frequented his Sermons Barnevelt and his associates were much troubled at this as if violence was profered to their authority But seeing that the Contra-Remonstrants had no more granted them but what was equal they suffered that which they knew not how to prevent By this example the Contra-Remonstrants everywhere took courage and the people sided with them seeing the Prince to favour them who was so beloved and esteemed of them But the Contra-Remonstrants of the Hague thought it not enough to have a Church and Preacher but in so illustrious a place they must make it appear that their opinions and Doctrine was better then that of the Remonstrants But when Vtenbogard excelled Rosaeus in Learning and daily provoked him to Disputation some other must be sent for that might cool his boasting For which end none was judged fitter then our Wallaeus and therefore Anno Christi 1617. Deputies were sent from the
Prince Maurice requesting the same of him Yet did VVallaeus desire that he might have time to consider of it telling them that he would seek unto God by Prayer and advise with his friends with the Church and Magistrate In the mean time the Delegates earnestly sollicited the Presbyterie and Magistrates to give their consents which at last with much ado they obtained because he was to go to Leiden where he might take care of theirs as well as of the Holland Youths His friends stuck somewhat at it because he had as good a stipend at Middleborough as he was to have at Leiâ—en and though at Leiden he might bring up his sons at the University yet being so far from his friends he could not place them forth as well to honest Callings as at Middleborough â—o satisfie these therefore he had also a Pastors place in Leiden profered him Wallaeus thought that he might not resist this call because he was not so much to form one Church by it as to prepare Pastors for many nor so much to govern one Church as to assist with his counsels all the Belgick Churches September the tenth he preached his farewel Sermon which filled his people with sighs and tears so that it seemed rather that children were to part with their Father then people with their Pastor During his abode at Middleborough he much wanted his health being troubled with Rheumes Collick Feavers and other Diseases Sometimes also having an intermitting Pulse the cause whereof was partly hereditary from his Mother and partly by reason of studying so soon after meals scarce affording any rest to his minde or food for the refreshing of his body yet a healthful and diligent wife much cheered him up He had seven children five daughters and two sons whereof two dyed very young the other he took much pleasure and delight in September the nineteenth he removed with all his family to Leiden where he was entertained honorâ—bly with a Publicâ— Feast by the Magistrate with much congratulation by thâ— University and very heartily by his old friends At Leâ—den he was presently graced with the Degree of a Doctor without any Examination which is used at other times October the 21. being to begin his Professorship he made an Oratios about the right regulating the study of Divinity which was received by a great Auditory with the great applause of all yet it presently displeased himself because he observed that many things are excellently conceived which cannot be brought into practise Presently after came Anthony Thysius and not long after him Andrew Rivet out of France to adorn the Profession of Divinity who as they were all men of great note so by their excellent parts they made that Faculty far more famous Each of them had his several gifts wherein he excelled Thysius in Memory and Wallaeus and Rivet in Judgement and Polyander in dexterity of performance In actions Thysius was fervent Wallaeus full of vigor Rivet was somewhat slower and Polyander very calm c. The first care of these men was to prevent all discord in matters of Divinity wherefore they testified their mutual agreement by subscribing the Catechism of Heidleberg and the Belgick Confession of Faith They resolved that none of them would pass his judgement about any Controversie in Divinity about the Government of the Church and in cases of Conscience apart but by mutual consulting each with other That no Theses should be publickly disputed of till all had seen and approved them That no book should be printed till all had examined and consented thereto The like care they took to train up young Students to the same unanimity in Religion for which end they agreed upon one rule and method by which all their studies should be directed And because these Controversies with the Remonstrants had occasioned the fuller clearing of many points in Divinity and had taught them to speak more cautiously in many things Therefore in their Publick Disputations they went over the whole Body of Divinity out of which they published their Book which they called Synopsis purioris Theologâ—â— Having thus setled the affairs of the University in good order they began to consider what enemies they had abroad against whom the Truth was to be defended And they found that they must answer John Arnoldi Corvinus who had written a great Volume against Peter Du Moulin They must answer the Remonstrants also who in a Book called Acta Synodalia Remonstrantium had inserted such things as might confirm their own opinions and invalidate the opinions of the Contra-Remonstrants And this task they all agreed Wallaeus should undertake who afterwards published an answer to both those Books whereby he gat very great credit not only amongst his own but amongst the French English and Scots and for a long time silenced the Remonstrants In the mean time these worthy men neglected not to make their Professors places very famous The Old Testament was expounded by Rivet and Thysius the New by Polyander But Wallaeus was imployed in reading Common places which was accounted the more grateful and more worthy imployment In these Common places he did not cull out here and there one head but went over the whole Body of Divinity handling each head fully but principally insisting upon those Controversies or difficulties wherewith the Church was most molested Yet stood he not upon answering all Arguments of the Adversaries but chose out those which had most weight in them by answering whereof the other fell of themselves But he was most copious and acurate in the Modern Controversies as De Deo against Vorstius De Sabbatho De Praedestinatione of the Authority of Magistrates in Ecclesiastical affairs and such like concluding all not so much by the strength of Humane Reason as by the clear Word of God whereupon the greatest confluence of Auditors attended upon Wallaeus And one of his Colleagues thinking that he had so many Auditors because he read Common places he also fell upon the same subject but when he saw that he labored in vain he gave it over again But seeing it was not enough for them thus to instruct their Auditors in the knowledge of Divinity except also they prepared the Candidates for the Ministry enabling them rightly to defend the Truth and to enervate the Adversaries Arguments This therefore they effected by Disputations wherein all were very diligent but especially Wallaeus and Pâ—lyander Wallaeus would not suffer those things to be propounded for Disputation wherein the Reformed might freely differ amongst themselves He would not suffer the Opponents to object vain things which were unprofitable He would not suffer them to oppose immodestly to the scandal of the hearers But he would have the Defendant clearly repeat the Opponents Argument and then not only to give a bare answer but to demonstrate the solidity of it Truly Wallaeus in his Lectures deserved great
praise but in Disputations he deserved a Triumph Because these Candidates in Divinity could not be sufficiently exercised in publick he did twice a week in private explain to them his Enchiridion of the Reformed Religion he examined it and appointed them to dispute upon it yea he set up divers private Lectures wherein he confuted the Anabaptists Socinians and Papists He caused these Candidates also often to Preach in private wherein he directed them to the most profitable subjects and taught them how they should prosecute the same Neither would he ever take any thing for these his private imployments This course of training up young Students he continued for twenty years even till his death so that innumerable Pastors were sent forth by him into the Church amongst which many were admirable Lights which were a great comfort and rejoycing to him In the Government of the University he neither made nor nourished parties but when any differences arose he always sought to compose them as he did betwixt Polyander and Thysius between Cunaeus and Burgersditius amongst whom some emulation was sprung up Wallaeus himself had no Enemy but only Daniel Heinsius who was also a Gantois and seemed somewhat to emulate him Yet would not Wallaeus do any thing that might offend Heinsius neither would he mingle himself in the contention between Salmatius and Heinsius about precedency Wallaeus his next care was that all the Honors of the University so far as might be should be equally divided amongst his Colleagues that so they might live together the more sweetly and might labor together in their several imployments with the better concord So that when he should have been chosen Rector of the University he sought it for his Colleague but honour followed him whilst he fled from it so that he was often Deputy of the University and thrice Rector He would never give to Candidates his testimony for their lives and proficiency in their Studies of Divinity except they deserved it Judging it better to offend them and their friends then to deceive the Church by advancing unworthy persons to the Ministry which faithfulness of his was taken notice of so that many were rejected till they could get the testimony of Wallaeus He with his Colleagues would never prefer any to the title of Doctors except they were conspicuous for their Piety and eminent for Learning He had more Books brought to him to License then he could possibly read over for which cause he sent many of them to the Classes of Pastors to be read over by them reserving to himself only such as handled Controversies of greater moment These Professors would meddle with no cases of Conscience but such as concerned Matrimony as for all others that came to them they sent them to their own Pastors whereby they much eased themselves and took off people from undervaluing their own Ministers And in cases of Matrimony they always determined them with such sound judgement that so long as Wallaeus lived there was never any Church or Magistrate that had cause to alter what they had determined He was dayly sought to for advice in cases of Conscience In Controversies of Religion and about Church Government by Churches Classes Synods Cities States and Princes to all whom he freely imparted his counsel The States General and the States of Holland would never suffer any Divinity Book to be Dedicated to them till Wallaeus had perused and set his â—merimatur to it They would never suffer any Petitions about Controversies in Religion or about reforming the peoples lives to be presented to them till he had approved of them Frederick King of Bohemia would give no answer to the great â—urk who proffered him assistance against the Emperour till he had consulted with Wallaeus The Prince of Orange in giving Laws to Cities conquered by him would always consult with these men He called Polyander and Wallaeus to compose a difference between the Magistrates and Ministers of Roterdam that had tired three Synods and fifteen Classes Wallaeus with his Colleagues were appointed to publish the Acts of the Synod of Dort because it was very necessary for all the Reformed Churches yea for all the World to know in what way and order the cause of the Remonstrants had been examined and what seemed good to any and what was concluded by all the Fathers in that assembly and herein they were much holpen by Festus Hommius who was the Scribe of the Synod Presently after the Publication of these Synodal Acts the Remonstrants set forth another wherein in some particulars they sought to invalidate those Acts but their cheif design was to confirm their own opinion by Arguments the confuting whereof was committed to VVallaeus who presently answered their Acts and Corvinus though he pretended a Reply yet quickly gave over and was silent But presently a quarrel sprang up between the Remonstrants themselves For Vtenbogard Corvinus and the greatest part of the Remonstrants adhered to Arminius and would depart no further from the Orthodox Episcopius and his followers joined with the Socinians Error is fruitful and is ever declining from bad to worse Shortly after this some rose up that endeavoured a Union between the Contra-Remonstrants and the Remonstrants On the Contra-Remonstrants side were Cornelius Dunganus of Vtrich Godschalcus Arlius of Arnheim and James Testardus Pastor of Blesa On the Remonstrants side was only Anthony Hornhovius who yet lurked amongst the Orthodox Pastors But it was impossible to unite those that held such contrary opinions There was more hope of an attempt made between Wallaeus and Vtenbogardus which was to consider how the Remonstrants might be admitted into the Reformed Churches and how far forth they might be tolerated therein And it was concluded that such of them might be admitted as members as were free from the Socinian Errors and would acknowledge that all spiritual and saving gifts were of the free Grace of God through Christ if they would promise that in other things they would not disturb the Peace of the Church The greatest difficulty was about their Pastors who would not be quiet except they might exercise their Ministry and enjoy their stipends neither would they be tyed to silence in Controversies But the Remonstrants setting forth a Confession of their Faith brake all in sunder For thereby it appeared that they differed from the Reformed not only in five Articles but in many other things Whilst Wallaeus was at Middleborough he had read Ethicks in the Schools and had begun to make a Compendium of it for the use of his Scholars but finished it not by reason of his remove to Leiden wherefore now the Curators of the School prevailed with him to compleat that Work and to publish it for the use of that School And it found such acceptance abroad that it was often printed and by Theod. Schrevelâ—us Master of the School of 〈◊〉 it was turned into Jambick verse
he to Alting I give thee leave to take any one book and to carry it away with thee This proffer our generous Alting refused saying Sir If all these things be yours I pray God that you may enjoy them longer then their last Master did This was with Iob to say The Lord hath given and the Lord hath taken away blessed be the name of the Lord. Fortiter ille facit qui miser esse potest Thuâ— returning to his former refuge not without very great danger three days after Tilly who had taken up Altings son in Laws house for his Quarters was prevailed with to grant him a safe conduct to go to Heilbron to bring back his family from thence Thus escaping out of Heidleberg he passed through a thousand dangers and deaths till it pleased God at last to bring him safely to Heilbron from whence after a short stay he went to Schomdorf where he found his family In which place he stayed till Frebruary following having obtained leave so to do of the Duke of Wirtemberg by the mediation of his Dutches whom otherwise the Lutheran Divines would not have endured and indeed they fretted exceedingly at it having no other reason for their spleen but only because he was a Professor of Heidleberg The year following being 1623. the King of Bohemia sent for him into the Low-countries and at last through Gods mercy after a long difficult dangerous and chargable journey both by Water and Land he arrived safely with his Family at Embden and after a short stay there went into Holland presenting himself to his King who presently made him Tutor to his Eldest son Frederick Neither would the King suffer him to imbrace a frequent call which he had to a Pastoraâ— charge in Embden Yet neither did he pass over that year without great danger For as he was passing in a sled upon the ice nere Purmerend the ice breaking he fell into the water and was very neer drowning But by Gods mercy being pulled out he fell into a dangerous disease of which though he recovered yet he felt a continual pain in his left shoulder all his life after A while after taking all his Family with him he removed to Leiden to oversee the Kings sons in their studies Anno Christi 1625. Sibrand Lubbertus dying at Franekâ—r he was called by the States of Frisland to supply that place and they sent again and again to the King to desire his consent thereto But the King not consenting he modestly excused it Anno Christi 1626. he was called to Groning to supply the place of Ravensâ—erg one of the Professors of Divinity lately dead And though the King would by no means at first hear of it yet at the importunity of the Senate and University he at last consented and furnishing him with necessaries dismissed him So that he removed to Groning and the Easter following began his work in the University Anno Christi 1627. yet once a year he used to visit the King who always highly prized him and used him very familiarly He supplyed that Professors place at Groning for the space of eighteen years with admirable fidelity diligence and industry as not only his hearers but his works testifie As his Body of Divinity His Explication of Vrsins Catechism and the Belgick Confession His Disputations and Lectures against the Manual of Becanus His Tractates concerning the Plague Predestination and the Term of Life His Vindication and Explication of the Canons of the Synod of Dort Besides some other of his Works not yet printed He was three times Rector of the Academy in Groning In the years 1628. 1636 and 1641. At all which times he brought some great profit or other to the University In his first Rectorship he procured an encrease of Fellowships For whereas there were but forty before he encreased them to sixty In his second Rectorship he procured a great augmentation to the University Library In his third he obtained that one of the Doctors was sent at the Publick charge to Leiden to buy the choicest Books out of Gomarus his Library He was seven years Pastor of the Church of Groning At the request of Count Benthemius he visited the County of Steinfurt purged it from Socinianism and setled peace in the Churches He together with some other learned men was imployed in perusing and correcting the new Version of the New Testament and the Apocrypha Books wherein he attended it with great diligence and danger at Leiden the Plague being very rife amongst them at the same time He always had a singular care of the Churches of Germany and especially of the Pallatinate improving his interest in procuring liberal contributions in all the Reformed Churches for their maintenance that they might not perish through want The Collections which were made in England were committed to his distribution with two others by the Elector Charles Lodowick The contribution of that Noble and Munisicent man Lodowick de Geer was put into his hand for the training up of young German Students in Divinity which might when God should restore peace furnish the Churches of the Palatinate again which trust he discharged with great diligence and fidelity He refused the Cals which he had to Vtrick and Leiden For though he condescended to the latter when it was brought him Anno Christi 1633. by the Syndic of Leiden yet it was upon condition that the Provincial States of Groning would give their consents But he was too dear to them to be dismissed though several requests were made to them by the States of Holland for the obtaining thereof He was once calleâ— back by the Administrator of the Palatinate Prince Lodowick Philip to be Professor of Heidleberg and to restore the Churches in the Palatinate and for that end he went through many dangers as far as Franckfurt but by reason of the overthrow at Norlingen a new tempest hung over the Palatinate which hindred his prosecution of that work How much he watched over the good of the University of Groning how careful he was for the choice of able Professors in case of vacancy and how prevalent he was therein by reason of his favour and authority with the States is known to all that were his Contemporaries there He was very careful for the training up of young Students to the work of the Ministry that they should not be sent forth raw and unprovided to so great and difficult imployments for which end he caused Ecclesiastes Bucani to be printed for their use He marryed a wife whilst he was at Heidleberg Anno Christi 1614. a little before he was called to his Professors place Not rashly as many do marrying and getting children before they have means to maintain them She was a very religious Matron Susanna Belieria the daughter of Charles Belierius then Consul of Heidleberg with whom he lived lovingly without domestick quarrels for
retreat into the wilderness His carriage there His industry His study of the Scriptures His study of the Hebrew and other Eastern languages 〈…〉 His imployment He is envyed by some The subtilty of the Arians Their dissimulation His return into Syria His travels and studies Asphaltites His labors at Bethlehem His zeal against Heresie The increase of Arianism His great troubles His death His great esteem His saying Christian fortitude Love of Christ. The danger of Heresie Chastity Iudgement Vertue His works His parentage His studâ—es His Ordination His diligence in his Ministry He is chosen Bishop of Constantinople He reforms his Clergy He endeavours the peace of the Church The great success of his Ministry His 〈◊〉 He is hâ—â—ed for it The subtilty of the Arians Chysostom counter-plots them The danger of riches Ignorant Monks Epiphanius his weakness A Council called Origens books condemned Johns meekness Epiphanius reproved Two Predictions John condemned by the Council unjustly He is banished And recalled His sharp reproof A Council summoned He is condemned Banished Gods judgements on his 〈◊〉 His charity His death Why so called Lying abhorred Preachers pattern His Zeal His zeal against Heresie His magnanimity His Courage Love to the Ministry His sayings Meditations Danger of riches His love His faith His Tentaâ—ion His works His birth and parentage He is reclaimed by Ambrose Preachers pattern His zeal His humility He is made a Presbyter in Hippo. His diligence He disputes with a Donatist The success of it His zeal against Heresies He disputes in a Synod He is made Bishop of Hippo. The malice of the Schismaticks The Circumcellians They persecute the Orthodox especially Ministers The malice of Schismaticks A special providence The cruelty of Schismaticks The Donatists condemned for Hereticks A Council at Carthage A Council at Caesarea Manichees converted The craft of an Arian Hereticks Lyars Augustine conâ—utes an Arian His zeal aginst Pelagians The success of his Ministry His patience His great labors His humility A special Providence His humility His prudence His charity Oaths His Retractations His works The coming of the Goths into Africk Their horrible cruelties See more of it in my General Martyrology Augustine dies before the taking of Hippo. His faith The power of his prayers His death His poverty An excellent speech His sayings Prayer Death Christians are pilgrims Ingratitude His works He is chosen Bishop of Alexandria A Council Nestorius deposed and excommunicated Banished by the Emperour His fearful death His knowledg in the Scriptures His learning His death His sayings Charity Modesty Tentation His birth and education Preachers pattern Prayer His sayings Charity Mercy Faith and works Drunkeness and gluttony His works His birth and education Scriptures delighted in His charity A peace-maker His speech at death His death His character His works His sayings Pride His parentage His education His prudence in governing a family His Conversion His Speech His prudence He retires himself from the world His mothers impatiency at it Tentation resisted His abstinence His sickness and recovery He gives away his inheritance The Arians renew their persecution His remove to Sicca Heretical mallice Cruelty of Hereticks He is cruelly beaten Rejoyceth in sufferings for Christ. He seeks not revenge He sails into Sicily He goes to Rome Heaven more glorious His return into Africk He obscures himself His great industry He is ordained a Presbyter His humility He is made a Bishop His moderation He is banished He converts many Hereticks subtilty He comes to Carthage Doth good He is sent for to the King He is envyed and complained of Is sent back into Sardinia He prophesies His humility His meekness He is restored to his place His humility His sickness His deportment A good Pastor His charity His death Prayer prevâ—lent His works His sayings Covecousness His works His birth and education His charity He turns Monk His studiousness His humility Frugal of his time His charity to souls He desires to have England converted He is sent to Constantinople He writes upon Job Confutes heresies His return to Rome Gods judgements on Rome He is chosen Bishop of Rome His humility He is confirmed by the Emperour He appoints a Fast to remove the judgments He reforms the Church His charity He sends Austin and some others into England Encourages them by this Letter They arrive in England His death His character His sayings Spiritual poverty His works His birth and education His death His sayings Holiness Sinful thoughts Guilty conscience Danger of pride His birth and education He is made Deacon And Presbyter His humility Scriptures read with devotion Pleasures to be avoided His death His sayings Anger His virtue His character His works His birth and education His death His works His birth and imployments His death His sayings Submission to Gods will His Contentation His works His birth and education Given to pleasures His travels and want Enters into a Monastery Is made Archbishop of Canterbury His contention with our Kings His death His sayings Sin hateful Mans fall His learning His works His death His sayings Afflictions His birth and parentage His education His modesty He refuses cure by a charm His zeal His charity He is tempted to uncleanness How he cures 〈◊〉 He enters into a Monastery with his brethren Heaven better then the Earth His diligence His great labors His love to the Scriptures Is made Abbot of Claraval His zeal He is ordained a Presbyter What was blame worthy in him His sickness His Letter to the Abbot of Benâ—val His death His blinde zeal His opinions differing from the Church of Rome His sayings How to hear His works His birth His works His sayings Sin inherent His birth and education His sayings Patience Faith Covetousness Iyes Humility His birth His humility His charity Preachers pattern His Industry His employment His birth and breeding His character His studiousness Meditation His humility Preachers pattern A good conscience Time to be well imployed Death Repentance His works His birth and education His preferments in Oxford His zeal His prudence His adversaries His friends Popish lyes and slanders John of gaunt Favers Wicklies The Bishop banished And restored Wicklies hated by the Bishops Cited to appear before them Is encouraged by the Duke Appears before the Bishop The Bishops pride Great contention A Bill in Parliament against the Londoners The Citizens make a tumult Their rage Articles against Wicklief Condemned at Rome Persecuted The Bishops resolve to proceed against Wicklief A special providence His zeal and diligence Other providences Wicklief again persecuted His weakness He is again persecuted A great Earthquake The kings Letters against him The Kings Letter to Oxford Wicklief returns to Lutterworth His death His works Gods providence in preserving his books His works King Edwayd the third favored him His body condemned and burned His birth and education He goes to Prague Chosen Pastor of Bethlehem His faithfulness therein He is cited to Rome Is excommunicated He is banished Gods mercy A