The Marrow of Ecclesiastical History

Henry, and I will teach you? Truly the Kings Book was written in Latin, and that not unlearnedly: But Luther thus excuseth himself, If any man (saith he) be offended at my sharpness against the King, let him know that in that Book I dealt with senseless Monsters, who contemned my best and most modest writings, and by my humility and modesty were more hardened in their Errors: Besides I abstained from bitterness and lies, with which the Kings Book was stuffed. Neither is it any wonder, if I contemn and bite an Earthly King, when as he feared not at all in his writings to blaspheme the King of Heaven, and to profane his truth with virulent lies.

Anno Christi 1523. A Diet was held at Norinberg in the absence of Caesar, wherein the Edict of Worms was made null: Of this the Popes Legat complained to the Princes, saying, That Luther was not punished according to the Emperors Edict; To which the Princes answered: That the Court of Rome neglected Reformation: That Germany was so far enlightened by the Sermons and Writings of Luther, that if they should go about to put the Edict in Execution, great tumults would arise, and the people would be ready to think that they went about to oppress the Truth, and to put out the light of the Gospel, that so they might the better defend those manifest vices which could be no longer concealed.

The same year Luther published his Book Of the Dignity and Office of the Civil Magistrate. He wrote also to the Waldenses about the Adoration of the Sacrament. He published the Pentat • uch in the German tougue. He wrote to the Senate of Prague his Book De Instituendis Ministris Ecclesiae, and another about the avoiding the Doctrines of men: Besides divers others. What was judged of him for his constancy and resolution, may appear by this.

Upon a time a motion was made in the Consistory at Rome, that a great sum of money should be proffered to him to buy him off from opposing Popery; but one wiser then the rest, cried out, Hem! Germana illa bestia non curat aurum sed auram: That beast of Germany cares for no money, but seeks vain-glory.

Anno Christi 1529. he set forth both his Catechisms: the lesser, in January, the greater in October following.

The year after the Emperor summoned a Diet at Auspurg, giving the Public Faith for the security of all men that would come to the Diet to set forth the Form of their Belief.

Hereupon the Prince Elector of Saxony to be the better prepared against this Diet, appointed Luther, Justus Jonas, Pomeran and Melancthon, to set down the form of Doctrine which the Saxon Churches, and those which accorded with them, did profess. Luther comprehended the sum of his Doctrine in seventeen Articles, which being revised by Phil. Melancthon, and put into a better form, was afterwards called the Confession of Auspurg.

And whereas it was given out that the Emperor when he came into Germany would tread the Gospellers under his feet, the Protestant Princes met, and consulted together whether it were better to go to the Diet, or to meet the Emperor in Arms before he should pass the Alps.

Luther (who was always a Counselor of Peace) dissuaded them from taking Arms under the pretence of Religion, persuading them rather by Faith and Prayer to beg, and look for help from God, whose cause (saith he) himself will defend.

Upon this advice the Princes went to Auspurg, yet left Luther not far of in Coburg Castle to be nere at hand, but out danger, that his advice might be had in time of need. And when the Diet was met, the Elector of Saxony sent to him to know whether the cause of Religion should be referred to the Judgment of the Emperor? This Luther would by no means have done: For (saith he) this honor is to be given to the Word of God only to be Judge of holy controversies.

Anno Christi 1535. the Landgrave of Hess sent for Bucer and Melancthon to Casells, to reconcile them together about the business of the Sacrament, where after much conference Melancthon mitigated the rigor of his opinion about Christ's presence: and at his return to Wittenburg he carried with him Bucer's Declaration concerning that point, which when Luther had considered of, he began to hearken to an agreement with Zwingli, writing most friendly to the Divines of Strasbourg and to others that there might be a meeting appointed, wherein after deliberation, the desired concord might be confirmed. And accordingly Anno Christi 1536. Bucer and divers other Divines of Germany came to Wittenburg, where a form of concord was drawn up by Bucer, and subscribed by both parties: But Bucer therein striving to please both parties, pleased neither: For the Helvetian Divines rejected it; and Luther understanding of Bucer's various Exposition of it, was very wroth with him, and would no more reckon him amongst his friends: And so all hope of concord was taken away.

An. Chr. 1537. The Protestants being met at Smalcald drew up, and set forth the sum of their Religion and practice in a book called Articuli Smalcaldici, unto which Luther prefixed this preface.

Whereas Pope Paul the third summoned a Council the last year, which was to meet at Mantua, and a little after adjourned it again without nominating time or place, so that it is not certain whether he will or can call it; And we also hoped that we should have been called to it: or else it was to be feared that we should be condemned not called: It was enjoined to me that I should gather and write the Articles of our Doctrine, that if perhaps the matter went on, it might be known what, and how far we would and could yield to the Papists, and in what points we would constantly persevere: I have therefore written these Articles, and delivered them to our party, who have perused and received them with one consent, that they might be publicly presented, and explain the Confession of our Faith in the Council, if any one shall at length be assembled and held by the Pope and Popelings without lies and deceit in a true, lawful and Christian manner.

But seeing the Court of Rome doth so fear a Christian and free Council and most foully flieth the light, so that all hopes of seeing such a Council is utterly taken away even from the Papists themselves, to the great offense of many of them, taking ill the negligence of the Pope herein: yea they easily from hence gather that the Pope had rather see the destruction of all Christianity, and the damnation of all souls, then to suffer a Reformation of himself and Courtiers, and the restraint of his Tyranny.

I thought fit therefore to publish these Articles, that if I be taken out of this life before a Council be called (which I trust and hope shall so come to pass) seeing these wicked flyers of the light labor so much to drive of and hinder a Council) That they I say, which live after me, should have my Confession and Testimony, and may adjoin and publish it with the Confession which I have formerly set forth, wherein I have hitherto persevered, and will (by God's grace) persevere unto the end.

What shall I say? How shall I begin my complaint? For being yet alive, I Preach and read to others publicly and daily; and yet not only my virulent Adversaries, but my false Brethren that say that they agree with us in opinion, dare bring and allege my own Doctrine and Writings against me, whilst I am alive, and see it and hear it, albeit they know that I teach otherwise; and they go about to adorn their own poison with my labors, so to deceive and seduce the simple with my name: Good God, what then will be done after my decease?

I should answer to all things whilst I am alive: But how I pray you, can I alone stop all the months of the Devil? especially of them who being so full of poison, will neither hear nor heed what I write: but wholly employ themselves wickedly to pervert and deprave my words even in the least letters: Let the Devil and God's wrath answer them as they deserve.

I oftentimes remember good Gerson, who oft doubted whether anything that is good might be brought to light by writing. If writing be omitted, many souls are neglected which might have been delivered; and if it be done, presently the Devil is at hand with plaguy tongues full of slanders which corrupt all things, and fill them with poison, that the profit of the writings may be hindered thereby. Yet what commodity they receive by this their malice, is manifest; for whereas by loading us with lies they seek to draw away the simple from us, God so ordereth it by his Providence for the promoting of his own work, that their company decreaseth, and ours increaseth daily: for God hath confounded, and still will confound them and their lies.

Lately there came a Doctor out of France to Wittenburg, who told us openly that his King was made to believe that we had no true Church amongst us, no Magistrates, no marriages, but that we all live promiscuously together like brute beasts. With what face will these false Informers look upon us before the Tribunal Seat of Christ in his last Judgment, who have so oft told their King such false and prodigious lies? Christ who is the Lord and Judge of us all knows that they be lie us. God convert them that are to be converted that they may repent, and overwhelm the rest with eternal woe.

But to return to the matter: I could wish with all my heart, that a free and Christian Council were assembled, that provision might be made for many things that are amiss. Not that we have need of a Council; for our Churches are so enlightened, taught, and confirmed by the grace of God, with the pure Word of God and true use of the Sacraments, that we need not a Council, neither can a Council show us a truer or better way: But there is need of one in many other regards: In many Bishoprics divers Parishes are destitute of spiritual food: yet the Bishops and Canons regard not the life of those poor men, for whom yet Christ died, so that they cannot hear the true Shepherd speaking to his Sheep: I fear Christ for this will call a Council of Angels to destroy Germany as he destroyed Sodom and Gomorrah. Besides these affairs of the Church many things need Reformation in the Civil State: Great discords are amongst Princes: usury and covetousness overflow like a deluge: wantonness, pride, riot, garishness in apparel, bellycheer, dicing, pomp, malice, stubbornness of subjects, oppression, &c. so over-flow that they cannot be amended by ten Councils, and twenty Diets, &c. Our sins weigh us down, and suffer not God to be gracious to us, because instead of repenting we defend our abominations.

O Lord Jesus Christ, do thou summon and hold a Council, and redeem thy servants by thy glorious coming: The Pope and Pop • lings are p • st cure: therefore help us poor and distressed men who groan unto thee, and seek thee with our hearts, according to the grace that thou hast given us by thy holy Spirit, which liveth and reigneth with thee and the Father forever, Amen.

Luther, least he should seem to have yielded anything to the temperament of Bucer, which we spake of before, wrote to Albert of Brandenburg Duke of Borussia, exhorting him to shun the Sacramentaries and their Doctrine, and not to suffer it to cr • ep anywhere into his Dominions, least he should thereby so burden his conscience with so great wickedness, that perhaps he should never be able to pacific it again. They of Zurich took this very ill, and they wrote also to the Duke of Borussia, requesting him not to Decree anything against the Professors of their Faith.

A while after Luther wrote an Epistle to the Aldermen of Francfurt, wherein he called the Zinglians, Archdevils, and said they were to be driven out of Pulpits, and cast out of the Country.

He used to be very fervent in Prayer: Vitus Theodorus thus writeth of him, No day passeth wherein Luther spendeth not three hours at least in Prayer. Once it fell out (saith he) that I heard him: Good God! what a spirit, what a confidence was in his very expression? with such a reverence he sueth for anything, as one begging of God; and yet with such hope and assurance, as if he spake with a loving father, or friend, &c.

When the Papists charged him for a liar, a promise-breaker, and an Apostate: Luther denying the former, yielded himself to be an Apostate, but a blessed and holy one, who had not kept his promise made to the Devil; saying, That he was no otherwise a revolter then a Mamaluke turning Christian, or a Magician renouncing his Covenant made with the Devil, and betaking himself to Christ.

When Philip Duke of Pomerania married Mary daughter to the Elector of Saxony, Luther being present, prayed for a blessing, and taking Philip by the hand, said, The Lord God be with you, and keep your posterity from failing; But his wife continuing barren four years, all his male-stock was like to be extinct; yet at length, by God's blessing, according to Luther's Prayer, he had seven sons by her, which wonderfully enlarged that Noble Family.

Luther falling sick of the Stone, made his Will, in which he bequeathed his detestation of Popery to his friends and to the Pastors of the Church. He also beforehand made this verse,

Yet it pleased God in a short space to give him ease, and to restore him to his former health, which brought great joy to all his friends, and especially to Melancthon, who in an Epistle to him congratulated his recovery.

Anno Christi 1537. The Pope appointed a Council at Vincentia for reforming the Church, of which Luther wrote a book, and by a picture in the Frontispiece shown the Argument of it: wherein the Pope was pictured sitting in a high Throne, with some Cardinals standing by, with Fox-tails on the end of long poles, as with brushes pretending to sweep the room, but presently after the dust settled again as before.

About this time the new Sect of the Antinomians did start up: The chief ring-leader was Joannes Agricola of Isleben, a familiar friend of Luther's: They held That repentance was not to be taught from the Decalogue: they opposed such as taught, that the Gospel was not to be preached to any but to such as were humbled by the Law: and they taught that whatsoever a man's life was, though impure, &c. yet he was justified, so that he believed the Gospel: Luther confuted these.

Anno Christi 1540. there was a meeting appointed at Haganaw upon the Rhine, where the Divines were to meet, and in a friendly manner to debate their differences: But as Melancthon was going thitherward, he fell sick at Vinaria, made his Will, and prepared for death; whereupon Luther and Cruciger by long journeys hastened to him: and as soon as Luther saw how miserably he was wasted with his disease, with sighs and tears; he brake out into this speech, Alas! how precious and profitable an instrument of the Church is miserably weakened, and ready to perish! and there withal falling upon his knees he prayed most earnestly for him: and Melancthon confessed, that if Luther had not come, he had died.

Anno Christi 1541. Luther wrote a consolatory Letter to Frederick Myconius, almost quite spent with a Consumption, affirming that he could have no joy to live if he died, and therefore wished that himself might first lay down his Earthly Tabernacle: concluding, that he was verily persuaded that his Prayers should be granted, as indeed it came to pass; for Myconius out-lived him fix years, and would often say, That Luther obtained this for him by his Prayers.

Luther afterwards wrote his mind concerning Ceremonies, (which he desired might be few, and tending to edification) and Excommunication, which he wished might be brought into the Church as a profitable Discipline, but could scarce hope to see it.

Anno Christi 1544. Novemb. 17. he finished his Explication of Genesis, which was his last public reading in the University, which he thus concluded: Thus end I my Explication of Genesis; God grant that others may more rightly expound it then I have done: I cannot proceed further, my strength faileth; pray for me, that I may have a quiet and comfortable departure out of this life.

This year in Italy was spread a most impudent lie about Luther's death: which they called Horrendum, & in • ud tum miraculum, quod in aeternum laudandus D • us in foedam • te Mart. Lutheri & corpore & anima damnati, exhibuit, in gloriam Jesu Christi, at{que} in emendationem & consolationem piorum. The substance of it was this: That when he saw he must die, he requested that his body should be set upon the Altar, and worshipped with Divine Worship: but when his body was laid in the grave, suddenly so great a stir and terror arose, as if the foundations of the Earth were shaken together: whereupon all that were present, trembling, and astonished, lift up their Eyes, and saw the sacred Host appear in the Air; whereupon they placed that upon the Altar: But the night following a loud noise and rattling, shriller then the former, was heard about Luther's sepulcher, which terrified all the City, and almost killed them with astonishment: in the morning when they opened the sepulcher, they found neither body, bones, nor clothes, but a sulphureous stink came out thereof, which almost overcame the standers by, &c. This Lye coming printed into Germany, Luther subscribed with his own hand, I Martin Luther do profess, and witness under my own hand, that receiving this figment full of anger and fury concerning my death, I read it with a joyful mind and cheerful countenance: And, but that I detest the blasphemy, which ascribeth an impudent lie to the Divine Majesty; for the other passages, I cannot but laugh at Satan's, the Popes and their complices hatred against me. God turn their hearts from their Diabolical malice; but if he Decree not to hear my Prayer for their sin unto death, then God grant that they may fill up the measure of their sins, and solace themselves with their libels, full fraught with such like lies.

Anno Christi 1546. Luther (taking Melancthon and some others along with him) went into his own country, and returned in safety to Wittenburg again. And not long after he was sent for back by the Counts of Mansfield to compose a difference amongst them about the borders of their Countries, and their inheritances. Luther did not use to meddle with such businesses, having all his life been accustomed only to deal in Ecclesiastical affairs: yet because he was born in that Country he would not be wanting to promote the peace of it. And therefore having preached his last Sermon at Wittenburg, January the 17. upon the 23. day he began his journey: and at Hall in Saxony, he lodged at Justus Jonas his house: and passing over the River with Jonas, and his own three sons, they were in danger of drowning: whereupon he said to Justus Jonas, Think you not that it would rejoice the Devil very much, if I and you, and my three sons should be drowned? He was honorably entertained by the Earl of Mansfield, who sent an hundred Horse that conveyed him to Isleben, being very weak, whereupon he said, that he never undertook any great business, but he was attended with such sickness: yet after the use of some Fomentations he was pretily well, and attended the business about which he came, from the 29. of January to the 17. of February; During which time he preached sometimes in the Church, and twice administered the Lord's Supper, and Ordained two to the work of the Ministry: At his Table he used holy conference, and was daily very fervent in his Prayers.

The day before his death he dined and supped with his friends, discoursing of divers matters, and amongst the rest gave his opinion that in heaven we shall know one another, because Adam knew Eve at first sight, &c. After supper his pain in his breast increasing, he went aside and prayed; then went to bed and slept; but about midnight, being awakened with the pain, and perceiving that his life was at an end, he said, I pray God to preserve the Doctrine of his Gospel amongst us: For the Pope and the Council of Trent have grievous things in hand: After which he thus prayed, O heavenly Father, my gracious God, and Father of our Lord Jesus Christ, thou God of all consolation, I give thee hearty thanks that thou hast revealed unto me thy Son Jesus Christ, whom I believe, whom I profess, whom I love, whom I glorify, whom the Pope and the rout of the wicked persecute and dishonor: I beseech thee Lord Jesus Christ receive my soul: O my heavenly Father, though I be taken out of this life, and must lay down this frail body; yet I certainly know that I shall live with thee eternally, and that I cannot be taken out of thy hands: God so loved the world▪ &c. Lord, I render up my spirit into thy hands, and come to thee: And again, Lord into thy hands I commend my spirit, thou O God of Truth hast redeemed me: and so, as one falling asleep, and without any bodily pain that could be discerned, he departed this life February 18. Anno 1546. and in the great Clima • terial year of his life.

This was the Will which he made concerning his Wife with child, and his young son: O Lord God, I thank thee that thou wouldst have me live a poor and indigent person upon Earth; I have neither house nor Land, nor possessions, nor money to leave: Thou Lord hast given me wife and children: them Lord I give back to thee; nourish, instruct, and keep them (O thou the Father of Orphans, and Judge of the Widow) as thou hast done to me, so do to them.

When he was ready to die, Iustus Jonah and Caelius said to him, O Reverend Father, do you die in the constant confession of that Doctrine of Christ which you have hitherto preached? To which he answered Yea, which was the last word that he spake.

He was ever constant in the known Truth, from the confession whereof he could never be removed neither by promises nor threats.

In the dismal Wars which followed, when Wittenburg was yielded to the Emperor Charles, and he came to see Luther's Tomb, some of his Spaniards persuaded him that the body of Luther should be taken up and burned; the Emperor said, Suffer him to rest till the day of the Resurrection and Judgment of all men.

When he was fitting himself for his journey to Isleben, he confessed to Melancthon that he had gone too far in the Sacramentary Controversy: hereupon Melancthon persuaded him to explicate his mind by publishing some Book: but he answered, hereby I shall bring a suspicion upon all my Doctrine as faulty, but when I am dead you may do as you see cause.

He was full of affections towards his children, gave them liberal education by keeping a Schoolmaster in his house to train them up in learning and godliness.

When he saw his daughter Magdalene ready to die, he read to her Isaiah 26. 19. Thy dead men shall live; together with my dead body shall they arise, &c. Adding, My daughter enter thou into thy chamber in peace: I shall ere long be with thee. For God will not permit me to see the punishment which hangs over the head of Germany, whereupon he wept plentifully: but when he followed the Corps, he so restrained his affection that he shed not a tear.

He used to say, that three things make a Divine: Meditation, Prayer, Tentation: and that three things were to be done by a Minister: 1. To read the Bible over and over. 2. To pray earnestly. 3. Always to be a learner. And that they were the best Preachers, who spake as to babes in Christ, in an ordinary strain, popularly, and most plainly. He said, That in the cause of God, he was content, totius mundi odium & impetum sustinere, to undergo the hatred and violence of the whole world.

He was very liberal to the poor: A poor Student asking him some money, he bade his wife give him some: but she pleading penury, he took up a silver cup, and gave it him. Also a friend sending him two hundred angels of gold, he bestowed them all on poor Students: and when the Elector gave him a new gown, he said, That he mas made too much of: for (saith he) if here we receive a full recompense of our labors, we shall hope for none in another life. And again he said, turning myself to God, Valde protestatus sum, me nolle sic satiari ab eo, I said flatly that God should not put me off with these low things. And having a vein of metal offered him, he refused it, least he should incur the temptation of the Devil, who is Lord of treasure under the Earth. He never took anything of Printers for his Copies.

On a time one brought him a stone that was found in the Mines in Mansfield, which had upon it the Image of the Pope with his tripple Crown: whereupon he said, Hem, oportet Papam revelari etiam per metalla, & metallicos. The Pope must be revealed even by metals and metal-diggers.

His private life was very exemplary: At dinner and suppertime he used often to dictate Sermons unto others: Sometimes to correct sheets from the Press: Sometimes with Music to refresh his friends: He was very temperate both in meat and drink: Sometimes he used to fast four days together: and other sometimes to eat only a little bread, and an herring. As much as he could he avoided Feasts, that he might not spend time. In his converse with his friends he was pleasant, courteous and sociable mixed with gravity. He sometimes used recreations, and amongst the rest, turning in a Lathe He would never be idle. He was very loving to and tender of his children, maintaining a Schoolmaster in his house to instruct them in Piety and Learning. He was very passionate, but soon appeased: Melancthon seeing him once in a passion said: Vince animos iram{que} tuam qui caetera vincis: whereupon he smiling, said, we will no longer dispute of these matters, and so he discoursed pleasantly of other things. He foretold▪ many things which afterwards came to pass. He was very healthful, but that sometimes he was troubled with the Headach, especially towards his latter end, whereupon he feared an Apoplexy: and when his head was so out of order he used to say: Feri, Domine, fer • • lementer: ego paratus sum: quia verbo tuo à peccatis absolutus, & corpore & sarguine tuo pastus. He was troubled with frequent temptations, whereupon he used to write, Valemus omnes praeter Lutherum ipsum, qui corpore sanus, foris a toto mundo, intus à Diabolo patitur, & omnibus Angels ejus.

He was big of stature, strong, and had such a sharp sight, that few could endure steadfastly to look upon him. Upon a time one was sent under pretence of private conference, to pistol him: Luther entertained him friendly, but withal, steadfastly looking upon him, the man was so terrified, that he took care for nothing but how he might run away: He had a gentle and clear voice. He lived chastely and holily in Wedlock above twenty years, and after his death left three sons, and his Widow who lived seven years after him: who was much grieved that she was absent at his death, whereby she could not perform her last duty of love to him as she desired. Presently after his death the wars breaking forth, she wandered up and down with her children as an Exile through many difficulties and dangers, and besides the inconveniences of her widdowhood which were many, she met with great ingratitude from many, from whom she expected better, considering how much her husband had deserved from the Church.

At length being returned to Wittenburg, after a while the Plague brake forth; wherefore removing with her children to Fergaw, as she was passing in a Wagon, the Horses affrighted at something, ran away, whereupon leaping out of the Wagon she bruised herself, and falling into a Lake of water she caught a disease, whereof she died three Months after, Anno Christi 1552.

One saith of him, That Luther a poor Friar should be able to stand against the Pope, was a great miracle: That he should prevail against the Pope, was a greater: and after all, to die in peace, having so many Enemies, was the greatest of all.

Again, it was no less miraculous that he should escape so many dangers: for when a certain Jew was suborned to kill him by poison, Luther had warning of it before hand, and the picture of the Jew sent him, whereby he knew him, and avoided the danger: concerning which himself thus writes: There is (saith he) here with us a certain Polonish Jew, that is hired with two thousand Crowns to poison me: this is discovered to me by Letters from my friends: He is a Doctor of Physic, and one that dare undertake, and is ready to perform any villainy, of incredible subtlety and dexterity.

One a time as Luther was walking in his Garden, the Devil appeared to him in the shape of a black Boar, but he slighted him, after which he vanished. Another time as he was sitting in a certain place on his stool, there was a great stone over his head in the vault, which being stayed up miraculously so long as he sat there, so soon as he was up, immediately it fell upon the place where he sat, being able to have crushed him in pieces, if it had light upon him.

And again, a young man about Wittenburg, being kept bare and needy by his Father, was tempted by the Devil to yield himself body and soul to him upon condition to have his wish sastisfied with money, and thereupon an Obligation was made by the young man, written with his own blood, and delivered to the Devil. But presently after, the man began to decay in his health, so that (the thing being suspected,) he was brought to Luther, who examined him about it: but he, through fear and shame, long denied to confess anything, yet at last through God's mercy he revealed the whole matter to him: where ••• n Luther much pitying his lamentable condition, called the whole Congregation together, where he prayed with so much earnestness and affection, that the Devil was at last compelled to throw in his Obligation at the window.

And as he was mighty in Prayer, so in his Sermons, God giving him such a grace, that when he preached, they which heard him, thought everyone his own temptations severally to be noted and touched, whereupon some of his friends asking him the cause of it: Mine own manifold temptations and experiences (said he) are the cause of it. Wellerus also a Disciple of Luther's recordeth, that he oft heard his Master thus report of himself, That he had been often assaulted and vexed with all kind of Temptations, save only unto the sin of c • vetousness.

Lutherus multa Latino, & vernaculo sermon scripsit, quae diversis locis & temporibus separatim primum edita, & postea collecta, & in plures Tomos distributa. There is also lately printed in English his Colloquia mensalia, of which one thus writes: Praestitisset hos Sermones convivales in lucem nunquam emissos: Forte adversariis procurantibus illi editi. Sin minus, videant ii qui Lutheranorum nomine superbiun • , quomodo modestiam, judicium, existimationem, & authoritatem Lutheri defendere queant. Sunt enim in iis, non dico multa, sed plurima, quae piae, castigatae{que} aures non solùm in conviviis Theologorum, sedetiam in lndis, at{que} theatris Comicorum non ferrent, &c.

Concerning his works he thus writes, Above all things I request the pious Reader, and beseech him for our Lord Christ Jesus sake, that he read my Books with judgment, yea with much pity; and let him remember that I was sometime a Friar, and a mad Papist, and when I first undertook this cause so drunken and drowned in Popish Doctrines, that I was ready, if I could, to have killed all men, or to have assisted others in doing of it, who withdrew their obedience from the Pope but in one syllable: Such a Saul was I, as there are many at this day: neither was I so cold and frigid in defending the Pope as Eccius and some like him are; who seem to me to defend the Papacy rather for their bellies sake, then in good earnest: Yea, like Epicures they seem to me to deride the Pope, whereas I was serious in his cause, as one that trembled at the thoughts of the day of Judgment, and from my very heart desired to be saved. He would by no means endure that any should be called after his name: For (saith he) the Doctrine which I teach is none of mine, neither did I die for any man: neither would Paul 1 Cor. 3. 4, &c. endure such terms: Besides we are all Christians, and profess the Doctrine of Christ: And lastly, because the Papists use to do so, calling themselves Pontificians, whom we ought not to imitate. Melancthon gave this testimony of him; Pomeran (saith he) is a Grammar • an, and explains the force of the words: I am a Logician showing the context and arguments of things: Justus Jonas is an Orator, and speaks copiously and eloquently; but Luther is all, even a miracle amongst men: whatsoever he saith, whatsoveer he writes, pierceth into the soul, and leaveth wonderful stings in the hearts of men.

Many Epitaphs were made of him, amongst which these were some.

He used often to say, That, through God's goodness, there should be no Wars in Germany in his life time: but (saith he) let the survivors look to it after my death.

Concerning the Doctrine of the Gospel he used to say that three things would destroy Christian Religion: First, Forgetfulness of the blessings received by the Gospel. Secondly, Security which reigns everywhere. Lastly, Worldly wisdom, which will seek to bring all things into order, and to support the public peace by wicked Counsels.

He was of a sharp and quick wit: Of a great and invincible mind: Constant in the known Truth, from the Confession whereof he could not be withdrawn either by threats or promises.

Many false reports were raised of him by the Papists, insomuch as King Ferdinands Ambassador went to see what a manner of man he was, telling him that it was reported in his Kings Court, that he never went abroad but armed and attended with his guard: that he spent all his time with Whores at Dice and Taverns: But (saith he) I am well accustomed to such lies.

He had a very sharp and Satyrical style; so that Eralmus used to say, Deus dedit h • ic postremae aetati propter morborum magnitudinem acrem medicum: God hath given to this latter Age, by reason of the greatness of its diseases, a sharp Physician: And Charles the Emperor used to say, Si sacrificuli frugi essent, nullo indigerent Luthero: If Priests were not so dissolute, they would not need a Luther.

When this Emperor had taken Wittenburg, some of his Spanish soldiers would have digged up Luther's body, and burned it: but he said to them, Sinite ipsum quiescere, us{que} ad diem resurrectionis, & judicii omnium: Let him rest till the day of Resurrection and of the Judgment of all things.

[illustration]
HVLRI. ZWINGLI'S

The Life of Zwingli, who died Anno Christi 1531.

HVldericus Zwingli was born in Switzerland of godly Parents, and by them brought up in Learning: Being about ten years old, was sent to School to Basil to George Bintzlius, where he profited so much, that in all Disputations he went away with the victory: He excelled all in Music. From Basil he was sent to Bern, to Henry Lupulus, a most learned man, and an excellent Poet, under whom he learned Rhetoric, and became a good Poet.

After two years he went to Vienna in Austria, where he studied Philosophy, and pro • itted much therein: After a while he was called back into his own Country, and at Basil he taught others what himself had learned, where also he commenced Master of Arts, and fell to the study of School-Divinity; and being called to a Pastoral charge, he entered into the Ministry, and studied Divinity very hard; and to furnish himself with examples, he gat Valerius Maximus by heart: He especially addicted himself to the study of the Bible: and finding his defect in the knowledge of the Tongues, he learnt Greek: wrote out S. Paul's Epistles, and gat them by heart, and grew so perfect, that he understood Greek better then Latin: and reading in S. Peter that no Scripture is of private interpretation, he betook himself by earnest Prayer to God for the Spirit of Truth to be his Teacher: and least he should be misled by a false spirit, he compared Scripture with Scripture, and expounded obscure Texts by those which were more clear.

In his Ministry he set himself much against the sins of the times, especially against Pensions which the Swiss used to receive of Princes to serve as Mercenaries in their Armies, which procured him much hatred.

After a while he was chosen to a place called Our Lord's Hermitage, by Theobaldus Guolzeggius the Baron thereof; to which place there was great resort of people from all Countries, who came on Pilgrimage, which much moved him to embrace that Cal, that he might have opportunity to disperse the knowledge of the Truth into several parts: About this time one of the chief Ministers dying at Zurich, they much desired Zwingli to succeed him, and he coming accidentally to that place, was chosen Pastor there, An. Chr. 1519. and began to Preach unto them the History of Christ out of Matthew. Presently after there came one Sampson a Franciscan Friar, and a Preacher of Indulgences, who was sent by the Pope into Switzerland to get money: Zwingli strongly opposed himself against him, showing him to be an Impostor: The Bishop also of Constance wrote to Zwingli to keep this Sampson out of Zurich, because he had not acquainted him with his authority: Yet when this Impostor came to Zurich, because he was kept out, he went to Badena, setting forth the Popes Bulls to sale: Often crying out, Behold they fly, behold they fly, as if he had seen with his Eyes the Souls which he had delivered out of Purgatory flying into Heaven.

Zwingli also caused the Pope to be admonished by his Commissary not to Excommunicate Luther, for that he foresaw the Germans would despise both him and his Excommunication, which also came to pass.

Anno Christi 1520. the Senate of Zurich by the Council of Zwingli, commanded the Preachers of their Jurisdiction freely to teach whatsoever might be proved by the Authority of the Prophets and Apostles, passing by the Inventions of men. Hereupon the Bishop of Constance by public Proclamation forbad those of Zurich to Innovate anything, willing them to remain in the Faith of the Church of Rome, till a Council might be convened: But Zwingli defended them and his writings: and the Magistrates of Zurich entreated the Bishop to come to a Synod where learned men might confer together, and determine what the people ought to believe. Yet the Bishop wrote again to them, showing them what complaints he had heard of Zwingli, which he could not but take notice of, the City belonging to his Jurisdiction: But Zwingli going to the Bench of Aldermen, defended his Doctrine, and satisfied them.

Anno Christi 1522. the Bishop wrote again to the College of Canons at Zurich, exhorting them to take heed to themselves, for that Pope Leo and the Emperor by their Proclamations had condemned those Doctrines: he put them in mind therefore to obey those Decrees, and not to innovate any thing in Religion, till those whom it concerned had by Common-Council set down somewhat. Hereupon Zwingli wrote back to the Bishop that he understood by whose setting on he did these things, but he wished him not to follow their Counsel: For (saith he) the Truth is invincible, and will not be resisted. And afterwards some others joining with him, they wrote to the Bishop, entreating him to Decree nothing against the Doctrine of the Gospel, and that he would no longer endure the filthy and infamous life of the Priests, but that he would suffer them to marry.

Zwingli wrote also to the Helvetians that they should not hinder the course of the Gospel: that they would not trouble Ministers for marrying, for that the command for their living without Wives was the Doctrine of Satan. He exhorted them also, whereas their manner was in their Pages, or parishes, when they admitted a Priest, to command him to take a Concubine, least he should attempt the chastity of other women, that instead thereof they should command them to take lawful ways.

About this time Luther's Books coming abroad, though himself abstained from reading of them, yet he persuaded his people to buy, and read them: which he did, that they might see the agreement that was in their Doctrine, being both taught by the same spirit: There also he studied Hebrew, and gat the Senate to erect a School for Latin, Greek and Hebrew: and associating to himself Leo Judae, he gat such skill in the Hebrew, that he began to explain Isaiah and Jeremiah.

Shortly after there came to Zurich Franciscus Lambertus, and disputed with Zwingli about the Intercession of the Saints, and the sacrifice of the Mass; but being non-plus'd, he left his Error, and gave praise to God.

Zwingli began also to write about this time; and Pope Adrian wrote to him with great promises to oblige him to the Papal-Sea; but all in vain. Shortly after he persuaded the Senate to restrain the exorbitant number of Priests and Friars, yet withal to allow them a competent subsistence for their life time; which was done accordingly; and their revenues were employed for the maintenance of the Ministry, for advancement of Learning and for the Poor: He pressed also the taking away of Images, the abolishing of the Mass, and the restoring of the Lord's Supper; which the Senate assented to, and performed not only in the City of Zurich, but through all the places within their jurisdiction.

Anno Christi 1523. when the Senators of Zurich understood that the Doctrine of Zwingli was traduced everywhere, as being wicked and ungodly, they commanded all the Ministers of their Jurisdiction to meet together on the 29. of January about the differences of Religion, promising that everyone should be fully heard: they beseeched also the Bishop of Constance that he would either come himself or send thither some of his Divines.

At the day appointed many met together, John Faber the Bishops Vicar being also present, who pleaded hard that this place was unfit to handle such causes, but that they were to be referred to a general Council. But Zwingli urged him that if he had anything against his Doctrine which he had published in 47 Positions, he should produce it, and he should be answered either by word of mouth or writing, which when Faber would not consent to, the Magistrates dismissed the Assembly, and proclaimed throughout their Jurisdiction that the Gospel should be purely taught out of the Books of the Old and New Testament, the Traditions of men being laid aside; and in February following Leo Judae was made Preacher in S. Peters Church in Zurich, and he married a wife, and the like did other Ministers.

Anno Christi 1524. the Magistrates of Zurich forbad Processions, removed the Martyrs Tombs out of the chief Churches in the City, Took down the Idols and Images, and burned them publicly; the like they did in all places as far as their Jurisdiction extended. Also Katharine Cimmerin the Abbess delivered up her Nunnery into the hands of the Major, married an husband, and was by the Magistrates endowed with a large estate of yearly revenues: Converting the Nunnery and the Revenues of it to the education of Youths under a good Master. This year also Zwingli married Ann Rembart the widow of the Noble John Mover.

Anno Christi 1525. the Mass was abolished at Zurich, as Images had been the year before: Concerning which Zwingli thus telleth the story; When (saith he) we dealt before the Bench of Senators consisting of two hundred about the abolishment of the Mass, a certain Scribe or Notary stood up and spake thus; O ye Fathers, I am not of that rank to speak before you when any cause of the Common-wealth is handled: but when matters of Salvation are treated of, and the Faith itself is in danger, it concerns every man to speak what he thinks; I therefore profess that I am of opinion that the true flesh and blood of Christ is received in the Sacrament, and I hope that you will by no means force me to the opinion of Zwingli.

To this Zwingli answered, that no man at Zurich had been compelled to the Faith: that he used no sophistical interpretation, when he expounded this is my body. For this signifies my body: and so he went on to confirm his own opinion, and to refell the others. Then Henry Engelhard, formerly a Popish Doctor, but now a Disciple of Christ, said, I shall prove by Scripture that the bread cannot be the body of Christ, for its neither the natural, nor glorified, nor mystical Body of Christ, therefore not his body, &c. After this conflict was ended, the Aldermen appointed that after dinner four of them should confer with Zwingli and his Brethren, that so weighty a business might be gravely discussed for the better satisfying of some that still doubted. When they were met together, the business was variously debated, and in the end resolved that it should again be referred to the hearing of the Bench of Aldermen. And the next day when they were again met together, Zwingli and his Brethren still desired that the Mass might wholly be abolished: Whereupon the Scribe stood up again, and told Zwingli that he had said indeed with these words, This is my body, Christ meant, this signifies my body, but had not sufficiently proved it by Testimonies of Scripture, For saith he; whereas you have instanced, The Seed is the Word: the Field is the World: the Enemy is the Devil, &c. These make not to the purpose; for there Christ spake Parabolically, but this is no Parable when he saith This is my body. To this Zwingli answered, that though he spake not Parabolicaly, yet the spake Tropically. Upon this the Aldermen Decreed that hereafter the Eucharist should be celebrated according to Christ's Institution, and that the Mass should be no more used amongst them. At this the whole Church much rejoiced; only a few of the ruder sort repined, urging that the Protestant Ministers should produce some example out of the Scripture: wherein the words ought to be in the like manner expounded: Hereupon they began to revolve all things, yet no example came into their minds: But a few nights after Zwingli dreamed that he contended again with the Scribe till he was aweary, and at last was so dumb that he could not speak: whereupon he was exceedingly troubled: but after awhile a Monitor came to him from above, who said, O thou sluggard, why dost thou not answer him with that which is written in the 12. of Exodus, This is the Passover of the Lord? Immediately he awakened, and leaping out of his bed, examined the Text: and the next day disputed it before the whole Assembly, which was entertained with such approbation that all were well satisfied: and (saith he) the three next days we had the greatest Sacraments that ever I saw: and the number of those that looked back to the Garlic and Flesh-pots of Egypt, was far less then men thought they would have been.

Anno Christi 1526. The other Pages of the Helvetians had often sent to Zürich • to cast off their new Religion, and to return to the old. The Senators answered that they would obey if they might be convinced of Error; whereupon the Helvetians invite Eccius to dispute with Zwingli, and Eccius himself wrote a bitter Letter to the Ambassadors of Zurich, met at Baden, wherein he accused Zwingli of Heresy, requiring them to appoint a time and place whither he might come to prove it.

Zwingli hearing of it, wrote an Apology for himself to the Ambassadors, saying, that Eccius dealt both inhumanely and ungodly with him: For (saith he) if I be an Heretic, Eccius should have admonished me either by Letters, or face to face to convince me of Heresy, and not have traduced me to the Magistrates before I was heard: He wrote also that he was ready to dispute with Eccius before his own Auditors, not admitting any other Judge then the Word of God.

Eccius replieth to this Epistle, interweaning many slanders, and desiring that the place for Disputation might be either Lucern or Baden. Zwingli answered that if Eccius refused to come to Zurich, he had much more reason to refuse those places where he was already condemned of Heresy, and where his death and destruction was sought after. Then did the Senators of Zurich write to Eccius, to come thither upo • the Public Faith: but Eccius refused, now accusing Oecolamp • dus also.

At length the twelve Pages Decreed that they must needs dispute, and after much contest the meeting was at Zu • ick: the Disputants were Eccius and Oecolamp • dus: but no good issue came of it: So that the nine Pages concluded that Zwingli the chief man of the new Religion must be excommunicated, and all others that had not been reformed by this conference.

The year after they of Bern appointed a Disputation, which the Popish Pages opposed, but they proceeded in it, and the issue was that (the Disputation being ended) by Public consent they Decreed that Masses, Altars, Images, and all Superstitions brought in contrary to the Word of God should be at once taken away out of their City and large Territories. Monasteries and Nunneries they turned into Schools. Then they renounced the League of the French King, forbidding him to leavy any Mercenaries in their Dominions, contenting themselves only with that pay • which he giveth to every Page for friendship, as they of Zurich had also done. Lastly, they write the day and year of their abolishing the Popish Religion upon a Pillar in Golden letters, that an everlasting memorial might remain there to future Posterities. The like Reformation was effected at Basil.

Not long after Quarrels arose between the Popish and Protestant Cantons of the Swiss, and Armies were raised on both sides: They of Zurich publishing the causes why they took Arms: As first that the Popish Swiss beat their men when they came to require their debts. Then that the Vnderwalds hung the Arms of Bern, Basil and Strasbourg upon the Gallows. Then that they had made a League with their ancient Enemy King Ferdinand to oppress their Religion; Whereby they violate not only the Law of Nature, but also their own Covenants: But when the Armies drew near, by the mediation of their neighbors the differences were composed, and Arms laid down for the present.

Anno Christi 1529. Philip Landgrave of Hess endeavored to reconcile the differences between the Saxon and Helvetian Divines concerning the Eucharist: For which end he called from Wittenburg, Luther, Justus Jonas, and Melancthon: From Helvetia, Zwingli and Oecolampadius. From Norenberg, Osiander: from Hall, John Brenz: From Strasbourg, Bucer, and Hedio. At their coming all were courteously entertained by the Landgrave: After dinner Oecolampadius and Bucer went to salute Luther, who spake friendly to Oecolampadius; but being saluted by Bucer, he answered, You are naught, and a Knave: The Disputation continued many days, but in the beginning of it Luther told them that he would not depart an hairs breadth from his opinion; and when they could not agree, yet the Helvetians desired Luther that he would account of them as of Brethren: which he would by no means assent unto: then did Zwingli, Oecolampadius, and Bucer Protest before the whole Assembly that Luther had not defended his Opinion by the Word of God, that his Error had been clearly shown him, and that the Truth of their cause had been abundantly demonstrated both out of the Word of God and the most Ancient Fathers: And so (the Sweating Sickness breaking out) the Disputation ended, and they returned home. Yet it pleased God, that this fruit the Conference had, that they agreed in thirteen other Articles, and promised mutual love each to other, and to join in Prayer to God to discover his Truth to them. The Landgrave of Hess also was converted to the true Opinion hereby: so that he was hardly drawn to subscribe the Augustine Confession, protesting that he was not satisfied about the tenth Article. Also Francis Lambert his Preacher, who had formerly been much addicted to Luther, being now overcome with the Truth of God's Word, changed his Opinion about the Sacrament, signifying his Opinion to the whole Church by a Confession which he wrote, and delivered it to the Ministers of Strasbourg when he lay upon his death-bed, who after published it.

About that time there arose up the Cata-baptists, which denied the Baptism of Infants, and re-baptized themselves: and fell also into many other abominable Errors and Heresies: with these Zwingli at first dealt very mildly and brotherly; but when they began to asperse him with lies, to seduce his hearers, and make a Schism in the Church, he was forced to oppose them more strongly in his public Ministry and by Disputations: but though he had silenced them, they raged the more against him: whereupon the Senate imprisoned some, proscribed others, and (for falsifying their Faith) put some to death: The first father of them was Bal • hasar Hucm • rus, an Apostate, and one that for Zwingli his kindness, loaded him with lies and reproaches.

The Monks and Friars being cast out of their houses, and brought to pensions, sought to ensnare him; and for that end, suborned sometime some to seize upon him, and to carry him away, others to kill him; so that he could not stir abroad in safety in the night, whereupon his friends guarded him when he was abroad at supper, and the Senate were fain to appoint a guard about his house in the night time.

Anno Christi 1531. They of Zurich and Bern stopped Provision from being carried to the five Popish Pages, and withal set out this Declaration: That being compelled by the wrongs of the five Cities, they had barred them from Provision, and because they refused the conditions of Peace which were propounded by the Intercessors, violating the Covenants of the former years, by which order was taken that no man's Religion should be prejudicial to him: wherefore (say they) it is lawful for us to deny them food; and if any contest should arise about it, it ought to be imputed to them who desire nothing but dissensions.

But when by reason hereof those five Cities were pinched with want, they levied Troops, and came forth with Banners displayed, and sooner then was expected entered into the bounds of them of Zurich, where was a Garrison of above one thousand men placed: This Garrison discerning its own weakness, sent messenger after messenger into the Town to hasten help to them: but such was the speed of the Enemy that the succors came late: yet when they came to the top of the Mountain, they saw their Soldiers fighting, and in present danger, whereupon exhorting and encouraging one another, they ran down the hill with all speed: but the passage was so narrow that they could go but single, so that wanting time to rank themselves, they were oppressed with multitude: about three hundred and eighty of them were slain, and the rest escaped by flight.

Zwingli was in this battle; for it is the custom of the Swiss that their chief Minister goeth out with them to battle: And Zwingli being wise, courageous, and valiant, considered with himself that if he should stay at home, and the battle prove ill, he should be exposed to much envy, as if he had encouraged others before danger approached, and then proved faint-hearted himself.

The truth is, he never approved this cutting off Provision from the five Pages; and when he saw the Magistrates would needs do it, he went to them and craved leave to depart from Zurich, because his counsel was not obeyed: but they being troubled at this motion, sent certain choice men to him to request that he would not forsake their Church, which at last he assented to, though (said he) it be to the danger of my life.

About fourteen days before the fight, in a Sermon he foretold his own death: and a Comet appearing about that time, he told a friend privately that the Comet was fatal to him, and one other, meaning as was supposed Oecolampadius.

Zwingli in the battle was overthrown thrice, and yet still gat up again: the fourth time being wounded with a spear, he fell on his knees, and said Well, they can kill the Body, but they cannot kill the Soul.

As the soldiers were spoiling the slain, Zwingli was found alive lying upon his back, his arms folded, and his Eyes lift up to heaven, whereupon they asked him whether he would have a Priest to confess to, which he denied; then they willed him to call upon S. Mary, which he also refused, ever looking up to Heaven, whereupon one gave him his deaths wound: and when his body was known, the Enemies condemned him to be cut into four parts and burned. This fell out Anno Christi 1531, and of his age 44. after he had been Pastor at Zurich twelve years. Three days after his death, some of friends coming to the place, found his heart untouched by the fire.

He began to preach at Glarona Anno Christi 1516. against many of the Popish Errors and abuses, before the name of Luther was so much as heard of in those parts.

Beza made this Epitaph on him,

He had a wit fitted for great matters, honest, candid, sound, and vehement, yet not cruel, or bloody, but heroical and cheerful. His Doctrine and judgment were sound: His study of Piety, and reforming Religion from Popish superstitions is seen in his Works. In his Sermons he was very Methodical, teaching the Truth with great Perspicuity: He was very sharp in reproving Vices, especially the Pentions of the Swiss, oppression of the Poor, and Prodigality. He used to say that it was a wicked warfare, and nothing more hateful to God then for the hire of foreign Princes to spill blood: When he thundered most against sin, least the Innocent should be affrighted, he used to say, Bone vir, haec te non moveant, nihil ad te quad dico; ne cures igitur: Honest man, be not affrighted at these things, I speak not to thee, therefore care not for it. He used to study standing, and tied himself to certain hours, which he would not omit except necessity compelled him. From his first rising till ten a clock he employed himself in reading, writing, interpreting the Scripture, and making his Sermons: After dinner till two a clock, he conferred with his friends, or gave counsel to such as sought it: and so to his study till supper: after which (having walked awhile) he busied himself in writing Letters, which many times held him till midnight.

Monumenta ingenii & eruditionis reliquit multa, quae in quatuor tomos digesta typis{que} excusa extant.

[illustration]
JOHN OECVLAMPADIVS

The Life of Oecolampadius, who died Anno Christi 1531.

OEcolampadius was born at Winsperg, Anno Christi 1482. of rich and religious Parents; especially his Mother, for Wisdom, Charity, and Sanctity, was very eminent in the place where she lived: They brought up this their son in Religion and Learning: His Father intending to make him a Merchant, but his Mother by her earnest entreaties prevailed with him still to keep him at School, where he profited exceedingly.

At twelve years of age he was sent to the University of Heidelberg, and so profited there, that at two years end he was made Bachelor of Art: In that place he continued till he was Master of Arts; and then, went by the will of his Father to Bononia to study the Law; But the air of Italy not argeeing with him, he quickly returned to Heidelberg, and betook himself to the study of Divinity, read the School-men, and profited much thereby.

He grew so famous both for Piety and Learning, that Philip Prince Elector Palatine chose him for a Tutor to his sons: But growing weary of a Court-life, he left that charge, and returned to the study of Divinity.

Not long after, his Parents having no other child, gave all their Estate for the maintenance of a Minister in their own Town, and chose this their Son to be the first that should undertake that charge, which caused his return from Heidelberg to his own Country; but finding himself as yet not thoroughly furnished for such a work, he quickly left it, and went to Tubing, and from thence to Stutgard; where under John Capnio he studied Greek, and from thence he went to Heidelberg, where he began to study Hebrew: And being by this means better furnished, he returned into his own Country to his former Charge; and became a severe Preacher, and very grave in his carriage: He associated himself but with a few, and those the best: But especially he contracted a strict bond of love with Capito, which continued betwixt them so long as they lived.

From this place he was at last called to be a Preacher at Basil, and there also he commenced Doctor in Divinity, about which time Erasmus Roteradamus coming thither to print his Annotations on the New Testament, he chose Oecolampadius as his assistant in that work, and confessed that he was much holpen by him.

Shortly after he was called to Auspurg to be a Preacher there; but finding some timorousness in himself in so great a work, he thought that a retired life, wherein he might betake himself to Prayer and study, would be better for him for the present, and therefore he entered into a Monastery near to that City; in which also he thought to continue; but all his friends, especially Capito, dissuaded him from it, which advice he at last hearkening unto, and taking occasion to declare his judgment in several things against the Popish Doctrine, he began to be much hated, and threatened with Prison and death; yet he (daily increasing in courage) contemned their threats: But after awhile the danger growing greater (at the importunity of his friends) he departed, and not long after came to Basil to Print some Works, which in his retiredness he had made. During his abode there, having no other means of subsistence, he was maintained by Andrew Cratander the Printer, where also to find himself employment he translated Chrysostom upon Genesis, and preached Christ freely to some that resorted to him.

Anno Christi 1522. Sir Francis Sickengen sent for him; concerning which himself thus writeth: Because (saith he) Sir Francis Sickengen, that most famous Knight of Germany, and Captain of the Emperors Army hath sent for me to instruct his Family, yea rather to feed it with spiritual Sermons, being long since instructed; I thought it my duty to endeavor that the Law of God should be made familiar in it, whereby it might grow in the true and sincere study of Christianity: whereupon I daily read the Gospel, and expounded it to those that were present, familiarly exhorting them to the study of Piety; and whereas they had been accustomed to hear Sermons only upon the Sabbaths, and to have Masses all the Week after, I so prevailed that Masses were laid aside, and some part of the Epistles and Gospels was read and expounded every day to them.

Shortly after the Senate of Basil chose him to be a Professor of Divinity in that City, (though the Popish party sought by all means to oppose it) where he read on the Prophet Isaiah; and after awhile he was called to a Pastoral charge in that City, to the great regret of the Papists, Anno Christi 1524.

In that City he caused Infants to be Baptized in the Dutch Tongue: He administered the Lord's Supper in both kinds by the consent of the Magistrates. He confuted by the holy Scriptures the Sacrifice of the Mass, Purgatory, and other Popish Traditions of the like kind, whereupon by little and little they vanished away: Upon this John • ochlaeus sent Letters to him from Stutgard, full of great promises, thereby endeavoring to withdraw him from the Truth, and the Mass Priests thundered against him and his companions, saying that they deserved the punishment of the worst Heretics. But the Magistrates of Basil commanded all the Preachers within their Jurisdiction to Preach to the People the Word of God and not of men, and to abstain from railing and evil speeches, threatening severe punishments to those that offended against their Proclamation: so that not long after there was a general Reformation of Religion, not only in Basil, but in the parts adjacent: A Decree being made by the Senate, that as well within the City of Basil as without, throughout all their Jurisdiction, the Mass with all Idols should be abandoned: and the Ash-wednesday following, all the Wooden Images were distributed amongst the Poor of the City to serve them for fire-wood; but when they could not agree upon the dividing of them, it was Decreed that all the said Images should be burnt together: so that in nine great heaps all the stocks and Idols were the same day burnt to ashes before the great Church door. Oecolampadius also (like a faithful Minister of Jesus Christ) was careful to restore Christ's Discipline, and brought in the censure of Excommunication: And presently after being sent for to Vlm, together with Blaurerus and Bucer, he carried on the work of Reformation there.

At Marpurg (by the invitation of the Lantgrave of Hess ) there was a Disputation for three days between Luther, Jonas, and Melancthon on the one part, and Oecolampadius, Zwingli, and others on the other, about the controversy concerning Christ's presence in the Sacrament; but the Sweating sickness breaking out there, put an end to it, yet they agreed about all other Fundamentals in Religion, and parted in a brotherly manner.

Oecolampadius returning to Basil, spent the remainder of his days in preaching, reading, writing, publishing of books, visiting the sick, &c. Anno Christi 1531. and of his Age 49. he fell sick (about the same time that Zwingli was so unhappily slain, the grief of whose death much aggravated his weakness) yet intermitted he not his labors, till an Ulcer breaking forth about his Os sacrum, he was forced to keep his bed: and though his friends, Physicians, and Surgeons used all means for his cure, yet he told them that his disease was mortal. He spent his time in Divine meditations, and comforting his friends: and sending for the Ministers of the Churches to him, he spake to this purpose: O my Brethren, the Lord is come, he is come, he is now calling me away, &c. I desired to speak with you to encourage you to continue faithful followers of Christ, to persevere in purity of Doctrine, in lives conformable to the Word of God; Christ will take care for the defense of his Church: therefore, Let your light so shine forth before men, that they may see your good Works, &c. continue in love unfeigned: walk as in God's presence: adorn your Doctrine with holiness of life: a cloud is arising, atempest is coming, and some will fall off: but it becomes you to stand f • st, and God will assist you, &c. For myself, I pass not the aspersions that are cast upon me. I bless God I shall with a clear conscience stand before the Tribunal of Christ: I have not seduced the Church of Christ (as some affirm) but leave you all witnesses that at my last gasp I am the same that formerly I was.

He had nothing to give, and therefore made no Will: The fifteenth day of his sickness he called for his children, took them by the hand, strokit them on the head; and though the eldest was but three years old, yet he said unto them, Go to my three children, see that you love God: Then speaking to his wife and kindred, he desired them to take care that his children might be brought up in the fear of God, and then commanded them to be taken away.

The Ministers continued with him that night, and a certain friend coming to him, Oecolampadius asked him what news? his friend answered, None: but (saith he) I will tell you some news, I shall presently be with my Lord Christ: and some asking him whether the light offended him: he putting his hand to his heart, said, Here 〈◊〉 abundance of light: In the morning, he prayed earnestly with the words of David in the 51. Psalm, which he repeated from the beginning to the end: and presently after said, O Christ, save me, and so he fell asleep in the Lord.

The Papists spread many lies abroad of his death: some said that in dispair he slew himself; others, that he was murdered, or poisoned, &c. He died Anno Christi 1521. and of his Age 51. Erasmus wrote to his friends concerning his Book about the Sacrament, Oecolampadium emisisse libellum tam accurate scriptum, tot machinis argumentorum, tótque testimoniis instructum▪ ut posset vel electos in errorem pertrahere.

In the beginning of Reformation he was another Doctor in Helvetia; of a mild and quiet wit: Somewhat slow in dispatching businesses, but very circumspect: He took pleasure in nothing so much as in reading and writing Commentaries; wherein he wrote upon Genesis, Psalms, Job, Isaiah, Jeremiah, Ezekiel, Daniel, and most of the small Prophets, as also upon the Books of the New Testament: Before his Conversion he was superstitiously religious. So oft as he read the words of Institution of the Lord's Supper, he thought that some spiritual sense was included in them, and yet still drave out those thoughts with this, Wilt thou be wiser then other men? You should believe as others believe: But it pleased God at last to enlighten him with his truth, which he submitted to. He was most studious of the peace and concord of the Church. He excelled in the knowledge of the Latin, Greek and Hebrew: and was very skillful in Ecclesiastical Antiquities. He was older then Martin Luther by one year.

Scripta ejus vel sunt Exegetica, vel Didascalica, vel Apologetica, vel conversa e Graeco. Multa praeterea ab ejus amicis edita: multa ab Hedione, & aliis Germanice conversa. Multa & a Gastione collecta, quae non sunt impressa. Haec omnia vir magnae doctrinae, pietatis, & laboris, in ipso quasi aetatis vigore hinc discedens nobis reliquit.

The Life of John Frith, who died Anno Christi 1531.

John Frith was born at Westram in Kent, and had from his childhood a marvelous love to Learning; a wonderful promptness of Wit, and was of a ready Capacity to receive and understand anything: neither was there any diligence wanting in him, equal to that worthy disposition that God had given him. He was first a Student in Cambridge, where he profited exceedingly in the knowledge both of the Arts and Tongues, where it pleased God he fell into acquaintance with William Tindal, through whose Instructions, he first received into his heart the seed of the Gospel, and sincere godliness. About the same time Cardinal Wolsie undertaking to build a stately College in Oxford, sought out the most learned men to be Fellows in the same, and amongst others John Frith (though but Bachelor of Arts ) was appointed for one: But when divers of them were persecuted for Religion, and accused of Heresy: he, together with some others, who were chosen with him out of Cambridge, was committed to Prison, in a dark Cave where salt fish was then kept, the savor whereof infected them all, so that some of them died: but Mr. Frith, by God's Providence, escaped the danger, in the same year wherein Queen Elizabeth was born, having been dismissed out of his former Prison by means of Cardinal Wolsies Letter, whereupon he went beyond Sea to avoid the storm: But after two years, he came back, and having some business in Reading, he was there taken for a Vagabond, and set in the stocks: where they suffered him to sit till he was almost pined with hunger; At last he desired to speak with the Schoolmaster of the Town, who when he came to him, Frith in Latin bewailed his captivity: The Schoolmaster being overcome with his Eloquence, began exceedingly to affect and pity him, the rather when he spake in Greek to him also, and repeated divers verses out of Hom • r: upon this the Schoolmaster repaired speedily to the Magistrates, and procured his enlargement: yet neither then was he in safety; for Sir Thomas Moor (the then Lord Chancellor) persecuted him both by Land and Sea, promising great rewards to those that could bring any news of him: Frith, to avoid this storm, changed place and apparel often; yet at last he was betrayed by one William Holt ▪ a Taylor, who Judas -like pretended great friendship to him, and so was sent to the Tower, where he had many conflicts with the Bishops, but especially in writing with Sir Thomas Moor: and in his Disputations he used such strength of Reason, and evidence of Scripture, that Doctor Canner Archbishop of Canterbury, never gave more credit to any Author then to John Frith, and at Friths candle he lighted his lamp; also he converted Rastal to his part, who was Moors son in law.

During his Imprisonment in the Tower it happened that Doctor Curreine, Chaplain in Ordinary to King Henry the Eight, preached a Sermon in Kent before his Majesty, wherein he inveighed bitterly against the Sacramentaries, as they then were called, which denied the Real Presence: And he proceeded so far herein, as that he said, It's no marvel though this abominable Heresy doth so much prevail amongst us, seeing there is now one in the Tower which is so bold as to write in the defense of it, and yet no man goeth about his reformation, &c. This Doctor was set on work by Gardener Bishop of Winchester, on purpose to procure the destruction of Mr. Frith: They also suggested to the King that he was kept in the Tower rather for his safeguard then for his punishment by súch as favored him, as by the Lord Cromwell and others: Hereupon the King called to him the Archbishop of Canterbury, and the Lord Cromwell, willing them forthwith to call Frith to Examination, that so he might either be compelled to recant, or to suffer condign punishment: But when as they delayed time, the King took it so heinously, that he sent a Commission to the Archbishop, to Stokesly Bishop of London, and some others, without further delay to proceed to Examination of him: and that there should be no concourse of Citizens at the said Examination; the Archbishop removed to Croydon, whither Stokesly and the rest of the Commissioners resorted.

But before the day for his Examination came, the Archbishop send one of his Gentlemen and one of his Porters to fetch Frith from the Tower to Croydon. This Gentleman had the Archbishops Letter, and the Kings Ring to the Lord Fitz-Williams Constable of the Tower for the delivery of the Prisoner; The Lord Fitz-Williams lodging then at Westminster, understanding for what end they were come, fell a cursing and banning Frith, and all other Heretics, saying, Take your Heretic with you, I am glad that I am rid of him.

Frith being delivered to these two men, as they went in a Wherry towards Lambeth, the Gentleman being very sorry for his condition, said to him: Consider the state wherein you are, a man altogether cast away in this World if you do not the more wisely behave yourself: But though your case be very dangerous, yet may you help yourself by giving way for a time, and somewhat relenting of your opinion, which hereafter when occasion and opportunity shall serve, you may promote again. You have many friends which will stand for you, so far as they are able and dare do. It's great pity that one which hath such singul • r knowledge in Greek and Latin, and is so ready and ripe in all • inde of Learning, as well in the Scriptures as in the Antient Fathers, should now suddenly suffer all those excellent gifts to perish, with little profit to the World, and less comfort to your Wife, Children, and Kindred. And as for your opinion about the Sacrament, it's so unseasonably vented at this time in England, that it's like to do more hurt then good: therefore be ruled by good counsel till a • itter opportunity may serve. This I am sure of, that my Lord Cromwell, and my Lord of Canterbury much favor you, knowing you to be an eloquent and learned youngman, young in years, but old in knowledge, and likely to be a profitable Instrument of much good in this Realm: and therefore they will never suffer you to sustain any open shame if you will be advised by their counsel: But if you stand stiff in your opinion, it's not possible for them to save your life; for as you have good friends, so you have mortal foes.

I most heartily thank you Sir (said Mr. Frith ) for your good will and counsel, whereby I see your love to me: yet my Cause and Conscience is such, that in no wise I either may, or can for any worldly respect without danger of damnation start aside, and fly from the Truth whereof I am convinced, and which I have published concerning the Lord's Supper: so that if I be asked what my judgment is about it, I mu • t needs declare my knowledge and conscience therein, as I have formerly written, though I were sure to lose twenty lives if I had so many▪ And further, you shall understand▪ that I am furnished with Scriptures, Fathers, Schoolmen, and others, for the proving of it, so that if I may be i • differently heard, I am sure my Adversaries can neither justly condemn me no • mine assertion, but that with me they must condemn Saint Augustine, and most of the Ancient Writers; yea the very Bishops of Rome of ancient time speak for me, and defend my cause. Yea marry (quoth the Gentleman) you say well, if you might be indifferently heard: but I much doubt thereof, for that our Master Christ was not indifferently heard, nor should I think, if he were now present in the World, especially in this your opinion, the same being now so odious in the World, and we so far from the true knowledge thereof. Well (said Mr. Frith ) I know assuredly that this Doctrine of the Sacrament is very hard meat to be digested both of the Clergy and L • ity: But this I will say to you, that if you live but twenty years more, whatsoever shall become of me, you shall see this whole Realm of mine opinion, though happily some particular persons shall not be fully persuaded therein; And if this come not to pass, then count me the vainest man that ever you heard speak with a tongue. And whereas you say my death would be very grievous to my friends, I grant that for a small time it would be so: but if I should so moderate my cause that I should only be kept in Prison, that would not only be a longer grief unto me, but would breed no small disquietness to my friends both in body and mind: therefore all things well considered, my death in this cause shall be b • tter to me and all my relations, then life in continual bondage and penury: And Almighty God knoweth what he hath to do with his poor servant, whose cause I now defend, and not mine own: from the which (through God's grace) I never intend to start, nor otherwise to give place so long as God will give me life.

When they were landed at Lambeth, after they had refreshed themselves with Victuals, they all three went on foot towards Croydon: The Gentleman still with himself lamenting the per • l that Frith was in, and therefore he devised with himself by what means he might deliver him out of the Bishops hands; and having in mind contrived the way, he walked with the Porter, and privately imparted his thoughts to him, and finding him forward to join with him therein, he went again to Mr. Frith, and told him that the business which he had undertaken, to lead him as a sheep to the slaughter, so grieved him, that he was overwhelmed with cares and sorrows, whereupon he was resolved, what danger soever he incurred, to find out a way to deliver him out of the Lions mouth: And yet said he, yonder good fellow and I have contrived a means whereby you may easily escape from this immine •• danger, and we also be cleared from any vehement suspicion: for when we come to yonders Hill, called Bristow -Causway, where are Woods on each hand, you shall turn into that on the left hand which leads into Kent, and so by the help of your friends convey yourself away, and we will so order the matter that they shall never seek that way for you, &c. Mr. Frith having diligently hearkened to his speech, said with a smiling countenance, And is this the effect of your secret consultation all this while? Surely, surely you have lost more labor formerly, and so you are like to do this also: for if you should both leave me here, and go to Croydon, declaring to the Bishops that you had lost Frith, I would surely follow after as fast as I could, & bring them news that I had found and brought Frith again: Do you think that I am afraid to declare mine Opinion before the Bishops in so manifest a Truth? You are a fond man (quoth the Gentleman) thus to talk; do you think▪ that your reasoning with the Bishops will do any good? But I much marvel you were so willing to fly the Realm before you were taken, and now so unwilling to save yourself when you may. Marry (quoth Frith ) there is a great difference between escaping then and now: For then I desired to escape because I was at liberty, and not yet attached, which liberty I would fain have enjoyed for the improvement of my Studies beyond-Sea, where I was Reader of the Greek tongue: but now being taken by the Higher Powers, and that by Almighty God's Permission and Providence I am fallen into the Bishops hands only for Religions-sake, and for such Doctrine as I am bound in con • cience under pain of damnation to maintain, if I should now start aside and run away, I should run from my God, and from the Testimony of his Word, whereby I should deserve a thousand Hels. And therefore I most heartily thank you both for your good wills towards me, beseeching you to bring me where I was appointed to be brought, or else I will go thither all alone. And so with a cheerful and merry countenance he went with them, spending the time with pleasant and godly communication till they came to Croydon, where for that • ight he was well entertained in the Porters Lodge. On the morrow he was called before the Bishops to be examined, at which time he shown himself exceeding ripe and ready to answer all Objections, even beyond all men's expectations: And his Allegations out of S. Augustine and other Ancient Fathers were such, as some of them much doubted of S. Augustine's authority in that case: a • d when they had done, Doctor Heath in private confessed to the Archbishop of Canterbury, that no man could avoid his Allegations out of S. Augustine; Yet after this, without any regard to his Piety, Learning, or Merit, he was turned over to Stokesley Bishop of London, who would not hear what S. Augustine or any other said for his opinion: But calling him into his Con • istory, after he had witnessed there a good Confession, he condemned him, and so delivered him over to the Major and Sheriffs of London to be burned.

When he came into Smithfield where he was to suffer, he shown much constancy and courage: and being tied to the stake, and the fire kindled, he willingly embraced the same: But the wind blowing away the flame, made his death somewhat the longer: yet (through God's grace) he bore it with such patience even as though he felt no pain in that long torment, and so at last quietly re • igned up his spirit unto God, Anno Christi 1531. Wh • lst Mr. Frith was beyond the Seas, he much holp Mr. Tindal in the Translation of the New Testament.

At the time of his burning, one Doctor Cook (a Parson in London ) admonished the people that they should no more pray for him then they would pray for a Dog; whereupon John Frith smiling, prayed God to forgive him: This speech of the Doctor much moved the people to anger, and this mild answer of the Martyr sunk deeply into their minds.

The books that were written by this blessed Martyr were many, and much sought after in King Henry the Eighth, and in Queen Mary's Reign, to be burned: and in the times of King Edward the Sixth, and Queen Elizabeth, for the instruction and comfort of the godly. But it pleased God by a marvelous occasion to cause three or four of his most useful Treatises to be reprinted of late, which was this.

On Midsummer Eve Anno Christi 1626▪ a Codfish being brought into the Market in Cambridge, and there cut up for sale, in the Maw of the Fish was found wrapped up in Canvas a Book in Decimo sexto containing three Treatises of Mr. Friths: The Fish was caught about the Coast of Lin, called Lin-deeps, by one William Skinner: when the Fish was cut open, the garbish was thrown by, which a woman looking upon, espied the Canvas, and taking it up, found the Book wrapped up in it, being much soiled and covered over with a kind of slime and congealed matter. This was beheld with great admiration, and by Benjamin Prime, the Batchelors Beadle (who was present at the opening of the Fish) was carried to the Vicechancellor, who took special notice of it, examining the particulars before mentioned. By Daniel Boys (a Book-binder) the leaves were carefully opened and cleansed: The Treatises contained in it were,

How useful the reviving of these Treatises by such a special Providence hath been, may easily be discerned by such as have lived since those times.

The Life of▪ Thomas Bilney, who died Anno Christi 1531.

THomas Bilney was born in England, and brought up at the University of Cambridge, where he profited exceedingly in all the Liberal Sciences, was chosen Fellow of Trinity Hall, and commenced Bachelor of both Laws; but, betaking himself to the study of Divinity, he was wonderfully enflamed with the love of true Religion and godliness. He was requested to Preach at a poor Cure belonging to the Hall; he converted many of his fellows to the knowledge of the Gospel, and amongst others, Hugh Latimer, who was Cross-keeper at Cambridge, and used to carry it before the Procession: Bilney afterwards forsaking the University, went into many places Teaching and Preaching everywhere, and sharply reproving the pomp, pride, and insolency of the Clergy: whereupon Cardinal Wolsey caused him to be apprehended An. Chr. 1527. and to be examined before him: and sundry Articles to be drawn up against him: Amongst which these were some▪ That in the Church of Willesdon he had exhorted the people to put away their gods of silver and gold, and to leave offering to them, for that it was known that such things as they had offered to them were many times spent upon Whores and Stews: And that the Jews and Saracens would have been Christians long ago, had it not been for the Idolatry of Christians, and their offering to stocks and stones. That Christ is our only Mediator, and that therefore we should not seek to Saints. That man is so imperfect in himself that he cannot merit by his own deeds. That it was a great blasphemy to say, that to be buried in Saint Francis Cowl would take away four parts of penance, seeing the blood of Christ taketh away the sins of the World. That it was great folly to go on Pilgrimage. That Miracles done at Walsingam, Canterbury, &c. were done by the Devil through God's permission to blind the poor people: That the Pope hath not the Keys that Peter had, except he follow Peter in his life. That for these 500 years there hath been no good Pope, and that of all since Christ's time we read but of fifty that were good. Lastly, that he had Prophesied that there would come others besides him that would Preach to the people the same Faith and manner of living that he did: which (said he) is the very true Gospel of Christ, and agreeable to the minds of the holy Fathers, &c. For these and such like things, the Cardinal being himself busied in the affairs of the Kingdom, turned him over to Tonstal Bishop of London, who, after examination of witnesses against him, urged him to recant; but he stiffly refused three several days, still saying, Fiat Justitia, & Judicium in nomine Domini; And Haec est dies quam fecit Dominus, exultemus & laetemur in ea. Then the Bishop after deliberation putting off his Cap, said, In nomine Patris, & Filii, & Spiritus Sancti, Amen, Exurgat Deus, & dissipentur inimici ejus; and so making a Cross on his Forehead and Breast, he said, I, by the consent and counsel of my Brethren here present, do pronounce and declare thee Thomas Bilney to be convict of heresy, and for the rest of the sentence we will take deliberation till to morrow. At which time the Bishops being again assembled, London asked him if he would yet return to the Unity of the Church, and revoke his Error? Mr. Bilney answered, that he would not be a slander to the Gospel, trusting that he was not separated from the Church, and that if multitude of witnesses might be credited, he could have thirty men of honest life of his part for one on the contrary brought in against him: The Bishop told him it was too late, they could admit no witness, and therefore exhorted him to abjure: This contest continued between the Bishops and him for divers days, they still urging and he refusing to recant: yet at last through human frailty he told them that he was persuaded by Mr. Dancaster to abjure, and so reading his Abjuration, he subscribed it, and for penance was enjoined to abide in Prison till he was released by the Cardinal, and that the next day he should go bare-headed before the Procession, carrying a Fagot on his shoulder, and so stand at Paul's Cross during all the Sermon.

In the time of his Imprisonment before this he wrote to Cuthbert Tonstall Bishop of London several Letters; and in one of them he compares the Priests and Friars that accused him, to Jannes and Jambres, to Elymas, to D • metrius, to the Pythoniss, to Balaam, Cain, Ishmael, &c. Adding further, These are those Physicians upon whom the woman vexed twelve years with a Bloody Issue, spent all that she had, and found no help, but was still worse and worse, till at last she came to Christ, and was healed by him: Oh the mighty power of the Most High! which I also miserable sinner have often tasted and felt: whereas before I had spent all that I had upon these ignorant Physicians, so that I had little strength left in me, less money, and least wit and understanding: But at last I heard speak of Jesus, even then when the New Testament was translated by Erasmus, which when I understood to be eloquently done, I bought it, being allured thereto rather by the elegant Latin, then the Word of God (for at that time I knew not what it meant) and looking into it, by God's special Providence I met with those words of the Apostle S. Paul, This is a true saying, and worthy of all acceptation, that Jesus Christ came into the World to save sinners, Whereof I am the chief. O most sweet and comfortable sentence to my soul! This one sentence, through God's instruction and inward working, did so exhilarate my heart, which before was wounded with the guilt of my sins, and being almost in despair, that immediately I found marvelous comfort and quietness in my soul, so that my bruised bones did leap for joy. After this the Scripture began to be more sweet unto me then the Honey and the Honycomb: whereby I learned that all my Travels, Fastings, Watchings, Redemption of Masses and Pardons, without Faith in Christ, were but as S. Augustine calls them, an hasty and swift running out of the right way: and as the Fig-leaves which could not cover Adams nakedness. Neither could I ever obtain quietness and rest, or be eased of the sharp stings and bitings of my sin • till I was taught of God that Lesson, Joh. 3. 14, 15. As Moses lifted up the Serpent in the Wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life: As soon as (according to the measure of grace given unto me by God) I began to taste and relish this heavenly Lesson, which none can teach but God only, I desired the Lord to increase my Faith: and at last desired nothing more then that I being so comforted by him, might be enabled by his holy Spirit and Grace from above to teach the wicked his ways, which are all Mercy and Truth, that so sinners might be converted to him by me. I did with my whole power teach that all men should first acknowledge their sins, and condemn them, and afterwards hunger and thirst for that righteousness which is by Faith in Christ, &c. For these things I have been cried out of, attached, and am now cast into Prison, though I exhorted all men not so to cleave to outward Ceremonies, as to be satisfied therewith, and so to loath and wax weary of Christ, &c. Yet at last through infirmity, rather then by conviction, he was drawn to abjure and submit himself, Anno Christi 1529.

After Mr. Bilneys Abjuration (which we mentioned before) he fell into such terrors of conscience, that he was near the point of utter despair, and returning to Cambridge, he continued under such terrors, that his friends were fain to be with him night and day, endeavoring to comfort him, but all in vain; this continued a whole year: he was in such anguish that nothing did him good, neither eating nor drinking, &c. yea he thought that all the Word of God was against him, and sounded his condemnation: But Anno Christi 1531. he began, through God's mercy, to feel some comfort, being resolved to lay down his life for that Truth which before he had renounced: whereupon, taking his leave of his friends, he went into Norfolk, preaching first in private to confirm the Brethren, afterwards in the fields, confessing his fact, and entreating all to beware by him, and never to trust to their fleshly friends in the cause of Religion: At Norwich he was apprehended, and by the Bishop cast into prison: whither Dr. Cole and Dr. Stoaks were sent to dispute with him; but Bilneys Doctrine, and good life so prevailed with Cole, that he was somewhat reclaimed, and brought to favor the Gospel.

Also whilst he was at Ipswich, there came one Friar Brusierd to reason with him about those things which he had taught: at which time Mr. Bilney told him that the signs and lying wonders attributed by S. Paul to the Pope, were those wonders which were daily wrought in the Church, not by the power of God, but by the illusions of Satan whereby he labors to draw men to put their Faith in our Lady and other Saints, and not in God alone, as we are commanded in the holy Scriptures: This free speech so incensed the Friar that he spake thus to him; But that I believe and know, that God and all his Saints will take everlasting revenge upon thee, I would surely with these nails of mine be thy death for this horrible and enormous injury against the precious blood of Christ. For whereas God saith, I desire not the death of a sinner, but rather that he should convert and live: thou blasphemest him as though he should lay privy snares for us to betray us: which were it true, we might say with Hugo de Sancta victoria, If it be an Error, it is of thee, O God, that we are deceived; for these be confirmed with such signs and wonders which cannot be done but by thee alone: But I see you rest the Scriptures to a reprobate sense, so that I am scarce able to hold mine Eyes from tears, hearing these words from you; therefore farewell.

During his latter Imprisonment they used many means to have withdrawn him from his stedfastness, which not prevailing, he was condemned to death.

The day before his Execution, some friends finding him eating heartily, with much cheerfulness, and a quiet mind, said, that they were glad to see him at that time so heartily to refresh himself: O, said he, I imitate those who having a • uinous house to dwell in, yet bestow cost as long as they may to hold it up: Discoursing further with them for their edification, some put him in mind of the heat of the fire, yet told him withal that the comforts of God's Spirit should cool it to his everlasting refreshing: whereupon he putting his finger into the flame of the candle (as also he did at divers other times) I feel (said he) by experience that fire is hot, yet I am persuaded by God's holy Word, and by the experience of some spoken of in it, that in the flame they felt no heat, and in the fire no consumption: and I believe, that though the stubble of my body be wasted, yet my soul shall be purged thereby, and after short pain, will be joy unspeakable, alleging that text Isai. 43. 1, 2.

The next morning, the Officers fetching him to Execution, a certain friend entreated him to be constant, and to take his death patiently: to whom he said, I am sailing with the Mariner through a boisterous Sea, but shortly shall be in the Haven, &c. help me with your Prayers.

By the way as he went, he gave much Alms, and at the place of Execution he spake to the people confessing his Faith, by rehearsing the Articles of the Creed: and afterwards prayed privately with earnest elevation of his Eyes and Hands to Heaven: Being tied to the stake, the Friars desired him to declare his charity to them, by assuring the people that they were not the causers of his death; for, said they, they think that we have procured it, and thereupon will withdraw their charitable alms from us: whereupon he said, I pray you good people be never the worse to these men for my sake, for they were not the Authors of my death.

The fire being kindled, the wind drove away the flame from him, so that he was the longer a burning, holding up his hands, crying sometimes Jesus, sometimes Credo, and so at last yielded up his spirit unto God, Anno Christi 1531.

[illustration]
WILLIAM TINDALL

The Life of William Tindal, who died Anno Christi 1536▪

WIlliam Tindal was born about the borders of Wales, and brought up from a child in the University of Oxford, where he grew up and increased in the knowledge of the Tongues and the Liberal Arts, but especially in the Scriptures, whereunto his mind was singularly addicted: insomuch as being in Magdalene-Hall, he read privately to some Fellows and Students some parts of Divinity, instructing them in the knowledge and truth of the Scriptures: His • ife also was so blameless, that he acquired much love and esteem thereby.

After he had profited exceedingly, and taken his degrees there, he removed to Cambridge, and being well ripened in the knowledge of God's Word, he went to live with one Mr. Welch in Glocestershire, where he was Tutor to his children: and many Abbots and Doctors resorting thither, Mr. Tindal discoursing with them of Luther, Erasmus, &c. shown them plainly his judgment in Religion, proving the same by the Word of God, and confuting their Errors; which caused them to bear a secret grudge in their hearts against him. Not long after it happened that some of these great Doctors invited Master Welch and his Lady to a banquet, where they had talk at will, uttering their blind Superstitions without gainsaying▪ Then Master Welch and his Lady coming home, and calling for Master Tindal, began to reason with him about those matters whereof they had talked before with the Priests. Mr. Tindal answering by the Scriptures maintained the Truth and confuted their Errors, whereupon the • ady Welch said, There was such a Doctor as may expend 100 l. per annum, and such an one as may spend 200 l. per annum, and such another as may spend 300 l. per annum, and is it reason think you that we should believe you before them? Mr. Tindal gave her no answer at that time, and talked but little afterwards of those matters, because he saw it was in vain: But fell upon translating a book called Enchiridion mili • s Christiani, and having finished it, he gave it to the Knight and his Lady, who after they had well read and perused the same, did not more so often invite the Doctorly Prelates to their house as before, neither had they that cheer and countenance when they came as formerly, which they well perceiving, supposed that it was by the means of Mr. Tindal, whereupon they utterly withdrew themselves and came no more thither.

Then did the Country Priests cluster together, storming and railing against Mr. Tindal in their Alehouse-meetings, concerning whom himself writes thus: I was (saith he) in that Country much molested by a company of unlearnnd Priests that had never seen more Latin then in their Portesses and Missals, which yet many of them can • carcely read: and if they be but sorrily learned, they get Albertus Magnus de secretis mulierum, which they pore night and day upon, making notes therein &c.

These men railed and raged against him, affirming that he held heretical opinions, and thereupon accused him to the Bishop and Chancellor, whereupon the Chancellor appointed those Priests and Mr. Tindal also to appear before him; and Mr. Tindal suspecting the matter, as he went, prayed heartily unto God to give him strength to stand fast to the Truth: When he came, the Chancellor threatened him grievously, reviling and rating him, as though he had been a Dog, accusing him of many things whereof no proof could be brought, and so dismissed him for the present.

Not long after Mr. Tindal happening into the company of one that was esteemed a learned Doctor, in disputing with him he drave him to that issue that the Doctor burst out into these blasphemous words, We had better be without God's Laws, then the Popes. Mr. Tindal hearing this, full of godly zeal, replied, I defy the Pope and all his Laws; and if God spare me life, ere many years I will cause a boy that drives the Plough to know more of the Scripture then you do.

The rage of the Priests increasing, Mr. Tindal told Mr. Welch, that he well perceived that he could stay there no longer with safety, and that his stay might be prejudicial to his Family; and therefore with his good leave he departed and went to London, where he preached a while, as he had done in the Country before: And then hearing a great commendation of Cuthbert Tonstal, Bishop of London, he endeavored to get into his service, but the Lord saw that it was not good for him, and therefore he found little favor in the Bishops sight.

Remaining thus in London about the space of a year, and being desirous for the good of his Country to translate the New Testament into English, he found that there was no place for him to do it in England, and therefore being assisted by Master Humphry Manmouth, a godly Citizen, and other good men, he left the land, and went into Germany; where this good man being inflamed with a tender care of and zeal for his Country, refused no travel nor pains, if by any means possible he might reduce his Brethren and Countrymen of England to the same taste and understanding of God's holy Word and Truth which the Lord had endued him withal: Then conferring with Master John Frith he thought in his mind that no way would more conduce thereunto, then if the Scriptures were translated into their vulgar language, that so the people might fee the plain text before them; for he well perceived that one great cause of Error was, because the knowledge of the Scriptures was hidden from the people's Eyes; upon these considerations he there set upon this work: Translating the New Testament Anno Christi 1527. and then setting upon the Old, he finished the five Books of Moses, with sundry most learned and godly Prologues prefixed before everyone of them: the like also he did upon the New Testament: Besides divers other godly Treatises which he wrote there; which being published, and sent over into England, became exceeding profitable to the whole English Nation.

At his first going over into Germany, he went into Saxony, and had much conference with Luther, and other learned men in those quarters: and then returning into the Netherlands, made his greatest abode at Antwerp: He wrote also divers other Books under sundry titles, amongst which is that most worthy monument of his called The Obedience of a Christian Man, with divers other Treatises, as the Wicked Mammon, the Practice of Prelates, with divers Expositions upon sundry portions of Scripture: As also some answers to Sir Thomas Moore, and other Adversaries of the Truth, no less delectable then right fruitful to be read: These Books being sent over and dispersed in England, it cannot be imagined what a door of Light they opened to the Eyes of all the Nation, which for a long time had been shut up in darkness. He wrote also one Book of the Declaration of the Sacrament and against the Mass, but he kept it by him, and did not print it, considering how the people for the present were held under their gross Idolatry; and therefore judging that it would be odious to them to hear these things at the first, he waited a fitter time for the publication of it.

These godly Books, but especially his translation of the New Testament coming abroad, as they brought singular profit to the godly: So the ungodly Clergy disdaining and envying that the people should be wiser then they, and withal fearing least by the shining beams of the Truth, their hypocrisy and works of darkness should be unmasked, they began to make a great stir: but especially the Devil envying the progress of the Gospel, sought by all means to hinder the blessed travels of this worthy man: For when he had finished his translation of Deuteronomy, minding to print it at Hamborough, he sailed thitherward. But by the way upon the coast of Holland he suffered shipwreck, by which he lost all his Books and Writings, and so was compelled to begin all again to his great hindrance and doubling of his labors.

Thus having by that shipwreck lost all his money, copies and time, yet (through God's mercy) he was not discouraged, but taking the opportunity of another Ship, he went to Hamborough, where he met with Mr. Coverdal, who assisted him in the translation of the five Books of Moses, the sweating sickness being in that Town all the while, which was Anno Chri. 1529. And during their employment in that work, they were entertained by a religious widow, Mistress Margaret Van Emerson.

When his English Testament came abroad, Satan's and the Popes instruments raged exceedingly, some saying that there were a thousand Heresies in it: others that it was impossible to Translate the Scriptures into English: others, that it was not lawful for the Laye people to have it in their own language, &c. and at last the Bishops and Priests procured of King Henry the Eight a Proclamation prohibiting the buying or reading of it, Anno Christ▪ 1527. Yet not satisfied herewith, they suborned one Henry Philip • to go over to Antwerp to betray him: who, when he came thither, insinuated himself into Mr. Tindal • company, and pretended great friendship to him: and having learned where his abode was, he went to Brussels, and there prevailed so far, that he brought with him the Emperors Attorney to Antwerp, and pretending to visit Mr. Tindal, he betrayed him to two Catchpoles, which presently carried him to the Attorney: who, after examination, sent him to Prison in the Castle of Filford, 18 miles of, and withal they seized upon all his writings, and what else he had at his lodging

The English Merchants at Antwerp, who loved Tindal very well, did what they could to procure his release; also Letters were sent by the Lord Cromwell and others out of England in his behalf: but Philip's so bestirred himself, that all their endeavors came to nothing: and Tindal was at last brought to his answer, and after much reasoning, although he deserved not death, yet they condemned him to die.

When he was brought forth to the place of Execution, whilst he was tying to the stake, he cried with a fervent and loud voice, Lord, open the King of England's eyes. And so he was first strangled by the Hangman, and then burnt, Anno Christi 1536.

The power of his Doctrine, and the sincerity of his Life was such, that during his imprisonment (which was about a year and an half) he converted his Keeper and his daughter, and some others of his household: and Philip's that betrayed him, long enjoyed not the price of innocent blood, but by God's just judgment was devoured by lice.

The Emperors Attorney that prosecuted against him, left this testimony of him, that he was Vir doctus, pius, & bonus, a learned, pious, and godly man: Whilst Mr. Tindal was Prisoner in the Castle, there was much writing, and great Disputations betwixt him and them of the University of Lovain (which was but nine or ten miles from thence) so that they had all enough of him, not knowing how to answer the authorities and testimonies of Scriptures, whereupon he grounded his Doctrine.

On a time the Company of English Merchants being a Supper together at Antwerp, there was a Juggler amongst them who by his Magical Art could fetch all kind of dainty dishes, and wine, from any place they pleased, and set it on the Table incontinent before them, with many other such like things: This being much talked of abroad, Mr. Tindal hearing of it, desired of some of the Merchants that he might be present at supper to see the Juggler play his pranks. Accordingly supper was appointed and Mr. Tindal with the Merchants went to it: and the Juggler being requested to play his pranks, and to show his cunning, he after his wonted boldness began to utter all that he could do: but all was in vain: So that at last after all his sweating, toiling and labor, when he saw that nothing would go forwards, but that all his enchantments were void, he openly confessed that there was some man present at supper which disturbed and hindered all his doings.

Concerning his Translation of the New Testament which was so vilifyed by his Adversaries, he thus writes in an Epistle to John Frith: I call God to record against the day we shall appear before our Lord Jesus, to give up reckoning of our doings, that I never altered one syllable of God's Word against my conscience, nor would do it for all that is in the Earth, whether honor, pleasure, or profit &c.

Most of his Works are mentioned before in his Life.

The Life of Bertholdus Hallerus, who died Anno Christi 1536.

BErthold Haller was born in Helvetia Anno Christi 1502. and from his childhood was much addicted to Learning, and therefore after he had been trained up at School, he went to Collen, where he applied himself to the study of the Arts and Tongues, and afterwards betook himself to the study of Divinity, and commenced Bachelor in Divinity. Then returned he into his own Country, and at Bern was chosen first a Canon, and after that a public Preacher: For indeed he excelled all his Colleagues in Piety, Learning and Eloquence.

About this time Hulderick Zwingli began to Preach at Glorana, and afterwards at Zurich, the Gospel of Christ purely, by whose Ministry it pleased God to enlighten our Haller, , who not consulting with flesh and blood, presently adjoined himself to Zwingli, and endeavored to propagate the Truth both publicly and privately.

Anno Christi 1526. the twelve Pages of the Helvetians appointed a Disputation at Baden about matters of Religion, whither when Zwingli could not go with safety, Oecolampadius and Haller went thither, where they had a great dispute with John Eccius, the Pontificians Champion.

The year after, the Bernates (which is the most potent Canton of the Swiss ) desired a Copy of that Disputation; and when they could not obtain it and the differences about Religion began to increase, by a public writing set forth Decemb. the seventeenth, they appointed another Disputation in their City, to which they invited their neighbor Bishops, entreating them also to bring their Divines along with them: which if they refused, they threatened to lay a fine upon their possessions which were within their Jurisdiction: They also invited any other Divines out of other parts to come to the Disputation, promising them safety upon the Public Faith: They also agreed upon Laws for the Disputation, and published the Questions which were to be handled: which were, That the Church hath but one head, viz. Christ; and that she knows not the voice of any other. That the Church can make no Laws besides the Word of God; and therefore no man is bound by Traditions. That Christ hath satisfied for the sins of the World: and therefore they which seek out any other way of Salvation or expiating their sins, deny Christ. That the body and blood of Christ are not received corporally in the Sacrament of the Lord's Supper. That the Mass wherein Christ is offered up to his Father for the quick and dead, is blasphemy and an abomination before God. That Christ alone is our Mediator and Advocate to his Father: and that no other is to be sought out or invocated. That after this Life there is no Purgatory. That Images are not to be worshipped: and therefore that all that are set up in Churches for that end, ought to be taken away. That Matrimony is not prohibited to any order of men. January the seventh, Anno Christi 1528. this Disputation was held, and the issue of it was the most were satisfied in all these points, so that presently after Popery was cast out of the City and all the large Territories of the Bernates by the unanimous consent of all, (though the Pontificians did all that possibly they could to hinder it) and by their example some of their neighbors did the like, and in particular the City of Geneva.

When thus our Haller had been a great instrument of Reformation in this Country, and had set things in good order in the Church, so that his fame began much to spread abroad, it pleased God to take him away by an immature death, Anno Christi 1536. and of his Age 44. to the great grief of all his friends.

The Life of Urbanus Regius, who died Anno Christi 1541.

VRbanus Regius was born in Argalonga, in the Territories of Count Montfort, of honest Parents, who bred him up in Learning, and when his childhood was over, they sent him to Lindau, where was a School famous both for the Masters and store of Scholars; here he profited much in Grammar Learning, so that from thence he was sent to Friburg, where he was a diligent Auditor of sundry men excelling in all kind of Learning.

Then was he entertained in the house of Zasius, an Excellent Lawyer, who loved him dearly for his diligence and industry; Zasius also allowed him the use of his Library: in which Regius did (as it were) hide himself, diligently reading over all such Authors as were fit for his studies: and therein especially observed such Notes as Zasius in his younger days had written in the Margins of them: which Notes Regius in the night time used to write out: so that when Zasius arose sometimes in the night, because he could not sleep, he still found Regius writing out those Annotations, whereupon he used softly to pull him by the Ear, saying, Thou wilt get all my Art and Learning from me. And when at any time he had found him asleep with his head leaning on the table, he used to lay one or two great Law-books upon his shoulders, and so leave him till he waked. Zasius loved him as his son, both for the sweetness of his nature and carriage, as also for his diligence and industry in his studies.

When thus at Friburg he had informed his judgment, and stored his mind with Learning, he went to Basil▪ that by hearing the Professors of the Arts and Tongues, he might enrich himself with more Polite Learning.

At this time of all the Universities of Germany▪ Ingolstade was the most famous, which was governed by John Eccius, a most learned man in Philosophy: whose fame coming to the Ears of Regius, he left Basil, and went to Ingolst ade. In that place where there was a great confluence of Students, besides the public Lectures, there were many which read privately: amongst whom Regius also set to reading private Lectures, having many that resorted to hear him: At last divers Noblemen sent their sons to him to be educated, desiring him to furnish their children with books, and all other necessaries, for which they would take care to pay him again quarterly: but when he had run into debt for them, they neglected to return their money, which caused him to think of departing, being tired out with the importunity of his Creditors; and having an opportunity, he listed himself a Soldier under a Captain that went against the Turks, leaving his books and other furniture to be divided amongst the Creditors.

Being now amongst the Soldiers, it happened that John Eccius (who was Governor of the University) coming forth to see the Soldiers, espied Regius amongst them, and enquiring the cause of his so sudden a change, he told him how those Noble men had served him; whereupon Eccius got him released from his Captain, and by his Authority procured the Debts to be paid by the Parents of those Youths which had been with him; whereupon he returned to his studies again; and growing famous for his wit and learning, Maximilian the Emperor passing through Ingolstade, made him his Laureat-Poet and Orator.

After the departure of Maximilian, he grew so grateful to Ernest, Duke of Bavaria, and Leonard Eccius, a Noble man, that he was made one of the Professors in the University of Ingolstade. And Anno Christi 1516, by the order of his Prince, he dealt effectually with Erasmus Roterodamus to draw him to Ingolstade: And though he could not prevail, yet he had this Testimony given him by Erasmus, that he was vir candidus, prudens, facundus, eruditus; in summa omnibus omnium Gratiarum ac Musarum dotibus praeditus. A candid, wise, eloquent and learned man, &c. Then Regius falling to the study of Divinity, preferred that before all other Learning: applying himself wholly to the searching out of the Divine Mysteries therein contained; and a while after the controversy growing hot between Luther and Eccius, Regius favoring Luther's Doctrine, because he would not offend Eccius to whom he was many ways bound, left Ingolstade, and went to Auspurg, and there at the importunity of the Magistrates and Citizens, he undertook the Government of the Church, and being offended at the gross Idolatry of the Papists, he joined with Luther, and preached against the same: and having written to Zwingli to know his judgment about the Sacrament and Original Sin, he received such satisfaction, that he joined in opinion with him about the same.

At that time the Anabaptists crept into Auspurg, and held private Conventicles to the disturbance of the Public Peace, for which the Magistrates imprisoned the chiefest of them. Amongst which there was a woman of good quality cast into Prison: who boasted that she could defend her opinion against Regius, if she might but have liberty to confer with him: hereupon she was called before the Senate, where Regius also was appointed to meet with her: There she produced divers Texts of Scripture to confirm her Errors: But Regius did so clearly and fully open the genuine sense of them, that everyone which was not willfully blind might easily discern the truth: But this willful woman was so far from submitting to it, that she impudently spake thus unto Regius, Egregia enimvero, Urbane frater, haec disputandi ratio inter me, & te. Tu • n molli culcitra ad later▪ Consulum adsidens, quasi ex Apollinis •• ipode proloqueris: ego misera humi prostrata, • ex duris vinculis causam dic • re cogor. • o this Urbanus answered, Nec vero in • urin, so • or: ut quae se • el e servitute Diaboli per Christum in libertatem adserta, tua sp •• te iterum cervicem turpi jugo submisisti; & isti • te ornamentis • esanus ostentat genius ali • i • exemplum. The Senate perceiving that they labored in vain whilst they sought to reclaim them, by a Decree banished them the City.

Regius Preaching against Purgatory and Indulgences, the malice and cruelty of the Papists prevailed at length to the driving him out of that City: but after a while, by the earnest prayer of the Citizens, he was called back again to his former Charge, where also he married a wife▪ by whom he had thirteen children.

About the same time Eccius came thither, and sought by all means to turn him from the Truth; but in vain: He sent also F • ber and Cochlaeus with flatteries and large promises, who prevailed as little as the other.

Anno Christi 1530. when the D • et was held at Auspurg, for quieting the controversies about Religion, the Duke of Brunswick coming thither, by importunity prevailed with Regius to go to Luneburg in his Country, to take care of the Church there: In which journey at Coburg he met with Luther, and spent a whole day in familiar conference with him, about matters▪ of great moment, of which himself writes, That he never had a more comfortable day in his life. As these words of his in a Letter to one of his friends in Auspurg do testify, wherein he writes thus, Cum Saxoniam peterem, Coburgi integrum diem solus cum Luthero, viro Dei, transegeram, quo die nullus mihi in vita fuit jucundior. Talis enim & tantus est Theologus Lutherus, ut nulla secula habuerint similem. Semper mihi magnus fuit Lutherus, at jam mihi Maximus est. Vidi enim praesens, & audivi, quae nullo calamo tradi possunt absentibus.

Ernestus Duke of Brunswick loved him dearly, and esteemed him as his Father, insomuch as when the City of Auspurg, Anno Christi 1535. sent to the Duke, desiring him to return Regius to them again, he answered, That be would as soon part with his Eyes as with him: Also at his return from Auspurg, when divers of his Nobles asked him what new and precious ware, after the example of other Princes, he had brought home with him? He answered that he had brought home incomparable treasure for the good of his whole Dukedom, which he preferred before all his delights: And presently after he made him Bishop and Over-seer of all the Churches in his Country, with an ample salary for the same.

Afterwards going with his Prince to a meeting at Haganaw, he had a humor fell into his right Leg, which arising in a Pustle, brake, and caused an issue, which the Physicians advised to keep still open: but not long after he stopped the same, whereupon many presaged his death, whereof indeed this was a cause: For when on the Sabbath day, he had been at Church, and received the Sacrament, in the Evening rubbing his Forehead, he complained of some obstructions and pain in his Head: yet was he still cheerful and not troubled at it: and so went to bed with his wife, and slept till almost day, when rising out of his bed, he fell along in the floor, and with the fall awaked his wife, who leaping our of her bed, cried out, and endeavored to lift him into his bed again; but all in vain till help came to her: A while after seeing his wife and friends heavy and mourning, he come • orted them, and commended himself wholly unto God, and so about two or three hours after, quietly and comfortably resigned up his soul into the hands of his heavenly Father, Anno Christi 1541. and May the 23.

He often desired God that he might die a sudden and easy death, wherein God answered his desires. He was of an excellent wit, holy of life, and painful in the work of the Lord.

His son Ernest collected all his works together, and digested them into several Tomes, printed them at Norinberg. Afterwards came forth another Book, called Loci Theologici ex Patribus, & Scholasticis, Neotericis{que} collecti per V. Regium.

The Life of Caralostadius, who died Anno Christi 1541.

ANdreas Bodenstein Caralostadius was born in France, in a town called Caralostadium, by which he received his name: He was brought up at School there: and for the improvement of his Learning he went • o divers Countries, and public Schools, such as those times afforded: at last he went to Rome to study Divinity, such as was then taught there: and having spent some time in those studies, he went into Germany, and there settled himself at Wittenburg, where he commenced Doctor in Divinity, and was a public Professor Anno Christi 1512. Afterwards he became an earnest assertor of Luther's doctrine, and a defender of it against Eccius, both by disputation and writing: At the Disputation held at Lipsich, Anno Christi 1519. (of which you may read in Luther's life) Caral • stadius and Eccius first began it. There was a great dissimilitude between these two persons. For Caralostadius shown the modesty of a Divine in his voice, countenance, gesture, and proceedings: disputing, not for glory and victory, but to search out the Truth; wherefore he affirmed nothing but what he soundly proved: nor admitted any Quotations brought by the Adverse party till he had gathered the meaning of the Anthor by the words that went before and followed after: By this his diligence he commended himself to the learned; but the unlearned interpreted it to be du • ness and fear. But Eccius on the other hand appeared fierce by his outcries, his stern countenance, his Theatrical gesture, and his impetuous proceedings: which outward gestures of the body shown a mind little Theological: he often boasted of himself so highly and impudently, that he lost his reputation amongst wise men. He most constantly affirmed those things which were false, and as shamelessly denied those things which were true: their Disputation was about Freewill; the fruit whereof as Luther writes, was not the searching out of truth, but temporis perditio, the loss of time. At his return to Wittenburg he published Trecentas & septuaginta conclusions Apologeticas, & defensionem adversus monomachiam D. Johannes Ecc • i, cum epitome de impii justification. The year after he set forth his Theses against the Papacy.

Anno Christi 1521. at the time of Luther's being in his Patmos, Caralostadius obtained or the Elector the abolishing of private Mass, Auricular confession, Images, &c. at Wittenburg, about which time he married a wife, concerning which Luther writing to Amsdorfius, saith thus: Caralostadii nuptiae mire placent: novi puellam: comfort • cum Dominus in bonum exemplum inhibendae & minuendae Papisticae libidinis, Amen. But Luther hearing of that Reformation in Wittenburg, and being offended at it, returned presently thither, Anno Christi 1522. and preached eagerly against that alteration; whereupon Caralostadius (who in Luther's absence was the principal man in Wittenburg ) being nettled with those sharp Sermons of Luther, wrote in justification of it, which was the first beginning of greater differences betwixt them about the Sacrament, whereupon he left Wittenburg, Anno Christi 1524. and went to Orlamund, being called to a Pastoral charge there: But after a while he was called back to his place in Wittenburg; yet before he went, Luther being s • nt by the Elector to Jene, and Orlamund, in a Sermon where Caralostadius was present, inveighed bitterly against the Anabaptists, and said withal, That the same spirit reigned in the Image haters and Sacramentaries; whereupon Caralostadius, being much offended, went to his lodging to confer with him about it: Afterwards Luther coming again to Orlamund went not to salute Caralostadius, but in his Sermon quarrelled with their abolishing of Idols: and shortly after he procured the Elector to banish Caralostadius; whereof Caralostadius afterwards complained in a Letter to his people in Wittenburg, that unheard and unconvicted he was banished by Luther's procurement. From thence he went to Basil, where he printed some Books that he had written about the Lord's Supper, for which the Magistrates (being offended with the novelty of the Doctrine) cast the Printers into Prison, and the Senate of Zurich forbade their people to read those Books: but Zwingli in his Sermon exhorted them first to read, and then to pass judgment on them, saying, That Caralostadius knew the truth, but had not well expressed it: Afterwards whilst Caralostad • us was wandering up and down in upper Germany, the sedition of the boorish Anabaptists brake out, (unto which they were stirred up by Muncer ) for which many of them, especially of their Ministers, were brought to punishment, and Caralostadius also escaped very narrowly, being let down in a basket, over the walls of Rottenburg: Thus being in great straits, he wrote to Luther, and purged himself from having any hand in those uproars, entreating him to print his Book, and undertake his defense, which also Luther did, desiring the Magistrates that he might be brought to his just trial, before he was condemned: Caralostadius wrote again to him a Letter, wherein he said, That for his opinion about the Sacrament, he rather proposed it for Disputation sake, then that he positively affirmed anything, which many imputed to him for levity: But Luther thereupon procured his return into Saxony: yet he finding little content there, went to Zurich Anno Christi 1530. and taught in that place till the death of Zwingli, and then he went to Basil, where he taught ten years; and Anno Christi 1541. he died there of the Plague, and was very honorably buried. What esteem Luther had sometimes of him, may appear by this superscription of a Letter which he wrote to him. Erudit • ssimo viro, & praestantissimo D. Andreae Bo • enstein▪ Ca • alostadio, syncerioris Theology asscrtor • facile primario, Archidiacono Wittenbergensi, Praeceptori ac majori suo in Christo Jesu.

The Life of Capito, who died An. Chri. 1541.

WOlfgangus Fabricius Capito was born at Hagenaw in Alsatia, Anno Christi 1478. His Father was of the Senatorian rank, who bred him in Learning, and sent him to Basil, where he studied the Liberal Arts and Tongues, and by his singular diligence profited very much therein. Afterwards when he applied himself to the study of Divinity, his Father, who abhorred the unholy life of those which professed holiness, took him off from those studies, and set him in a way of studying Physic, wherein he made such a progress, that Anno Christi 1498: he commenced Doctor of Physic: But his Father being dead, he returned to the study of Divinity being religiously inclined, and profited much in it: Then he went to Friburg, where he studied School Divinity: but after a while growing weary thereof, because he found in the Schoolmen much subtlety, but little utility, he was ordained a Presbyter; And then fell to the study of the Law, being for four years space a Hearer of Z • sius: But above all things he admired and esteemed the Doctrine of the Gospel, and was a great lover and admirer of godly Ministers: At Heidelberg he grew into acquaintance with Oecol • mpadius, and there was a near tie of friendship betwixt them all their lives after; with him also he studied Hebrew, being therein assisted by Matthew Adrian▪ a converted Jew. From thence being sent for by the Senate, he went to Basil, where he was Preacher in the chief Church for some years, and laid the foundation of a blessed Reformation in that City: there also he commenced Doctor Anno Christi 1516.

Anno Christi 1520. through the favor of Sir Vlrick Hutten he was called to Ments by the Archbishop thereof to be the Preacher and Counselor to the Prince: at which time also Gasper Hedeo was made Preacher and chief Governor over the highest Church in Ments. Capito did the more willingly embrace this call, that he might plant the reformed Religion in Ments. Concerning his commencing Doctor, he thus writes in an Epistle to Hutten; Juris Pontificii, ut vocant, Doctoratum suscepi; propter authoritatem videlicet comparandam; scopam subolescis: Licet interim sint aliqui, qui vitio vertunt Theologum esse & unà simul Civilem; quasi Theologus necesse habet omnem exuere humanitatem.

Anno Christi 1521. Tecelius the Merchant of Indulgences being dead, by the order of the Archbishop of Ments, Letters Patents for the renewing of them were set to sale at Hale in Saxony, whereupon Luther wrote to the Archbishop, and Melancthon to Capito his Counselor, to dissuade them from such Merchandize. Capito therefore secretly favoring the Gospel, so far prevailed with his Master, that he wrote mildly and humbly to Luther: And Capito also wrote to him, to advise him that in writing against the vices of Prelates, he should not name them. For, saith he, Exasperantur potius animi insectatione, quàm curantur: men's minds by such bitterness are rather exasperated then cured.

Capito thus continuing with the Elector of Ments, was very dear unto him for his rare Wisdom joined with Piety, his happy Eloquence, and mild Nature, so that by him he was sent upon many Embassies: And February the 7. Anno Christi 1523. he was by the Emperor Charles the Fifth endowed for himself and posterity with the Ensigns of Nobility under the Imperial Seal. But not much esteeming these things, when he saw that he could not accomplish his purpose at Ments, to the wonder of the Archbishop and astonishment of the Courtiers, he left it, and followed Bucer to Strasbourg, where he was called to a Pastoral charge. The fame of Capito and Bucer did so spread abroad, that James Faber Stapulensis, and Gerard Ru • us came privily out of France to them, being sent by Margaret Queen of Navar, and sister to Francis King of France, where they discoursed largely with them of all the heads of Divinity: So that France oweth the beginning of her embracing the reformed Religion, as to other godly Ministers, so especially to Capito and Bucer.

Capito was a very Prudent and Eloquent man, a good H • brician, and studious of Peace▪ Concerning the Sacrament he said, Mittendas esse contentiones, & cogitandum de usu ipsius coenae: & fidem nostram pane, & vino Domini, per memoriam carnis, & sanguinis illìus, pascendam, Anno 1525 he was called into his own Country, where he instructed his Brethren in the Doctrine of the Gospel, preached and administered the Lord's Supper to his own Citizens, and Baptized without the Popish Ceremonies; and whereas in Helvetia many seemed to incline to the reformed Religion, Capito often went amongst them, confirming them in the Faith. And in a Disputation at Bern in Helvetia, Anno Christi 1528. Capito with many other Divines was present at it, defending the Truth against the Adversaries, so that he with the rest prevailed for the abolishing of the Mass, and setting up a faithful Ministry in that place.

The rest of his time he spent in Preaching at Strasbourg, and giving wholesome counsel to the Churches.

Anno Christi 1541. when a Diet was appointed at Ratisbone, especially for the cause of Religion, Capito amongst other Divines, was sent by the Protestants to it, where he gave an excellent demonstration of his wit and judgment: But when nothing could be effected, returning home in a great and general infection he died of the Plague Anno Christi 1541. of his Age 63.

He was a man of an excellent wit and judgment, constant in Religion. A great lover of the Schools and Learning: wherefore he exhorted to the repairing of Schools, and keeping up Scholastical Titles, that the studious might be distinguished from the slothful; the Seniors from the Juniors: and that diligence might be spurred on by hope of honest glory. When Erasmus halted between two opinions, he continually called upon him to put off that Nicodemus -like temper. His first wife was Agnes, a learned woman, after whose death he married the Widow of Oecolampadius his entire friend. He left to posterity these excellent works,

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LEO JVDAE

The Life of Leo Iudae, who died An. Chri. 1542.

LEO Judae was born An. Chr. 1482. his fathers name was John Judae, his mothers name was Elizabeth: By the care of his Father he was brought up at School in Slestadia, where having learned Grammar, he went to Basil, An. Chr. 1502. There he joined in study with Zwingli, was an hearer of Dr. Wittenbash, by whom he was instructed in the knowledge of the Gospel: There also he continued in his studies till he commenced Master of Arts, Anno Christi 1512. after which he was made a Deacon, and from thence he was called into Helvetia; where he set himself to the study of the Oriental Tongues, and to read the Fathers, especially Jerome and Augustine; as also he read diligently the Books of Luther, Erasmus, and Capito▪ At length being called to a Pastoral charge at Zurich, he opposed the Popish Doctrine and Ceremonies, both in the Pulpit and Press, so that his fame spread far and near: there he continned eighteen years, and spent much of it in expounding the Old Testament out of the Hebrew, wherein (being grown very skillful) he set upon (at the importunity of his Brethren of the Ministry) the translation of the Old Testament out of the Hebrew, wherein also he was much holpen by the industry of other learned men: His care was to get the most exact Hebrew copy that he could, which also he compared with others; neither did he neglect to examine the Greek and Latin versions, that by all he might the better find out the genuine signification of the words and mind of the Holy Ghost. But this work proving very great, he was so wasted with labor and old age that he died before he finished it, Anno Christi 1542. and of his Age 60. leaving undone Job, the forty last Psalms, Proverbs, Ecclesiastes, Canticles, and the eight last Chapters of Ezekiel, which he commended to Theodore Bibliander to finish, who accordingly did it: and he left all to Conradus Pelican to peruse and put to the Press, which he carefully performed.

Four days before his death, sending for the Pastors and Professors of Zurich, he made before them a Confession of his Faith, concerning God, the Scriptures, the Person and Offices of Christ, concluding, Huic Jesu Christo Domino, & liberatori meo, &c. To this my Lord and Savior Jesus Christ, my Hope, and my Salvation, I wholly offer up my soul and body; I cast myself wholly upon his mercy and grace, &c. after which he added an hearty thanksgiving unto God for all the blessings and benefits that he had received from him: Prayed earnestly to him for the pardon of all his sins: made an exhortation to his Brethren: and with hearty affections commended to God, the Senate and People of Zurich, together with his wife and children, entreating them to be an husband to the widow, and a Father to the Fatherless. He left to posterity, Annotationes in Genesin, & Exodum, ex ore Zuinglii exceptas: Item in Evangelistas quatuor: Passionis Dominicae Historiam: Ac in Epistolas Pauli ad Romanos, Corinthios, Philippenses, Collossenses, Thessalonicenses, & Sancti Iacobi. Praeterea Opus conclusionum Zuinglii, at{que} Catechismum majorem & minorem conscripsit.

The Life of George Spalatinus, who died Anno Christi 1545.

GEorge Spalatine was born at Noricum, An. Chri. 1482. and being brought up in Learning profited so much, especially in the knowledge of the Human Arts, that Frederick the Third, Elector of Saxony, took a great liking to him, and made him one of his Privy Counsel, and preferred him to some other Offices under him: Yet did not he neglect the study of Divinity; but profited so much therein that he was ordained a Minister. He was also an excellent Historian, insomuch as his Prince employed him in writing a Chronicle from the beginning of the World to his time: What favor he was in with his Prince, may appear by this, in that Pope Leo the tenth, endeavoring to suppress Luther's Doctrine in the bud, wrote to the Duke of Saxony, and to our Spalatine, to promote his business with the Duke for the destroying of Luther.

When he first applied himself to the study of Divinity, he wrote to Luther, entreating directions from him for the Method of his Studies: Luther advised him to read Jerome, Augustine, and Ambrose, as they were published by Erasmus: He also advised him always to begin his Studies with Prayer: For (saith he) there is no Master that can instruct us in Divine matters but the Author of them. He further persuaded him to read over the whole Bible diligently, adjoining Augustine to it▪ And (said he) if you will have my advice, begin with that part which is De spiritu & litera, which our Carolostad (a man of incomparable diligence) hath expounded and published. Afterwards he named to him other parts of Augustine and of Ambrose.

After this the Elector of Saxony made him his Court Preacher, and whithersoever he went took him along in his train with him, as he did when he went to the Diet at Worms, Anno Christi 1521. whence he wrote to Luther, that there was so much favor shown to the Gospel but then appearing, that he persuaded himself that Luther should not be condemned before he was heard. Nine years after this he was at Auspurg when the confession of Faith which was written by Melancthon was presented unto the Emperor. And indeed in all the Controversies of Religion he always stood of Luther's side.

He had many thoughts of leaving his Ministry, had not Luther earnestly opposed him: amongst other things writing thus to him, Those temptations which persue you to desert your Ministry, either overcome them, or slight them: Christ hath called you to that Office, yield to him, and obey him according to his will. What you are doing, you know not for the present, but you shall know hereafter. This is a Diabolical temptation, and you know not now, why you are afflicted with it: we which are spectators know it better: therefore you ought rather to trust us then yourself, who in the Lord, before the Lord, yea the Lord by us doth exhort and comfort you: For we look after nothing else herein then the will of God and his glory. And indeed this is a certain sign that your Ministry is neither ingrateful to God, nor unprofitable to the Church, in that you are troubled with these temptations: For if it were unpleasing to God, you would rather long after it, as they do which run before they be sent: They speak when they have nothing commanded them of God: whereas Satan when he finds such as are truly sent by God and pleasing to him, he makes them aweary of their work: but those which are unpleasing to God, he fills them with a violent hunting after the work. You have no reason to give over your Ministry which is so earnestly desired and embraced, &c.

Upon these persuasions of Luther he continued in his Office unto the end of his life, which fell out Anno Christi 1545. and of his age 63.

He was a man that lived in great esteem with Princes and Nobles, and most of the learned men of his time. Erasmus wrote often to him, acknowledging him not only his dear friend, but his Patron also: and Luther wrote six hundred Epistles to him.

He wrote the Chronicle before mentioned: turned Erasmus his Book De Institution Principis into Dutch with some others.

The Life of Myconius, who died Anno Christi 1546.

FRidericus Myconius was born in Franconia, of religious parents, An. Chr. 1491. Decemb. 26. and bred up at School till he was 13 years old, and then he was sent to Annaeberg where he studied till he was 20. and then entered into a Monastery of the Franciscan Friars there, without the knowledge of his Parents: and this he did, not that he might live in ease, fill his belly, and follow his pleasures: but that he might serve God, pray for the pardon of his own and other men's sins, and that he might live an holy and innocent life: For so men judged in those days: The first night after his entry, he had a dream, which proved Prophetical. In that Monastery he almost killed himself with watchings, fastings, praying, and performing other bodily exercises wherein they thought all holiness to consist: And in the night time when other Monks were asleep, he macerated and weakened himself with reading Peter Lombard, Alexander Hales, Bonaventure, Gabriel Biel, Augustine, and other like Authors, and being made Reader at Meal-times, for seven years together every dinner and supper he read the Bible with Lyra 's Notes upon it, which he turned over so often that he had almost gotten it by heart, but yet without understanding and judgment: Only he retained in his Memory the Sacred Histories. But despairing of attaining to Learning under such Masters, he left his studies, and fell to Mechanical Arts: About which time Tecelius brought his Indulgences into Germany, boasting of the virtue of them, and exhorting all as they loved their own and their dead friends Salvation, that they should buy them, &c. and withal threatening that if they came not speedily to buy, he would lay 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 precious ware should not be sold at so easy a rate: and that whilst the World stood, Germany should not have such liberality proffered 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 money, 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 carried 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 Lord's 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 money, &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 Latin so well (which few Priests could do in those days) and therefore he advised with his Colleagues, who persuaded him to give Myconius one: but after much debate he returned him answer, That the Pope wanted money, without which he could not part with an Indulgence: Myconius urged the aforenamed clause in the Indulgences which were publicly 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 dishonor 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 proffered 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 God's sake, which if they denied 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 entered into Orders at Vinaria, and read privately Luther's Books, which the other Friars took very heinously, and threatened 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 God's 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 embraced 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 • 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, Cucurri • aus, certa •• m •• , •••• ravimus, pugnavimus, vicimus & vixim • s semper con • u •• et • ssime, &c.

Anno. Christi 15 • 5. In the tumult of the Anabaptistical Boors, Myconius took much pains to pacify their minds, and to keep them quiet: Yea, he so quieted with an Oration some that were pulling down some Noble-men's houses, that they went away in peace. That year also he married a wife called Marguet, the daughter of an honest Citizen of Gotha, by whom through God's blessing, he had a numerous posterity. And though Myconius was by God's Providence called to the Government of the Church in Gotha, yet the most illustrious Elector of • axo • y employed him in many other businesses. He also took him along with him thrice into the Low-countries, as also into Cullen, Jul • ers, and divers other places. At Dusseldo • p he preached the Gospel sincerely and purely, though to the hazard of his life; and at Cullen he maintained a public Disputation with the Friars, 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 public 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 hypocrisy about Religion, not only by the six Articles about that time established, but also by his imprisoning of Latimer, and cutting off the Lord Cromwell's head, and burning of Mr. Barns, &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 withal promised him golden mountains by his Ambassadors if he would assent thereto: to whom Henry answered, This Embassy of yours is just like to the Devils dealing with Christ, when he promised him all the World if he would fall down and worship him: but for my own part I am resolved not to depart from the Truth which God hath revealed unto me: but before the return of the Ambassador, Duke George was dead: whereupon this Henry (notwithstanding all the opposition of the Papists) made this Reformation in the Churches: which work being finished, Myconius visited all the Churches in Thuringia, and with the help of Melancthon and some other, he provided them Pastors and Schoolmasters, and procured stipends to be settled upon them for their maintenance. The rest of his life he spent in Preaching, Praying, and writing of Letters: many great persons in Universities, and the chief Churches holding correspondence with him; amongst whom were Luther, Melancthon, Cruciger, Menius, Basilius, Monerus, John Langus, Mechlerus, John Marcellus, Matthew Ratzenbergerus, &c.

Anno Christi 1541. He fell into a Consumption, whereof he wrote to Luther, That he was sick not to death, but to life: which gloss upon the Text pleased Luther excellently well, unto whom he wrote back: I pray Christ our Lord, our Salvation, our Health, &c. that I may not live to see thee and some others of our Colleagues to die, and go to Heaven, and to leave me hear amongst the Devils alone. I pray God that I may first lay down this dry, exhausted, and unprofitable tabernacle: farewell, and God forbid that I should hear of thy death whilst I live: Sed te superstitem faciat mihi Deus: hoc peto & volo, & fiat voluntas mea, Amen; quia haec voluntas gloriam nominis Dei, certe non meam voluptatem, nec copiam quaerit. A while after Myconius recovered according to this Prayer, though his disease seemed to be desperate, and out-lived it fix years: even till after Luther's death, whereupon Justus Jonas, speaking of Luther, saith of him, Iste vir potuit quodvoluit, That man could have of God what he pleased.

A little before Myconius his death, he wrote an excellent Epistle to Joan. Frederick Elector of Saxony, wherein he praiseth God for raising up three successively in that Family, viz. Frederick, John, and John Frederick, to undertake the patronage of Luther, &c. He was a man of singular piety, of solid learning of a dextrous judgment, of a burning zeal, and of admirable candor and gravity. He died of a relapse into his former disease, Anno Christi 1546. and of his Age 55.

His Works were these: Expositio in Evan. Marci. Enarrationes in Psalmum 101. Expositiones in Evan. secundum Matthaeum, Lucam, & Johannem. Commentaria in Jesaiam, Jeremiam, & Jonam. Narratio de vita & morte Zuinglii. Sermo de liberis recte educandis: De crapula, & ebrietate: De faenore & usura, &c.

The Life of John Diazius, who died Anno Christi 1546.

John Diazius was born in Spain, and brought up at School; afterwards he went to Par • to study the Arts, where he continued thirteen years; but it pleased God that whilst he read over the holy Scriptures, and some of Luther's Books, and other Protestant Divines, he began to see and abominate the Errors of Popery: and therefore to further himself in the knowledge and study of the Truth, he went to Geneva, where he spake with Calvin, and was very dear unto him: From thence he went to trasborough, where Martia Bu • er observing his Learning, Piety, and diligence in his study, obtained of the Senate that he should be joined with him to go to the Disputation at Ratisbone: and when he came thither, he went to Peter Malvenda, a Spaniard, the Popes Agent in Germany, who when he knew that he came in the company of Buc • r and the other Protestant Divines, he was much astonished, and admired how he was so much changed from that which he knew him to be at Paris: and withal he fretted exceedingly that they had gotten a Spaniard amongst them, presuming that they would triumph more in him then in many Germans: whereupon he left no means untryed to draw him back again to the Church of Rome: sometimes making large proffers and promises to him, other-sometimes threatening severe punishments, and mixing both with earnest entreaties: He also advised him by no means to stay at Ratisbon till the Emperors coming; for (saith he) that cannot be without great danger to you; rather haste to his Court and beg your pardon.

Also at another conference Malvenda asked him wherefore he was to Ratisbone? Diazius answered that he was sent thither by the Senate of Strasbourg, that he might join his Prayers with the Prayers of the Church, and in the public conference might endeavor reconcilement as much as he could in those Articles which were to be disputed of. Then (said Malvenda) you are come hither in vain, for nothing will be concluded at this conference: but if you would do good, you should rather go to the Council that the Pope hath begun at Trent. But when by no means he could prevail to divert him from the Truth, he sent for his brother Alphonsus Diazius one of the Popes Lawyers, from Rome; who hearing that his Brother was turned Protestant, came speedily into Germany, bringing a notorious cut-throat with him, resolving either to divert or destroy him: when he came to Ratisbone, Diazius was departed to Neoburg about the printing of Bucer's Book: which Alphonsus hearing of, followed him thither, carrying with him Letters to John Diazius from Malvenda, wherein he wished him to obey his Brother Alphonsus who would give him good Counsel.

When Alphonsus came to Neoburg, his Brother John wondered to see him there, asking him the cause of his so unlooked for presence: after some other excuses, at length he told him that he had undertook that long and dangerous journey to recall him into the bosom of the Church: Hereupon they had much conference about matters of Religion, and at length Alphonsus told him that he had five hundred Ducats per annum in Church revenues, all which he would make over to him if he would go with him to Rome: But when by no means he could prevail with him, fetching a deep sigh he said, Brother, I perceive the constancy of your Faith • nd your unmoveablness in adhering to the Doctrine of the Gospel to be so great, that you have almost drawn me unto your opinion: Yea upon further discourse he seemed to be in love with the Doctrine of the Gospel, and thereupon persuaded John to leave Germany which abounded with learned men, and where there was less use of him, and to go with him into Italy, Rome, and Naples, there to spread his Doctrine privately, whereby also he might have the better opportunity of spreading it in Spain: but (said he) we will first go to Trent, where are many excellently learned men, and from thence into Italy: I beseech you therefore Brother go with me, and I will furnish you with all things necessary for your journey.

John Diazius being glad of this, presently wrote to Bucer, and others at Ratisbone for their advice what he should do: They counseled him by no means to stir or go with his brother. Then Alphonsus being frustrate of his hope, entreated him at least to bear him company to Auspurg: But in the interim Bucer coming to Neoburg would not suffer him to stir a foot, neither would leave him till his brother Alphonsus was gone.

Alphonsus hereupon three days after came to take his leave of his brother, where he had much conference with him, exhorting him to charity and constancy in the profession of the true Religion, and at last would needs thrust fourteen Crowns into his brothers hand, willing him therewith to buy new cloths, and so they parted not without tears.

Next morning the wagon being ready to depart wherein Alphonsus and his cut-throat were to pass to Auspurg, the two brothers again took their leaves with tears, and so Alphonsus set forward and came to Auspurg; but privately the next day, he and his cut-throat returned to Neoburg, and by the way they bought an hatchet of a Carpenter, and so stayed all night at a Village near Neoburg, and the next morning very early went thither disguised that they might not be known, and leaving one to hold their horses under an hedge, they entered into the City, so soon as the gates were open, and going strait to the Ministers house where John lodged, the Executioner knocked at the door, and when a youth came, he asked him for John Drazius; the youth answered that he was in bed: Go (said this villain) and tell him that I have brought him Letters from his brother: John hearing this (being in bed with Senarcleus his intimate friend) presently leaped up, cast a cloke a bout him, and so went into a stove which was over against his chamber door, then calling for the messenger; he went in to him, leaving Alphonsus at the stair-foot, and presented the Letters to him; the effect whereof was the as soon as he came to Auspurg, he understood that he was in great danger, and therefore out of his brotherly love to him to advised him to beware of Malvenda & such as he, who being Enemies to Christ went about to shed his blood, &c.

John being busy in reading these Letters, the Executioner that stood at his back, plucked forth his hatchet, and stroke it into the temple of this holy man in the right side of his head, even to the helve, which in a moment so deprived him of sense that he made no noise, and least the fall of his body should make a noise this villain caught it in his arms, and laid it own, and so went down the stairs softly to his Master Alphonsus, and both of them immediately repaired to their horses and fled. They of Neoburg hearing of this horrible fact, sent out certain Horsemen to pursue the murderers: who coming to Auspurg, and hearing that hey were passed the City, being out of hope to overtake them, returned: only one, more zealous then the rest, would not return but pursued them still, and in the City of Oenopont, caused them to be apprehended, and cast into Prison. And Otto the Palatine being informed of all these passages, sent to the Magistrates, requiring Judgment against them: The Magistrates at first seemed very forward: But in conclusion, through the practice of the Papists, and crafty Lawyers suborned by them, judgment was deferred from day today, till the Emperors Letters came in post haste to stop their further proceedings, pretending to reserve the cause to his own hearing. And thus this terrible murder of Cain and his fellow was slipped over by man: yea this unnatural act was highly commended by the Papists: But the Lord would not suffer such an unnatural villainy to go unpunished; for not longer after, he was so dogged, and haunted by the Furies of his own Conscience, that being at Trent, when the Council was held there; he hanged himself about the neck of his own Mule, fix years after the murder was committed, viz. An. Christi. 1551,

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GASPER CRVCIGER

The Life of Cruciger, who died An. Chri. 1548.

GAsper Cruciger was born at Lipsich in Misnia, An. 1504. His Fathers name was George, a man who was endowed with many virtues, but especially to be commended for that in those perilous times he did not only embrace the Celestial Truth himself, but brought up this his son in the knowledge and study of it to the great benefit of the Church. His Mother also was eminent for piety. This Gasper was melancholy by nature, and of a retired disposition: much in meditation, and of few words. Being principled in the Latin, he learned Greek, and profited much therein, and so went to the University of Wittenburg, that having studied Divinity there, he might be the more useful to the Church: He studied also the Hebrew tongue, and grew very exquisite therein: From thence he was called to govern the School at Magdeburg, where he taught with much profit, and applause to Anno Christi 1527. In so much as many of riper years, yea some Clerks came to be his hearers, So that his School growing too little for his Auditory, he was removed into a larger. But after a while he was called back to Wittenburg, where he preached, and expounded the Scriptures with so much dexterity, the he was graced with the degree of a Doctor; In that University he studied and practiced Physic also, and was so much delighted therewith, and he endeavored to know the nature of Herbs and Plats, and what Diseases they were good for: whereupon he planted two Gardens with his own hands, which with singular industry he furnished with variety of Simples, and made many excellent Medicines which did much good.

By reason of his Learning, and candid nature he was very dear to Luther, and was very helpful to him in his Translation of the Bible. He wrote so swiftly, that he was chosen Scribe at the Disputation at Worms, Anno Christi 1540. and yet withal suggested to Melancthon many things for answer to Eccius his subtleties, insomuch that Glanvel (who supplied the Emperors room) said of him, That the Lutherans has a Scribe that was more learned then all the Pontificians. He took by characters a great part of Luther's Lectures and Sermons, which afterwards he wrote out a large, and faithfully printed them after Luther's death. He published also some Commentaries of his own upon the Psalms, and the Gospel of Saint John, which are of excellent use to the learned. He was a fine and smooth Orator, and always abhorred the vain fancies of phanatick persons, cleaving to the Truth without deviation. He shunned in his Sermons strange and uncouth expressions by which erroneous persons oft disturb the peace of the Church. He always opposed the Anabaptistical Errors, and was very careful to preserve the Truth from corruptions. He often contemplated the footsteps of God in Nature, saying with Paul, That God was so near unto us, that he might almost be felt with our hands. He studied the Mathematics in his latter time, and grew so skillful therein that few excelled him: He was excellent also in the Opticks: but with his excessive pains, and incessant studies night and day, he contracted to himself a mortal disease, whereby he wasted away, and yet his intellectuals decayed not: he lay sick for above three months, all which time he gave forth clear and notable demonstrations of his Faith, Patience and Piety. He called up his two young daughters, and caused them to repeat their Prayers before him, and then himself prayed with great fervency for himself, the Church, and those his Orphans, concluding, Invoco te quanquam languidâ & imbecillâ fide, sed fide tamen; credo promissioni tuae, quam sanguine tuo & resurrection obsignasti, &c. I call upon thee with a weak, yet with a true Faith, I believe thy promises which thou hast sealed to me with thy Blood and Resurrection, &c. In his sickness he intermitted not his studies; for during the same, he turned into Latin Luther's books concerning the last words of David: he read he Psalms, and other Authors: His ordinary discourse with his friends was about the Principles of Religion, the admirable government of the Church, Immortality, and our sweet Communion in Heaven.

Upon the sixth of November there was a great Chasm, or opening in the Heavens, and in some places fire fell to the Earth, and flew up into the air again: This Cruciger saw, as he lay in his bed in the night, and thereupon much bewailed the great commotions and dissipations in the Church, with he forelaw by this Prodigie: He spent the few days which remained, in Prayer and Repentance, and so quietly ended his days. Nov. 16. Anno Christi 1548. and of his Age 45. Considering the mutability of all Earthly things, he used often to say,

He was a man of an excellent wit, whose daily and indefatigable labors were not only very useful to the University of Wittenburg, but even to foreign Nations and Churches. He had a plentiful knowledge of the Celestial Doctrine, which by his ardent Piety and assistance of the Holy Ghost was daily increased in him. He was so exact and ready in the Hebrew tongue, that he easily excelled all others that joined with him in the translation of the Bible. In his Sermons and speeches he had a sound Judgment joined with an Eloquent Tongue. He shown the greatness of his mind by his exact knowledge and skill in the Mathematics, wherein he was deservedly accounted inferior to none. And these gifts he adorned with many other excellent virtues, with gravity, constancy, and moderation in every condition, with bounty toward strangers, and hearty love to his friends: He published sundry Commentaries upon the Psalms, John, and the first Epistle of Paul to Timothy. Lectures upon two Articles of the Nicene Creed. He turned many of Luther's Lectures and Sermons out of Dutch into Latin, and others out of Latin into Dutch.

The Life of Matthias Zellius, who died Anno Christi 1548.

MAtthias Zellius was born in Alsatia, in a Town called Keisersberg, Anno Christi 1477. and was trained up in Learning by his Parents from his childhood, and afterwards set to the Public Schools: From whence he went to the University, where his proficiency was very exemplary: And being well grounded in the Arts, he commenced