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
in life and death When you be informed of their unwearyed industrie in services and their undaunted magnanimitie in sufferings for Christ their Lord then conceive that you hear themselves thus speaking unto you with a loud voice Why look you thus upon us Not unto us not unto us but unto the Name of God give glory And as our gracious God is advanced so may our selves be very much advantaged by a due consideration of those things which have been exemplary in the Lives and deaths of choise men Champions for Scripture truths and Patriots for the power of godliness For as Gods Laws are the good mans rules so good Examples are his motives and encouragements The holy Scriptures do hint the prevalency hereof for saving conversion And it is reported that Justin Martyr by observing the pious Lives and patient deaths of the Martyrs was brought to Christ. Men likewise may be fast riveted and more strongly rooted in the Truth received by reflecting upon the sound judgements and spotless Lives of them who have published and maintained it In which respect Pauls speech unto young Timothy is very remarkable But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Such are witnesses with a witness there are none such The common people are more apt to enquire what Ministers do then what they say And the eye is more operative and affecting then the ear Neither is this only true in regard of Gods Worthies who live with us but also in reference unto them who have lived long before us The Apostle writing to the Hebrews concerning Abels faith he tels them that by it though he be dead he yet speaketh Upon which phrase famous Master Perkins hath this note Abels faith is a never dying Preacher It is the pleasure of Almighty God that we should walk in the way of good men and keep the path of the righteous Walk so as you have us for an example The Apostle Paul draws their observation and imitation upon those who were really and eminently good And the Apostle James inculcates the same thing Take my Brethren the Prophets who have spoken in the Name of the Lord for an example In Examples there should be excellencie and conspicuitie As the stamps upon coyns which make them current It is most true that wise Solomon sends sluggish man unto School to learn of the Pismire And therefore grant that Christians should imitate Heathens in their virtues how much rather then ought we to make practical improvement of the Epitomized Lives of these many eminent servants of Christ who are presented to our view in this book These fair copies we should spread before our eyes and write after them till our writing our living be like them Frequent meditation upon the wise savorie speeches and holy gratious practices of these renowned Worthies will be a special means to mould us even us into the same similitude Peter Martyr perswading the improvement of good Examples tell 's a storie of a deformed man marryed unto an uncomely woman who being desirous of comely children bought many beautiful pictures and desired his wife daily to look upon them by means whereof their children were handsome and lovely And doubtless brave Christian qualifications might be begotten in our bosoms by filling our heads and hearts frequently with the commendable conversation of these holy men of God who have been burning and shining lights in the Churches of Christ in their respective Ages But whilst we are moving imitation we must not forget to give in some few cautions to prevent miscarrying 1. Do not so Idolize any man in respect of his place parts or graces as to make him your pattern in every particular The Apostle gives in a good Item to the Corinthians which concerns all Christians Be followers of me as I am of Christ. Christians are not bound as Master Latimer expresseth himself to be the Saints Apes laboring to be like them in every thing It 's Christs peculiar honor to be imitated in all morals absolutely This caveat is necessary in these Man-admiring times wherein many pin their faith and consciences upon some mens sleeves Here it might seasonably be remembred that the opinion and practice of the Apostle Peter did once lead many out of the right way When mens parts are high their graces shining or their power great we are in danger either to be dazzelled with their brightness or biassed by their greatness Therefore before you adventure to follow men weigh the chiefest of them in the ballance of the Sanctuary and try their most specious notions and actions by the touchstone of the Temple 2. Beware on the other hand lest you so pry into and peer upon the weaknesses of Gods Worthies as not to value and imitate those virtues which did break forth brightly in their conversations You must give good gold all its allowance and not throw it aside because it wants some grains and hath a crack The Snow-like Swan hath black legs and in many things we offend all And though some of these pretious servants of Jesus Christ who are justly commended in this book had their blemishes in judgement or in some actions yet how much did they in many particulars exceed the most famous Professors of our times 3. When you meet with that in their lives which was not onely truly but eminently good sit not down satisfied till you have attained their measure Be followers of me c. saith the Apostle for our conversation is in Heaven Follow the forwardest Christians with a desire to overtake them His speech savored more of wit then grace who counselled his friend not to come too nigh unto truth lest his teeth should be beaten out with its heels Dwell upon the Exemplarie Lives of these transcendent Saints till you be changed into the same image Their love to Christ his truth and people should enlarge your hearts Their zeal should enflame you Their magnanimity should encourage you Their humility should abase you Their patience should calm you Their labors should quicken your diligence Their temperance should moderate you in the use of all sensual contentments Their confidence should confirm your fiducial dependance upon Gospel-promises Their contempt of the World should call you off yet farther from all empty sublunaries Their high estimation of the holy Scriptures should heighten your reverent respect of them Their many assaults from Satan and sufferings from men in estate liberty credit and body should embolden and arm you in evil times Their experiences of support under grievances of supplies in necessaries of comfort in crosses of deliverance in streights of success in services and of triumphing perseverance notwithstanding all oppositions from within and from without should hold up your faint hopes unweariedly to wait for the full accomplishment of all the pretious promises of Covenant-grace in Jesus
Constantinople to give an account of the tumults and seditions that he had raised at Alexandria At this time there was one Alexander a godly and worthy man Bishop of Constantinople He in the dimication which arose about Arius shewed himself a very prudent and pious man For as soon as Arius came to Constantinople he presently raised divisions amongst the people there also so that great tumults ensued whilest one part of the people stood for the Faith confirmed by the Nicene Council another part of them said that the opinion of Arius was most consonant and agreeable to reason Hereupon Alexander fell into a great perplexity especially because Eusebius Bishop of Nicomedia often and grievously threatned him that he would depose him from his Bishoprick if he would not receive Arius and his companions into Communion with him But Alexander was not so solicitous about his own Deposition as he was careful for to maintain the Nicene Faith and the Doctrine established by that Council For esteeming himself bound to be a Patron of the Decrees of that Council he thought that it was his duty to the uttermost of his power to see that they might not be broken nor made invalid Being therefore ingaged in this contestation he laid aside humane arguments and betook himself to the help and assistance of God and thereupon shutting himself up in the Church he fell to Fasting and Prayer and night and day with tears he begged of God that if the opinion of Arius was true he might never see the day appointed for the trial but if his own Faith were the truth that then God would inflict some visible judgement upon Arius the Author of all those mischiefs In the mean time the Emperour desirous to finde out the opinion of Arius sent for him to his Pallace and asked him whether he did agree to the Decrees of the Council of Nice He without delay willingly and chearfully subscribed them whereas in the mean time he cunningly and fallaciously evaded those things which were determined about matters of Faith The Emperour wondering at it required him to swear to them which he also did but with the like fraud as he had before subscribed them For having writren privately his own opinion he put it into his bosom and then swore that he did truly and from his heart believe according as he had written The good Emperour giving credit to his Subscription and Oath commanded Alexander the Bishop of Constantinople to receive him into Communion This was on the Saturday and Arius expected the next day to be admitted into the Communion of the Church but God prevented it For Arius going out of the Pallace with Eusebius and a great number of his followers in great pomp and pride as having gotten the victory of his adversaries He no sooner came to the chief Market place in the City but his Conscience began to accuse and terrifie him for all his deceit and wickedness through the violence whereof his belly was loosened whereupon he asked whether the Jakes was not nere and being informed that they were hard by he turned aside into them and whilest he was casing Nature first his Fundament came forth then abundance of blood and at last he voided his Bowels with his Spleen and his Liver whereupon he immediately dyed Some of his company thinking him long went in to see the cause and found him dead in this miserable manner Hereupoâ— Eusebius and all his rout were stricken with a wonderful terror The fame of Arius his accursed death presently flew all over the City yea almost over all the World Every one as they went by pointed at the place where he made this wretched end and shunned the use of it Yet his Associates gave it out that his adversaries by the help of Magick had thus destroyed him And whereas many resorted to see the place of his death whereby it became very infamous at length a certain rich Citizen that was an Arian bought it and pulling down the Jakes built an house in the room of it that so the thing in process of time might be wholly forgotten Athanasius being throughly informed of these things writes thus of them Arius saith he the Prince and Author of his Sect and the companion of Eusebius was by the art and industry of the Eusebian Faction sent for to Constantinople by the Emperour of blessed memory who commanded him to write his Faith and this cunning Fox wrote it indeed but after the manner of the Devil in quoting Scripture he craftily suppressed and left out the impudent words of his impiety And when Constantine urged him that if he had no other opinion which he kept secret in his minde he should subscribe and swear to the truth withal telling him that if he forswore himself God would finde him out and plague him for it this miserable wretch swore that he held no other opinion nor thought otherwise then he had written Whereupon saith he going forth from the Emperour Gods hand presently fell upon him and like Judas dying he burst in sunder and his bowels came forth And though death be common to all men so that no man no not our Enemy is to be reproached after death yet the death of Arius being so strange and differing from the death of other men is not to be passed over in silence For when Eusebius and his followers threatned to bring Arius the very next morning into the Congregation and Alexander by Prayer had sought unto God to prevent it It pleased God who was now made the Judge that very day to bring him to such a fearful end Constantine being informed hereof wondred at it assuring himself that Arius had been guilty of perjury But shortly after it pleased God to take away that good Emperour After whose death Eusebius Bishop of Nâ—comedia and Theognis Bishop of Nice supposing that now they had gotten a fit time endeavoured by all means possible to take away the Nicene Creed out of the Church wherein was the clause of One Substance and in the room thereof to settle the detestable heresie of Arius But this they knew they could never effect if Athanasius returned from Exile to Alexandria wherefore they made use of a certain Arian Priest to carry the last Will and Testament of Constantine to Constantius his son together with the Legacies bequeathed him Constantius finding in the Will that which he greatly desired viz. that the Empire of the East was left to him made very much of the Priest granted him great liberty charged him to use his Pallace freely and boldly at his pleasure Hereupon this cunning seducer insinuated into acquaintance with the Empress and with her Eunuchs and Chamberlains and whereas one Eusebius was chief of the Eunuchs through the perswasions of this lewd Priest he became an Arian and infected the other Eunuchs of his Company Yea the Empress also by the enticements of this Priest and her Eunuchs fell into
them so that every one looked upon him as a Tyrant Yea he grew into such hatred of the multitude that on a time they rose up against him whilst he was in the Church and he hardly escaped being torn in peices by them which so affrighted him that he immediately fled to the Emperour Hereupon the friends of Athanasius recovered their Churches again but they kept them but a while for the Praefect of the Egyptian Souldiers drave them out and restored the Churches to the followers of Georgius The Emperour also sending his Secretary to Alexandria he grievously punished many of the people whipping and scourging them in a cruel manner and shortly after him came Georgius and for the aforementioned causes was far more terrible to them then formerly he had been which procured him their implacable hatred both for incensing the Emperour against them and for his Heretical opinions and cruel usage of them But not long after in a tumult raised by the Gentiles Georgius was pulled out of the Church by the Ears tyed to a Camel torn in peices and burned to ashes together with the Beast Constantius the Emperour also dyed and Julian the Apostate succeeded him about which time Athanasius returned to Alexandria and was lovingly and chearfully entertained by his people the Arians were banished and the Church was restored to the Government of Athanasius But the Arians took occasion from his former flight exceedingly to reproach and traduce him whereupon he made this Apology Behold saith Athanasius the lewd practises of wicked persons although they are privy to the hainous offences committed against me yet are they nothing ashamed of them but charge me with a foul spot in their opinion and blemish of infamy for escaping the hands of cut-throats and blood-suckers yea they beshrew themselves that they dispatched me not out of the way Moreover that they may stain my credit and estimation they fall to accuse me of faint-heartedness and a timorous disposition being forgetful that whilest they blaze these things to my dispraise they cause the shame to light upon their own pates For if it be a discredit to fly the hands of a Tyrant how much more for them to persecute a man to death He that flyeth seeks means to save his life But he that persecuteth goeth about to procure anothers death That we should fly in such cases the Scripture doth warrant us but in thirsting after the blood of our brother the command is broken and the author thereof is found the chief cause of the flight If they blame me for giving them the slipt they are worthy of far greater shame and reprehension themselves For let them cease from persecuting and threatning with death and then will I cease from running away But their spite and malice hath no end they do nought else but devise snares to bring men to destruction Yea though they know full well that the slight of the persecuted is a foul shame to the Persecutors For no man flieth from the gentle and meek but from the cruel and wicked man They that were far indebted to others gave Saul the slip and fled unto David Wherefore these men go about to dispatch such as convey themselves out of their way least the lewdness of their Bishops should be manifestly known Herein also they seem to be stark blinde For look how evident the slight is far more apparent wil their slaughter and banishment seem unto the World If they murther men death no doubt lifteth up her voice and soundeth out their cruelty If they banish them therein they set up monuments for the remembrance of their wicked doings Had they been in their right wits they might have perceived their own folly and seen themselves overthrown in their own devices If they reproachfully charge them with hiding themselves from such as seek their lives and accuse them for flying from the hands of their Persecutors what have they to say when they read that Jacob fled from the face of his brother Esau and that Moses for fear of Pharaoh conveyed himself to Madian what have these contentious quarrellers to say unto David who fled from Saul which sent some of his Guard to slay him who hid himself in a Cave counterfeited his person untill he had subtilly past Abimelech the Priest and avoided their laying of wait for him what answer can these rash bablers give when they see that the great Prophet Elias who so devoutly called upon the name of God and raised the dead was fain to flie from and hide himself from Ahab and run away because of the threats of Jezebel The sons of the Prophets also in those days being sought for hid themselves and through the help of good Obadiah were sustained in Caves Have they not read these ancient stories Are they ignorant also of what the Evangelists have written For the Disciples fearing the Jews fled and were scattered abroad in divers Countries Paul also being at Damascus and sought for by the Governor of that country was let down over the wall in a basket and so escaped the danger The Scripture therefore having shewed us these things what colour can they finde to cloak their impudent cavils If they charge them with timerousness and fear the fault recoils and lights upon their own distempered brains If they say it is contrary to the Will of God then are they found altogether ignorant of the Word of God For it s commanded in the Law that Sanctuaries and Cities of Refuge should be appointed for such as were pursued to death where they might live in safety Yea what saith Christ When they shall persecute you in one City fly into another And again saith Christ When you shall see the abomination of desolation mentioned by the Prophet Daniel standing in the Holy place then let them that be in Judaea flie into the Mountains He that is on the House top let him not come down to take ought out of the House and let not him that is in the Field return home for his rayment Holy men having learned these things framed their lives thereafter Yea the Word of God being made man sticked not to hide himself as we commonly do when he was sought for he fled to avoid the conspiracies of Herod and afterwards of the Pharisees which persecuted him For as by his patient suffering of hunger and thirst and such miseries he shewed himself to be true man so also by flying away from the face of his Adversaries And as in his childhood he fled into Egypt from Herod so when he heard that Archelaus reigned in his Fathers stead it pleased him to go aside into the parts of Nazareth Afterwards when he manifested himself to be God and healed the withered hand the Pharisees went out and took counsel how they might dispatch him but Jesus perceiving their conspiracy conveyed himself from amongst them Again when he restored Lazarus to life they took counsel how they might put him to death Jesus therefore
visit them but also administer to them Julian the Emperour having formerly known him at Athens sent and desired him to write to him which he refused to do because of his Apostasie Nay Valence the Emperour when he persecuted the Orthodox and had put eighty Presbyters into a Vessel thinking to have burnt them at Sea yet meeting Basil he spake him fair and sent also to him by many messengers to win him to that Heresie yet neither threats nor promises could once move him for when the messenger gave him good language and promised him great preferment he answered Alas Sir these speeches are fit to catch little children that look after such things but we that are taught and nourished by the Holy Scriptures are readier to suffer a thousand deaths then to suffer one syllable or tittle of the Scriptures to be altered And when Modestus the Praefect asked him Know ye not who we are that command it No body said Basil whilst you command such things Know ye not said the Praefect that we have honours to bestow upon you to which he answered They are but changeable like your selves Hereupon in a rage he threatned to confiscate his goods to torment him to banish or kill him to which he answered He need not fear confiscation that hath nothing to lose nor banishment to whom Heaven only is a Country nor torments when his body would be dasht with own blow nor death which is the only way to set him at liberty the Praefect told him that he was mad to whom he replyed Opto me in aeternum sic delirà re I wish that I may for ever be thus mad yet the Praefect gave him that night to resolve what to do but he was the same next morning whereupon the Praefect related all to the Emperour who went to Church with intentions to have disturbed him in his holy duties but seeing his reverend carriage he was so convinced that he made a large offering which Basil refused as coming from an Heretick At another time the Praefect sending for him commanded him to comply with the Emperour in his opinion or else threatned him with death whereupon Basil unfeignedly and freely spake his minde about the Emperours opinion withall highly commending the Faith Of One Substance and whereas saith he you threaten me with death would it would fall out so well on my side that I might lay down this carkase of mine in the quarrel of Christ and in the defence of his Truth who is my Head and Captain Then said the Praefect Be not so rash in thy answer second thoughts may prove better and therefore I give thee this day and night to consider further of it and to morrow I will expect thy answer desiring that thou mayst not wilfully cast away thy self Whereupon Basil replyed I have no need to take further Counsel about this matter Look what I am to day the same thou shalt finde me to morrow but I pray God that thou change not thy minde For since I am a creature my self I can never be perswaded to Worship one that is like me and to acknowledge him for God or to conform my self to thine and the Emperours Religion For though you be Illustrious Persons and command a great part of the World yet must not I submit to your wils being but men nor obey you with the neglect of my Faith in God which God assisting I will never betray though you confiscate my goods though you banish me or torment me to death Seeing none of these things will trouble me at all As for riches truly I have none besides my torn garments and a few Books and I so dwell here in this World as one that is always ready to leave it and as for my body it is so weak that one only blow will make it insensible both of grief and torments This resolute answer caused the Praefect to dismiss him Yet after this the Arians prevailed again for his banishment but when the writing was brought to Valence to be confirmed the pens would not write the least title being often tried and when the Emperour being mad with rage still endeavoured to confirm the Edict for his banishment he was struck in his right hand with a great trembling So that at last being terrisied with these judgements of God he tore the paper in pieces So having been Bishop at Caesarea and Cappadocia eight years and an half he departed this life with these words Into thine hands O Lord I commend my spirit He used to say To know thy self is very difficult for as the Eye can see all things but it self so some can discern all faults but their own And again Divine Love is a never failing treasure he that hath it is rich and he that wanteth it is poor When he had read the Bible over he faid It 's a physitians shop of Preservatives against poysonous Heresies a pattern of profitable Laws against rebellious spirits a treasury of most costly jewels against beggerly elements and a fountain of most pure water springing up to eternal life Erasmus saith that he rather deserved the name of Maximus then of Magnus Concerning whose Eloquence saith he I take it to be a great disgrace to him if I should compare him with any of those whom the Graecians most admired and endeavoured to imitate For which of all those great Orators did so excel in Eloquence wherein something was not either wanting or offensive Did Perycles Thunder and Lighten in his Orations yet it was without Art Lysias was frozen in his Attick subtlety Phalereus had much sweetness but wanted gravity Isocrates was but the shadow of an Orator Demosthenes whom Tully maketh the compleat example of an exquisite Orator yet wanted affections and urbanity in his Orations But S. Basil was an incomparable man in whom was wanting neither Nature nor Art nor Exercise He was not only an excellent Orator but a great Philosopher and exactly skilled in all kinde of Learning But as I said before it s a disgrace to compare such a Christian with any of the Heathens It s fitter therefore to compare him with Christians like himself and truly that Age produced many excellent men famous both for their Learning and Piety as Athanasius Gregory Nazianzen John Chrysostom and Gregory Nissen And each of these excelled in their several gifts Athanasius for excellent teaching Nazianzen for his florid and acute Orations Chrysostome though he answered his sir-name by reason of his golden mouth yet he hath many superfluous words and was immoderate in his digressions Nissen was content with his pious simplicity But I know not what the most critical Reader can desire more then he shall finde in Basil He shall finde in him a simple and natural form of speech flowing from his most holy breast drained of all humane passions whatsoever Art can do is to be found in him yet without the appearance of
Theodosius he was so grievously incensed against the Citizens of Thessalonica that he sent an Army against them and slew seven thousand of them even the innocent amongst the guilty without ever examining the fact and proceeding judicially against the nocent And presently after he went into the West against the Tyrant Maximus whereof you may read the story in my second Part of the Marrow of Ecclesiastical History in the life of Theod. senior And having obtained a wonderful victory he went to Millain but as he was about to enter into the Church Ambrose met him at the door and said unto him It s very likely O Emperour that you know not the greatness of that murther that was committed by you neither after your anger was appeased did you by reason weigh the greatness of your crime For it may be the greatness of your Imperial Dignity would not suffer you to acknowledge your sin but your Power blindes your Reason For you ought to consider the weakness and frailty of our Humane Nature and to bend your Eyes upon our Mother Earth from which you had your Original and into which you must return neither ought you by reason of the splendor of your Purple garments to be ignorant of the weakness of that body which is shrowded in them Consider further that you rule over those who are partakers of the same Nature with you and therefore are your fellow-servants For God the Creator of the Universe is Lord and King of all men With what eyes then can you behold his Temple who is Lord of all With what feet can you tread in his Courts How dare you I pray you stretch forth before him those hands which are defiled with murther and unjust bloodshed and with the same receive the Holy Sacrament of Christs Body Or how dare you put his Holy Blood into your mouth which being inflamed with anger commanded unjustly the spilling of so much blood Depart therefore and do not increase your former sin by adding a new one to it but embrace that bond which the Lord of all doth from Heaven impose upon you which bond truly hath force to cure you of the disease of your Soul and of restoring you to health The godly Emperour willingly submitted to him for having been religiously trained up he knew full well what was the duty of Gods Ministers and what was proper for Kings to do in such cases and accordingly returned to his Palace full of sighs and tears And about eight moneths after the Feast of Christs Nativity being to be celebrated the Emperour sate still in his Palace giving himself to lamentations and pouring out abundance of tears which Ruffinus the Master of his Hall taking notice of being very dear unto the Emperour went to him and asked him the cause of his weeping Then the Emperour mourning more bitterly and pouring out more abundance of tears said Surely Ruffinus thou dost but mock me or knowest not with how great misery I am afflicted For I sigh and bewail my calamity whilst I consider in my minde how open the Church is to my servants yea to beggars who have free leave to pour out their Prayers before God But not only that place but even Heaven it self is shut up against me For that saying of our Saviour comes into my minde Whose sins you bind on Earth shall be bound in Heaven To this Ruffinus answered therefore if it please you I will run to the Bishop I will intreat beseech and perswade him to free you from this bond But I fear said the Emperour that he will not hearken to you For I know that Ambrose's sentence is so just and equal that he will not violate the Law of God for fear of the Imperial Power But when Ruffin was not yet satisfied promising that he would prevail with Ambrose the Emperour bade him run quickly and himself hoping that Ruffin might prevail immediately followed him But as soon as Ambrose saw Ruffin he said unto him Thou seemest unto me Ruffin to imitate the impudency of dogs For although by thy perswasion that cruel slaughter was committed yet thou hast so steeled thy Face that thou art not ashamed neither art thou grieved that by so great madness thou ragedst against the Image of God But when Ruffin had earnestly entreated him to be pacified and told him that the Emperour would presently be there Ambrose being kindled with an holy zeal said I profess Ruffin that I will forbid him entrance into the Church and if he will turn his Power into Tyranny I am willing to be slain by him Ruffin hearing these things presently sent a messenger to the Emperour intreating him to stay in his Palace The Emperour meeting with this message in the Market place said Yet I will go that I may undergo his just reproofs which are due to me And when he came to the Church door he entred not but went to the Bishop desiring him to absolve him from his Excommunication But Ambrose told him that his coming was Tyrannical and that he was enraged against God and trampled his Laws under his Feet To whom the Emperour answered I do not oppose those Laws with an obstinate minde neither do I desire wickedly to enter into the Church but I intreat thee to absolve me and to set before thine eyes the clemency of him who is Lord of all things neither shut thou those doors against me which he opens to all that truly repent of their sins To which Ambrose answered What repentance dost thou shew after so grievous a sin committed What medicines hast thou applyed for the healing of such great wounds It is thy part said the Emperour to prepare the medicine to apply it and when the wound is cured to remove it It 's my part to follow thy directions Then said Ambrose Because thou gavest way to thy anger and didst not temper it with reason but pronouncedst sentence with an inflamed minde I desire that thou make a Law that all sentences pronounced in anger shall be void and that in all causes which concern death or confiscation of goods thirty days intervene between the sentence and execution that so if there be just cause the sentence may be revoked and that at the end of the thirty days they which writ thy sentence shew it thee that so laying aside all anger thou mayst weigh the cause with judgement and so either establish it or make it void The Emperour judging this most prudent counsel willingly imbraced it and presently commanded a Law to be Enacted which he confirmed by his subscription which being done Ambrose absolved him and the Emperour presently entring the Church sell prostrate pronouncing that verse of the Psalm My soul cleaveth to the dust quicken me according to the Word and then with many tears and testimonies of sorrow he begged pardon and afterwards was made partaker of the Sacrament of the Lords Supper Upon a time a certain Witch
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
down the Cross shut Heaven Gates that now stood wide open that he would extinguish the light and splendor of the Sun and that ere long he would cause that so pretious ware should not be sold at so easie a rate and that whilst the World stood Germany should not have such liberality profered to them from Rome again and therefore he exhorted them seriously to have respect to their own and their deceased friends Salvation For saith he now is the acceptable time now is the day of Salvation and except ye buy these Indulgences no man can absolve you from your sins He also told the Citizens of Annaeberg that if they would freely part with their mony their metal Mines which were about the Town of S. Anne should abound with pure silver By these means this cunning Hucster procured such honor to his Indulgences that when he came to any Town the Popes Bull was carryed before him wrapped either in silk or cloth of gold and was met with a long and pompous Procession so that probably had God himself come in a visible shape he should not have been entertained with so much magnificence Myconius had been taught by his Father the Lords Prayer the Creed the Decalogue and to pray often and that the blood of Christ only could cleanse us from sin and that pardon of sin and eternal life could not be bought with mony c. which caused him to be much troubled whether he should believe his Father or the Priests but understanding that there was a clause in the Indulgences that they should be given freely to the Poor he went to Tecelius entreated him to give him one for that he was a poor sinner and one that needed a free remission of his sins and a participation of the merits of Christ Tecelius admired that he could speak Latine so well which few Priests could do in those days and therefore he advised with his Colleagues who perswaded him to give Myconius one but after much debate he returned him answer That the Pope wanted mony without which he could not part with an Indulgence Myconius urged the aforenamed clause in the Indulgences which were publickly posted up wherein the Pope had inserted these words ut pauperibus gratis darentur propter Deum whereupon Tecelius his Colleagues pressed again that he might have one given him pleading his learning ingenuity poverty c. and that it would be a dishonour both to God and the Pope to deny him one But still Tecelius refused whereupon some of them whispered Myconius in the Ear to give a little money which he refused to do and they fearing the event one of them profered to give him some to buy one with which he still refused saying that he would not have bought Indulgences and that if he pleased he could sell a Book to buy one but he desired one for Gods sake which if they denyed him he wished them to consider how they could answer it to God c. But prevailing nothing he went away rejoicing that there was yet a God in Heaven to pardon sinners freely c. according to that promise As live saith the Lord I desire not the death of a sinner c. Not long after he entred into Orders at Vinaria and read privately Luthers Books which the other Fryars took very hainously and threatned him for it From thence he was called to be a Preacher at Vinaria where at first he mixed some Popish Errors with the Truth but by the Illumination of Gods Spirit and by his reading Luther he at last began to Preach against Popery and to hold forth the Truth clearly in Thuringia which spied so swiftly in one months space and was so greedily imbraced not only through Saxony but through all Countries as if the Angels had been the carriers of it Anno Christi 15 8. when Luther was going to Auspurg he lodged in the Monastery where Myconius was at Vinaria at which time Myconius first saw him but was not suffered to speak with him Afterwards he was called to â—otha to teach and govern the Thuringian Churches where he lived with his Colleagues twenty years in much peace and concord of which himself faith Cucurriâ—aus certaâ—â—mâ—â— â—â—â—â—ravimus pugnavimus vicimus viximâ—s semper conâ—uâ—â—etâ—ssimè c. Anno. Christi 15â—5 In the tumult of the Anabaptistical Boors Myconius took much pains to pacifie their mindes and to keep them quiet Yea he so quieted with an Oration some that were pulling down some Noble-mens houses that they went away in peace That year also he marryed a wife called Marguet the daughter of an honest Citizen of Gotha by whom through Gods blessing he had a numerous posterity And though Myconius was by Gods Providence called to the Government of the Church in Gotha yet the most illustrious Elector of â—axoâ—y imployed him in many other businesses He also took him along with him thrice into the Low-countries as also into Cullen Julâ—ers and divers other places At Dusseldoâ—p he preached the Gospel sincerely and purely though to the hazard of his life and at Cullen he maintained a publick Disputation with the Fryars which was afterwards printed With the like constancy and faithfulness he preached the Doctrine of the Gospel in Brunswick in Cella of Saxony and in other parts of Westphalia Also in divers publick Conventions at Smalcald Francfurt and Noremberg his counsel being asked with much courage and zeal he handled the affairs of Religion seeking to promote the glory of God and profit and welfare of the Church An. Chr. 1528. Henry the Eighth King of England fell out with the Pope for not divorcing him from his wife Katharine of Spain sister to Charles the Fifth by reason of whose greatness the Pope durst not do it whereupon the King of England sent over to the Germane Princes especially to the Duke of Saxony to confederate against the Pope and to join with them in an agreement about Religion upon which occasion Myconius was sent over into England partly about matters of Religion but especially about a match between Henry the Eighth and Anne of Cleve but coming thither he discovered the Kings hypocrisie about Religion not only by the six Articles about that time established but also by his imprisoning of Latimer and cutting off the Lord Cromwels head and burning of Mr. Barnes c. and by his seizing upon all the Abbey-lands whereupon he left England and being come home Anno Christi 1538. he was called by Henry of Saxony to visit and reform the Churches of Misnia together with Luther Jonas Cruciger c. which fell out upon this occasion George Duke of Saxony lying on his death-bed sent to his Brother Henry all his own sons being dead before desiring him that succeeding him he should innovate nothing in Religion and withall promised him golden mountains by his Ambassadors if he would assent thereto to whom Henry answered
condition I was saith he about two months close Prisoâ—er in the Tower after that without my sâ—eking I had the liberty of the Tower granted me and so I continued about halfe a year till refusing to be present at Mass I was shut up close prisoner again The last Lent but one by reason of the rising in Kent the Tower was so full of prisoners that my Lord Arch Bish. of Canterbury Master Latimer Master Bradford and my selfe were all put into one Prison where we remained till almost Easter and then Doctor Cranmer Master Latimer and my selfe were sent down to Oxford and were suffered to have nothing with us but what we carried upon us Aâ—bout Whitsuntide following was our disputations at Oxford after which we had Pen Ink and all things taken from us yea and our own servants were removed from us and strangers set in their steads and all of us kept apart as we are unto this daâ— God be blessed we are all three in health and of good cheer and have looked long agoe to have been dispatched for within a 〈◊〉 or two after our disputations we wâ—re condemned for Hereticâ—s The Lords wil be fulfilled in us c When he was brought before the Popes Dâ—legate the Bishop of Lincoln in the Divinity School in Oxford whilst the Commission was reading he stood â—are till he heard the Cardinall named and the Popes holiness and then he put on his Cap and being aâ—monished by the Bishop to pull it off he answered I do not put it on in contempt to your Lordship c. but that by this my behaviour I may make it appear that I acknowledg in 〈◊〉 point the usurped Supremacy of Rome and therfore I utterlâ— contemne and despise all Authority coming from the Pope Then the Bishop commanding the Bedle to pull off his Cap he bowing his head suffered him quietly to do it After diverse examinations he was at last degraded condemned and delivered to the Bailisss to be kept till the nâ—xt day when he should be burned The night before he suffered he caused his beard to be shaven and his feet washed and bad his Hostess and the rest at the board to his wedding He asked his brother also whether his sister could finde in her heâ—r to bâ—e present at it Yea said hee I dare say with all her heart His Hostess Mistris Irish weeping he said O Mistris Irish I see now that you love me not for in that you weep it appears that you will not be at my marriage nor are therewith content I see you are not so much my friend as I thought but quiet your self though my break-fast be somewhat sharpe and painâ—ull yet I am sure my Supper shall be more pleasant and sweet His brother proffering to watch with him he refused it saying I intend to goe to bed and sleep as quietly as ever I did in my life In the morning he came forth in a fair black gowne faced with foins and tippet of velvet c. and looking behind him he spied Master Latimer coming after to whom he said O! bee you there Yea said Latimer have-after as fast as I can follow Coming to the stake he lift up his hands and eyes stedfastly to heaven and espying Master Latimer he ran with a cheerfull countenance to him embraced and kissed him and comforted him saying Be of good heart brother for God will either asswage the fury of the flame or give us strength to abide it So he went to the stake kneeled by it kissed it and prayed earnestly and being about to speak to the people some ran to him and stopped his mouth with their hands Afterwards being stripped he stood upon a stone by the stake saying O heavenly father I give thee hearty thanks for that thou hast called me to be a professor of thee even unto death I beseech thee Lord God have mercy upon this Realm of England and deliver it from all its enemies As a Smith was knocking in the staple which held the chain he said to him Good fellow knock it in hard for the flesh will have his course Then his brother brought a bag of gunpowder and would have tyed it about his neck Doctor Ridley asked what it was His Brother answered gunpowder then said he I take it as being sent of God therefore I will receive it as sent from him And when he saw the flame a coming up to him he cryed with a loud voice In manus tuas c. Into thy hands Lord I commend my spirit Lord receive my soul But the fire being kept down by the wood he desired them for Christs sake to let the fire come to him which his brother in law mis-understanding still heaped on faggots whereby his nether parts were burned before his upper parts were touched At last his upper parts fell down into the fire also and so he slept in the Lord. Bishop Ridley upon a time crossing the Thames there rose on a sudden such a Tempest that all in the boat were astonished looking for nothing but to be drowned Take heart said he for this boat carrieth a Bishop that must be burned and not drowned He suffered martyrdome Anno Christi 1555. He was a man so reverenced for his learning and knowledge in the sacred Scriptures that his very enemies were enforced to acknowledge that he was an excellent Clerk and if his life might have been redeemed with monie the Lord Dacres of the North being his Kinsman would have given 10000l for the same rather then that he should be burned But so unmercifull and cruel was Q. Mary that notwithstanding D. Ridleys gentleness towards her in King Edward the sixth days she would by no intreaties nor other means be perswaded to spare his life The tender mercies of the wicked are cruelty In a Letter which he wrote to his friends he hath this passage I warne you my friends that ye be not astonished at the manner of my dissolution for I assure you I think it the greatest honor that ever I was called to in all my life and therefore I thank the Lord God heartily for it that it hath pleased him of his great mercy to cal me to this high honor to suffer death willingly for his sake and in his cause wherefore all you that be my true lovers and friends rejoyce and rejoyce with me again and render with me hearty thanks to God our heavenly Father that for his sons sake my Saviour and Redeemer Christ he hath vouchsafed to call me being else without his gracious goodness in my selfe but a sinful and vile wretch to cal me I say to this high dignity of his true Prophets faithfull Apostles and of his holy and chosen Martyrs to dye and to spend this temporall life in the defence and maintenance of his eternall and everlasting truth Whist he was Mr. of Pembrook-hall he used to walk much in the Orchard
companions who layed a traine to take away his life at least his Arch-Bishoprick by bringing him within the compass of the six articles which by Doctor Parker the first Arch-Bishop of Canterbury in Queen Elâ—zabeths dayes is thus related Doctor Cranmer saith he being in great heaviness for the death of the Lord Cromwel was accused by the Papists and much threatned by them and though he knew that he was not safe for one moment of time yet he changed not the cheerfullness of his countenance because as yet he kept the Kings right in the defence of the Gospel by his singular wisdom gravity and modesty But the King being soon entangled by conversing with Winchester and his Popish party they daily so deafned him with their continuall complaints against the Arch-Bishop that through wearisomness he was almost constrained to grant unto them the life of that most innocent man Yet by Gods speciall providence he was so rooted in his heart that when the Papists most presumed and the godly most feared his ruine the King resolved to provide for his safety and welfare In the mean time proud and malicious Gardiner whose favour and authority was thought to be greatest with the King provoked him often to disputations about points of Divinity in the presence of the King In the which the King observed that Cranmer never departed from his innate gravity and modesty whereas Gardiner always rather affected a little glory then the truth And when Gardiner that hâ— might lessen the authority of the scriptures had by many sophistical arguments endeavoured to prove that those called the Apostles Canons were of equall validity and authority with the sacred Scriptures Cranmer so enervated the force of all his arguments in the Kings hearing by his solid calm and moderate answers that the King said in the presence of many unto Gardiner that Cranmer was an old weather-beaten souldier in Divinity and was not to be encountred by such fresh-water souldiers as himselfe For this Gardiner swelling with pride stirred up as many against Cranmer as possibly he could judging that nothing could hinder their counsels and purposes if he were taken out of the way At Canterbury and all over Kent by the procurement of Gardiner many were suborned to accuse Cranmer of Heresie In the Parliament one Goswick a Knight for Bedfordshire said openly that all hereticall sâ—dition flowed from the Arch-Bishop of Canterbury and his family Some great men about the King hereupon laboured much to perswade him that by reason of these imputations Cranmer should be excluded from the Council-board and committed to the Tower of London till inquiry could be made concerning the truth of those reports for said they so long as he sits in counsell for fear men will conceal that which they know not daring to utter or reveal it They also dispersed â—umors that Cranmer was already condemned in the judgement of the King and should be shortly beheaded as Cromwel had been a little before All this while Cranmer though he set a good face on 't yet privately amongst his friends much bewailed the condition of those evill times rather then his owne But the King diligently searched out all these treacherous designs of the Papists and marked whereunto they tended Once for recreations sake after supper the King would goe in his Barge upon the Thames and being there commanded his Barge-men to land him at Lambeth staires some of the Arch-bishops servants observing that he drew thitherward presently informed their Master who hasted to the bridge either to salute the King as he passed by or to entertain him into his house The King seeing him bid him come into his Barge and setting him by him had much private conference with him the Barge-men in the mean season rowing hither and thither In this conference the King feigningly complained that since the death of Cromwel England was much troubled with hereticall factions and parties that it was to be feared that if these wranglings about religion were nourished more grievous mischiefs and civil wars would arise and therfore that the dissentions about Religion were to be appeased for which end by the advice of his Bishops and Nobles he would endeavour to finde out the Arch-Heretick who was the author of this mischief and whom being found he intended severely to punish yea cruelly to burn him thereby to prevent further disorders Cranmer though he was somewhat affrighted yet answered with a mild countenance that he liked the counsell as wholsome that the whole flock of hereticks was to be restrained by the death of the Arch-Heretick â— but hee admonished the King with fatherly gravity and modesty that hee would not judge them Hereticks who relied wholly upon the Word of God and not to the Traditions or Laws of men Well quoth the King to deal plainly we are told by many that you are the Arch-Heretick of our Kingdome and that in Kent and all your Province you hinder the Faith established in Parliament by the six Articles from being received by our people and therefore tell us plainly both what you think and what you have done concerning them To this the Archbishop stoutly replyed that he was still of the same opinion that he had expressed in Parliament when that Law was made and that yet he had not offended against that Law since it was made Then the King by little and little moderating the severity of his speech asked him pleasantly whether his private bed-chamber was free from the breach of the 6 Articles Cranmer though he understood by the six Articles that it was a capital â—ffâ—nce for a Priest to be married and that the King knew well that he was a married man yet answered That though he had married a wife yet it was in Germany before he took upon him the Archbishopâ—ick but for all that he had done nothing against that severe Law For saith he when the Law was once made I never touched my Wife but sent her into Germany to her kindred and friends By this plain answer without dawbing Cranmer begaâ— in the Kings minde such an opinion of his Learning and Honesty that he cheared him up telling him that those Artâ—â—cles were not ordained for his sake and shewing him what were the chief accusations laid in against him which Cranmer knowing to be false and forged by the envy and malice of his Popish Adversaries intreated the King to appoint Inquisitors whereby the truth might be sifted out For saith he I am not afraid to undergoe the hazzard of a judgement The King trusting to his ingenuity bâ—d him search and try out his own cause himself But Cranmer replied that it would seem unequall to his Adversaries that he should be made Censor of his own acts and theâ—efore still desired another Judge But the King still affirmed that hee would make none other the Inquisitor of his life having pâ—t so much trust and confidence in him alone knowing that he would certainly and
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-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
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
1555. Gods judgements on the wicked He conforts the English in persecution And the persecuted French Gribaldus favours Servetus Gods judgment on him Calvin accused bâ—â—some Ministers They are punished for it 1556. He falls sick of an Ague He recovers Faction and Famine Westphalus confuted And Castalio Persecution in Paris Christians slandlered Lies confuâ—ed Calvins care for them Gentilis an Heretick He infects some Is confuted Transylvania infected He is punished with death Calvin falls sick He hâ—tes idleneâ—se 1559. A persecution in France The King of France â—â—â—in A School built at Genevâ— Sancarus his heresies Confuted The Bohemian Waldenses Q. Elizabeth in England A French Ch. erected in England K. Charls in France Geneva threatned Defended by Calvin Heshusius answered Ecebolius his errors Confuâ—ed Gods judgements on him 1562. Civil war in France A prodigy 1563. His sickness increaseth His indefatigable pains 1564. His laâ—t Sermon The causes of his sickness His great patience He wil not intermit his labours His speech to the Ministers He goes to the Senate He receives the Sacrament He makes his Will Mr. Calvins Will. His speech to the Senators His speech to the Ministers Hiâ— Letter to Mâ— Viret Viret comes to him His Death Pezâ—s verses on him His Character 〈…〉 〈◊〉 admirable 〈◊〉 〈◊〉 Slandâ—â—s answered His coâ—â—entation His works His birth and education Flight â—n persecutioâ— He challengeth tâ—e Papists His Theses He is driven from Basil. His Labors He goes to Geneva Popish malice Popish rage His zeal and courage The High Priests charge Popish malice Gods mercy He is driven from Geneva A speciall providence He goes to Metis He goes to Neocome His Friendship His death Sathans malice The great effects of his Ministery His Character His Works His great Learning Sent Legate into Germany His Policy He is sent for â—o Rome He is sent back inâ—o Germany Popish subtilty He bestirs himselfe in Germany He gives an account to the Pope He is sent to the Emperour The Emperor deals with the Pope about a Council Another Legat in vain He is well beloved He is suspected for a Lutheran His wonderfull conversion He retires to his brother Bishop of Pola is converted Gods mercy Sathans malice They are accused to the Inquisitors Popish malice A lying Prophet He goes to Manâ—ua And to Trent And to Venice Spira is a warning to him He goes into Rhetia His Death His Works His Birth His Education He goes to Friburg And to Wittenberg He commenceth Mr. of Arts. He goes to Madgeburg And to Jenes His Marriage He disputes with Menius And with Flacius His imprisonment His sickness His release His Flight in times of danger He goes to Lipsich He is made Professor of Divinity He is stâ—ut out of the Schools His courage He goes to Amberg Aâ—d to Heidleberg His sicknesse His death His works His Birth His Education His studiousnesse His conversion His zeal He is made Minister Preachers patterne power of the word His prudence Anabaptists madnesse Saâ—ans policy Gods mercy Another contention Division dangerous Brandenburgs courage and zeal Augustane Confession His marriage He goes to Tubing His trouble at Hale Unruly souldiers His Policy Popish malice His â—â—ight Gods mercy The Interim His Courage His danger A mâ—racle of mercy His flight A good Pastor He goes to Wirtemberg God preserves him He goes to â—asil Aâ—d to Hornburg He is invited to severall places The Dukes courage Reformation 〈◊〉 courage He goes to Trent His second marriage He is chosen to Stutgard He defends hâ—s Confession of Faiâ—h He goes to Worms Monasteries turned to schooles His sickness He makes his Will His patience His Death His Character His Works His birth and education He goes to Lions He goes to Bern. His death Popish malice His Character His eloquence The great fruit of his Ministry His Birth and Education He goes to Oxford He is chosen Huâ—anity Lectâ—rer His studiousnes His esteem of Peter Martyr He is expâ—lâ— tâ—e Colledge â—rought into the 〈◊〉 Humane infirmity A speciall providence His Recanâ—ation Gods providence Flight in persecution He goes to Frankfurt His Repentance He goes to Strasborough From thence to Zurick Charity to the Exiles Popish malice Gods mercy A blessed Peace-maker A Prediction Qu. Mary dyes Qu. Elizabeth succeedâ— A disputation appointed His paines in Reforming the Church He is made Bishop He preachâ—s at Pauls Crosse. His challenge to the Papists Hiâ— Charity His greaâ— painâ— A good Bishop His Family government He had heart of memory His death foreseen by him His preparation for death Preachâ—rs pattern Gal. 5. 16. Hiâ— speech to his family in his sicknesse Death desired Ambrose His faith His Death Martyrs testimony of his Apology His birth and education He goes to Wittenberg His diligence and zeal His first imployments Inhumane cruelty He is called to Julia. And to Ceglâ—dine He goes to Temeswert His many sold afflictions He is called to Thurin And from thence to Becknese A speciall providence He is taken prisoner Gods mercy He is called to Tholna His second marriage He is ordained His industry and zeal He goes to Calmantsem He is taken prisoner He is taken prisoner Turkish injustice He is again imprisoned Barbarous cruelty He is beaten cruelly Breach of promise Charity to him His Keepers cruelty Gods providence He is favoured by the Courtiers He is solicited to turn Renegado His courage He encourageth the Christian captives Gods mercy What he wrote in prison Three of his children die The meanes of his deliverance His release A great danger Gods providence Foolish pride The Friar baffled Gods judgment on a persecutor His Charity Another danger Gods providence His Death His zeal against Hereticks His Works His Birth and Education 〈…〉 His Conversion His zeal Sathans malice He flies to Berwick His Humility He goes to Frankfort And to Geneva He is sent for into Scotland His zeal The Mass abhorred The effect of his Ministry The Papists rage against him His great pains He writes to the Queen She scoffs at it He is called back to Geneva He leaves Scotland He is condemned His appeal He is sent for into Scotland His return into Scotland The Ministers summonâ—d The peoples zeal They are proscribed Imâ—ges demolished The Queens malice The Protestants write to the Queen Their zeal The Earl of Glencarns courage and zeale Mr. Knox his speech to the Lordâ— The Queens subtilty Her perfidiousnesse The Bishoâ— opposed Kâ—ox 〈◊〉 A Preâ—iction His Courage 〈◊〉 destroyed The peoples zeal The Queens policy St Johnstons rescued Idols destroyed Noâ—e Popish uncâ—eannesse The Qu. flies They write to the Queen The French match to Edâ—nborough Mr. Willock Minister of Edenborough Civil Wars about Religion The Queens blasphemy Qu. Eliz. assists the Protestants The Queens pride cruelty A speciall providence The Qu. dies Peace concluded M. Knox setled at Edneb Earl of Murray slain His losse bewailed A Prophesie Gods judgment on a scoffer Preachers pattern M. Lawson chosen to succeed him His last Sarmon His sincerity His
very studious Snares laid for him He is expelled the Colledge Gods 〈◊〉 His marriage An harsh Father in Law His poverty A speciall providence He is sent for by the Dutchess of Richmond Persecution in Qu. Maries daies A notable resolution Stephen Gardiner Flight in persecuâ—ion A great storm God providence He arrives at Newport He goes to Basil. A prophesie His return into England His humility His Indfatigable pains His body weakned thereby His excellent endowâ—eâ—ts His feâ—vâ—ncy in prayer His Charity His Prophesies Mrs. Honywood A Prophesie A Miracle Another observable story His many friends Deaâ—h foreseen His Death His Charity Vain glory reproved He reproves his son His Birâ—h and Education He goes to Marpurg His industry He goes to Wittenberg He is Master of Arts. Why he left the study of the Law A speciall Providence His return to Marpurg He is made a Professor His marriage He is made Doctor Preachers pattern His humility He goes to Heidleberg His sicknesse Preparation for death His death His Works His birth and education Flight in persecuâ—ion His return to England He confutes the lesuits His death His birth and education His parents poverty Snepâ—ius provides for him He goes to Tubing He is made Deacon He preaches before the Duke His marriage Gods providence The accursed Interim He is Deacon at Tubing He commenceth Doctor He is made Superintendent Note Sacrilege abhorred A strange story of a Jew He helps forward Reformation Gods providence He is made Chancellour of the University His great pains about the Concord Death foretold and desired His â—icknesse The Confession of his Faith What he gives thanks for His death His Works His birth and education He becomes a Fryar His conversion He flies into Germany He stayes at Strasborough He meets with troubles New opposition Gods providence He goes to Clavenna A great Pestilence 1564. He goes to Heidleberg He is made Doctor Zeal against heresies Hereticks confuted rejected He goes to Neostade His death His Works His Birth and Education He goes to Paris His conversion He goes to Geneva And to Paris He is chosen a Pastor Christ preferred before all Popish cruelty Gods providence The Protestants slandered Vindicated by Sadeel He is imprisoned Delivered by the King of Navaâ— His return to Paris A Synod A persecution raiâ—ed Sadeels faithfulneâ—â—e The Church thrives by persecution His sicknesse His painfulnes A Synod Independents error confuted He is againe driven from Paris He is driven out of France His return into France He goes to the K. of Navar. Gods providence He goes to Geneva 〈◊〉 sent into Germany His sicknesse Death sore old Comfort in death His death His Character His works His birth aâ—d Parentage His education He goes to Cambridge His preferment in the University His gratitude He is made Father at the Commencement He studies Divinity His Inâ—ustry His Temperance He Recreatâ—ons His excellent parts He is chosen Professor His Lectures He confutes the Papists As Campian Dury Sanders Rainolds His marriage Stapleton reproaches him for his marriage He is chosen Master of St. Johns He confutes Bellarmine His fidelity therein Stapleton tails Whitaker answereth His sicknesse His death Bellarmine admired him His carriage in his sicknesse His Character His great charity His piety to his parents His humility His Works His birth and education He goes to Geneva His admirable Learning He is called to Leiden From thence to Gaunt And thence to Navar. His death His Works His Birth and Parentage His Education He goes to St. Andrews A Vniversity erected at Edenborough He is sent for to Edenborough He goes thither He doth much good Four Professors chosen His piety and diligence A lâ—rge increase of Ministers Conversion wrought by his Ministry Beza's testimony His humility His sicknesse He moderates in a Synod Preparation for death His message to the King His exhortation to the Ministers Christ preferred before all things Death desired His exhortation to the Ministers His poverty His heavenly speech His death His Works His birth and Parentage His education He studies Greek He is robbed Charity His Industry His return home He is Pastor of Hafnia He is Hebrew Professor And Doctor Death desired His Death His birth and Parentage His Education He goes to Ulm. 〈◊〉 to Witâ—enberg Mâ—rabilis 〈◊〉 A Predigy His studiousnes He is Master of Arts. His return home He is made Deacon His diligence His marriage He is banished His return He is Doctor Reformation His prefermenâ—s 〈◊〉 self-denial His wives death His sicknesse His patience His death His humility and charity His prudence A good father His works His birth and education He is sent to Tubing His great proficiency He goes to Wittenberg Plato praises God for three things He goes to Heidleberg His travels He goes to Rostoch He is desiâ—ed in divers places His travels He is Doctor He goes to Augsburgh His contentation 1569. He goes into Austria His travels He goes into Stiria His sicknesse His Industry Preparation for death His death His Character Injuries to be born His wishes â—is Works His Birth and Parentage His Education His flight in persecution He is made Dean of Pauls His Charity His Works His death His birth and education He goes to Basil. 〈…〉 Tibing He is Master of Arts. He goes to Paris Thence to Orleance A famous Church at Orleance His marriage Wars in France Duke of Guise slain Gods mercy Popish malice Popish malice He is in great danger A miracle of mercy He is taken prisoner His release Gods mercy The Kâ—â—gs malice He goes to Sancerra Gods mercy He goes to Mombelgart His new troubles He preaches in a Caâ—â—le Popish rage The Massacre at Paris A special providence Popish cruelty Gods mercy He goes to the Dutches of Ferrara He goes into the Palatinate His faithfulnesse He is dismised He is called to Neostade His painfulnesse He is much esteemed He is sent for to Heidâ—eberg His opposition He is made Professor Commenceth Doctor His manifold â—fflictions P. Casimire dyeth A great plague His constancy His weaknesse His faith His Death Hiâ— character His workâ— His birth and education His conversion He preaches to the prisoners He converts many of them He is chosen pastor Preachers pattern His Character Note The powerfulnesse of his ministry His 〈◊〉 in â—â—â—ding His painfulnes His death He was same of his right hand Iosh. 1. 2. A thief converted at his death Power of Prayer His Works His Birth and Parentage His weaknes in his childhood His Education His Masters harshnesse He goes to Lions His Tentations Gods mercys He is drawn to Atheism Gods mercy Iohn 1. He is reclaimed He goes to Geneva His travels His poverty A speciall providence He weakens his body by abstinence His Father murthered His Industry He is chosen to Antwerp The inquisition brought into the Ne herlands Popish malice Miracles of mercy to him An other danger He goes to Limburg Strange tentations A strange example Gods mercy Anabaptists disturb the Church Popish malice Flight