The Marrow of Ecclesiastical History

Suevia, near the Hyrcinian wood, Anno Christi 1478, and being carefully educated by his parents, anno Christi, 1484 was by them set to school to Steven Kleger of Zurich, who using him gently, brought him in love with learning. At thirteen years of age he went to Heidelberg, And after sixteen months study there, returned home, and his parents being poor he became an Usher in the Grammar school, Many times going to a neighbor Monastery to borrow some books, the Friars solicited him to become one of their Fraternity, and when he was but 16. years old he assented to it, his parents not opposing, because they had not wherewithal to maintain him. So that anno Christi 1493, he took upon him the habit of the Frier-Minors, to the great joy of all that society, who used him very kindly, and brought him up in all the ceremonies belonging to their worship.

His Uncle Jodicus Gallus coming from Heidelberg to Rubeac, was much troubled that his Nephew was become a Friar, and therefore persuaded him if he did not like that course of life, to leave it whilst he was a novice; but our Conrade thinking that it would be a great disgrace to him to fall from his purpose, refused, saying, That he would serve God in that course of life, wherein he thought he should please God, and whereby he hoped to attain eternal life. At the end of the year he fell sick of the Plague, but being • et blood, it pleased God beyond all expectation to restore him to health.

Anno 1496. he went to Tubing, where he studied the liberal Arts, and was much admired in that University for his quick wit. He studied also School-Divinity and Cosmography, wherein he profited exceedingly; And meeting with a converted Jew, he borrowed of him an Hebrew book of the Prophets, and by his extraordinary pains, found out first the letters, then the reading and signification of them, and being a little assisted by ••• nio, the Judge of the impetiall Chamber at Wormes, he grew very perfect in it: and hearing that there was a certain Priest at Ulme which had bought some Hebrew books of a poor Jew, he went to him, and amongst them met with part of a Grammar, about the Coniugations of Verbs, and transmutation of the Letters, which he wrote out, and it proved a great help to him, for he had spoken before with many Jews at Worms, Frankefurt, Ratisbone, &c. and none of them could ever resolve him in any one question of Grammar. It fell out by God's providence, that the year the Book-seller of Tubing had bought an Hebrew Bible complete, of a very small print, which therefore none cared for. This Pelican hearing of, entreated him to let him look into it, for some few days: The Bookseller was content, telling him that for a Florence and a half he might buy it: Pelican much rejoiced to hear this, entreating his father Guardian to be his surety, and so having obtained it, he thought himself a richer man then ever was Croesus, and presently wrote to his Uncle at Spires, beseeching him to bestow two Florences upon him, which he much needed for the buying of a certain book. This his Uncle sent him, whereupon he fell close to reading of the Bible, and as he went along made a Concordance, gathering the roots, and setting down all those words which were seldom found: And thus he went over the whole Bible from the midst of July, to the end of October: Then carrying to Capnio a Specimen of his works, he was ama •• d at so much work in so short a time.

Anno Christi 1501. being twenty three years old, he was ordained a Presbyter, and the same year the plague waxing hot at Rubeac, his father and brother •• ed of it, leaving none but this our Conrade and his sister: Therefore to solace himself in his sorrows, he wrote out the seven Penetentiall Psalms, in Hebrew, Greek and Latin, adding some prayers to be used upon that occasion.

Anno Christi 1502. he was made Divinity-Reader in the Convent at Basil. About the same time John Amerback began to print Saint Augustine's works, wherein Pelican was very helpful to him, for which cause Amerbach, and John Froben were ever after his great friends, and would never suffer him to want any good book. Then at the instance of Cardinal Raymund the Popes Legate, he was made first Licentiat, then D of Divinity, and afterwards the Popes Legat took him with him towards Rome, being affected with his learning, but falling sick of a Fever by the way, he returned to Basil. Whilst he thus continued a Frier, he was of great esteem amongst them, because of his learning and integrity. But it pleased God at last, that by reading Luther's Books, and conference with learned and godly men, he began to dis-relish the Popish errors, and so far to declare his dislike of them, that he was much hated, and persecuted for a Lutheran. But about the same time the Senate of Basil chose him Lecturer in Divinity in that City, together with Oecolampadius; where he began to read first upon Genesis, then on Proverbs, and Ecclesiastes.

Anno Christi 1526. he was by the means of Zwingli sent for to Zurich, and being come, was most courteously entertained by him. There he laid down his Monks Coul, and married a wife, by whom he had a Son, which he named Samuel, being then preaching upon the History of Samuel. That wife dying he married again, but had no children by his second wife. He was present at the Disputation at Bern about Religion. After Zwingli his death, there were chosen into his room Henry Bullinger for Pastor, and Theodore Bibliander for Divinity-Reader, who was an excellent Linguist, and began to read upon Isaie, to the great astonishment of his hearers, for that he was not above 23 years old. Pelican at the earnest request of learned men, Printed all his Lectures and Annotations, which were upon the whole Bible, excepting • nely the Revelations, which portion of Scripture he not intending to write upon, caused the Commentary of Sebastian Meyer upon it, to be bound with his, to make the work complete. He translated many books out of Hebrew, which were printed by Robert Stevens, as also the Chaldee Bible he translated into Latin. He wrote also an exposition in Dutch upon the • eutateuch, Joshua, Judges, Ruth, Samuel, Kings, Isaiah, and Jeremy, to convice the Jews; for which end also he translated the learned disputation of Ludovicus Vives with the Jews into Dutch; As also many books of Aristotle, and Tully; that so ingenious persons might learn Philosophy in their own language, as the Grecians and Romans in former times were wont to do. He judged it also necessary to learn the Turkish language, who were now grown their near neighbors, that by the help thereof he might be the better able to bring them to the Christian Faith. Then with extraordinary labor he made Indexes to divers books. He also compared the Bible of Munster printed at Zurich, and that other of Leo Judae, and Bibliander, with the Hebrew text word by word, lest anything should be omitted. And thus having been Hebrew Professor at Zurich for the space of thirty years, wherein he was most acceptable to all, not only in regard of his excellent learning, and indefatigable pains, but also in regard of his sweet, and holy Conversation: At last falling into the pain of the stone, and other diseases, he departed this life upon the day of Christ's Resurrection, Anno Christi 1556, and of his Age 78.

Lavater saith, that he heard this Conrade Pelican often say, that when he first began to study the Tongues, there was not one Greek Testament to be gotten in all Germany, and that the first which he saw was brought out of Italy; and that though a man would have given a great sum of gold for a Copy of it, it could not be obtained. How happy are we in these latter Ages, that have them at so easy rates! He was a candid, sincere, and upright man, free from falsehood, and ostentation.

The Life of John Bugenhagius, who died A ^no Christi 1558.

JOhn Bugenhagius was born at Julin, near to Stetin in Pomerania, Anno Christi 1485. His parents were of the rank of Senators, who bred him up carefully in learning, till he had learned the Grammar and Music: Instructing him also in the principles of Religion, and so sent him to the University of Grypswald, where he profited in the study of the Arts, and the Greek tongue. Being twenty years old, he taught School at Trepta, and by his learning and diligence made the School famous, and had many Scholars, to whom also he read daily some portion of Scripture, and prayed with them: and meeting with Erasmus his book against the Histrionical carriage of the Friars, and the Idolatry of the times, he gat so much light thereby, that he was stirred up to instruct others therein, and for that end in his School he read Matthew, The Epistles to Timothy, and the Psalms, to which he added Catechising, and also expounded the Creed, and the ten Commandments; unto which exercises many Gentlemen, Citizens, and Priests reforced. From the School he was called to preach in the Church, and was admitted into the College of Presbyters: Many resorted to his Sermons of all ranks, and his same spread abroad: Insomuch as Bogeslans, the Prince of that Country, employed him in writing an History of the same, and furnished him with money, books, and records for the enabling him thereto: Which History he completed in two years, with much judgment and integrity.

Anno Christi 1520 one of the Citizens of Trepta, called Otho Slutovius, having Luther 's book of the Babylonish Captivity sent him, gave it to Bugenhagius, as he was at dinner with his Colleagues, who looking over some leaves of it, told them that many Heretics had disquieted the peace of the Church since Christ's time, yet there was never a more pestilent Heretic then the Author of that book; showing in divers particulars how he dissented from the received Doctrine of the Church. But after some few days, having read it with more diligence, and attention, he made this public R • cantation before them all: What shall I say of Luther? All the world hath been blind, and in • immerian darkness, only this one man hath found out the Truth. And further disputing of those questions with them, he brought most of his Colleagues to be of his judgment therein: Insomuch as the Abba • , two ancient Pastors of the Church, and some other of the Friers, began zealously to discover the deceits of the Papacy, and to preach against the superstitions, and abuses of human Traditions, and to persuade their auditors wholly to trust to the merits of Christ. After this Bugenhagius read Luther 's other works diligently, whereby he learned the difference between the Law and the Gospel, Justification by Faith, &c. and taught these things also to his hearers, perceiving that the opinions of Augustine and Luther agreed together about all those matters.

But the Devil envying the success of the Gospel, alienated the mind of the Prince from them, and stirred up the Bishop to persecute many of the Ministers, Citizens, and Students of Trepta, for speaking against the Mass-Priest, and privily removing the Images out of the Church, some of which he cast into prison, and caused others to fly away; insomuch as Bugenhagius also being not safe, and desi • ous to be acquainted, and to confer with Luther, the rather being invited thereto by Letters from Peter Suavenius, a man excellently learned, who signified to him, that his converse with Luther would be exceeding profitable to him, he left • repta, and went to Wittenburg Anno Christi 1521, and of his Age 36: and came there a little before Luther 's going to the Diet at Worms, with whom he had presently some converse, and began to make himself known by reading the Psalter privately in the Schools.

In Luther's absence Bertho • mew Bernhard, Pastor of Kemberg married a Wife, whereupon much controversy arose, whether the Marriage of Ministers was forbidden only by the Popes Law, and how far the Monks vows of Chastity did bind. Luther hereupon being sent to for his judgment, easily cut insunder the snares of those Laws, and of the impious vows, as Alexander did the Gordian knot with his sword. At this time Suavenius and Bugenhag sojou • ned with Melancthon, whereupon when those Propositions o • Luther were sent to him, Bugenhag. read them with much diligence, and afterwards having seriously thought of them, • e said, This business will cause a great mutation in the public state of things. About the same • time also Carolastadius • ai • ed a controversy • about bringing in the Judicials of Moses into the Civil State, and removing Images out of the Churches. Against these Bugenhag with some others opposed themselves, declaring, that the overthrowing of Images was s • ditious, and that Christian Commonwealths ought not to be governed by the Jewish Judicials. Whereupon at Luther's return out of his Patmos, by the Suffrages both of the University and Senate, Bugenhag was chosen Pastor of the Church of Wittenburg, which he taught and governed with much • elicity, and in many changes of Affaires, for the p • ce of thirty six years, never leaving his station, neither for war, nor pestilence; and when he was proffered riches, and preferment, both in Denmark by the good King, and in Pomeren by the good Prince, yet he would never leave his charge, though he lived but poorly in it.

Anno Christi 1522 he was sent for to Hamburg, where he prescribed to them a form both of Doctrine, Ceremonies, and Calling of Ministers, where he erected a School also in the Monastery of St. John, which afterwards grew very famous. And Anno Christi 1530 being sent for to Lubec, he prescribed to them also an order both for Preaching, and Discipline, and set up a School in the Monastery of St Kathe •• ne. Anno Christi 1537 he was sent for by Christian King of Denmark, and Duke of Holsatia, to reform Religion in his Dominions, and to erect Schools; at which time he set forth a book about the Ordination of Ministers, formerly agreed upon by Luther and his Colleagues, to which he added some Prayers, and a Form or Directory for holy Administrations. And about fourteen days after the Coronation of King Christian, Bugenhag instead of the seven Bishops of Denmark ordained seven Superintendents, who for the time to come should supply the office of the Bishops, and should take care of all Ecclesiastical affairs: These he ordained in the presence of the King and his Council, in the chief Church of Hafnia. He also prescribed what Lectures should be read in the Hafnian Academy. He appointed Ministers in the Kingdoms of Denmark, and Norway, to the number of four and twenty thousand.

Anno Christi 1540▪ Henry Duke of Brunswick being expelled his Country by the Elector of Saxony, and the confederate Princes, employed Bugenhag, Anthony Corvinus, and Martin Gorlicius, adding some of the Nobility to them, to visit the Churches and Monasteries in that Dukedom, and to see them reformed. At which time they set forth a Form of Ordination for the Country.

The year following, the Senate of Hildesia sent for him to Reform • their Churches, where he, with Corvinus, and Henry Winckle, wrote them a Form of Ordination▪ and placed Pastors and Ministers in their six Churches, the oversight of whom was committed to Iodicus Iferman; and the Church of the Canons was shut up.

Anno Christi 1533 he proceeded Doctor, at the instigation of John Friderik▪ Elector of Saxony, himself with his Counselors being present to hear the public disputations of Luther, Cruciger, Bugenhag, and Aepine. The questions were, De Justitia. De Ecclesia. De discrimine Ministerii Evangelici, & Potestatis Politicae; and Bugenhag making an Oration about the last of these, the Prince was exceedingly well pleased with it.

Thus far we have the happier part of Bugenhags life; but shortly after followed many confusions, and wars both of the Princes and Divines; in which the Princes were taken prisoners, Wittenburg was besieged, and other miseries and mischiefs of war brought exceeding much grief to this good old man, as the death of that godly King Josiah did to the Prophet Jeremiah, yet did he not give way to despondencie, so as either to fly or change his mind; but he kept up his spirits by fervent, and frequent prayer to God, which yielded him great consolation▪ the rather considering that in so great tempests, the poor Ship of Christ's Church was not swallowed up and devoured: For Prince Maurice, who was made Elector of Saxony, changed nothing in Religion, as so • e feared, and others hoped that he would; but sending f •• Melancthon, Bugenhag, and Crucigir from Wittenburg to L •• s •• h, he desired them to take care of the Church and Univ • rsity, and so gratifying them bountifully, dismissed them.

The Controversies and Quarrels which sprung up in •• e Church by Flacius Illericus, were the greatest grief to h • m: For it was well known, that he neither in the time of War, nor afterwards, altered anything either in the Doctrine 〈◊〉 Discipline of the Church, often urging that Text, Gi •• to Caesar the things that are Caesar's, and to God the things that are God's. He was always very averse to seditious Counsels, and most constant in retaining the true Doctrine of Christ, and though many aspersions were cast abroad of him, yet would he never omit the necessary labors belonging to his Office. The last act of his life, through God's goodness, was quiet, and peaceable; for when his strength was so wasted, that he could no longer preach, yet he resorted daily to Church, where he poured forth fervent prayers both for himself, and the afflicted condition of the Church of God at that time. Afterwards fall • ng sick (though without much pain) he continued instant in prayer, and holy conference with his friends, and drawing near to his end, he often repeated, This is life eternal, to know thee the only true God, and him whom thou hast sent, Jesus Christ: and so quietly d • parted in the Lord, Anno Christ 1558▪ and of his Age 73.

He was a faithful P • stor, just, merciful • to the poor: severe, and stout in reproofs; an earnest defendor of the Truth against Errors; ardent in Prayer, &c. He joined with Luther in the Translation of the Bible: which being finished, every year upon that day, he inv • ted his friends, and made a feast, which he called the Feast of the Translation of the Bible.

He was always well content with his station and condition at Wittenburg, and would never remove though he was earnestly pressed to have removed to places of more honor, power, and profit. He attended his charge with great fidelity, admirable assiduity, and extraordinary pains. In his Sermons he was very modest, and so devout, that sometimes, forgetting himself, he would spend some hours in preaching.

He wrote a Commentary upon the Psalms; Annotations upon the Epistles to Gal. Ephes. Phil. Collos. Thess. 1 & 2. to Timothy 1. & 2. to Titus, Philemon, Hebr. Also Annotations upon Samuel, Jonah, and Denter▪ besides some. Epistles to sundry friends.

[illustration]
P. MELANCTHON

The Life of Philip Melancthon, who died A ^no Christi 1560.

PHilip Melancthon was born at Bretta in the lower Palatinate, Anno Christi 1497. of honest parents, of a middle rank, by whom he was set to School to learn Grammar of John Hungarus, a learned and honest man; and to learn Greek of George Simler; and afterwards they sent him to Heidelberg at twelve years of age, where he had Logic and Physicks read to him, and attaining ability to make a verse, he fell to reading Poetry and History. There also, being very young, be instructed the Sons of Count Leonstein, and Commenced Bachelor of Arts Anno Christi 1511. and of his age fourteen, with general approbation. After three years study there, the air not agreeing with him, and being denied his degree of Master of Arts, by reason of his youth, removed to Tubinge, anno 1512. He always used to carry his Bible about with him, reading often in it both at Church and elsewhere, yet was he carried away with the common errors of the times, of which himself saith, I • remble to think with what blind devotion I went to Images, whilst I was a Papist. He pivately at Tubinge taught the Law, and read over very diligently all the books of Gallen, and with Oecolampadius read over Hesiod. He stayed in that University four years, where he profited so much in the Arts, Tongues, and Philosophy, that he read public Lectures in the Schools out of Virgil, Terence, and Tully, and was employed in overseeing the Press. He studied the Mathematics, Law, and Physic, in all which he profited much. There he commenced Master of Arts, Anno Christi 1513. and of his age, Seventeen.

Luther about that time beginning to oppose the Pope. In August 1518. Philip Melancthon was sent for from Tubinge by Frederick Duke of Saxony, to the University of Wittenburg, to teach the Greek Tongue. He consulted with • apnio, who advised him to embrace the invitation, whereupon August 25. he came to Wittenburg. About which time Erasmus wrote thus of him. Philip Melancthon, is a most learned, and exoe Ne • t Greci ••• he is a youth and stripling, if ye consider his age; but one of us if ye look upon his variety of knowledge, almost in all books. He is very exquisite in the learning of both the Tongues. I pray Christ this young man may live long amongst us; he will quite obscu • e Erasmus. Four days after he came to Wittenburg, he made a most earned, and polite Oration in the University, with so much grace as was admirable. He came to Wittenburg when he was but 22 years old: There he began to expound Paul's Epistle to Titus, • ut of Greek, to the great admiration of his hearers, which flock • exceedingly to his Lectures, and • uther also was exceedingly taken with the same, as himself professeth in a Letter to Spalatmus, saying, Philippum Graecissimum, eruditissimum, humanissimum habe commendatissimum: auditorium habet refertum auditoribus, imprimis omnes Theologos summos, cum mediis & infimis, studiosos facit Graecitatis. When he first began to teach, he found the precepts of arts either false, or obscure, or out of order, and therefore taking the labor upon him, he made learned Systemes almost of all Arts, cutting off what was false, illustrating what was obscure, and rightly placing what was out of order, so that anno 1519. he published his Rhetoric, the year after his Logic, and shortly after his Grammar, with other Arts in order.

Anno 1519: he went with Luther to Lipswich, where he disputed with Eccius, and though Eccius contemned him for his youth, and called him saccum distinctionum, yet he got himself much credit, and gave some experience of his abilities in controversies.

Anno Christi. 1520. he expounded the Epistle to the Romans, which Commentary Luther printed without the privity of Melancthon. The year after, when the Divines of Paris had condemned Luther's Doctrine, and books, he wrote an Apology for him, against their furious Decree. Anno Christi, 1522. he printed his Common-places; And his Commentaries on both the Epistles to the Corinthians. Anno 1523. he published his Annotations upon Genesis, with some other books. The year after taking Joac. Camerarius along with him, he went to visit his friends, and at his return at the request of the Lantgrave of Hesse, he wrote an Epitome of the Ecclesiastical Doctrine renewed, and a Treatise of the difference between the righteousness of the world, and of Christ. He turned into Latin the Proverbs of Solomon, and wrote prefaces to the Psalms and Lamentations. An. 1525. In the wars of the Boorish Anabaptists, he confuted their Articles, whereby they sought to justify their Rebellion, and in the end of that year he was sent for to Norimberg, to direct the Senate in the erecting of a School. Anno 1527. he was employed in visiting the Churches in Saxony. Anno Christi 1529. the Elector of Saxony took him with him to the Convention at Spire, where by the consent of the Protestant Princes, He drew up a confession of Faith with great pains, and exactness, which by them was presented to the Emperor Charles the Fifth. Anno Christi 1534. Henry the eighth, King of England, sent to invite him into England with promise of Courteous entertainment, and good preferment, hoping by his means to draw the Protestant Princes of Germany into a league with him against the Pope. But Melancthon refused to go, rendering the reason in a Letter that he wrote to Camerarius, wherein is this passage; Perhaps many things are reported amongst you concerning England, that it lieth open now for the Religion of the purer Doctrine▪ but I have intelligence from a good hand, that the King hath no great care of the affairs of the Church, only this good comes of his rejecting the Popes Authority, that for the present no crew • ty is used towards those that are desirous of better Doctrine. Anno Christi 1536. he went abroad to visit, and refresh himself with his friends, where falling off a ladder he hurt his backbone, which put him to great pain, but through God's mercy he recovered: and the year after he went to the Convention at Smalcald, where (by reason of Luther's sickness) almost the whole burden lay upon him of managing the business about religion. A while after he went to Hagenaw to meet the Protestant Divines there, and fore-seeing that he should fall into a mortal Disease, he made his will and left it with Cruciger, saying,

Accordingly in his journey he fell very sick, yet through God's mercy, and the care and skill of the Physician, he recovered again, his health being much furthered by the earnest prayers of Luther, and Cruciger. In his disputation with Eccius, Eccius brought a very subtle Argument, which he being not able suddenly to answer, said, Cras tibi respondebo, I will answer you tomorrow; to whom Eccius replied, That is little for your credit if you cannot answer it presently: Whereupon he said; Sir, I seek not mine own glory in this business but the Truth. To morrow ( God willing ) you shall hear further. When the Wars for Religion brake out in Germany, he foresaw in a dream the Captivity of the Elector of Saxony, and the Lantgrave of Hesse, fifteen days before they were taken. And when Melancthon did justly bewail those sad times, he was accused to the Emperor as an enemy to his affairs; whereupon the Emperor sent to Maurice the Elector to send him to him, which he refused to do. He was sent also to the Council of Trent, but whilst he stayed at No • inberg for the Public Faith, the War brake out betwixt Maurice of Saxony, and the Emperor about the Lantgrave of Hesse; whereupon he returned to Wittenburg again: and shortly after the Plague breaking out there, the University was removed to Tergaw: but he said, He feared not that Plague, but a far worse Plague, which threatened the ruin of the common-wealth. Whilst he was with the Palatine at Heidelberg, he had news brought him of the death of his wife, who had lived piously, and lovingly with him in wedlock 37 years: at the hearing whereof he expressed himself thus, Farewell Kate, I shall follow thee ere long. He had many contentions with the Popish party both by disputations, and writing: The last Lecture that he read was upon that Text in Isa. Lord, who hath beli • ved our report? He was very careful before hand to prepare himself for death, having this Distich in his mouth,

March the 27. before his death he was sent for by the Elector of Saxony to Lipsich for the examination of those which were maintained by the Elector there for the study of Divinity, which examination he had held many years: There he continued in that employment til April 4, at which time he returned to Wittenburg.

April the 8 ^th. his sickness seised upon him whereof he died. It was a Feaver, which caused him that he could scarce sleep that night. Hereupon Doctor Peucer, his son-in-law, intended to send for Camerarius, between whom and Melancthon there had been a very strong bond of friendship for the space of 40 years.

Seven days before he died, many persons, worthy of credit, betwixt nine and ten a clock at night, saw in the clouds over the Town of Wittenburg, five Rods bound together, after which two vanishing, the other three appeared severed in divers places, the branches of the Rods turning towards the North, the handles towards the South; of which Prodigy when Philip was informed, he said, Herein God's fatherly punishments are not Swords, but Rods, which parents use to correct their children withal: And I fear a dearth.

The night following he slept pretty well, and waking about three a clock in the morning, he sang sweetly, and rose out of his bed.

April 13. to make an end of his writing which he was to propose on Easter day, he followed his study hard that morning, which was the last thing that he wrote for his public Reading. On Easter Eve he carried it to the Printing-house, after which he went to Church, and in the afternoon went again to the Printing-house, to see how the work went forward; which was his last going abroad.

About four a clock that evening he sat upon the stairs which went up into his study, leaning upon his elbow; At which time Joachim Camerarius came from Lipsich to visit him, and entering into his house, found him in that posture: They saluted each other wich great familiarity, and about five a clock that evening his Feaver seised on him; so that that night he had a very grievous fit, yet in the morning he had a little sleep, being April 14. Easter day. After which he rose out of his bed, and though he was scarce able to go, yet he would have read his Lecture publicly, which his friends dissuaded him from, considering his great weakness.

April the 15 before dinner, he professed his desire to depart hence, saying, I desire to be dissolved, and to be with Christ.

April the 16 Camerarius was minded to return home, but as they sat at breakfast together, on a sudden such a weakness came upon Melancthon, that he desired to go to bed, so that Camerarius laid aside his purpose of departure.

April the 17, Camerarius took his leave of him, commending him to God; whereupon Philip said, Jesus Christ the Son of God, that sitteth at the right hand of his Father, and giveth gifts unto men, preserve you, and yours, and us all. This night he was very sick, and in his prayers cried out, O Lord make amend.

April the 18 his water was very troublesome, and he was much pained with the stone. About eight a clock that morning the Pastors of the Church visited him, to whom he said▪ By the goodness of God I have no domestical grief to disquiet me, although my Nephews and Neeces stand here before me, whom I love very dearly. Yet this is my comfort, they have godly parents, who take care of them as I have done so long as I was able. But public matters affect me, especially the troubles of the Church in this evil and sophistical age: But through God's goodness our Doctrine is sufficiently explained, and confirmed. Then speaking to the eldest daughter of his Son-in-law, Doctor Peucer, he said, I have loved thee, my daughter, see that thou honor thy parents, be dutiful to them, and fear God, and he will never forsake thee: I beseech him to defend thee, and keep thee. About nine a clock he spake to his Son-in-law, who was his Physician, saying; What think you of my disease? have you any hope? speak plain. The Physician answered, God is your life, and the length of your days, to whom we commend you; but if we look at natural causes, your disease is dangerous; for your weakness is great, and increaseth every moment. I think the same (quoth he) and an sensible of my weakness.

A while after he made them search for some sheets of paper, wherein he had begun to write his Will, purposing to declare his judgment about all the heads of Religion, and to testify it to posterity, which was the chief use of Testaments amongst the ancient Fathers; but they could not be found, whereupon he began to frame it a new, sitting at a table, but through weakness was not able to proceed therein. Only he wrote, that he had twice formerly set down a Confession of his Faith, and a thanksgiving to God, and to our Lord Jesus Christ: But (saith he) my papers are intercepted, and therefore I will have my Confession to be my answers concerning the Bavarian Articles against Papists, Anabapists, Flacians, &c.

His mind was sincere and sound to his last gasp, his brain never more firm. Then he conferred with his Son-in-law about the affairs of the University. About six a clock Letters were brought him from his friends at Frankford Mart, concerning the persecution of some godly men in France, whereupon he said, That his bodily disease was not comparable to the grief of his mind for his godly friends, and for the miseries of the Church. That night he had very lit • le rest. About two a clock in the morning, he raised himself up in his bed, saying, that God had brought into his mind again that speech of Paul, If God be for us, who can be against us? After which he returned to his former complaints of the calamities of the Church: Yet (saith he) my hopes are very great, for the Doctrine of our Church is explained. And so he proceeded to earnest prayers and groanings for the Church, and then betook himself to some rest. About eight in the morning in the presence of divers Pastors, and Deacons, he made three Prayers, whereof this was one.

O almighty, eternal, ever-living, and true God, creator of heaven a dearth, together with thy co • t • rnall Son, our Lord Jesus Christ, crucified for us, and raised again, together with thy holy Spirit, &c. Who hast said, thou de firest not the death of a sinner, but that he may be converted and l • ve. As also Call upon me in the day of trouble, and I will deliver thee. I confess unto thee that I am a most miserable sin • ▪ that I have many sins, and have been faulty many ways. But I am sorry with all my heart that I have offended thee. I pray thee for our Lord Jesus Christ's sake, who was crucified, and rose again for us, to have pity upon me, and to forgive all my sins, and to justifi • me by and through Jesus Christ thy Son, thine eternal Word and Image, whom, by thy unspeakable counsel, and unmeasurable wisdom and goodness thou wouldst have to be for us a Sacrifice, Mediator, and Intercesso • ▪ Sanctify me also by thy holy, lively, and true • pirit that I may truly acknowledge thee, firmly believe in thee, truly obey thee, give thanks unto thee rightly invocate thy name, serve thee, and see thee gracious to all eternity, and the almighty true God▪ creator of heaven and earth, and men, the eternal Father of our Lord Jesus Christ, and Jesus Christ thy Son, thy eternal Word and Image, and the Holy Ghost the comforter. In thee O Lord have I trusted, let me never be confounded. Thou hast redeemed me O Lord God of Truth. Keep O Lord, and govern our Church, and Common wealths, and this School, and give them wholesome peace, and wholesome government. Rule and defend our Princes; nourish thy Church, gather and preserve thy Church in these Countries, and sanctify it and conjoin it with thy holy spirit, that it may be one in thee, in the knowledge and invocation of thy Son Jesus Christ, by, and for the sake of this thine eternal Son, our Lord Jesus Christ, &c. After this he rested a while.

Then the Pastors and Deacons by turns read unto him, Psalm 24, 25, 26. Isa. 53. John 17. Rom. 5. and divers other Psalms, and Chapters. After which he said, I often think upon that saying of St. John, The world received him not, but to those • hat received him, to them he gave power to be made the Sons of God, even them that belieeve in his name. After this he seemed to pray secretly, for a quarter of an hour, yea, for an hoar or two he seemed to do little other then pray, and being at length asked by his Son in Law, whether he would have anything? he answered, Nothing but heaven, therefor • trouble me no more with speaking to me. Then the Pastor prayed with him, and the others • ead again, and so about ha • f an hour after six he quietly and peaceably gave up the Gh • st, having lived 63. years, 63. days: After he had spent in Preaching and writing 42 years, Anno Christi 1560.

He was buried close by Luther; they having been faithful and intimate friends in their lives. He took much pains in the University of Wittenburg, reading three or four Lectures every day, unto which many resorted. He was never id • e, but spent all his time in reading, writing, disputing, or giving counsel He neither sought after great titles▪ nor rich •• . He could not be persuaded to take the degree of a Doctor saying, That such honor was a great burden▪ He had many and great enemies who often th • eatned to banish him Germany, of which himself writes, • go jam sum hic, Dei beneficio, quadraginta an • os, & nunquam potuidicere, aut certus esse me per unam 〈◊〉 mansurum esse. I have through God's mercy been here the • e forty years, and yet I could never say, or besure that I should remain here one week to an end. A little before his death, he said, Cupio ex hac vita migrare prop • er duas causas; primum ut fruar desiderato conspectu filii Dei, & coelestis Ecclesiae: deinde ut liberer ab immanibus, & implacabilibus Theologorum odiis.

Amongst all his writings and disputations, he would never meddle with the controversy about the Sacrament, leaving that to Luther, and being loath publicly to manifest his dissent from him: Yet it is certain, that as they went to the Colloquie of Ratisbon together anno 1541. he communicated his opinion to Luther, confirmed by the Testimonies of the ancient Fathers, both Greek and Latin; and when Luther had made some Annotations upon those sentences which contradicted his opinion, Melancthon said, Mr. Dr. I could make the like Annotations, but sure they are not strong enough. After all his great labors in the Church and University, he carried away the usual reward of the world, reproof, accusations, injuries, and reproaches.

Anno Christi 1555. a tumult being raised amongst the students, he went forth to persuade them to peace, when one of them ran at him with his drawn sword, and if God by a special providence had not prevented, had slain him.

The Flacians especially, continually railed upon, and threatened him, whereupon he said, Avide, & tranquillo animo expecto exilia, sicut & ad Principes scripsi, dixerunt adversarii, se perfecturos esse, ut non sim habiturus vestigium, ubi pedem collocare possem in Germania. Utinam hoc cito perficiant, ut filius Dei ad Judam dicit: Erit mihi vel in caelo morienti vestigium: vel si vivam in hoc corpore, apud honestos, & Doctos viros, vel in Germania, vel alibi. At stultitiam inimicorum miror: qui sese Dominos Germaniae esse existimant, & me his minis terreri.

He was somewhat sickly, being sometimes troubled with the Cholick, and hypocondriacall wind. He had a strong brain, without which it had not been possible for him to have gone through so many, and great businesses for so many years together. In his diet he was content with a little. He was modest in all his life: In his apparel he had respect to his health. He was liberal to all; affable and courteous.

One George Sabine travelling to Italy, and Rome, for the improvement of his learning; a certain Cardinal discoursing with him about Wittenburg, asked him what stipend they allowed to Melancthon? Sabine answered, Three hundred Florences by the year. Then said the Cardinal, O ungrateful Germany, who makest no more account of the many, and great labors of so eminent a man.

On a time Prince Maurice, Elector of Saxony, asked Melancthon if he wanted anything for the supply of his necessities? He told him; No. Then did the Elector bid him Ask what he would, to which he answered, that he had his stipen •• , with which he was well content; yet the Elector bid him again, Ask, to which he answered, Since your Excellency will have me to ask something, I crave leave to be dismissed from my place, and employments. Whereupon the Elector entreated him to continue in them still, wondering at his contentedness with so small means.

When he was first himself converted, he thought it impossible for his hearers to withstand the evidence of the Truth in the Ministry of the Gospel: But after he had been a Preacher a while, he complained that Old Adam was too hard for young Melancthon. He is called by one, Phoenix Germaniae, & alter Elizaeus He used to say that there were three labors very difficult, Regentis, Doc • ntis, Parturientis, of Magistrates, Ministers, and Women in Travel. He made his own Epitaph:

Scripsit Melancthon volumina insinita, variis in locis impressa: Cu • us tamen lucubrationes editas usque ad annum 1541. Hervagius excudit Basiliae Tomis quinque, anno Christi 1546. But afterwards there were many more of his works published, the Catalogue whereof you may find in Verheiden.

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JO: ALASCO

The Life of John Lascus, who died A ^no Christi 1558.

JOhn Lascus was borne of a Noble family in Poland, and brought up in learning: Afterwards travelling to Zurich in Helvetiad he was by Zwingli persuaded to betake himself to the study of Divinity, and having thereby embraced that Religion, which hath its foundation upon the word of God, he was very desirous to increase in holiness. He had a very great love to Christ, and his people; A great hatred to Popery and Superstition, and a great contempt of the world: so that whereas he might have been preferred to great honor in his own Country, such was his, love to Christ and his Church, and such his hatred to Popery, that he chose with Moses to suffer affliction with the people of God, rather then to live in worldly honor and peace amongst his friends.

Coming into Frisland, Anno Christi 1542. he was called to be a Pastor at Embden, where he fed, and ruled his flock with great diligence. The year after, he was sent for by Anne, the widow of Count Oldenburg to reform the Churches in East-Frisland; and the next year after by Albert Duke of Prussia, but when he agreed not with him in judgment about the Lord's Supper, the work remained unperfected. He remained in Frisland about ten years, at the end whereof the Emperor persecuting the Protestants) he was sent for by King Edwa • d the sixth (upon Crammer's motion) into England, where he gathered, preached unto, and governed the Dutch -Church, which remains to this day. In the days of Queen Mary, Anno Christi 1553. he obtained leave to return beyond S • a, and went with a good part of his Congregation into Denmark, to the Royal City of Coppenhagew: But Noviomagus the Court Preacher and a Lutheran, took occasion in a Sermon to impugn the error (as he called it) of the Sacramentaries: Hereupon Lascus set forth a writing wherein he asserted the truth, and confuted the error of Consubstantia i • n: This occasioned a conference between Noviomagus and him, where Lascus and his Church did not dissemble their opinion: but asserted the truth; which the K. of Denmark [ Christian ] being informed of, made a decree that they should not stay in his Kingdom, except they would follow the Doctrine of Luther, and use the Ceremonies ordained by him. Lascus and his Church refused this, yet entreated that the 〈◊〉 might be d • ferred, which the King would be no means permit, but commanded them presently to depart his Kingdom. By this means they were forced in a most cold winter season, with their wives great with child, & their children to depart out of Denmark & the Hanse-towns refused to receive them: The Churches of Saxony also rejected them, not suffering them to live amongst them upon like reason: At length that poor Congregation found entertainment in Frisland under the Lady Ann Oldenburg, and settled at Embden.

Anno Christi 1555, he went thence to Frankford upon Main, where: with the consent of the Senate, he gathered a Church of strangers, especially out of Belgium. From thence the year after he wrote a Letter to the King of Poland, and his Council, vindicating his Doctrine from some aspersions cast upon it by Westphalus, Timan, and Pomeran, showing that their Doctrine about Consubstantiation was contrary to the sense of the Scripture, to the analogy of faith, and to the general judgment of the Churches of Christ, and that it could not be retained without contumely to Christ: He complained also that his Doctrine about the Sacrament was only condemned by reason of prejudice: That his adversaries dealt with him after the manner of the Papists, who carry their business not by Scripture and arguments, but by force; accusing all for Heretics which close not with them in all things. About the same time many enemies rose up against him, and his Congregation, for differing from them about Christ's presence in the Sacrament, especially one Westphalus, who wrote bitterly against them, calling them Zwinglians, and affirming that all those which had suffered about that point in Belgium, England, or France were the Devils Martyrs. At last Lascus returned into his own Country, from which he had been absent twenty years: There he found God's harvest to be great, and the laborers to be very • ew. His coming was very unwelcome to the Popish Clergy, who sought by all means to destroy him, or to get him banished, and therefore they accused him to the King for an Heretic, beseeching him not to suffer him to stay in the Kingdom; To whom the King answered, That though they pronounced him an Heretic, yet the States of the Kingdom did not so esteem him, and that he was ready to clear himself from those aspersions. When they thus prevailed not, they cast abroad reproaches, and all manner of lies, as if he would stir up a civil war in the Kingdom: But it pleased God when he had spent a little time in instructing his friends, that he sickned and died, An Chr. 1560. He was of an excellent wit and judgment, and took much pains to have composed that difference in the Churches about Christ's presence in the Sacrament, though it succeeded not. The King of Poland had him in such esteem, that he made use of his advice, and help in many great and difficult businesses.

His Works are these. Liber de Coena Domini. Epistola continens summam controversiae de Coena Domini breviter explicatam, Confessio de nostra cum Christo communion, & corporis sui in Coena exhibitione Epistola ad Bremensis Ecclesiae Ministros. • ontra Mennonem, Catabaptistarum Principem. De recta Ecclesiarum instituendarum ration Epistolae tres. Epistolae ad Sigismundum Regem Poloniae, Purgatio Ministrorum in Ecclesus peregrinis Francofurti. Forma, & ratio totius Ecclesiastici Ministerii Edvardi sexti in peregrinorum, maxim Germanorum Ecclesia.

The Life of Augustine Marlorat, who died A ^no Christi 1562.

AUgustine Marlorat was born in Lorraine, Anno 1506. His parents dying whilst he was young, and his kindred gaping after his estate, thrust him at eight years old into a Monastery of Augustine Friars, by which means (God so ordering it) he was brought up in Learning, and became a Preache • , and being addicted to the study of the Tongues, and the Reformed Religion, he would no longer live amongst those idle Drones, and Slow-bellies; but leaving them, went to the University of Lausanna in the Country of Bern, where he profited much in Learning, and came to the knowledge of the Truth, and from thence was chosen to be the Pastor at Vivia, near to the Lake of Leman: and from thence he was called to Roan, where was a populous Church, which he instructed and taught so holily, and with such prudence, that his honesty protected him against the rage, and malice of his adversaries.

Anno Christi 1561 he was present at the conferenc at Possy between the Cardinal of Lorraine, and The • door Beza, where he acquitted himself with much courage, appearing on the Protestants side against the Papists. The year following, when the Civil Wars brake forth in France, the City of Roan was besieged, and after a hard siege was taken by storm, at which time this August. Marlorat, the chief Minister of the City was taken also, and carried before Monmorency the Constable of France, who grievously chid him, and cast him into a straight prison; and the next morning the Constable and the Duke of Guise went to the prison, and calling for Marlorat, the Constable said to him, You are he who hath seduced the people.

Not long after at the instance of Bigot, Advocate for the King, an Indictment was drawn up against him, and some others, whereupon they were condemned for high Treason, for that he had been (as they said) the author of the great assemblies, which were the cause of Rebellion, and Civil Wars, and therefore as a punishment to satisfy the Law for these things, the Court adjudged and condemned the said Marlorat to be drawn upon a sled, and to be hanged upon a gibbe • before our Ladies Church in Roan. This done, his head to be stricken off from his body, and set upon a pole upon the bridge of the same City, his goods and inheritance to be confiscated to the Kings use; and shortly after this sentence was executed, viz. Anno Christi 1562, and of his age 56.

He was excellently learned, and of a most unblameable life, and had the testimony even of the Papists themselves that heard him, that in his Sermons he never uttered ought that tended to Sedition or Rebellion. Yet his malicious adversaries were not content only to see him drawn upon an hurdle, but the Constable also loaded him with a thousand disgraces and outrages, as also a son of his called Monbrun, who shortly after was slain in the battle of Dreux. One Villebon also gave him a switch with a wand, adding many reproachful speeches thereto: But this meek • amb bare all those indignities with admirable patience and meekness.

When he was come to the place where he should suffer, he made an excellent speech, as the time then permitted him; exhorting two that were to suffer with him to stand steadfast to the end, which they also did. When he was now dead, yet the rage of his adversaries ceased not there, but one of the soldiers with his sword struck at his legs. Yet God's judgments found out his adversaries very speedily: For the Captain that apprehended Marlorat was slain within three weeks, by one of the basest soldiers in all his company. Two of his Judges also died very strangely soon after; viz. the President of the Parliament by a flux of blood, which could be by no means stanched: The other being a Counselor, voiding his Urine by his fundament, with such an intolerable stink that none could come near him. The aforenamed Villebon also, that switcht him, escaped no better: For a while after the Marshall Vielle Ville coming to Roan about public affairs, invited Villebon to dinner, and after dinner lamenting the miseries of that City, he exhorted Villebon to endeavor the redress of many abuses, being the Kings Lieutenant there; which Villebon took so ill, that he said, If any man dare to tax me for not carrying myself as I ought in my place, I would tell him to his face, that he lied; which words he repeated so often over, that the Marshall being urged very much therewith, strake with his sword at him with such violence, that had he not received the blow with his hand, his head had been cleft to his teeth; so that for the present he escaped with the loss of his hand wherewith he had so dishonourably smitten Aug. Marlorat at the place of execution.

Marlorat collected out of the best Writers of his time, adding the names of the Authors, and sometimes inserting his own opinions; Commentaries upon all the New Testament: As also upon Genesis, Psalms, Canticles, Isaiah. He left also a Thesaurus of the Doctrine of the Prophets and Apostles; i. e. Totius Canonicae Scripturae, in locos communes, dogmatum, & phrasium ordine alphabetico digestum.

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P. MARTYR

The Life of Peter Martyr, who died Anno Christi 1562.

PEter Martyr was born at Vermile in Florence, Anno Christi 1500, of an ancient and honorable Family. His parents were very solicitous and careful for his Education, and his Mother being well skilled in Latin, trained him up in it from his childhood, and read Terence his Comedies to him. Afterwards they placed him forth under the choicest Schoolmasters, and he being of a pregnant wit, and ingeniout disposition, gave great hopes in his minority of excelling in future times. He was exceeding studious and painful, spending no time idle. And finding that in the rich and flourishing City of Florence he met with many temptations to Luxury and Riot, at sixteen years old he entered into a Monastery of Regular Cannons of Saint Augustine in Fessula hard by Florence. This action of his much displeased and grieved his Father, well knowing that the seeming holiness of those Friars was but mere hypocrisy. And besides, having no other son, he much desired that this Peter by Marriage should have preserved and propagated his name and family: But that which moved Peter Martyr to choose this course of life, was, that he might have leisure to serve God, to follow his study, and to benefit himself, by the full, and famous Library which was in that Monastery.

There he spent three years in the study of the Arts, and holy Scriptures, part whereof he learned by heart. Then he went to Padua, where entering into a Monastery of the same order, he continued there almost eight years, in which time he almost wholly employed himself in the study of Philosophy, spending both night and day in meditating thereupon, in Reading, Writing, and Disputations. There he heard also the daily Lectures of famous Philosophers which were Professors in that University, as Branda, Genua, Confalionerius, &c. And finding that Aristotle was in many places not appositly translated into Latin, he resolved to study the Greek Tongue, which accordingly he did with great pains, wanting fit Masters to assist him therein, spending whole nights in the Library of the Monastery, with Benedict Cusanus, the companion of all his studies. By which diligence of his, he attained to such readiness, that he was able without help to understand the Greek Orators, Philosophers, and Poets also, who differed in their Dialect from the former. During his abode there, he also heard the constant Lectures of three Divines.

When he was 26 years old, the fraternity of that Monastery called him to the office of Preaching, whereby he might put in practice his former private studies, be serviceable to them, and make himself famous; and upon trial, his learning, and abilities appeared to be such, that he was honored with the degree of a Doctor.

He began first to preach in the Church of Brixia, and afterwards in the most famous Cities of Italy: In Rome, Bononia, Firmum, Pisa, Venice, Mantua, Bergomum, and Montferrat. And all the time which he could gain from Preaching, he spent in the study of Philosophy and Divinity. He preached also privately, and read Lectures in the Colleges at Padua, Ravenna, Bononia, and Vercellis.

Hitherto he had mostly applied himself to the study of the Schoolmen, yet had spent some time in reading of the Fathers, but now he began to spend most of his time in searching the Fountains, the Old and New Testament; and finding that to enable him thereto, the knowledge of the Hebrew was very necessary, whilst he was Vicar to the Prior in Bononia, he gat him one Isaac a Jew for his Master, and applied himself to the study of that Language; and though he had little help from his Master, yet by his singular diligence and industry, he attained good skill in the Hebrew: And his name grew very famous in the chief Cities of Italy; whereupon the Superiors of his Order approving his diligence, resolved to advance him to some greater dignity, and so by the consent of all he was made Abbot of Spoleta; which Office when he had once undertaken, he carried himself so excellen • lie therein, that he was admired of all, considering that hitherto he had been only employed in his studies, and yet now shown such admirable wisdom and dexterity in managing the affairs of his Monastery. His prudence appeared notably in these two examples. There were in Spoleta two Nunneries, and one Monastery of Augustinian Cannons Regular, where Martyr resided. These houses, through the negligence of former Abbats, were so corrupted with Luxury and uncleanness▪ that they were extremely hated by all men. Doctor Martyr seeing this, by the authority of his Office reduced them quickly into order, by teaching, admonishing, exhorting, and sometimes by using severe castigation▪ so that he procured great credit to himself, and love to his Order. The other example was this: The Commonwealth of Spoleta, as most others in Italy, was divided into factions and feuds, whereupon not only quarrels, but mu • there often ensued; and though the former Abbats had endeavored, yet could they never reconcile these differences. Our Martyr was not ignorant hereof, and yet looking upon it as his duty, resolved rather to hazard the loss of his life, then to suffer Christians thus to intertear one another; and it pleased God so far to bless his labors, that all the time of his living in that City, his authority, prudence, and eloquence so far prevailed, that there was neither fight nor murder; no nor the least footsteps of Faction appearing amongst the people.

At Spoleta he continued three years, at the end whereof, by a public convention of the Superiors of the Order, he was made Governor of the College at Naples, which for the amaenity of the place, and profits belonging to it, was of great esteem. In that City, it pleased God, that he began to attain to more light, and knowledge of the Truth then formerly he had: For by his study of the Scriptures, through the illumination of the Holy Ghost, he began to take notice of the errors and abuses which were crept into the Church; whereupon (God inclining his heart thereto) he began to read some Protestant Authors, and gat Bucer's Commentaries upon the Evangelists, and his Annotations upon the Psalms; As also Zwingli De vera & falsa Religion: & De Providentia Dei, &c. by which, he confessed afterwards, that he profited very much. He daily also conferred with some friends which were addicted to the study of the Reformed Religion, to the mutual edification of both parties: The chief of these were Benedict Cusanus, his old friend: Anthony Flaminius, and John Valdesius, a noble Spaniard, made a Knight by Charles the fifth, who after he had embraced the Truth in the love of it, spent his time in Italy, especially in Naples; where by his life and doctrine he had gained many to Christ, and amongst those divers of the Nobility and learned men, and some noble women, as the Lady Isabella Manricha, who was afterwards banished for Christ's cause, &c. As also the noble Galleacius Caracciolus, Marquess of Vico. A Church being thus, by God's providence, gathered in Naples, Peter Martyr joined himself to it, and being desirous to impart that light to others which God had revealed to him, he began to expound the first Epistle to the Corinthians, and that with great fruit: For not only the Fellows of his College resorted to it, but many Bishops and Noblemen: but when he came to the words of Saint Paul in 1 Cor. 3, 13, 14. Every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, &c. and had interpreted them contrary to the received opinion, he stirred up many Adversaries against him: For it's commonly thought that these words imply a Purgatory, whereas Martyr shown out of the ancient Fathers, that these words could not be so understood.

But such as were addicted to the Pope, and their Bellies, could by no means endure this interpretation of his; knowing that if Purgatory were overthrown, a great part of their profits by Masses, Indulgences, &c. would presently cease: Whereupon they accused Martyr, and so far prevailed, that his Lecture was put down; but Martyr refused to obey this sentence as unjust; and trusting to the goodness of his cause, appealed to the Pope, and at Rome, by the assistance of his friends he overcame his adversaries: For at that time he had there potent friends, as Cardinal Gonzaga, Gasper Contarone, Re • nold Poole, Peter Bembus, and Frederick Fregosius, all learned men, and gracious with the Pope; who also acknowledged that the Church needed some Reformation.

By these men's assistance he took off the Interdict, and was restored to his former liberty of Preaching, which yet he • could not long enjoy: For before he had been three year •• at Naples, he fell into a grievous and mortal disease, together with his old fellow Student, Benedict Cusanus, who also died there. But Martyr, by the goodness of God, and the diligence of his Physicians, was (though with much difficulty) cured. Whereupon the Superiors of his Order, seeing that the air of Naples did not agree with him, in a public convention made him General Visitor of their Order. In which Office he so demeaned himself, that good men much commended his integrity, constancy, and gravity; and others feared him, not daring to discover their hatred against him.

Not long after in a public convention of the Superiors of his Order, he was made Prior of a Monastery in Luca: Some out of love preferred him to this place; others thinking that it would be his ruin; for there was an ancient grudge between Florence and Luca; the latter suspecting that the Florentines sought to enslave them. But Martyr by his excellent learning and virtue, did so bind the hearts of those of Luca to him, that contrary to the expectation of his adversaries, himself being a Florentine, was no less esteemed at Luca then if he had been born amongst them. Whereupon they earnestly desired the Superiors of his Order, that by no means he might be removed from them.

Martyr thus continuing at Luca, had in his College many learned men, and many hopeful youths, amongst whom he settled such a Discipline as might most advance holiness of life, religion, and learning. He took care also that the younger sort should be instructed in the three Languages; for which end he had Paul Lacisius of Verona to read Latin; Celsus, of the noble Family of the Martinengi, to read Greek; & Immanuel Tremellius, Hebrew to them; and that the younger sort together with the Greek might suck in Divinity, himself daily expounded Paul's Epistles to them; and afterwards required them to read over the same; and every night before supper, he publicly expounded one of David's Psalms: Very many out of the City resorted to his Lectures of the Nobility and Senators. And that he might the better plant Religion in that Commonwealth, he preached to them every Sabbath day: And what fruit his Ministry had, may be discerned by this, that in one years space after his departure out of Italy, eighteen Fellowes of that College left their places, and the Papacy, betaking themselves to the Reformed Churches; amongst whom was Celsus Martinengus (afterwards Pastor of the Italian Church in Geneva) Zanchi, Tremellius, &c. Many Citizens also of Luca went into voluntary exile, where they might enjoy the Gospel with peace and safety.

Whilst Peter Martyr was at Luca, there met in that City the Emperor Charles the fifth, the Pope Paul the third, and Cardinal Contarene, coming Legate out of Germany; who for old acquaintance sake quartered with Peter Martyr, and had daily much conference with him about Religion. Most men thought that Martyr would be in no small danger, by reason of the presence of the Pope; because that his envious enemies would suggest something to the suspicious old man, which might turn to Martyrs great trouble. But because he was strengthened with his own authority and learning, and had much room in the hearts of the people, having also great friends, they stirred not for the present, but waited a fitter opportunity, intending rather secretly to set upon him: and that they might he better try the patience of the people of Luca, they (by the Popes command) seized upon a Friar of his College, and cast him into Prison, accusing him for violation of their Religion; which thing some Noblemen of Luca taking grievously, who knew the piety & innocence of the man, breaking open the Prison, took him out, and conveyed him forth of the City, and bad him fly for his life: But it pleased God that by a fall he brake his leg, whereby being again apprehended, he was sent prisoner to Rome.

This business succeeding answerable to their desires, they intended presently to fall upon Martyr, whereupon they laid wait for him in every place: They put in an accusation against him at Rome, and in all the Colleges of his Order they stirred up his old enemies against him, telling them, that now the time was come wherein they might recover their former liberty (so they called lientiousness) • nd to be revenged on Pet. Martyr: So that by these men's instigations they met at Genoa, not as usually, the Superiors of the Order, but those especially that bore the greatest hate to Martyr, or envied him most. These men summon Martyr presently to appear as Genoa: But he being informed of the snares that were laid for him, which his enemies (being blinded with malice) could not conceal: And also being admonished by his friends to take heed to himself, there being many that sought his life; resolved not to go to this Assembly, but rather to convey himself else-whither, where he might be safe from the power and malice of his adversaries. Hereupon first of all he conveyed part of his Library to Christopher Brent, a Godly Senator of Luca, who should take care to send it to him into Germany; the other part he gave to the College: and so setting all things in order in the College, he privily departed out of the City, only with three companions, Paul Lacis of Verona, who was afterwards Greek Professor at Strasbourg, Theodosius Trebell, and Julius Terentian, with whom he continued faithful unto the death.

Departing from Luca, purposing to visit his own country, he went to Pisa, where to some Noble men he administered the Lord's Supper; and meeting there with some faithful messengers, he wrote to Cardinal Pool, and to some of his friends at Luca. In these Letters he shown what great errors and abuses were in the Popish Religion, and in the Monastical life, with whom he could no longer communicate with a safe conscience He also shown the other causes of his departure, viz. the hatred and snares laid for him by his enmies. He signified also what pains and care he had taken for their instruction, and what a grief it was to him that he could not more plainly and openly instruct them in the Christian faith. The ring also, which was the ensign of his dignity, he sent back, showing that he would not employ any of the College goods to his private use.

Coming to Florence, he met there with a godly and learned man [Bernardin Ochine] who being cited to Rome, was going thitherward, but being warned of the danger by his friends, he consulted with Martyr, and upon deliberation, both of them resolved to leave Italy, and to go into Germany.

And accordingly first Ochine departed and went to Geneva, and from thence to Ausburg, and two days after Peter Martyr followed, going first to Bononia, then to Ferrara, then to Verona, where being courteously entertained by his old friends, He went thence over the Alps into Helvetia. In this journey, when he came to Zurich, he was very kindly entertained by Bullinger, Pellicane, and Gwalther, and by the other Ministers belonging to that City, to whom he proffered his service, if they needed it; but having at this time no place void in the Schools, they told him that they much desired his company, and pains, but for the present they had no employment for him, yet would they gratefully remember his kind profer to them. He often used to say, that as soon as he came to Zurich, he fell in love with that City, desiring of God that it might be a refuge to him in this his banishment: which prayer was afterwards granted, though in the interim God pleased to make use of his labors in other places and Nations for his own glory, and the good of many.

From thence he went to Basil, where after he had abode about a month, he, with Paul Lacis was called to Strasbourg▪ by the means of Martin Bucer. In which place he was, made Professor of Divinity, and Lacis of the Greek Tongue. There he continued five years, in which time he interpreted most of the Bible; and what his excellency in teaching was may be hence collected, in that being joined with Martin Bucer, a great Divine, and eminent for learning, yet Martyr was not accounted inferior to him; He was very skillful in Hebrew, Greek, and Lati • e. He had an admirable dexterity in interpreting Scripture; was a very acute disputant, and used always to express himself very clearly, knowing that ambiguity of words is the cause of much contention. He lived in most entire friendship with his Colleague Master Bucer.

At Strasbourg being unmarried, he lived with his friends that came with him out of Italy, being contented with a very small stipend, which yet afterwards was augmented: For having forsaken his Country, his honors and riches for the testimony of Christ, he thought it unfit to be solicitous, or to trouble any about the increase of his stipend; the rather because he was of a frugal disposition, so that his stipend did not only suffice, but he spared something out of that little towards the support of his friends. But finding some inconvenience of living single, by the advice of his friends, he married an honest and noble Virgin, Katherine Damo-martin, who afterwards died in England, without issue, having lived with him eight years. She was one that feared God, was loving to her husband, prudent in administering household affairs; liberal to the poo • , and in the whole course of her life, pious, modest, and sober. After her death by the command of Cardinal Poole, her body was digged up and buried in a dunghill; and when he could find no other cause for it, he pretended that it was because she was buried too near to St. Frideswide, For though this Cardinal had formerly loved Martyr very well, yet when he once forsook Italy, he did not only give over loving him, but shaking off his study of the true Religion, which for a time • e had seemed to like, he became a great hater of Martyr, and a bitter prosecutor of the professors of the Truth, which occasioned him to deal so with Martyrs Wife, seeing that he could not burn her husband as he desired. But in Queen Elizabeth's days, her body was again taken up, and with great solemnity buried in the chief place of the Church; and to prevent the Popish malice for the time to come, her bones were mingled with the bone • of St. Frideswide; that they should not be distinguished asunder.

The occasion of Peter Martyrs going into England was this▪ King Henry the eighth being dead, and his son Edward the sixth succeeding; by the advice of the Protector, Edward Duke of Somerset, and Doctor Cranmer, Archbishop of Canterbury, he abolished the Popish Religion, and reformed the Church according to the Word of God: for which end he thought best (that a godly Ministry might proceed from the same) to reform the Universities. And Peter Martyr being at this time famous for his learning, and skill in affairs, was judged most fit for this employment; whereupon the Archbishop by the command of the King sent for him over; and An. Christi 1547, by the consent of the Senate of Strasbourg, he went into England, Ber▪ Ochine accompanying him, who also was sent for by the said Archbishop. At their arrival the Archbishop entertained them for a time in his house, using them with all courtesy and humanity; but after a while the King sent Martyr to Oxford, to be Professor of Divinity, where he first began to expound the first Epistle to the Corinthians, because therein were many heads laid down which concerned the controversies of those times.

The Papists, (whereof as yet there were many at Oxford) at first patiently bore Martyrs teaching, and frequented his Lectures, and indeed seemed to admire him for his Learning: but some others of them, especially the Heads of Houses, labored to restrain the Students from going to his Lectures; but yet proceeded no further. But when he came to declare his judgment about the Sacrament, they could bear it no longer; and therefore that they might not only procure him envy, but bring him into danger, they first began to load him with their usual accusations amongst the vulgar, that he taught contrary to the Doctrine of their Fore-fathers; that he would extirpate their wholesome, and decent ceremonies; that he profaned the Sacrament of the Altar, and did (as it were) trample it under his feet.

Then (without acquainting him with it) they affixed papers upon all their Church doors in English, declaring that tomorrow there should be a public Disputation against the real presence of Christ in the Sacrament. By this means the day after they filled the Schools, they disposed their party in every place, commanding them to make a noise, to raise tumults, and if need were, to fight with any that should oppose them. Many ran to this sight, not only of the Scholars, but of the Townsmen, some to see the event of this business, others to assist their friends, in case they should fall together by the ears. Martyr in the mean time being wholly ignorant of all this, was in his house preparing himself after his usual manner to read his Lecture, till some of his friends (observing the unusual concourse of people) went to him, opened the whole business to him, entreating him to keep home, and not to expose himself to peril, seeing that his adversaries were so prepared, that they seemed rather with arms, then with arguments to oppose him. He answered, that he could not neglect his Office, that he was never the author of any tumults, whereof themselves were witnesses; neither would he now give his adversaries any occasion of raising a tumult, for that he would only read according to his usual custom: For (saith he) there are many amongst them that expect the Lecture, to whom I may not be wanting. And so going towards the Schools, accompanied with his most faithful friends, there met him Doctor Smiths boy, which Smith was one of the principal sticklers in this Tragedy. This boy gave him a Letter from his Master, wherein he challenged him to a Disputation. Then did Martyrs friends again earnestly solicit him to return home, telling him of the danger he was running into. But he was still resolute, and so going to the Schools, when his adversaries provoked him, he endeavored by a modest speech to quiet them, saying, that he refused not to dispute, only disliked the time, for that he came to read his Lecture; and so having somewhat quieted them, he went on with his Lecture to the great admiration of all. For they which before admired him for his singular learning and eloquence, now much more admired him for his admirable constancy. For that, notwithstanding the murmurs of the people, and the rage of his adversaries, he went on without the least change of his color, or hesitation in his voice, or titubation of his tongue, or trembling of his members, or anything else that might imply the least fear.

Having ended his Lecture, his adversaries began again with great clamour to provoke him to a disputation, nor would they accept of his modest excuse, when he told them that he would dispute, but at another time, that he was not now prepared for it, they having concealed their questions from him, without setting them up in public as they used to do. To this they replied, that he which had read his Lectures about the Lord's Supper, could not be unprovided to dispute upon the same subject. To which he again answered, that he durst not undertake such a work without acquainting the King with it, especially seeing the thing tended to sedition. He told them also, that to a lawful disputation was required, that the questions should be agreed on; that Moderators should be appointed, by whose judgment all things should be determined; and lastly, that they should have Notaries to write the arguments on both sides: Whereas (saith he) none of these things be ready, and besides the night draws on, that we shall want time to discuss so great a controversy. His adversaries would not be satisfied with these his most just reasons, but all were like to fall together by the ears: Whereupon the Vice-chancellor interposed his authority, requiring Peter Martyr, and Smith, to meet at his house with their friends on both sides, where they should agree upon the questions, and the time, and order of disputing; and in the mean time he commanded the Beadles to dissolve the assembly; and so taking Peter Martyr by the hand, he led him forth, and safely conducted him to his own house. Martyr being delivered from this danger, yet least he should seem to decline the disputation, being accompanied with some of his friends, at the hour appointed went to the Vice-chancellors house with Doctor Sidall, and Curtop, who at that time were zealous defenders of the Truth, though afterwards in Queen Mary's days they deserted it. Smith did the like, bringing with him Doctor Cole, and Oglethorp, and three other Doctors of Divinity. Long they contended about the Laws of the Disputation; but at length the questions were agreed upon, and time, and place appointed for the Disputation, and so they parted; and in the mean time by their mutual consents, the King was made acquainted with it, who against the day, sent down his Delegates to order the Disputation aright. But Smith being conscious to the raising the former tumult, before the day came, fled first into Scotland, and from thence to Lovane in Brabant. Yet at the day appointed the Kings Delegates came, the Bishop of Lincoln, Doctor Cox, Doctor Hide, Mr. Richard Morrison, and Doctor Nenyson. In the presence of these, Peter Martyr disputed four days with three of the Popish Doctors, Tresham, Chad, and Morgan, wherein he shown excellent learning; and because the adversaries scattered abroad many false reports, Martyr afterwards printed the whole Disputation.

Not long after the Commons in Devonshire and Oxfordshire rose up in arms, amongst whom many threatened the death of Martyr, so that he could neither read his Lectures, nor safely remain in the City, whereupon by his friends he was safely conveyed to London, which the King much rejoiced at; and when his wife and family could not with safety remain at his house, his friends hid them, till as the seditious multitude were departed out of the City. For the Kings raising two Armies, quickly suppressed them, punishing with death the Ring-leaders of those Rebellions, and Martyr thereupon returned to Oxford to his wonted labors. But his restless Popish adversaries, who had been formerly beaten by arguments, and durst not again return to arms, yet to show their spi • e, often raised tumults before his house in the night, throwing stones at his door, and breaking his windows: Wherefore the King being careful to provide for his safety, made him Dean of Christ's-Church, alotting to him a fine house, and pleasant garden; and so, though he had formerly taken the Degree of a Doct. amongst the Pontificians, yet he took it again according to the rights of that University.

He was much prized by the godly King, highly esteemed by Cranmer, Ridley, Latimer, Hooper, and all that loved the truth in the University. Cranmer made much use of him, and his advice about reforming the Church, and settling the government of it: But when those bloody Marian days came, wherein Religion was eradicated, the Church laid waste, and holy men shut up in prisons, Martyr also was forbidden the exercise of his place; and commanded not to set a foot out of his own doors, nor to carry anything thence: Whereupon he presently wrote to his friends, showing what danger he was in, pleading the public faith given to him when he was sent for by King Edward the sixth, and by this means, leave being given him, he came from Oxford to London, repairing immediately to Arch-Bishop Cranmer, his entire, and old friend: About which time a report was spread that Cramner wavered, and was ready to change his Religion: which he hearing of, set forth a writing, wherein he professed himself ready to maintain the Doctrine of Religion which was authorized by King Edward, to be agreeable to the word of God, and the Doctrine of the Apostles: And herein he was encouraged by Peter Martyr, whom the Arch-Bishop chose to join with him in defending the same against all opposers; but this was denied, and the Arch-Bish. presently sent to the Tower.

It was also debated in the Queen's Council, whether Peter Martyr should be imprisoned. because (as some said) he had done much hurt to their Religion: But after debate, it was concluded, That because he came into England upon the public faith, he should be safely dismissed. Whereupon sending him public Letters, signed with the Queens own hand, He, an Bernardine Ochine went first to Antwerp, from thence to Cologne, and lastly to Strasbourg from whence he came. Yet when he first took ship, his adversaries (vexing at his escape) urged, that it was fit he should be drawn out of the ship, and cast into prison, as a public enemy to the Pope: yet it pleased God, that the Master of the ship (being a godly man) hid him at his house fourteen days, till his adversaries had given over seeking for him, and then conveyed him safely to Antwerp; from whence as we heard before, he went to Strasbourg, where he was entertained with much joy by his old friends, and restored to his former place. Yet there the Devil also raised him up some enemies, who suggested to the Senate that he differed in judgment from the Augustine-Confession about Christ's presence in the Sacrament of the Lord's-Supper, which might cause much trouble in the Church, and that he refused to subscribe the Articles of agreement between Luther and Bucer about this matter: Whereupon he wrote to the Senate, That there was nothing in the Augustine-Confession rightly understood which he did not concur with, and that if his Text at any time should lead him to speak of that subject, he would do it with such modesty that it should be offensive to none, and that his not subscribing to the Agreement between Luther, and Bucer (wherein amongst other things they had set down, That they which wanted true Faith, did yet nevertheless eat the body of Christ) ought not to be objected to him, for that he could not assent thereto, but he must give offense to the Helvetian, English, and French Churches, and to them at Geneva also: yea, and that Bucer himself in England had taught far otherwise. With this answer the Senate was well satisfied; And he, and Zanchi taught diligently both Divinity, and Philosophy in that City, yet his restless adversaries did nothing but assperse him, and seek his disgrace; first, more privily, and then more openly, which made him to think upon a remove; and God in his wise providence so ordered it, that about that time Pelican dying at Zurich, the Senate there chose Martyr in his room, and presently sent to him to come to them, and to the Senate at Strasbourg to give way to it: Which they did, though very unwillingly, Martyr himself being desirous to embrace that call, in regard of the opposition which he met with at Strasbourg, so that Anno Christi, 1556. (to the great grief of his friends, who loved him very dearly) he departed to Zurich J •• n Jewel (afterwards Bishop of Sarum) accompanying him. There he was entertained with much joy, both by the Senate, Schools, Ministers, and all good men: And he at first resided for a while with his old friend Bullinger, with whom he lived with much entire friendship, which continued to their death. Also by his sweet and holy carriage, he won the love of 〈◊〉 In so much that the Senate, to show how highly they esteemed him, made him free of their Common-wealth, that he might not live as a stranger, but as a Citizen amongst them.

He had buried his wife in England, at Oxford, (whose body the bloody Bishops afterwards caus • d obe •• igged up under Queen Mary, and to be buried in a dunghill) whereupon, at the desire of his friends, and to obtain issue, six years after the death of his former, he married again one Catherine Merenda, who for Religion had left her own country, and lived at Geneva, and had a good testimony of the whole Church there.

As he was highly prized by them of Zurich, so he loved them exceedingly, as may appear by two notable examples. Celsus the Pastor of the Italian Church at Geveva being dead, many of that Congregation having been Martyrs old disciples, and very dear to him, chose him to be their Pastor, and sent to request his coming to them, many also of his old English friends that lived as exiles there, much pressed it: Yea, and Calvin also wrote to him, desiring him to embrace the Call. Martyr being thus importunately pressed to remove thither, and having many engagements to incline him that way, yet referred the whole matter to be determined by the Senate and Ministers at Zurich, and they, understanding that there were other able, and fit men to be placed over the Italian Congregation, denying their consents to part with him, he resolved to stay, notwithstanding all solicitations to the contrary: And afterwards, when in Queen Elizabeth's days, he was much importuned to return into England, and had large proffers made him from the Queen, yet he would not leave his flock till his death.

And how ready he was to be serviceable to other Churches, may appear by this example: The year before his death the King of France had appointed a meeting of the Bishops, and Nobility at Possy, whereupon they of the reformed Religion in France, thought that it was a very seasonable time to procure a conference about Religion, which might much tend to the peace and liberty of the Church: Upon this the Churches chose certain Delegates, which in that Parliament should move for the liberty of Religion: And they chose also many learned men who should dispute with their adversaries about the same; and because the singular learning, and incomparable dexterity of Peter Martyr in disputing was sufficiently known, they in the first place made choice of him for one, and sent one Claudius Bradella, with Theodore Beza to Zurich to try his willingness to accept of that employment: and when he had declared his readiness, shortly after came Letters from the King, the Queen Mother, the King of Navar, the Prince of Condé, and the Admiral Coligni to the Senate of Zurich, to desire them to send Martyr, withal sending him a safe conduct; whereupon he undertook the journey, and when he came to Possy, he made an Oration to the Queen, exhorting her to seek not only the quiet of France, but of other Churches, by promoting true Religion, showing also what a blessing she might expect from God thereby▪ The Queen entertained him kindly, and so did the King of Navar, the Prince of Condé, and the Admiral of France: But the Cardinal of Lorraine sought to hinder the disputation all that possibly he could; yet when he could not prevail, five of each party were chosen out to dispute the business about the Lord's Supper in private, having only two Notaries present, and after several days disputation, something was drawn up as the result of all, which (with some explanations) Beza, Marlorat, Martyr, Spina and the Lord of Sole subscribed unto; But when the same was presented to the Cardinal, and Popish Bishops, they complained of their Disputants as having consented to that which was Heresy; and so by their authority they brake off the Disputation, and departed: Whereupon Martyr addressed himself to the Queen, seeing that he was like to do no good there, desiring license to depart, which she consented to, and he returned to Zurich with a large testimony of his worthy carriage, and a guard from the Prince of Condé, and the Admiral for his safety.

Thus having worn out himself with his indefatigable labors, and having his spirits much exhausted with grief for the afflicted condition of the Churches of France, he fell sick of a Feaver, made his Will, and to his Friends that visited him, he spake cheerfully and comfortably, telling them that his body was weak, but inwardly he enjoyed much peace and comfort. He made before them an excellent Confession of his Faith, concluding thus, This is my faith, and they that teach otherwise to the withdrawing men from God, God will destroy them. He gave them his hand, and bid them farewell, and commending his soul to God, he slept in the Lord, and was buried honourably Anno Christi 1562, and of his age 62.

Opera haec ab ipso edita sunt. Symboli expositio. Comment. in Cor. 1. Comment. in lib. Judicum, & Epist. ad Rom. Defensio Doctrinae de Eucharistiae Sacramento contra S. Gardener. Disputatio de Eucharistiae Sacramento habita Oxford. Defensio ad duos libellos Rich. Smithaei. Post obitum hi libri editi sunt. Comment. in Sam. 1. & 2. Reg. 1. & in 11 capita priora Reg. 2. Comment. in 1 librum Mosis Precum ex Psalms libellus, Epitome defensionis adversus S. Gardinerum. Confessio de coena Domini ad Senate. Argento. Sententia de praesentia corporis Christi in Eucharistia, proposita in Collo • . Possiaco. Epistola de causa Eucharistiae. Loci communes. Conciones, Quaestiones, & Responsa, Epistolae. Comment. in Exod. In Prophetas aliquot minores. In tres priores libros Ethicorum Aristotelis.

Beza made this Epigram of him.

The Life of Amsdorfius, who died A ^no Christi 1563.

NIcolas Amsdorfius was born in Misnia, of noble parents, Anno Christi 1 • 83, and brought up in Learning. Anno Christi 1502 from School he went to the University of Wittenburg about that time that Luther began to preach against Indulgences: And contrary to the custom of the Nobility of those times, he applied his mind to the study of Theology, and contemplation of heavenly things. In An. Christi 1504 he commenced Master of Arts, and afterwards Licentiate in Divinity. He timely embraced the Truth that brake forth in those times, and not consulting with flesh • and blood, preached it to others. He accompanied Luther to Wormes, Anno Christi 1521, when he was called to give an account of his Faith before Caesar, and the States of the Empire. In the time of Luther 's recesse into his Patmos; he, with Melancthon, Justus Jonas, and John Dulcius, being sent to by the Elector of Saxony for their judgments about the Mass, declared that it was an horrible profanation of the Lord's Supper; whence ensued the abolishing of it out of all Churches in Wittenburg. Anno Christi 1523, he wrote in a book dedicacated to the Elector of Saxony, that the Pope was Antichrist.

Anno Christi 1524 Luther being sent for to Magdeburg, went thither, and having preached to them, commended to them, and afterwards sent Amsdorfius to gather and instruct the Churches there, who faithfully labored eighteen years in that place. During his abode there, the Senate of Goslaria sent for him to reform their Churches, and he at his coming settled the same form of Doctrine and Discipline amongst them as was used at Wittenburg, and Magdeburg. He also made John Amandus Superintendent of those Churches, and Michael Volmetius Master of their School. Anno Christi 1541 he was sent by the Elector of Saxony to govern the Church at Naumberg in the Palatinate; where also the year after he was ordained Bishop by Luther, three other Pastors also imposing their hands upon him, who were, Nicholas Medler, Pastor of Naoburg, George Spalatine, Pastor of Aldenburg, and • olphgang Steinius, Pastor of Leucopetra. But six years after he was driven away from thence by the Emperor Charles the sift, whence he fled to Magdeburg, which at that time was the common place of refuge for the godly, who fled from the indignation of Caesar. Anno Christi 1548, Amsdorf, amongst others, opposed himself in that sad controversy about things indifferent, which continued for whole ten years; and when Anno Christi 1550 Madgeburg was besieged, Amsdorf yet remained there; and the year after George Major having published this proposition; That good works were necessary to salvation; Amsdorfius in heat of contention wrote, That good works were hurtful and dangerous to salvation. In the midst of these digladiations amongst Divines, Amsdorf came to his old age, having now attained to eighty years, at which time he quietly slept in the Lord, Anno Christi 1563.

Scripsit de sacra coena. Epitomen Chronicorum Naucleri de Paparum perfidia in Romanos Imperatores. Novi anni votum, principibus viris oblatum. Subscriptionem censurae, & sententiae Saxo. Ecclesiarum, adversus G. Majoris doctrinam. Item contra Tilemannum Heshufium.

[illustration]
W. MVSCVLVS

The Life of Musculus, who died A ^no Christi 1563.

WOlfgangus Musculus was born at Dusa in Lorraine, An. Christi 1497, of honest parents, who seeing his aptness to Learning, bred him at School. When he was young he fell sick of the Plague, but it pleased God to restore him. He had an exceeding prompt wit, and had such an ardent desire to his book, that he was never a weary of reading, and writing, so that he rather needed a bridle, than spurs, never departing from School, and his book, till he was forced. When he was grown up to some bigness, his parents sent him abroad into other countries with slender provision, that by singing at doors (as the manner of those times was) he might get his living, and thereby learn patience, temperance, and humility, and might follow his book the better. Being thus sent from his parents, he came to Rapersvil in Alsatia, where a certain Widow entertained him, and in which place he went to School, but met with much hunger, and want, till as by his honest and modest deportment, he became known to the noble Earl of Rapersvil, from whom he received many favors.

From thence after a while he went to Slestade, and gat into the School; and being naturally much addicted to Poetry, he spent his time in reading such Authors: And thus he continued till he was fifteen years old, about which time he returned to visit his parents, and going into the Monastery of Lexheim by the way at the time of their Even-song, he joined with them in singing, and the Prior taking notice of him, and liking his ingenious countenance and voice, followed him out of the Church when all was ended, and inquired of him what he was? and whether he liked to live in a Monastery? and withal proffered (if he would accept of it) to admit him into that Monastery, to clothe him, and provide other necessaries for him at his own cost. He being very glad of this proffer, went to his parents, acquainted them with it, and they (looking upon it as a great mercy) went presently with him to the Monastery, where the Prior, according to his promise, entertained him as his own son, and afterwards sent him to the Bishop for Orders. There he lived till he was thirty years old, and when others were drinking, and playing, he, with a book in his hand, would walk into a grove to study: For though in his youth he was of a cheerful, and merry disposition, and much▪ delighted in liberal exercises both of body and mind, yet he disliked the illiberal contests of his fellows, who spent their time in dice, and drinking, and such like practices. But in the mean time he had a great want of books, that Monastery having no Library belonging to it; yet at last he found a great heap of parchments, at the roof of the house, amongst which he met with some of Tullius works, and all Ovid's: These therefore he read over, especially Ovid, being so much addicted to Poetry, that many times he made verses in his sleep; and could make a verse upon everything he met with, and grew so perfect therein, that with Ovid he could say;

And together with his Poetry, he applied himself to Music, which the Prior taking notice of, caused him to be taught to play on the Organs. At twenty years of age he studied Divinity, and excelling all the other Monks in learning, and eloquence, was presently chosen a public Preacher; and being often told by an old man in that house, Si vis fieri bonus Concionator, da operam ut sis bonus Biblicus: If you will be a good Preacher, study to be well acquainted with the Scripture: he betook himself night and day to reading, and meditation upon the Bible. He first preached in the Church of Lixh • im, and in three other Churches belonging to that Monastery; but his zeal and eloquence making him famous, he was requested to preach in divers other places.

About the year 1518 Luther's books began to come abroad into the world, and Musculus having some of them sent him, read them with much seriousness, and delight; and God thereby revealing the Truth to him, he became a zealous maintainer of it, not only in the Monastery by conference, and disputation, but in his public Sermons also, so that he was commonly called the Lutheran Monk; and whereas Luth • r was charged by some with Heresy, he stoutly defended him, saying: It may be Luther may err in some things, which is common to the nature of man, yet he is not therefore to be accounted an Heretic: according to th • saying of Saint Augustine, Errare possum, haereticus esse nolo, I may err, but I will not be an Heretic. And his labors proved not fruitless: for (through God's blessing upon them) he converted many of that fraternity, who afterwards left their Abbey, and became zealous professors of the Truth unto death. And divers others also abroad were converted by him, and amongst them a certain Nobleman, called Reinhard of Rotenburg, who was Captain of the Castle at Lutzelsteine, and Protector of that College, a man of much account with the Palatine; by whom he was protected from many dangers and snares that were laid for him, especially by the Bishop, and some old Monks that were more obdurate in wickedness, and therefore more opposite to the Truth. He was often in great peril of his life, and yet by special providences preserved: So that perceiving that in that place he could neither enjoy safety nor freedom in the service of God, as he desired, he resolved to leave the Monastery, and to go elsewhere: which resolutions he communicated to some of his friends. But in the mean time the Prior died, and he, by common consent of all, was chosen to succeed him. Musculus looked upon this as a design of the Devil by these baits of honor, pleasure, and profit, to withdraw him from his zealous purposes of propagating the Truth, and to tie him to that kind of life that he was resolved against: And thereupon he refused the choice, and put it upon another. He also married a wife, called Margaret Bart, an honest, and virtuous Virgin. At his departure, the new Prior gave him a supper, after which he bade him, and the rest of the Friers farewell, who were now but six, three also of which shortly after followed him. At this time he had but four Florences, to which the Prior added four more, and so about midnight (that he might the more safely escape his enemies) he departed, being accompanied with a Kinsman called Nicholas Wagner, directing his course to Strasbourg, whether also he came Anno Christi 1527, and of his age thirty, and was entertained by the Minister, Theobald Niger, who also made him a Wedding-feast. But his money waxing short, and seeing little hopes to be called to the work of the Ministry, he placed his wife forth as a servant to Mr. Theobald Niger, and agreed with a Weaver to teach him his trade: comsorting himself in the mean time with this Distich,

But it fell out that this Weaver was an Anabaptist, and kept one of their Teachers in his house, who according to their usual custom, labored not at all, but spent his time in eating, drinking, and sleeping: With him Musculus could not agree, but often objected that of the Apostle to him. He that will not labor, ought not to eat. This occasioned his Master to fall out with him, and having paid him his wages at two months end, he turned him out of doors, contrary to his former bargain: Musculus now not knowing how to supply his wants, it fell out that at that time the Senate at Strasbourg were mending their fortifications about the City: Thither he went, and was hired to labor in that work amongst oth r • b • t the same nightgoing to set his wife, she told him that an Officer had been there to request him to come to the great Church, where the Consul, and Bucer would speak with him. He not knowing the occasion, was much troubled at it, yet went to the place appointed, and when he came thither, the Consul commanded him to go to the Village of Dorlitzheim, and there to preach every Sabbath, and to teach the people (who were prone to Sedition) peace and obedience. Musculus with joy taking this as a call from God, went every Sabbath thither, being but three miles off, and preached to them; and all the w • ek lived with Bucer (who writing so bad a hand, that the Princers could not read it, yea many times himself could scarce read what he had written) employed Musculus to transcribe his Comments on Lephany which were then in Printing.

After certain months preaching in that Village, and hi • wife growing near the time of her travel, 〈◊〉 Magistrates sent him and his wife to live there, where his bearers entertained him kindly, and provided necessaries for his family; on • lie himself was fain to lie upon the ground in a little straw whilst his wife lay in. Thus this man of God wa • willing to suffer poverty for Christ's cause, who amongst the Papists might have lived in much plenty. In that Town he preached a whole year without receiving anything for his pains; but afterward the Senate at Strasbourg allowed him a stipend out of the public treasury for the supply of his wants. There also he began to teach School; wherein he carried himself with so much industry, and affability, that he won much love.

Not far off there was a Monastery, in which one a year there was a Feast, and a Sermon, to which (at the request of his neighbors) Musculus went. The Friar that preached chose this Text, Without Faith it's impossible to please God. In his Sermon he inveighed bitterly against the Lutherans, and in particular against them of Strasbourg, as Apostates, &c. wherewith many of his hearers were much pleased. The Sermon being ended, and the Friar coming down out of the Pulpit, Musculus called to him, saying, Thou wicked wretch, hear me a little, and I will make thy wickedness appear to all the Congregation. And going up into the Pulpit he took the same Text, opened the words, and preached excellently of the nature and benefit of saving faith, and vindicated them of Strasbourg from those aspersions which the Friar had cast upon them: wherewith the people were much pleased, but the Friars shrunk away. Then came the Steward of the Monastery running in, and interrupted him, saying, Sirrah, give over, who set you upto preach in this place? To whom he answered, Who gave you authority to set up a lying Friar, to preach, and traduce the Senate, and people of Strasbourg, whom I am bound to defend and vindicate from such false aspersions? and so he went on in his Sermon, but then the Steward began to entreat him to give over, least he caused a tumult; but he • ad him hold his peace, and entreated the people to be quiet, and so went on to the end of his Sermon without any distraction. The fame of this action begat him much credit amongst all good men at Strasbourg, so that at the years end he was sent for to Strasbourg, and made a Deacon, though he in modesty would have refused it, as judging himself unfit, and unworthy of it; And thus he continued two years longer in that place: And whereas in Dosna, a Village belonging to Strasbourg, the people would by no means suffer the Mass to be abolished, he, by one Sermon there so wrought upon them, that presently they cast it out of their Church, together with all the Popish trumpery.

At Strasbourg, whilst he was a Deacon, he was a constant hearer of Capito and Bucer, and finding his own defect for want of Hebrew, fell to the study of it, wrote out a Lexicon with his own hand, and profited so much therein, that he did not only understand the Bible, but the Rabbins also.

Anno Christ 1531. the Citizens of Ausburg sent to Strasbourg to request the Senate to send them Musculus to be their Pastor. This request he himself opposed with all his might, as judging himself unfit, & unable thereunto; had not Bucer, and the Senate, interposed their authority to require his acceptance. When he came thither he preached six years before the dregs of Popery where wholly purged out of that City; yea the state of it was very troublesome, not only by reason of the Popish party, who with all their might opposed the Reformation; but also by reason of some Anabaptists, who like serpents had crept in to disturb the growth of the Gospel, and the peace of the Church: Yea, they carried themselves very impudently, and tumultuously, coming into the Church at Sermon-time, stepping up into the Pulpit, and laboring to diffuse their errors, and to poison the people therewith, insomuch as the Magistrates were forced for the public peace sake to cast them into prison: Thither Musculus went daily to them, and though they called him a Viper, a false Prophet, a Wolf in Sheep's clothing, &c. yet he bore all with patience, and carried them food, and other necessaries, not speaking a word about their opinions till he had so far insinuated into their affections that they began to love him exceedingly. Then began he to confer familiarly with them, to hear them with patience, and with solid arguments to convince their errors, whereupon by degrees, he converted them all, and brought them to make public recantations, which by more rugged dealings they would never have yielded to. He had also many conflicts with the Popish party, and wrought so far with the Senate, that Anno Christi 1834. they cast out the Mass, and Idolatry out of most of the Churches, only allowing to the Papists eight to say Mass, but not to preach in. And afterwards, Anno Christi 1537. he so prevailed, that Popery was cast out of those Churches also, and the City wholly embraced the reformed Religion. There he studied the Greek Tongue, and profited so much therein, that he translated diverse parts of Chrysostom, Basil, Cyril, Athanasius, &c. At that time also by his own indust • y he learned Arabic, not having so much as a Grammar to help him; only by observing the proper names (which are the same in all languages) he found out the Letters, and so attained to the reading, and understanding of that tongue. He taught at Ausburg eighteen years with much diligence, and profit. His Sermons were very piercing like a two-edged sword, both in comforting the afflicted, and convincing the obstinate. Anno Christi 1536. there was a Synod appointed at Isenac in Thuringia, to which Luther, and many other Divines out of upper and lower Germany resorted, about composing the difference concerning the Lord's Supper, to which Musculus was sent by the Senate of Strasbourg; as also to a Diet at Wormes and Ratisbone, where he was Scribe at the Disputation between Melancthon, and Eccius, which afterwards he published. Anno Christi, 1544. the Inhabitants of Donavert embracing the Gospel, sent to the Senate at Ausburg for one their Ministers to assist, and further them in their Reformation, who thereupon sent Musculus to them, and when he came thither, he preached every day for a quarter of a year together, and so returned to Ausburg.

Anno Christi 1547. Charles the fifth having ended the Smalcaldian war, called a Diet at Auspurg, whither himself, his brother Ferdinand, the Electors, Cardinals and Bishops came: Then was Musculus put out of his Church; yet did he not cease to preach in another, during that Diet, with as much zeal and freedom of speech as formerly, which procured him much hatred from the Popish party, who set spies to entrap him. They also accused him to the Emperor as one that stirred up the people against the Clergy; by reason whereof he was in such danger, that the Senate was fain to appoint three men to guard him to, and from the Pulpit. Tumults were raised before his door, his windows broken, and himself rail'd upon; yet he bore all with a stout courage, and sent the Senate word, That if they would stick close to the cause of God, he would venture his life with them.

The year after the Senate embraced the Interim, which he wrote, and preached boldly against; insomuch that he was hated, and lived in great danger; hereupon he resolved to leave the City, and acquainting the Consul with his purpose, one evening, with one only Citizen in his company, he left his wife, and eight children, and departed out of the City, and changing his apparel at a friend's house that he might pass unknown; he went to Zurich, where he stayed a while with Bullinger, and from thence to Busil, his, wife and children following him within a few days; but they staying at Constance, he went thither to them, and the Sabbath following he preached to the Citizens of Constance upon that Text; Joh. 6. 66, 67, 68, 69. From that time many of his Disciples went back, and walked no more with him, &c. Out of which words he shown how grievously those Cities had sinned, which to please men, had basely deserted the Gospel of Christ. Then he exhorted them of Constance, not to follow such examples, but rather after the examples of the Apostles in this Text, constantly to adhere unto Christ, who only hath the words of eternal life. The very next day the Spaniards coming to besiege Constance, he with his family removed to Zurich: Thither Cranmer sent for him to come into England, but being grown aged, and his wife sickly, he excused his going thither. After six months stay there he was called to Berne to be the Divinity Professor in their Schools, whither he went, and where he discharged his place for fourt • en years together with much diligence and praise. He Printed many works, all which he wrote out with his own hands whereby his great labor, and sedulity may easi • y be discerned. He so loved his present employment, and place of habitation, that though he had many invitations to places of more eminency and profit, yet he wou • d never embrace the same, but continued at Bern till his death.

He lived in much peace and concord with his fellow Ministers, and Professors, and was very loving to his wife and children; in domestical troubles most patient; very merciful to the poor, especially to exiles and strangers; of a sparing, and temperate dier, whereby he lived in health to his latter end. He used much walking, and holy meditation therein. He went very upright, had a fresh color, sharp sight, admirable strong teeth; and lastly his hands and feet well performing their office. But the year before his death he began to be crazy; partly by reason of his great age, but especially being worn out with infinite cares, and labors; as also by reason of a great cough which of a long time had been troublesome to him. By these means he had many fits of sickness that year, out of which, through God's mercy, and the care of his Physicians, he somewhat recovered, yet himself discerned that his end approached, and therefore he daily prepared himself for it, laying aside all worldly cares and businesses, that he might the better meditate upon his approaching death, as may appear by these verses which he made a little before his death.

August the twenty second, being the Lordsday in the morning, Musculus, feeling no distemper, went to Church to hear the Sermon, and about the midst of it, he was seised with a violent Feaver; yet continuing to the end of the Sermon, he went home, and sat down to dinner, supping a little broth, but waxing worse, he was led to a bed in his study, from which he never rose afterwards. So soon as he was laid, he grew extreme hot and burning, whereupon by the advice of his Physician, he was let blood: he had also some Physic given him, which yet stayed not with him. Musculus, perceiving his end to draw near, caused his sons to be sent for, whom he saluted, and blessed, after which he never seemed to mind either wife or children. John Haller (one of the Ministers) asking him of the state of his soul, and how he would dispose of his outward estate? he answered, I thank God, I have nothing that troubles my conscience. And as concerning my Doctrine, as I taught, so I thought, do think, and will think to the end. As for my Wife and Family, I commend them to your, and your Colleagues care, desiring you to be Fathers and protectors to them. Haller in his own, and his brethren's name, promising to satisfy his desire, he thanked them, and never after made mention of any worldly thing: And so shortly after he quietly resigned up his spirit unto God in the presence of the Ministers, and Professors of the University, who were come to visit him. The day after he was honourably buried, Anno Christi 1563, and of his age 66.

This Epitaph was set upon the wall, near to his grave.

His Works are these. Comment. in Genesim. in Psalm. Mat. Joh. ad Romanos, & Corinthios, ad Phil. Col. Thess. Tim. Loci communes. Explicatio Decalogi. Contra Missam. Anti-Chochlaeus. De Concilio Tridentin • . Quatenus ferenda sit injuria. Contra impurum Catechismum. De Juramento. De Bello Germanico. Besides many of the Greek Fathers, and other books, which he turned out of Greek into Latin.

The Life of Hyperius, who died A ^no Christi 1564.

ANdreas Gerardus Hyperius was born at Ipres in Flanders An Christi 1511. His Father was a Counselor famous in that City. His Mother was Katherine Coets, of a noble Family. These set their son to School be-ti • es, and being reasonable well grounded in Grammar, at eleven years old they placed him with James Pap, a good Poet, to be trained up by him. When he was thirteen years old he • rave ••• d through the Islands of Flanders. Then was under the t • ition of John Lacteus, where he learned the French Tongue. His Fathers desire was that he should not only be brought up in learning, but also in good manners and virtue. But whereas, by reason of the Wars between Charles the fifth, and the King of France, he could not send him to Paris, he kept him at home to write amongst his Clerks.

An. Chri. 1525, his Father fell sick, and died, charging his wife, that as soon as ever the Wars were ended, she should send his son Andre • to be brought up in learning at Paris; And Anno Christi 1528, peace being made between the Emperor and King, Hyperius was accordingly sent to Paris, and commended to the tuition of Anthony Helhuctus (who was a Senator of the Parliament at this time) and of John de Campis, a Licentiat in Divinity. The former was to supply him with necessaries▪ and the latter to forward him in his studies. Hyperius sojourned long in the house of de Camp •• , and heard also the Logic Lecture in the College of Calviac. In that College one of the Lecturers was Joachim Ringleberg, a very learned man, with whom Hyperius had contracted a very strict bond of friendship: And by his help, besides Logic, he learned Rhetoric and Physic. At the end of three years he returned into his own country to visit his friends, and to see whether any of his Patrimony remained; and finding that there was yet enough to maintain him, Anno Christi 1532. he returned to Paris, purposing now to betake himself to the study of Divinity: and accordingly he frequented the Divinity-Schools: Sometimes also he heard the Physic Lectures, which naturally he was much affected with. He frequented likewise the Lectures of the Professors of the Tongues, as Cleonard, Sturmius, and Latomus. Then he had an earnest desire to travel thorough France both to learn the language more perfectly, and the better to acquaint himself with their manners. Whereupon every year in January, February, and March, when the Lectures ceased, taking some of his fellow Students along with him, he went into sundry Provinces, and visited the most famous Universities: So that at the times forementioned, in three years space he had travelled through the greatest part of France, and Italy.

Anno Christi 1535 he returned into his own country, and presently went to Lovane, where having remained a while, he travelled through the Low-countries, as Gelderland, Friesland, Holland, Zealand, &c. And Anno 1537, and of his age 26, he travelled into upper Germany to visit the Universities, and acquaint himself with the famous men therein. For which end he went to Colen, Marpurg, Erford, Lipsich, and Wittenburg, and so returning into his country he was earnestly importuned by his friends to take some cure upon him, that having now spent his patrimony, he might live the more quietly amongst his friends; and unknown to him, they had procured from the Pope a patent, whereby he was enabled to receive large revenues out of certain Monasteries: only they wanted a confirmation from the Emperors Chancellor, the Archbishop of Palermo: But it fell out by God's Providence, that the Archb. denied his consent, being informed by Hyperius his competitors, that Hyperius had been in upper Germany, which then was accounted a great crime. Hereupon Hyperius, not willing to be a burden to his friends, by the advice of some learned and godly men, resolved again to travel; first intending for Italy; but being hindered by reason of the wars, he sailed into England, where he might easily hear from his friends if any preferment fell in his own country. In England his care was to acquaint himself with such men as were most famous for learning. Upon which occasion he fell into the company of Charles Montjoy, Son to William Lord Montjoy, whom Erasmus had made famous by his writings. He used Hyperius very courteously, and conferred with him about many things, and finding his excellent wit, he invited him to his house, proffering him a large stipend. This offer he embraced, and lived most sweetly with him four years, employing himself in his studies all that while.

Anno Christi 1540, at the charges of Montjoy, he visited the University of Cambridge, about which time the Lord Cromwell was beheaded, and also Doctor Barns was burned for Religion, with some others; and on the other side some others suffered death for adhering to the Pope, and denying the Kings supremacy. There was also published a dangerous Edict against Strangers.

Hereupon Hyperius resolved to return into Germany; but before he went, he visited the University of Oxford, and from thence went to London, where he bade farewell to Montjoy, who would have kept him longer, and sailed to Antwerp; from which going into his own Country, he remained a while quietly with his friends: But hearing the fame of the University of Strasbourg, and of Bucer in particular, he was very desirous to go into those part • and so taking leave of his friends, he went to Marpurg, intending to get Letters of commendation from Gerard Noviomag (to whom he was formerly known) to the learned men at Strasbourg. This was Anno Christi 1541, and of his age 30.

His coming was very acceptable to Noviomag who presently solicited him earnestly to stay at Marpurg, assuring him of a Professors place, and a liberal stipend. And shortly after he dealt with John Ficinus, the Princes Chancellor, to substitute Hyperius in his own room, pleading his age, and infirmities, which made him unfit to undergo the burden of his place. • icinus disliked not the motion, and therefore sending for Hyperius to him, he requested him to stay at Marpurg, and to give them some taste of his Learning, telling him, that if he was liked, he might have a good stipend settled on him: And shortly after Noviomag dying, Hyperius was chosen into his Professors place, and so read upon Paul's Epistles, where Noviomag had left. And thus continuing unmarried years, he at last purposed to marry, and accordingly, Anno Christi 1544, he married Katharine Orthea, a virtuous Widow of good parentage, who had two children. Her he always loved dearly, and had by her six sons, and four daughthers. In that place he lived two and twenty years, performing the duty of his place with admirable fidelity, diligence, and zeal, to promote Religion, and Learning: And besides his daily task, he took sometimes other opportunities to teach the people. He set up an order of preaching in the Schools with much labor and trouble; himself appointing what subjects should be handled: Looking over the young Students Sermons, and hearing them in private, before they preached them in public, correcting what was amiss either in their voice or gesture: Such as did well, he commended, such as did ill, he blamed, and endeavored to reform. He instituted also once in two years an examination of the Students in Divinity; as also a dissertation, wherein some question being proposed, everyone was to give in his judgment upon the same. These exercises he set up, and diligently promoted them, though he had no reward for his pains.

In his private studies he was very indefatigable, always writing, reading, or meditating, whereby he much impaired his health. He much desired to call back the Hassians to the example of the Primitive Churches, and abolishing the Popish fooleries out of the service of God, to establish a holy Scriptural, Ecclesiastical Discipline. And in these employments, having worn out himself, he fell into a great Catarrh, and Cough, complaining also of the pains of his head, breast, and sides, which often were so great, as made him sweat, as if he had been seised upon with a Feaver.

In his sickness he conferred much with Divines that came to visit him, especially with Wigand Orthius, about the University, the study of Divinity, and Reforming the Church.

January the thirtieth, being the Lordsday, when the Sacrament was administered, he desired it to be brought to him also, receiving it with the rest of his family. The day after feeling himself worse, he directed his wife what to do after his death; as also his children, whom he exhorted to fear God, honor their Mother, and to carry themselves justly, and honestly towards all men. When many came to visit him, he made before them a confession of his Faith, professing his constancy in that Doctrine which he had taught them, and so taking his leave of them, he quietly slept in the Lord, anno Christi, 1564. and of his age 53.

He was very learned in the Tongues, better in the Liberall Arts, and Philosophy, best of all in Divinity, and the Ecclesiastical Histories. He had an excellent faculty both in teaching, and disputing. His labors were such as tended to the shortening of his life. In life and manners he was very exemplary; in food and apparel always temperate; in feasts Modest. In his conference and conversation just, and courteous. And how dear he was to all, both in City and University appeared by those many tears which were shed at his funeral.

His works were these: De ration studii; Dialectica, Rhetorica, Arithmetica, Geometrica, Cosmographica, Optica, Astronomica, Physica,: in Ethica Aristotelis Scholia, De studiosorum vita, & moribus: de Ration studii Theologi • i: De formandis concionibus: De Theologo: De quotidiana Lectione, & meditatione sac. literarum: De Catechesi: De publica in paupere • beneficentia De Schol • s Ecclesiasticis: De coni • gio Ministrorum: De Providentia Dei, &c. which are particularly set down by Ve • heiden.

[illustration]
JO: CALVIN

The Life of John Calvin, who died Anno Christi 1562.

MAster John Calvin was borne at Noviodune, a Famous City of France, June the sixth, anno 1509. His fathers name was Gerard Calvin, his Mothers Joan Franc • , both of good repute, of a competent estate. Gerard was a very prudent man, and therefore well esteemed of both by the Nobility, and others of the Country: He gave his Son John very liberal education from his childhood. From the Grammar-School, he sent him to Paris, and placed him with Maturinus Corderius, a man well esteemed both for his probity, and learning, of chiefest account amongst all the School-Masters in France for his training up of youth. From thence John Calvin was translated to the School at Montacute, where he had Hispanus for his Master, under whom, by reason of his sharp wit, he profited so much, that from the Grammar he proceeded to the study of Logic, and other arts. His Father from the beginning designed him to the study of Divinity, which he judged him to be very much inclined to, being religiously addicted from his childhood, and a severe reprover of his School-fellows faults. And being thus resolved, he procured a Benefice of the Bishop for him, in the Cathedral Church of Noviodune, as also a Cure in a neighbor Village, called Bishops-bridge, where himself was borne, though afterwards he removed to the City of Noviodune, in which place our John before his Ordination preached divers Sermons to the people. But this purpose of his (both their minds changing) was afterwards altered; For his Father seeing that the study of the Law was a certainer step to riches and honor, altered his mind upon that account, and his Son growing into acquaintance with a certain kinsman of his, called Peter Robert Olevitane, was by him instructed in the true reformed Religion, whereupon he addicted himself to the study of the sacred Scriptures, and began to abominate and withdraw himself from the superstitious services in the Popish Church: Upon this occasion he went to Orleans, where Peter Stella the most famous Lawyer in France, read his Lectures, whose Auditor John Calvin was, and in a short space wonderfully profited in that study: So that many times, occasionally supplying his Masters room, he rather seemed a Doctor, then a learner of the Law: And when he was about to depart, all the Professors in that University, proffered freely to bestow the degree of a Doctor upon him as having so well deserved of the University. But all this while he neglected not the study of the sacred Scriptures, and Divinity; insomuch as few in that City, that were addicted to the reformed Religion, but they came to him to be satisfied in their doubts, and went away admiring his learning and zeal. And some that were intimately acquainted with him at that time, testified that his manner was constantly to continue his studies till midnight, and in the morning so soon as he wakened, to ruminate what he had read over night, whereby he fixed it in his memory, neither would he suffer himself to be disturbed during the time of his meditation: And the better to fit him for his studies, he always supped very sparingly. By which practice he attained to excellent Learning, and a very good memory: Yet withal hereby he contracted such weakness of stomach, as brought upon him many diseases▪ and at last an immature death.

About this time the University of Biturg grew famous, for that they had procured out of Italy the eminentest Lawyer of his time, Andrew Alciat, whom our John also would needs be a hearer of: Thither therefore he went, and during his abode there, he grew into familiar acquaintance with Melchior Wolmarus, a German, the public Professor of Greek in that University, a man famous for Religion, and Lea • ning. Under him he studied the Greek tongue, for which benefit he so much prized him, that afterwards he dedicated to him his Comment upon the second Epistle to the Corinthians.

Whilst he was employed in these studies, he neglected not that of Divinity, so that he preached divers Sermons in a neighbor Town called Liveria. But whilst he was thus bu • ied, news came to him of his Fathers death which called him back into his own country: And having settled his affairs there, he went back to Paris, being now about four and twenty years old, at which time he wrote that excellent Commentary upon Seneca de Clementia, being much affected with that Author, whom he used to say agreed very well with his Genius. After a few months stay at Paris, he grew acquainted with all that professed the Reformed Religion; and amongst the r • st with Stephen Forgeus, a famous Merchant, who afterwards sealed the Truth with his blood.

From hence forward at the earnest request of all the godly that held their private meetings in Paris he laid aside all other studies, and wholly applied himself to that of Divinity, wherein also he found the special assistance of God. At this time Nicholas Cope was Rector of the University at Paris, who being to make an Oration upon the Kalends of November, at which time the Pontificians used to celebrate • heir All-Saints day, at the instigation of John Calvin, he spake of Religion more purely and clearly then they used to do. This the Sorbonists could not bear, and the Parliament of Paris was angry it, insomuch as they cited him to appear before them, which accordingly he was about to submit to; but as he went, some of his friends advised him to take heed of his adversaries; whereupon he returned home, and immediately after left France, and went to Basil, where his Father was a Professor of Physic.

The Officers sent by the Parliament, searching for Cope, went into Master Calvin's house, who by chance not being at home, they ransacked his study, and amongst his papers found many of his friends Letters, which had like to have endangered the lives of many. So bitterly were the enemies of the Church at that time enraged against the people of God, especially one John Morinus, whose abhominable cruelty is infamous till this day. But it pleased God to divert that Storm by the prudent, and pious diligence of the Queen of Navar, the only Sister of King Francis, a woman of an admirable wit, and exceeding tender of the welfare of the Professors of the Reformed Religion. She also sent for Mr. Calvin into her Court, used him very honourably, and heard him gladly. But Mr. Calvin finding Pais too hot for his abode, went to Xantone, where sojourning with a friend, at his request he drew up short Christian admonitions, which were dispersed amongst certain Priests to be taught to their people, that so their people might by li • tle and little be drawn to searching out of the Truth. Shortly a • ter he went to Nerac, a City of Aquitane, where he visited that good old man James Faber Stapulensis, who being formerly a Professor of the Mathematics, and Philosophy in Paris, was per • ecuted for the Trutly by the Scybomsts, but by the friendly help of the Queen of Navar was delivered and sent to this Town of her jurisdiction: This good old man received young Mr. Calvin with very fatherly affections, prophesying that in time to come he would prove a famous instrument for the building up of the French Church.

From thence Mr. Calvin went again to Paris, being called thereto by the special providence of God: For at this time that wicked Servetus was come thither, dispersing his poison against the sacred Trinity; who hearing of Calvin, pretended that he was desirous to confer with him; and a time and place was appointed for their meeting, whither Calvin went, not without peril of his life, who was fain to hide himself from the rage of his enemies; but when he had waited long for him, Servetus came not, being indeed afraid of the very sight of Master Calvin: this was Anno Christi 1534. Infamous for the abominable cruelty exercised against the poor Saints of God, especially against Gerard Ruffus, a Master of Art of Sorban, and Caroldus an Augustinian Monk, who under the protection of the Queen of Navar, had for a year or two very much propagated the truth, which the Devil envying, now stirred up his instruments to pul them out of the Pulpit, and to cast them into prison: yea, King Francis himself was so irritated, by reason of certain papers against the Mass, scattered about the City, and fixed to his Chamber door, that he presently commanded a public Procession, wherein himself and his three children assisted, with a bare head, carrying a Torch in his hand to expiate that wickedness, and commanded eight of the Saints of God to be burned alive, in four principal parts of the City; Swearing publicly, that he would not spare his own children if he knew th • m to be infected with those damnable he esies. Calvin beholding these sad spectacles, went presently af • er to Orleans, where he published his famous book which he called Ps • chopannychia, against that error long before broached, and now again revived, of them which held The Souls sleeping after they were s • vered from the bodies: And so purposing to bid adien to France, he associated to him his old friend with whom he had sojourned at Xantone, and travelling through • orrain, went towards Basil: But being not far from the City of Meton, they fell into great straits, for one of their servants who had gotten all their money, being mounted upon a lusty horse, ran away from them, and could by no means be overtaken, so they were f • in to send their other servant to borrow ten crowns, which with much ado carried them to Strasbourg, and from thence to Basel. There Mr. Calvin quickly became an intimate friend to those famous men Simon Grynaeus, and Wolfgang Capito: He studied also the Hebrew tongue, and though he endeavored by all means to conceal himself, yet was he forced to publish his Institutions, which he called but the foundation of a far greater work.

The Protestant Princes in Germany hearing of this bloody act of King Francis, were much provoked by it, yet did the King at this time seek their friendship, and to excuse his cruelty, by the advice of William Bellaius Langaeus, he sent them word that he had only punished certain Anabaptists, who set up their fanatic spirits instead of Scripture, and shown themselves contemners of all Magistrates. Which disgrace put upon the true Religion, Mr. Calvin not enduring took occasion from thence to publish that his incomparable book, prefixing a Preface to King Francis, which surely he never read, or else it would have provoked him to have given a great wound to the Babylonish Whore: For that King (therein not like his Successors) was a great weigher of matters, had a good judgment to discern the Truth, was a favourer of Learned men, and not altogether estranged from the Professors of the Gospel. But neither he, nor the people of France either saw, or heard those things, the sins of the King and people hastening God's wrath against them.

Mr. Calvin having published this book, & performed that office of duty to his Country, had a great desire to visit the Dutchess of Ferrara, the Daughter of Lewis the twelfth of France, a woman famous for her piety, and thereby also to have a sight of Italy. To her therefore he went, and endeavored to confirm her in the Truth, so that she loved him dearly all his life after, yea even after his death honored his memory.

Returning out of Italy (into whose borders, he used to say, that he went, that he might return again) he came into France, where settling his affairs, and taking along with him his only brother, Anthony Calvin, he intended to return to Basel or Strasbourg; but all other ways being stopped, by reason of Wars, he went to Geneva, without any purpose of staying there. Yet presently after it appeared, that it was so ordered by Divine Providence: For a little before, the Gospel of Christ was almost miraculously brought into that City by the labor and industry of two excellent men, William Farel of the Delphinate, sometimes a Scholar of Faber Stapulensis, and Peter Viret, a Bernate, whose labors God afterwards wonderfully blessed and prospered. Calvin hearing of these worthy men (as the manner is amongst the godly) went to visit them, to whom Mr. Farel (being a man endued with an heroical spirit) spake much to persuade him rather to stay with them at Geneva, then to go any further. But when he saw that persuasions wou • d not prevail, he said thus unto him; I protest unto thee in the name of the Omnipotent God, that if thou thus proceedest to frame excuses, and wilt not join with us in this work of the Lord, that the Lord will curse thee, as seeking thy own, rather then the things of Jesus Christ. Calvin being terrified with this terrible threatening, submitted to the judgment of the Presbytery, and of the Magistrates, by whose suffraes, together with the consent of the people he was chosen not only their Preacher, but also Professor of Divinity: The first he refused, the second he accepted of, Anno Christi 1536, in the month of August. This year became famous by a stricter League between the Bernates, and the City of Geneva, as also by the entertainment of the Gospel at Lausanna, where a free disputation was held between the Pontificians and the Protestants, at which Mr. Calvin was present.

Then did Mr. Calvin publish a certain form of Christian Doctrine, fitted for the Church of Geneva, as yet scarce crept out of the pollutions of Popery. He added also a Catechism, not that which we have by way of Question and Answer but one much shorter, containing the chief heads of Religion. Then did he, together with Mr. Farel, and Caroldus (most of their Colleagues through fear forsaking them) attempt to form a Church amongst the Citizens: For which end he proposed, that all the people being gathered together, should publicly forswear Popery, and withal should swear to observe the Christian Religion, and Discipline contained in a few Heads; which thing (through God's mercy) was effected Anno Christi 1537, though many of the Citizens refused, the City being yet scarce free from the snares of the Duke of Savoy, and the dregs of Popery, and many being much inclined to Factions: Yet a public Scribe reading them, the Senate and people of Geneva swore together to those heads of Christian Religion and Discipline. The Devil being much enraged at this excellent work, having tried a thousand ways by open enemies to overthrow it, and not prevailing by those ways, he sought under the pretence of piety to destroy it: stirring up first the Anabaptists, and then Peter Carole, not only to disgrace it, but as much as in them lay, utterly to have subverted it. But the Lord was wiser, and stronger then Satan, as the event shown: For Calvin with his Colleagues in a public, and free Disputation, did with that gravity out of the Word of God, confute the Anabaptists, March the 18 1537, that (which is seldom seen) from that time forwards there never appeared any of them in that Church. But the other disturber of their Churches peace, Peter Caroli, caused greater, and longer troubles, where of this is a brief account. This impudent Sophister was bred in the College of Sorbon, from whence at last he was cast out for an Heretic, whereupon he went fi • st to Geneva, then to Lausanna, and from thence to Neocom, but so infected, and inflamed by the Devil, that wheresoever be came, be left an impression of his foul spirit: And when he saw himself opposed by the Protestants, he went to the Papists, and from them to the Protestants again: And at last brake forth into open railing against Mr. Farel, Viret, and Calvin, as if they held some corrupt opinions about the sacred Trinity. Hereupon there was a full Synod assembled at Berne, in which Peter Caroli was condemned for his calumny, and thereupon removed. But shortly alter he went to Mediomatrice, that he might hinder the work of the Lord happily there begun by Mr. Farel: From thence writing an Epistle, he railed upon the godly, giving hope to the Papists that he would return to them again: Yet was he sent to Rome, that he might give satisfaction to the Pope himself. There he was received with scorn, and being opperessed with poverty, and infected with the French-pox, at last with much ado he gat into an Hospital, where shortly after he died miserably; and this truly was his unhappy end.

About the same time Mr. Calvin observing that there were many in France that knew, and were convinced of the Truth, and yet indulged themselves, as if it were enough that they reserved their hearts for Christ, though they were present at the Popish Services, published two elegant Epistles: One to exhort the flying of Idolatry, directed to Gerard Russus, whom we mentioned before: The other of the Popish Priesthood, directed to the same man, who was now made a Bishop, and was fallen from his former zeal. But whilst Mr. Calvin was thus employed, he met with grievous seditions at home. The Gospel indeed was entertained, and Popery abjured in Geneva; but many were not reformed of the profane and scandalous courses in which they had been indulged, and which they had learned of the impare Popish Clergy: and those ancient feuds which had sprung up by reason of the Savoyan Warrs amongst the chiefest Familes, were not yet laid aside. These at first were gently admonished, and when that prevailed not, more sharply reprehended; and when yet they continued to be stubborn, and refractory, and that the City by the factious of certain private persons was divided into parties, so that by no means they would endur •• to be brought into that order to which they had been swo • n, Mr. Farel, Calvin, and Caroldus, inspired with an heroical spirit, did openly profess that they could by no means administer the holy Sacrament of the Lord's Supper to persons who were at such bitter enmity amongst themselves, and so utterly averse to all Ecclesiastical Discipline.

Another evil that fell out was this; A difference there was in some Ecclesiastical Rites between the Bernates and the Genevians; The Genevians using common bread at the Sacrament, and a different sort of Fonts; they also abolished all holy days but the Lord day, whereupon the Bernates assembling a Synod at Lausanna, decreed, that Waters should be used in the Sacrament, and required that in Geneva the same practice should be observed: But the College of Ministers at Geneva desired that first they might be heard; and for this end appointed a Synod at Zurich. Upon this occasion the Syndics which were chosen for that year at Geneva (who for the time are the chiefest Magistrates) assembling the Captains of the seditious persons, so far prevailed (though Mr. Calvin and his Colleagues interposed, and desired first to be heard) the greater part overcoming the better, that these three worthy servants of Christ were commanded within two days to depart the City, because (as was alleged) they refused to administer the Sacrament of the Lord's Supper. When this Decree was brought to Mr. Calvin, he said, Truly if I had served men, I should have had but an ill reward; but its well that I have served him who doth always perform to his servants what he hath once promised.

Who would not now have thought, that this business must needs have brought destruction upon the Church of Geneva? but the event shown the wonderful wisdom of God in turning it to good; partly by employing the labors of these his servants elsewhere, by variety of experiences to fit them for greater employments: partly that the seditious persons in Geneva overthrowing themselves by their own violence, that Church might be purged from many pollutions. So wonderful doth God show himself in all his ways, especially in the admirable government of his Church.

At the time appointed, these three worthy Fathers (to the great grief of all good men) left Geneva, and went to Zurich, where gathering a Synod of the Helvetian Churches, the Synod decreed, and by the intercession of the Bernates, tired the minds of the Genevians for their re-admission; but when that prevailed not, Calvin went to Basil, and from thence to Strasbourg; where, by the desire of the Senate, and the importunity of those bright Stars which at that time shined in that Church, Bucer, Hedio, Capito, Niger, and their Colleagues, he was designed to be the Professor of Divinity, with a competent salary allowed; which place he discharged with the great applause of Learned men; and by the consent of the Senate he planted the French Church there, and settled Discipline in it. Thus was the expectation of Satan frustrated, Calvin settled in another place, and a new Church erected for the former subverted. Yet in the mean time did not the Devil cease to endeavor wholly to eradicate the Church of Geneva: for which end he stirred up some wicked men, yet under the pretence of piety, to bring in that Decree of changing common bread into Wafers; indeed only to stir up new controversies: Wherein also Satan failed not of his purpose, many godly men upon this occasion abstaining from the Sacrament, till Mr. Calvin by his holy Letters had persuaded them not to contend for a thing so indifferent in it self. By this means unleavened bread was again brought into use in the Genevian Church: Concerning which, Calvin being afterwards restored, would never contend, and yet withal did not dissemble his judgment about the same.

But behold! presently after fell out a far greater evil, Anno Christi 1539, which yet by the prudent diligence of Mr. Calvin was quickly extinguished, which was this; There was the Bishop of Carpentoratum, called James Sadolet, a man of great eloquence, which yet he abused to the subversion of the Truth, for which cause he was made a Cardinal. This man seeing the flock deprived of such able and vigilant shepherds; thought it a fit time to ensnare them; for which end he wrote Letters under the pretence of his neighbourhood, directed to his dear friends (as he called them) the Senate Council, and people of Geneva, in which he omitted no arguments whereby he might persuade them to return into the bosom of the Romish Church. And at this time there was no man in Geneva that would undertake to answer the same so that probably they would have done much mischief, but that they were written in a foreign language. But whe • Mr. Calvin at Strasbourg had read them, forgetting all the wrongs which had been done him, he returned an answer so speedily, truly, and eloquently, that the Cardinal despairing of accomplishing his end, wholly gave over his design. Neither indeed did Mr. Calvin defer till this time the manifesting of his Pastoral bowels, which he yet retained to the Genevians, especially to those that suffered with him in the same cause, as may appear by those excellent Epistles which he wrote to them the same year wherein he was banished. Wherein his principal scope was to exhort them to repentance, to bear with the wicked, to maintain peace with their Pastors, and to be frequent in calling upon God; as also to stir them up to expect light after those deadly mists of darkness, which he told them would follow, as also the event ere long made to appear. About the same time also he published his Institutions much enlarged, and his Commentary upon the Romans, dedicated to Simon Grynaeus his dear friend, and that golden book of his concerning the Lord's Supper, which he made for the use of his French Church, which Galasius afterwards turned in Latin. In which he handled the Doctrine of the Sacrament so dextrously, and learnedly, that it served to determine the unhappy controversies about it, to the satisfaction of all good and learned men. Neither was his happiness less in reclaiming many Anabaptists from their errors, amongst whom were these two principal men, Paul Volsius, who afterwards was a Pastor in the Church of Strasbourg: the other was John Storder, who afterwards dying of the Plagne, Mr Calvin by the advice of Bucer married his Widow, called Idellita, a very grave and honest Matron.

In these studies and labors did Mr. Calvin continue at Strasbourg to the year 1541. In the which year the Emperor Charles the fifth assembled two Diets, the one at Worms, the other at Ratisbone, for compounding the differences about Religion: At both which, by the desire of the Divines of Strasbourg, Mr. Calvin was present; o the great advantage of the Churches, especially of his own French Congregation, and where he was most lovingly entertained, and highly prised by Philip Melancthon, and Gasper Cruciger, so that Philip called him His Divine. He also had much private conference with them about the Sacrament of the Lord's Supper, and they could not but very well appove of his opinion therein.

But now the time was come wherein the Lord purposed to show mercy to his poor Church at Geneva: For one of the Syndics, who had promoted the Decree for their banishment, did so misdemeane himself in his Office, that being found guilty of sedition, whilst he thought to escape out at a window, being a fat man, he fell down, so bruised himself, that within a few days after he died. Another of them had his head cut off for a Murder; the other two having done the Commonwealth much disservice in an Ambassy wherein they were employed, were fain to fly their Country, and were condemned in their absence.

These evil instruments being thus removed, the City of Geneva began to call for their Farel and Calvin; but when by no means they could recover Farel from Neocom, where he was now settled, they used all their endeavors to procure Calvin; and for that end they sent Ambassadors to Strasbourg, using also the intercession of those of Zurich, to request that Mr. Calvin might be sent back to them. The Senate of Strasbourg were exceeding unwilling to hearken to it. Calvin himself, although he had not changed his mind towards the Genevians for the miscarriages of some wicked men, yet abhorring to enter into new troubles, but especially because he found the Lord blessing his Ministry at Strastborough, did absolutely refuse to return. Besides Bucer, and the other Pastors, did profess their great unwillingness to to part with him. But the Genevians still pressing hard for him, Bucer at last thought that their requests should be condescended to, at least for a time; which yet was not granted by Mr. Calvin himself, til they had urged him with the judgment of God in case he refused, and with the example of Johah. But this falling out just at the time when Calvin, with Bucer was going to visit the Diet at Ratisbone, his return was delayed for a time; and in the mean time the Genevians obtained of the Bernates that Peter Viret should go from Lausanna to Geneva; and indeed this made Mr. Calvin far more willing to return to Geneva, when he saw that he was to have such a Colleague, by whose labors and counsels he might be much furthered in reforming that Church. So after some months Mr. Calvin went to Geneva, Sept. 13, Anno Christi 1541, being singularly welcomed by the people, and especially by the Senate, who acknowledged the wonderful mercy and goodness of God towards them, in restoring him to them again. And whereas the Senate of Strasbourg had decreed that after a time he should return to them again, they of Geneva would never give over till they had reversed that Decree, which at last was yielded to by them of Strasbourg, yet with this Proviso, that that pension which they had settled upon him should still be continued to him; but Mr. Calvin could never be persuaded to receive it, caring for nothing less then for riches. Mr. Calvin being thus restored to his Church, and perceiving that the City needed such bridles, he professed that he could not comfortably exercise his Ministry amongst them, except together with the Doctrine of the Gospel, they would embrace the Presbyterian Government, for the well regulating of the Church. Hereupon Elders were chosen, & a Model of the Presbyterial Government was drawn up consonant to the Word of God, and grateful to the Citizens, which the Devil afterwards sought by all his artifices to destroy, but all in vain. He wrote also a Catechism in French and Latin, not much different from the former, but much larger, divided into Questions and Answers, which indeed was an admirable piece, and found such approbation and entertainment abroad, that it was turned into High-Dutch, English, Scottish, Low-Dutch, Spanish, yea and Immanuel Tremellius turned it into Hebrew, and Henry Stevens turned it into Greek also. His ordinary labors were these. Every other Sabbath he preached twice, Monday, Tuesday, and Wednesday, he read his Divinity Lectures. Every Thursday he assisted in the Consistory for the exercise of Ecclesiastical Discipline. On Fridays he read a Lecture for the clearing of some hard places of Scripture. Besides which, he wrote many Commentaries upon the Scriptures: Answered many adversaries to the Truth; wrote many Letters to sundry places, of advice, and direction, in weighty businesses. So that we have cause to wonder how it was possible for one man to undergo so many businesses. He made very much use of Farel and Viret, and yet himself contributed much more to them. And truly their familiarity as it was much envied by the wicked, so it was very grateful to all good men. And it was a very pleasant sight to behold these three men, so famous in the Church, and all agreeing in the Work of the Lord, and yet so excelling in several gifts of the Spirit. Farel exceeded in a certain greatness of mind, whose thundering Sermons could not be heard without trembling, and whose ardent prayers would lift a man up into Heaven. Viret did so excel in sweet Eloquence, that he chained his hearers to his lips. Calvin, look how many words he spake, with so many grave and pithy sentences he filled the minds of his hearers: So that (saith Mr. Beza) I often thought that the gifts of these three men meeting in one, would make up a complete Pastor.

Besides the • orementioned labors of Mr. Calvin, he had also the charge and business of a Family to look after 〈◊〉 besides many foreign businesses; for God so blessed his Minister, that from all parts of the Christian World he was sought to, partly for advice in matters of Religion, and partly to hear him pr • ach: So that at the same time there was an Italian Church, an English Church, and a Spanish Church, besides the Church of Geneva, that that City seemed too •• t • le to entertain all that came to it for his sake. Thus, though he was loved of the good, and feared of the wicked; and things were excellently settled; Yet he did meet with many oppositions for the exercise of his Graces: For as soon as he returned to Geneva being mindful of that saying of our Savior, Seek first the Kingdom of God, • nd his righteousness, and all other things shall be added unto you; His first, and chiefest care was by the consent of the Senate to settle such an Ecclesiastical Polity as was most consonant to the Word of God: From which afterwards it should not be lawful either for the Ministers or people to recede. But before proof was made of it, not only some of the common people, but even of the chief men that had cast off Popery, and given their names only to Christ, shown their hatred against it. Yea some of those Ministers which continued there when these 3 good men were cast out (though the chiefest of them afterward left their stations) being found guilty of sundry wickednesses) although (being convinced in their consciences, they du • st not oppose it, yet) underhand they manifested their dislike of it, and would by no means be brought into order: and that pretending the example of other Churches, wherein no Excommunication was used. Yea some of them cried out that it would introduce the Popish tyranny again. But Mr. Calvin overcame these diffi • ulties by his const • ncy, joined with singular moderation; showing that not only the true Doctrine, but Ecclesiastical Discipline was also to be fetched out of the Word of God, and that his had the approbation of the most learned men (of that age, as Oecolampadius, Zwingli, Zuichius, Melanthon, Bucer, Cap • to, and Myconius, which he proved out of their writings: Withall telling them that other Christian Churches were not to be condemned which had not proceeded so far, not those Pastors which found that their people needed not such a bridle: And lastly showing what a vast difference there was between the Popish Tyranny, and the easy yoke of the Lord: So that he at last obtained that his Discipline was written, read, and confirmed by the Suffrages of the people, and generally received, Novemb. the twentieth 1541.

But though these things were so happily carried on, yet Mr. Calvin, considering that he was like to meet with some difficulties in the exercise of it, did his utmost endeavor that Viret, who was only lent them by the Bernates for a time, and Farel, who was now settled at Neocom, might be joined with him as his perpetual Fellow-Pastors; but he could not possibly effect it: Viret presently after returning to Lausan •• , and Farel remaining at Neocome, so that the whole praise of se •• ing the Genevian Church is due to Mr. Calvin alone.

The year following, viz. 1542, Mr. Calvin met with many afflictions, some at home, but especially by the enflamed fury of the adversaries of the Truth abroad, in France and Italy, whence they d •• ve away many Professors of the Gospel, for the comforting of whom, he laid out himself exceedingly, writing many encouraging Letters every way, both to those that were escaped, and to those also that yet remained within the reach of the Lions jaws.

The same year also there fell out two other great evils, 〈◊〉 and Pestitence its usual companion; and at this time the custom of Geneva was, that such as were infected with the Pestilence, should be removed into an Hospital out of the City, where, being in need of a constant and sedulous Pastor, when, by reason of the danger most men refused it, there were three that offered themselves, viz. Calvin, Sebastian Castali • , and Blanchet; and Lots being cast between these three, it fell upon Castalio, who notwithstanding his former forwardness, now shamefully drew back, and refused it; and when Calvin would have cast Lots again, the Senate, and Blanchet (who now took this work upon him) would not suffer it. About this time also other mischiefs fell out; for Peter Tossanus, the Pastor of Montbelgard, was much troubled about the controversy of the Lord's Supper; And at Basel, where the foundation of Church Government was scarce laid (do Myconius what he could to the contrary) it was by some evil affected persons subverted; and both these men had recourse to Mr. Calvin for his counsel. And at Neocome, though Mr. Farel labored with good success, yet the work of the Lord was much obstructed, partly by open force, and partly by that Apostate Peter Caroli, of whom we spake before; about which business we may discern Mr. Calvin's labors, partly by his printed Letters, and partly by the testimony of such as were eye-witnesses of it. But there was a far more audacious act of the Sorbonists at this time, who neither having authority from God nor man, yet dared to impose sundry Articles of Christian Religion, as they called them, but such indeed as were stuffed with so many errors, and fooleries, wherein that society of men did abound, as that it is a wonder how any man that had the use of reason should assent thereunto; yet many, partly through fear, and partly through ignorance, subscribed them. Wherefore Mr. Calvin answered them, learnedly confuting their errors by solid arguments, and so set forth their fooleries, that every man which was not willfully blind might easily discern the same.

Thus ended this year, to which the next succeeded, no whit mi • der▪ either in regard of the famine or pestilence, which infested all Savoy; and Master Calvin proceeding according to his accustomed manner, confirmed his own at home, and strongly opposed the adversaries abroad; publishing his four books about free-will, which he dedicated to Phil. Melancthon, against Albert Pighius, the greatest Sophister of his age, and who had singled out Calvin for his antagonist, being promised a Cardinals hat if he could carry away the victory from him. But being frustrated of his labor, he gat that which the enemies of the truth only deserve, viz. That he stank amongst learned and good men, himself being deceived by the Devil. How much Melancthon esteemed of those books of Master Calvin, himself testifies in his Epistles which are in print. Master Calvin also the same year wrote to the Church at Montbelgard, whereby the mouths of calumniators may be stopped, who accuse him of too much rigidness in the exercise of Ecclesiastical Discipline.

The year following, which was Anno Christi, 1544.