The Marrow of Ecclesiastical History
The labors of this year being finish • d, the succeeding year being 1545, brought new and greater labors with it: For the Plague increasing in the City, and neighbor Villages, seemed as if it would devour all before it, and covetousness so prevailed with the poor people, who were employed to attend the rich in their sickness, and to cleanse their houses, that by an horrible conspiracy amongst themselves, with a pestilentious ointment, they anointed the posts, thresholds and doors of many houses, whereby a more grievous pestilence ensued; and these wicked instruments of the Devil had bound themselves to Satan by an oath, that by no torments they shou • d confess their wickedness: Yet many of them being taken in the City and villages, were punished according to their deserts.
Its almost incredible what envy and reproach this act brought upon Geneva, and especial • y upon Master Calvin, as if the Devil should rule there altogether, where he was most opposed. This year was also infamous by that abominable and cruel Edict which the Parliament of Aquitane set forth against the poor Waldenses of Merindol, Cabriers, and those parts, whereby most unheard-of cruelties were exercised, not against some few, but against all of them, without any distinction of ages or sex, yea to the very burning of their Towns. Some of these that escaped flying to Geneva, Master Calvin was the more afflicted for them, and careful of them, because a little before he had written consolatory Letters to them, and sent them faithful Pastors for the instructing of them purely out of the Gospel, and had also (where they were in danger before) preserved them by his intercession to the Germane Princes, and Helvetians. The unhappy controversy also of the Lord's Supper sprange up again; Osiander, a man of a proud and monstrous wit, reviving it out of the ashes: For the quenching of which flame Master Calvin did what possibly he could, as may appear by his Letters which he wrote to Melancthon about the same. But the intemperancy of Osiander was such, that he would by no means hearken to the wholesome counsel that was given him by those two men. In the mean while the Plague still raging in the City, took away many good men: Whereupon Master Calvin out of the Pulpit thundered against many wickednesses, especially against whoredom, which was not laid aside, notwithstanding that judgment of God amongst them. Good men assented to this which Master Calvin spake, but some there were of the great men of the City, which hindered the reformation hereof, till at last they ruined themselves thereby: And to all these evils this was added to complete them, that now (though very unseasonable) the controversy about the privileges of the City sprang up, neither could the faithful Pastors be suffered to dispose of the Ecclesiastical goods taken from the Pontificians, as they ought to be. About this business were many clamours, many complaints, and much pains taken by writing, and conference, but they proved all in vain; whereupon Master Calvin did publicly profess, that he could not endure so many sacrileges which he knew would at the length be severely punished by God, yet withal, he acknowledged the justice of God, in that the goods which were formerly so unjustly gotten by the Mas • -Priests, God would not suffer them to be brought into the Churches Treasury.
Master Calvin yet met with two more things which did afflict him this year. A wicked fellow was returned to Geneva, his own Country, who for a time had lived as an Hermit in France. This man pretending to the reformed Religion, Master Calvin (who was very acute in prying into men's minds, and manners) taking notice of him, admonished him first gently, and afterwards more freely, and at last reproved him for carrying himself more proudly in the Congregation then beseemed him. The man not bearing this, easily found out such as had been reproved for their wickedness by Master Calvin, by whose favor and help he might be assisted; so that a Pastor being to be chosen in the room of one that was dead, this man by the help of his companions, sought the place▪ and so far prevailed that the Senate commanded that in the Election regard should be had of him. Master Calvin with his Colleagues opposed it, showing how far this his seeking to intrude himself was dissonant from the word of God, and at length obtained of the Senate, that they should proceed in their Election according to the Ecclesiastical constitutions so merly agreed on.
At this same time also there were many in France, who being fallen at first through sear of persecution, began at last to please themselves with this conceit, that it was no sin to be present with their bodies at the Popish services, so they kept the true Religion in their hearts. This pernicious error was long since condemned by the Fathers: Against these Master Calvin wrote, and confuted that error; and because these persons thought him too rigid, he adjoined to his own, the opinions of these learned and godly Divines, Philip Melancthon, Bucer, Peter Martyr, and the Church of Zurich, so that the name of these Nicodemites stark amongst all good men, for so were they called who cloaked their errors with his example.
The next year, being 1546. proved nothing milder then the former. For frequent intelligence came of the preparations of the Emperor, and the Popes frauds against the Protestants: Wherefore Mr. Calvin judged it necessary to confirm the minds of the Citizens against the terror of these reports, especially considering the impudency of many wicked men, who were so far from being curbed by all the bridles of Ecclesiastical Discipline, that on the contrary they raged the more, and sought to break them all in sunder. These men having gotten one Amedius Perrinus, a vain, bold, and ambitious man, for their Captain; (for indeed he had long before procured to be chosen the Captain General by the Suffrages of the people,) This man supposing (as the truth was) that neither he, nor such like himself could stand whilst the Ecclesiastical Laws were in force, and especially whilst Mr. Calvin did so thunder against their lasciviousness, began now to discover what he, and his associates had been long contriving; which being taken notice of, and speedily prevented by the authority of the Senate, he indeed held his peace, but the contrived wickedness presently brake out more openly. For shortly after one of the Senators in a public assembly of the people blamed Calvin as one that taught false Doctrine; sub •• ned (as was supposed) hereunto privately by two of the College of Pastors, both of them being Drunkards and therefore no whit less fearing the severity of the Laws then the others forementioned. But Mr. Calvin made little account of this barking. Yet this man that thus accused him, was called before the Senate and his cause being heard, was condemned for slander, and those two drunken Ministers which had set him on, were removed out of their places being forbidden going into Taverns: Whereby we see, that the wickedness of the wicked returns upon his own pate.
The troubles of this year being thus ended, the next year, which was 1547, proved far world, indeed that Age saw not a more calamitous time then that was; The Churches of Germany seeming utterly subverted, the Protest in Princes taken, and Cities yielding up themselves, after so gr • at labor used, and so great difficulties passed through in planting the Gospel amongst them, with what great grief the godly soul of Mr. Calvin was afflicted for the desolations of the Churches is not easy to express, especially if we consider that great affection which he bore to them, though far remote from him, which indeed was no other then if he had bore them all upon his shoulders. And indeed he was wonderfully grieved when he heard of those holy men, his worthy friends Philip Melancthon, Bucer, Peter Martyr, &c. in so great danger that they seemed nearer death than life. But yet, that Mr. Calvin bore up with a valiant mind in this tempest appears both by his writings and by his carriage, for being much vexed at home by sundry wicked men, yet would he not start at all from his fixed course. To speak somewhat of his domestic troubles, Mr. Calvin wholly employing himself to show, that the life of Christianity did not so much consist in vain speculation as in practice, he necessarily met with those enemies which did not only oppose all piety, and honesty, but threatened war to their own country: The chief of these was that Perrinus before mentioned, who with his companions had brought themselves into this condition, that they must needs use extremity; for which end they appealed from the Presbytery to the Senate. The Presbytery on the contrary pleaded their Ecclesiastical Constitutions, agreeable to the Word of God, and settled by Authority; and therefore they desired the Senate that their privileges might not be infringed. The Senate concluded that the Ecclesiastical Laws being established, ought not to be violated. But when this audacious fellow would not otherwise be ruled, the Senate decreed that he should be deposed from his Oaptainship, and live a private life. Though all these things were transacted before the Senate, yet was Mr. Calvin wonderfully afflicted by them; for once upon a public hearing; there was such a tumult raised, that they were very near imbruing their hands each in others blood; which sedition Calvin with his Colleagues hearing of, interposed themselves, though it was with the peril of his life (the faction of the wicked being most against him) and stopped it. Yet these men proceeding in their wickedness, hated him the more for it. So that Mr. Calvin sharply reproved them for it in his Sermons; and God's judgments threatened by him proved not in vain: For one of them writing an infamous Libel, and affixing it to his pulpit, wherein were contained many railings against the sacred Ministry, and particularly against Mr. Calvin, that he deserved to be thrown into the River of Rhodanus: This man being apprehended and convicted of these, and many other horrid blasphemies, had hi • head cut off. And after his death there was another Libell found written by his own hand, containing blasphemies against Moses, and Christ himself, with which impiety there was no doubt but that he had infected others
At this very very time, and in the midst of these troubles, Mr. Calvin wrote his Antidote against the seven Sessions of the Council of Trent. He also sending Letters to the Church of Christ in Roan, confirmed them against the fraud of a certain F • anciscan Friar, who had spread the poysonsom Doctrines of the Libertines and Carpocratians amongst them.
The year following, which was 1548, the evil of the aforenamed faction in ( eneva brake forth again: The Devil (which is almost incredible) abusing those persons to be instruments thereof, who indeed were the greatest enemies to it, viz. Farel, and Viret. These men coming to Geneva made o grave Oration in the Senate about composing their differences. Mr. Calvin requiring nothing but that those men should mend their manners, and Perrinus with his associates pro • si • ng anything, so he might be restored to his former place. For Perrinus being restored to his place, he, and his wicked companions grew so impudent, that they cut their clothes cross on their breasts that they might know each other; others of them called their dogs by the name of Calvin: Others instead of Calvin called him Cain: others out of an hatred to Mr. Calvin, professed that they would not come to the Sacrament of the Lord's Supper.
All which Mr. Calvin and his Colleagues did boldly, and faithfully reprove, and when they were called before the Senate, the innocence of the good men easily carried away the victory. So that the Amnestie [or forgetfulness of wrongs] was solemnly sworn to Decemb. 18 But it afterwards appeared that all this was done thorough dissimulation, and that Perrin sought nothing thereby, but to be chosen a Syndic, that he, and his might by that means have the more liberty to act all their wickedness, as the event declared. Mr. Calvin in the midst of these broils, was so far from giving over his accustomed labors, that (as if nothing had molested him) he wrote learned Commentaries upon six of Paul's Epistles; as also by weighty Arguments confuted the Interim, which was published for the destruction of the German Churches, showing withal the right course for the restoring of those Churches. He discovered also in a book the vanity, and falsehood of Judicial Astrology, which many began now to give too much heed to; and being saluted by Letter from Brenz, now in exile he wrote consolatory Letters to him, in which friendship it had been happy if Brenz had continued. Bucer also being a banished man in England at this time, Calvin wrote to him to declare and open his mind more fully about the Sacrament of the Lord's Supper, and comforted him in a most friendly manner. He also wrote Letters of advice to the Duke of Sommerset, now Protector of England (who afterwards suffered an unworthy death) about such matters, as if his counsel had been hearkened to, it had been happy for England, and perhaps the Church there had happily avoided many of those storms which afterwards befell it.
In the midst of these contencions the Church of Geneva did wonderfully increase, which did exceedingly torment the Devil and his instruments, and Mr. Calvin was very solicitous to entertain, and provide for such as were banished for the name of Christ: Which care of his it pleased God to bless the year following, that the fury of those wicked men, though it was not quite extinct, yet for the present it was laid asleep: And truly he had need of such a truce, being grievously afflicted with a domestic accident: For at this time he lost his dear Wife, a very choice woman; yet did he bear this accident with such constancy, that therein he gave an excellent example of fortitude to the whole Church. The same year there arose a great contention in the Saxon Church about things indifferent: Whereupon sending to Mr. Calvin for his judgment, he freely declared his opinion to them. He also admonished Melancthon of his duty, whom some accused for too much softness in this point; but Master Calvin afterwards found it to be a false charge. For at this time, it was unknown with what mind and spirit the whole troop of Flaccians were carried, which afterwards raised such great troubles to the Church, and were acted with such fury and impudence, as if they had been hired by the Pope of Rome, to carry on his cause. But it pleased God to compensate this wound inflicted upon the Churches of Germany, by a great blessing upon the Helvetians: For Farel and Calvin going to Zurich, when many thought that Master Calvin did too much favor the Doctrine of Consubstantiation, in a Synod of all the Helvetian and Rhetian Churches, he shown his agreement with them; and indeed there was no great difficulty to bring good men and lovers of the truth into an harmonious concord. This agreement of the Helvetian and Rhetians Churches was written, which did more and more unite Bullinger and Calvin, and the Church of Zurich with that of Geneva. Master Calvin also about this time wrote two learned Epistles to Laelius Socinus, the poison of whose opinions did not appear till after his death; for in his life time, going through the Churches, he had deceived Melancthon, Calvin and Camerarius; but afterwards it appeared, that he had much favored Servetus, Castellio, and Ochin, and their mad opinions: for his Commentary upon the first chapter of John coming forth, shown that he went beyond the impiety of all those Heretics, which had corrupted the most Divine portion of Scripture.
Anno Christi 1550 succeeding, the Church of Christ enjoyed peace, and then it was decreed in Geneva, that the Ministers, not only in their Sermons, which many neglected, and others heard with small profit; But from house to house at many seasons of the year should divide the City amongst them, and require of every family an account of their Faith; by which means its scarce credible what profit came to the people thereby. Another decree for the abolishing of Christmas-day, and that no holy day should be observed but the Sabbath only: which did so offend some loose persons, that they bruited abroad that Master Calvin had abolished the Sabbaths, to bring the greater odium upon him. This offense taken by some, occasion •• Calvin to write his book of Scandals, dedicated to Lauren •• Normendius his intimate friend.
Anno Christi. 1551. great contentions brake out in the Church, and this year was begun with the death of Bucer, to the great grief of the whole Church, and of Master Calvin especially, who always highly prised him. About the same time died Joachim Vadian, a Senator of Geneva, a man endowed with singular learning and piety; Whereupon the wickedness of the factious persons brake forth again, which had slept a great while. These men would by no means suffer the exiles which fled thither for Religion, to enjoy the privileges of the City; and not content therewith, Mast. Calvin having been forth to Preach beyond the Rhodanus, as he came home, they entertained him with scorns, and one Raimund his Colleague having occasion one evening to pass the bridge over the Rhodanus, they had almost cast him into the River; and lastly they raised a great tumult in the Church of Saint Gervase, because a child being brought to be baptized, the Minister refused to give him the name of Balthazar (which name had beenf, or some reason, forbidden by their Law.) Neither could Master Calvin tell how to cure these evils, but by his invincible patience.
About the same time another mischief invaded the Church of Geneva, which was occasioned by one Jerome Bolsec, a Frier Carmelite of Paris, who had indeed laid aside his Coul, but not his Monkish mind. This man first fled to the Dutchess of Ferrara, whom he deceived, till being found out he was driven from thence. Then pretending to be a Physician he came to Geneva, but the learned Physicians there rejecting him; that he might manifest himself a Divine, he vented some false and absurd opinions about Predestination, first in private, and then in the public Congregation: Him therefore did Master Calvin confute, first with a moderate reproof only, then sending for him to him, he labored to instruct him better; but he either puffed up with his Monkish pride, or provoked by the seditious persons, seeking by him to provoke Master Calvin, took the boldness upon the sixteenth of October to preach upon this Text, He that is of God, heareth the words of God, and they which hear them not, are not of God; whence he took occasion to preach up Freewill, and that Predestination was out of works foreseen, withal reproaching the true doctrine, and showing himself seditiously proud; and he became the more bold, because seeing Master Calvin's seat empty, he judged him to be absent: But indeed Master Calvin coming late, sat behind some others; and when the Frier had done, Master Calvin suddenly standing up, though he had thought of no such thing before, then truly, if at any time, he shown what a man he was; confuting the Frier with so many testimonies of Scripture, with so many places out of Saint Augustine, and lastly, with so many weighty arguments, that all were ashamed of what he had taught, but only the impudent fellow himself: Insomuch that one of the Magistrates of the City apprehended him, and committed him to prison for a seditious person, and after hearing and examining his cause, the judgment of the Senate of the Helvetian Churches being also requested, upon the 23th. day of Decemb. he was publicly condemned for sedition, and Pelagianism and banished the City, being rhreatned with severe punishment, if he were afterwards found either in the City, or territories belonging to it. After this, going into a neighbor Town, he was the cause of many and great stirs there, till he was twice expelled the Country of the Bernates. From thence going into France, he sought to get into the Ministry in the Reformed Churches, which he found in a peaceable condition; first in Paris, then in Orleans, pretending great penetency for his former miscarriages, and of his own accord seeking reconciliation with the Church at Geneva: But presently after when he saw the Churches under affliction, he fell back to his Popery, loading the reformed Churches with many reproaches. At the same time the College of Ministers at Geneva, in a public meeting asserted the true Doctrine of Predestination, which Calvin put into writing: So that all the Devil gat by these contentions was, that that head of Christian Religion which before which was very obscure, was now very clearly opened to the understanding of all that were not contentious. The year following; which was 1551. it further appeared what a flame this wicked Varlet had kindled, though condemned by the common judgment of so many Chu • ches. For the difficulty of the question having not been sufficiently explicated by the Ancients, did stir up especially curious wits, to make inquiry into the same. By which means the factious persons (supposing that they had gotten an excellent advantage against Master Calvin ) thought that by removing him they might subvert all things: So that it cannot be imagined what stirs arose, not only in the City, but also in other places, as if the Devil had set all his engines on work to raise contentions. For though there was a sweet agreement amongst the chief Pastors of the Churches, yet there were not some wanting in the Country of the Bernates which accused Calvin as if he had made God the Author of sin; Being forgetful how far he had professedly opposed that cursed Tenet, when he had confuted the Libertines. At Basil, Castalio, a good and simple man, though he did all things closely, yet it was discerned that he defended Pelagianism, and Melanc •• hon had so b • gun to write of these things, that though he had formerly subscribed Calvin's book against Pighius, yet he seemed to brand the Genevians, as if th • y held the Fate of the Stoics. The Pontificians also, though they had been a thousand times confuted, yet renewed their old slanders. These things did much trouble Master Calvin's mind, and so much the rather, because the efficacy of error was so great at this time, that th • mouth of truth in some places seemed to be stopped by public Authority. Neither was this a controversy of a few years.
This same year that good Hermit, whom we mentioned before, appeared publicly to dispute with Calvin, who had suffered a repulse when some years before he had sought t • creep into the ministry; whereupon he turned Lawyer, and the Patron of the factious persons. Their cause came to be heard before the Senate, with a great contention on both sides; the first fighting with impud • ncy, and the favor of the wicked; but M Calvin defending his Doctrine only with the authority of truth. And the truth prevailed, M. Calvin's writings being judged pious and Orthodox by his very adversaries. But the repentance of this his adversary is not to be passed over in silence; for a few years after, when he lay upon his death-bed, he professed that he could have no peace of conscience till M. Calvin had forgiven him, which he not only did speedily, but comforted and confirmed him to his last hour.
Anno Christi 1553. The malice of the factious brake out so impetuously, that not only the Church, but even the Common-wealth, was brought into extreme hazard thereby; for they proceeded so far by their clamours and threats, and by their number oppressing the liberty of good men, that the ancient Edicts about constituting of Senators was by them dissolved; and pretending that they were afraid of the foreign Exiles, they took from them all their weapons and swords (except when they travelled abroad) so that nothing seemed remaining, but when they had got all the power into their own hands, that they should then effect what they had often aimed at. The Devil also then ministered another occasion of troubles, for the ancient enemy of the Sacred Trinity, and of the true God, Michael Servetus, a very monster, composed of many ancient and prodigious heresies, having gone about a long time as a Physician, and spread his blasphemies under the name of Michael Villanovanus, at last published a great book at Vienna, belonging to Geneva, the Printer whereof was Arnollet of Lions, the Corrector to the Press William Guerotius, long ago addicted to the factious Genevistes, but a few months before being like to be punished for his whoredoms, and other wickednesses, was fled from Geneva to Lions.
This Servetus having published his Book, stuffed with Blasphemies, was at Vienna cast into prison for the same, but making an escape he came (by a secret providence) to Geneva, thinking to pass further, but (as God would have it) being discovered, and Master Calvin acquainting the Magistrates with it, they cast him into prison: Much means was used to bring him to a sight of his wickedness, and to repentance for the same; but when this desperate wretch (encouraged by some of the chief of the factious persons) would not be brought to a recantation of his abominable blasphemies, by the common consent of all the Helvetian Churches, he was condemned to death, and upon the seven and twentieth of October, without any sign of repentance, was burned alive. The same year Master Farel being very sick, Master Calvin went to Neocome to visit him; but his disease prevailing, he left him for dead; yet it pleased God wonderfully beyond expectation to raise him up again, to the great joy of the Church. Whilst the businesses of Servetus were in agitation, there rose up one amongst the factious, one Bertelerius, a most impudent man, who for many wickednesses was suspended from the Sacrament by the Presbytery; whereupon he went to the Senate, desiring by them to be absolved, which being effected, there was no doubt but the rains of Ecclesiastical Discipline being let loose, all things would grow into confusion; therefore Master Calvin in the name of the Presbytery opposed it, showing that the Christian Magistrate ought to preserve, not to destroy the Ecclesiastical constitutions: Yet the false clamours of the adversa •• es prevailed, who said that the Presbytery encroached upon the authority of the Magistrate, so that in a meeting of the Common-Counsel it was decreed, that the last appeal ought to be to the Senate, who might absolve whom they thought fit. After which the Senate not much minding the business, suffered this Bertelerius surreptitiously to get letters of absolution from them, confirmed by the Seal of the Commonwealth. But Perinus and his companions, hoped that one of these two things would follow, viz. that either Calvin would not obey this mandat of the Senate, and so he would be oppressed by the people in a tumult; or else that he would obey it, and then it would be easy for them to dissolve the Decrees of the Presbytery, and so open a door to all licentiousness. But M. Calvin (though he had notice of this but two days before the Sacrament was to be administered, in the month of September ) in the time of his Sermon, lifting up his voice, and stretching forth his hand, spake much against the contemners and profaners of those sacred mysteries: But I (saith he) following Chrysostom, will rather suffer my self▪ to be slain, then this hand of mine shall reach the holy Elements to those that have been judged contemners of God. This speech (which is wonderful to observe) did so far prevail with them (who otherwise were head-strong enough) that Perinus sent privately to Bertlerius, commanding him not to obtrude himself upon the Sacrament, and so (through God's mercy) the Sacrament was peaceably administered, and received with a certain trembling, as if God himself had been present in their sight. In the afternoon Master Calvin preached upon that Text in the Acts, wherein Paul took his leave of the Church of Ephesus, wherein he professed that he was not the man that would himself oppose, or teach others to oppose the Decree of the Magistrate, exhorting the Congregation to persevere in that Doctrine wherein they had been taught, as if he had taken his last farewell of Geneva. And seeing (saith he) things are come to this pass, give me leave (brethren) to use the words of the Apostle to you, I commend you to God, and the words of his grace; which words as they wonderfully daunted the wicked, so they prevailed much more with the godly party, to put them in mind of their duty.
The day after Mr. Calvin with his Colleagues, and the whole Presbytery entreated the Senate, and the Common-Council that they might be heard before the people, whilst they should give in reasons for the abrogating of that fore named Law. This was easily assented to, their minds being wonderfully changed; and it was decreed, that that Law should be suspended, and that the judgment of the four Helvetian Cities should be desired therein; and that nothing in the mean time should be acted that was prejudicial to the Laws formerly established. Thus this tempest was rather dispersed then wholly quieted, which beyond hope, being diverted from Mr. Calvin, the factious sought to bring it upon the head of Mr. Farel: For Mr. Farel, as soon as he was recovered of his great sickness, came to Geneva, and there in a Sermon sharply reproved the factious, partly relying upon the justness of the cause, and partly upon his age, and that ancient authority which he had amongst them. But they, complaining that he had done them much wrong, when he was returned to Neocome, appointed him a day to answer it before the Senate, and withal sent to the Senate at Neocome that he might appear at the day appointed. He came therefore again to Geneva, yet not without danger, whilst the factious cried out that he deserved to be thrown into the River of Rhodanus: but an honest young man of the Citizens advised Perinus, that Mr. Farel, the common Father of the City, might be no way wronged; joining also with himself another honest young man, they gave notice to the well-affected Citizens, that they should stand by Mr. Farel at the day of hearing, which also they did; so that his adversaries being astonished and deterred hereat, of their own accord craved pardon, and Mr. Farel was dismissed. About this time a grievous calamity befell the Church of England by the immature death of that godly Prince, King Edward the sixth, which was a grievous wound to all the Reformed Churches. Yet at this same time Mr. Calvin wrote his learn-Commentaries upon the Gospel of St. John.
Geneva (as we heard before) having inflicted deserved punishment upon Servetus, not as upon a Sectary, but as upon a monster for his horrible impieties and blasphemies, by which for thirty years space he had infected the Christian world both by his teaching and writings: It cannot be imagined how this stirred up the rage of Satan, such a flame arising from hence as set Poland first, then Transsylvania and Hungary all on a fire, which himself seemed to foretell by the spirit of Satan, when in the beginning of his book he set this sentence out of the Revelation, There was a great battle in heaven Michael, and his Angels fighting with the Dragon▪ For his ashes being scarce cold, a great controversy sprung up about the punishing of Heretics: Some holding that they ought to be restrained, but not to be punished with death. Others thinking that it could not be clearly stated out of God's word, what was Heresy; thereupon said, that it was lawful to hold either part in all the Heads of Religion, and that all men (though holding a wrong opinion) were to be left to the judgment of God. This latter opinion some good men inclined to, fearing that the contrary Tenet might kindle the cruelty of Tyrants against the godly. The principal of these were Sebastian Castalio, and Laelius Socinus, therein pleading their own cause: The former indeed more closely, and the latter more openly, as one that studied to vindicate the clear authority of the Scripture, in a certain Preface, to the perverting of the holy Bible; and in his Annotations upon the first Epistle of Paul to the Corinthians, had endeavored to draw men from the written Word of God, as an imperfect Rule, as if Paul had taught to some of his Disciples that were more perfect then the rest, a certain more hidden Divinity then that which he had committed to writing. Hereupon Mr. Calvin Anno Christi 1554, set forth a copious confutation of all the Doctrine of Servetus, which was subscribed by all his Colleagues: adding many reasons why, and how far a Magistrate might proceed in punishing such an one as was lawfully convicted of Heresy. The adversaries on the contrary published a Rapsody, collected partly out of the writings of the ancient Fathers, which they perverted to their own ends, and partly out of the writings of certain unknown Fanatics, and under the name of Martin Bellius, which indeed was Castalio, though afterwards he forswore it, and falsifying also the name of the City, in which they falsely pretended that it was published. To this book, swarming with many other Errors and Blasphemies, Mr. Beza answered, thereby to free Mr. Calvin from that labor, who was now busy in writing his learned Commentaries upon Genesis, and in diverting other dangers from the Church: For the factious went on to innovate things in the City, and though the Amnestie was again renewed before the Senate upon the second of February yet they daily grew worse and worse, so that Master Calvin was much busied both in blaming and reproving them for their wickedness, and in endeavoring to strengthen the godly against the poison of their impiety; for they had proceeded to such a height of wickedness, that they turned part of the sacred Scriptures into obscaene songs, and used to beat strangers whom they met in the night, and sometimes also to rob them. They also privately used the books of Bolsecus, Castalio, and other corrupt men, that they might renew the controversy about Predestination; yea, they proceeded to scatter abroad a false and scandalous libel, wherein they grievously aspersed that worthy servant of Christ Master Calvin. Castalio also sent another Latin Book to be privately Printed at Paris, to which Master Beza answered, and Master Calvin also confuted some of the fooleries of the same kind. About this time the care of the English exiles lay heavy upon him, some of which were come to Vesalia; others to Embden, and others to Franckford, all sending to Master Calvin for advice and counsel: Neither was he a little troubled for the andaciousness of some of the Pastors (encouraged by the secret favor of others) of the French-Church, long since planted by him at Strasbourg: And in short how great pains he took this year for several Churches, may appear by the multitude of Epistles wrote by him, by which he stirred up many Noble-men to embrace the Gospel, and strengthened many of the Brethren, some of which were in extreme danger, and others already cast into bonds.
We spake before of the sweet Harmony that was between the Helvetian and Rhetian Churches, about the Doctrine of the Sacrament. This concord did exceedingly displease the spirit of error; therefore he easily found out one that might easily reinkindle the fire which before was extinguished, viz. Joachim Westphalus, who was seconded by Heshusius, then a Minister of the word, but afterwards a Bishop, of whom we shall speak more afterwards: Hereupon Master Calvin published an explication of that agreement, which, by how much it imbittered their spirits, by so much the more it satisfied all good men that were lovers of the truth.
The year following, viz. 1555. by the special mercy of God, brought peace along with it to the Church of Geneva, which was now quiet from its domestic stirs; for the factious ruined themselves: God discovering their horrible treason to the State, by the means of one of the conspirators, who in his drunken fit discovered it; whereupon some of them were beheaded, others of them were banished, who though a while after they vexed the City, yet perished shamefully in the end, leaving an example of the just judgment of God upon such persons, though it may be deferred for a time. Thus the Commonwealth was freed from these Pests. To which another mercy was added by the answer of the four Helvetian Cities, to whom the question about the Discipline (which we spake of before) had been proposed, who unanimously confirmed the Ecclesiastical Polity as it had been before settled, contrary to the expectation of the factious. Yet something was not wanting whereby Mr. Calvin might be further exercised: For he took great pains in constituting the Church in Polonia by the will of the King: In comforting the afflicted in England, who were much troubled by reason of the cruel burning of those three Bishops and Martyrs, incomparable for piety, viz. Nicholas Ridley, John Hooper, and Hugh Latimer, who suffered amongst many other worthy men, and shortly after that great Cranmer, Archbishop of Canterbury: As also in comforting the imprisoned brethren in France, especially those five valiant Martyrs who this year were burned at Camerac.
But at home the Errors of Servetus began to spring up again, whose blasphemies Mattheus Gribaldus was observed to favor, a Lawyer of some note, and the Lord of a Town not far from Geneva: This man coming to Geneva, was brought to Mr. Calvin by some Italians who had been his Scholars when he taught at Padoa; but Mr. Calvin refused to give him his hand, till they could agree about some of the chief Heads of Divinity, viz. about the sacred Trinity, and Divinity of Christ, till when he would by no means be persuaded to do it; and because he refused, Mr. Calvin told him that an heavy judgment of God hung over his head for his pertinacious impiety, which shortly after came to pass: Being first forced to fly to Tubing, where he was entertained by the favor of Vergerius, and being afterwards taken at Berne, upon a feigned submission was dismissed: But returning to his old course, and entertaining and favoring Gentilus (of whom we shall speak anon) God found him out, and prevented his punishment by man, by striking him with the Plague whereof he died. About this time also Mr: Calvin met with another trial: For certain neighbor Ministers, who were underhand encouraged by Bolsecus, thinking to get themselves a name by opposing so great a man, and indeed they lay under many other scandals, railed exceedingly against Mr. Calvin, as if he made God the author of sin, because he would exclude nothing from the eternal foresight and ordination of God. Mr. Calvin being little moved with these calumnies, was yet at last provoked by their importunities, so that he obtained of the Senate leave to go with their Ambassadors to Berne, there to defend himself and the Truth before the Bernates, which accordingly he did, and so prevailed, that one Sebastian was branded with infamy, and banished: B • lsecus also was commanded to depart out of their coasts: So all these calumnies ended in smoke: And one Andreas Zebedaeus, who had been his most bitter accuser, after Mr. Calvin's death, himself also lying upon his death-bed at Nevidune, a town four miles distant from Geneva, sending for some of the chief Citizens, did of his own accord confess the Truth which before he had opposed, and detesting his former actions caused all his papers to be burnt before his, and their faces.
The next year, viz. 1556, a tertian Ague seised upon M. Calvin as he was preaching, which handled him so roughly, that it made him come down from the Pulpit: Hereupon many false rumors were spread abroad, which were so grateful, especially to the Papists, that at Noviodune, his own country, the Priest had returned public, and solemn thanks for the death of Calvin: But the prayers of good men prevailed for his health, and he was so far from dying of that disease, that rather being increased in his strength, he undertook a longer journey then he was used to do, viz. to Frankford, being invited thither to pacify some controversies, which were sprung up in the French Church there. At length returning home, though something impaired in his health, yet remitted he nothing of his daily labors, publishing the next year his very learned Commentaries upon the Psalms, to which he prefixed a very precious Preface. The rest of the year being very full of tumults by reason of some factious Ministers, and God sending a Famine also, yet Mr. Calvin spent it in defending the Truth against Joachim Westphalus; and when notwithstanding Westphalus continued his prattle, Mr. Beza answered him, and stopped his mouth. Then also Mr. Calvin, and Beza, both confuted the calumnies of Castalio against the eternal Predestination of God which he had spread abroad, yet concealing his name. At this time a grievous persecution rising at Paris against the godly, it was a great affliction to Mr. Calvin; many being taken when they were assembled in Saint James his street for the celebration of the Lord's Supper, being about eighty in number (the rest escaping by the benefit of the dark night) who the next morning were led to prison, loaden with scorns and reproaches, though some of them were noble women of good account. Against these sheep of Christ the Kings anger was enflamed, not only by those about him, but by the very occasion of the times: For this fell out at the same time when the Kings Army had received such a notable defeat at Saint Quintan: Besides these godly persons were forced to meet in the night, because they could not do it in the day, which further irritated him: Hereupon also those old lying scandals were raised against them, especially by one Democarus a Doctor of Sorben, who charged the Christians as the cause of all the evils which befell the Kingdom.
There were also some false witnesses suborned against them, which the credulous multitude was too apt to believe; there were therefore seven of them brought forth to be burned, amongst whom there was a noble woman, who with six others shown admirable patience: and whereas they were accused for promiscuous whoredoms at their meetings, especially by the Sorbonists, who thought the more to incense the King thereby, a godly and learned man, who had lately been their Pastor, easily confuted those lies, and the German Princes interceding in their behalf (which Mr. Calvin procured with admirable celerity) the tempest was in a good measure blown over. The next year being 1558, proved very happy to the Commonwealth of Geneva, by reason of that strict League made betwixt them and the Bernates. But a grievous persecution brake out against the Church of Christ in France again; and at home the Heresies of Servetus were revived by Valentine Gentilis, mentioned before. To stop the former, Mr. Calvin sent Letters to the German Princes, which opened to them the great calamities which the Churches groaned under, requesting them to intercede for them, and in the mean time himself endeavored by his daily Letters to support them under their afflictions. And for Gentilis, who was a man of an unhappy, but sagacious, and subtle wit, presently after the burning of Servetus, he gat his book, and Calvin's confutation of it, and not weighing the Truth in the balance of the Sanctuary, but of carnal wisdom and reason, he concludes that the Father was the only one God of himself, who propagated Essence to the other two persons; so that he began to profess that there were three God's, three Eternals, Omnipotent, and Immense God's: and to prove it, he wrested not only the sacred Scriptures, but the Council of Nice also, and rejected Athanasius his Creed, as also the Testimonies of all the Ancients, viz. of Ignatius, Tertullian, Iraeneus, and Lactantius, by a certain unheard-of impudence; yea did not only reject all the Orthodox Writers which followed the Nicene Council, but reproached them as wicked men. Other Blasphemies also followed this about the Hypostatical Union. He first vented these things in private (as he pretended, for Disputation sake) to some of the Italian Congregation; whereupon an assembly being called on purpose, Mr. Calvin, before some choice Senators, and all the Ministers, and Elders, having patiently heard them, confuted them so fully out of the Word of God, that all the Italians presently subscribed to the Orthodox Faith, except only six, who afterwards being called one by one, subscribed with their hands, but not with their hearts, as time made to appear. Gentilis therefore returning to his old course, and going on to spread his former Blasphemies, is apprehended, dissembles not his opinion, being heard as much, and as long as he would. At length, seeming to be convinced by Mr. Calvin, he feigned incredible repentance, and gave in a Recantation signed under his own hand. Hereupon he was dismissed, first taking an oath that he would not go forth of the gates of the City; but presently, contrary to the same, he flies into Savoy to Matthew Gribaldus, and presently after two of his Disciples, Alciat and Blandatra followed him, who afterwards proved the infectors of Transylvania, and the Countries adjacent: But God's judgment hanging over the head of Gentilis, he stayed with Gribaldus (both of them casting off the other two as illiterate fellows) and there he wrote a book against Athanasius and Calvin, and so going to Lions, he there printed it, dedicating it to Gaiensis a Praefect, who was altogether ignorant of the blasph • mies contained in it. Whilst he was at Lions he was apprehended by the Papists, but when he shown them that he had written a book against Calvin, he was dismissed, as one that had deserved well of their Church. From thence he went into Transylvania to • landatra, Alciat, and their companions; but they having now sucked in the Heresies of Samosatenus, and he not well agreeing with them therein, Christ indeed drawing him forth to condign punishment, he returned into Savoy to his friend Gribaldus; but God's plague had now swept away that Pest, and Mr. Calvin also was dead at Geneva. Hereupon Gentilis, either infatuated by God, or thinking that there was none left at Geneva that could answer him, went strait to Gaiensis, who was justly offended with him; who there fore presently apprehending him, by the just judgment of God, sent him to Berne, there to be tried; where being convicted both of Perjury & many manifest impieties, after many ways were used to bring him to repentance, but in vain he had his head cut off, thereby suffering a just reward for all his impieties.
Towards the latter end of this year, in October, Mr. Calvin was taken with a Quartane Ague, which Physicians say, is deadly to old persons, which though it held him but eight mon • ths, yet it so debil • tated his lean, and overworne body with his in •• ssant lab • urs, that he never thoroughly recovered his health again: Yet all this time, though his Physicians warned him, and his friends dissuaded him from his preaching, and Lectures, yet did he continually busy himself night and day in dictating, and writing Letters every way, often saying, That nothing was more troublesome to him then an idle life. At this time also he published the last Edition of his Institutions in French and Latin, and his learned Commentary upon Isa • ah.
The year following, viz. 1559, was famous for the League entered into between the two most potent Kings of Spain and France, which was strengthened by a • linity betwixt them, which was likely to prove fatal to Geneva, but that the counsel of the Pontificians, who abused the simplicity of King Henry of France, hindered it. For King Henry published most severe Decrees, and cast some of his Senators into prison, who had declared their judgments freely, that he ought to proceed gently in matters of Religion, till a General Council could be called; having this in his eye principally, to restore the Duke of Savoy to his Country, that by his help he might utterly destroy Geneva. In the mean time Master Calvin (though sickly) labored hard 〈◊〉 Gen • va, comforting and confirming the afflicted Churches and brethren; as also by his frequent and servant prayers craving help of God. And behold the wonderful work of God • whilst all things were full of terror, the King of France in the great Marriage solemnity which was made for the confirmation of the Peace, in his running at Tilt, received his deaths wound, and that by the hand of the Captain of his Guard, by whom a little before he had apprehended and imprisoned the aforesaid Senators. This death of the King was expiated (as he thought) by the Cardinal of Lorraine, who upon the one and twentieth of December, caused that learned Lawyer, faithful Counselor, and holy Martyr of Christ, Annas Du Bourg, to be unjustly and cruelly burned. But by the singular blessing of God, in the midst of these calamitous times, the hearts of the Genevians were so raised up, and confirmed, that in the very same year, and almost moment of time in which two such potent Kings had contri • ed their destruction, by the encouragement of Mr. Calvin they laid the foundation, and built a famous School, adorning it with eight Masters for boys, as also with Hebrew, Greek, Philosophy, and Divinity Professors; which being finished to the honor of God Omnipotent, Mr. Calvin in a great assembly in the chiefest Church, read, and declared those things which conduced to the perpetual establishment of so holy and profitable a foundation, whereby he did as it were solemnly consecrate it.
The year after, which was 1560. Master Calvin was by some loaden with much envy, as if he had stirred up an Assembly against Francis the Second, the heir of his Fathers Kingdom; which Assembly was called, The tumult of Amboise; whereas indeed Master Calvin never understood what it was, as also both by word of mouth, and by his Letters to friends, he disliked it. This year one Sancarus of Mantua ( Italy being fatal to the Polonians ) began to teach, that Christ was Mediator only according to his human nature; accusing all of Arianism, that should say that he was Mediator also according to his Deity, as if thereby they made the Son less then the Father. This calumny, and all his other Doctrine was notably confuted, as by Philip Melanchthon, and Peter Martyr, so also Master Calvin, at the request of the Polonians, did briefly, but strongly confute the same; and foreseeing what shortly after came to pass, that whilst some more unskillful persons would take upon them to confute Sancarus, if they took not heed, would fall into the error of them which held three God's: He eloquently admonished them, that taking heed of Blandatra, and his followers, they should so assert Christ to be our Mediator according to both his natures, that in the mean time they should not multiply Deities: But this labor of his was vain towards them that were to perish.
About this time the Bohemian Waldenses sent two of their brethren to Master Calvin to desire his judgment about some matters of Religion, whom he lovingly satisfied, exhorting them also that they would enter into a nearer conjunction with other Reformed Churches. At the same time also Q. Mary being dead, and Queen Elizabeth succeeding, many of the godly French relying upon her piety and humanity, fled for refuge into England, with the consent of tha reverend man, Edmund Grindal, Bishop of London, they craved leave of her that one might be sent from Geneva to plant a French Church there: whereupon Galacius was sent.
Towards the latter end of this year King Francis of France died suddenly, and that in such a juncture of time, when all things seemed so desperate, that they could not be cured but by God himself; and King Charles the ninth, a child, was searce entered into his Kingdom, when by a Herald Letters subscribed with his name were brought to Geneva, wherein he complained that many were sent out from thence, that infected his Kingdom, desiring that they might be presently called back, threatening that otherwise he would not let pass the revenging of that injury. Mast. Calvin being hereupon sent for by the Senate, answered in his own, and in his Colleagues names that at the request of the Churches of France, they had exhorted certain men that were sound in the faith, and of an holy life, whom they judged fit for the work, that they should not be wanting to lend their help to their Country in so holy a cause, especially the Churches craving assistance from them for their further edification: And that this they had done, not to disturb the Kingdom, but that the people might be taught the Gospel of peace; and if they were accused for anything further then this, that they were ready to answer their accusers before the King: So this business went no further. The same year Master Calvin and Master Beza, answered the impudent book of Tileman Hushusius. Master Calvin also confuted those blasphemies which Gentilis had published at Lions against him, and Athanasius: He published also his Lectures upon Daniel, which he dedicated to the French Churches; and as he interpreted that Prophet, so in his Praeface he was himself a Prophet, so etelling the tempest that hung over them. At which time also Francis Balduinus, afterwards called Ecebolius, because he had changed his religion three or four time, being suborned by the Cardinal of Lorraine, by evil means reconciled to the King of Navar, dispersed a certain book up and down the Court, written either by himself, or (as some rather thought) by Cassander, wherein he styled himself a pious and moderate man, which book was worse then the Emperors Interim, for that under the specious pretence of restoring moderation, he sought to bring in all the Popish corruptions. Master Calvin being informed hereof published an answer to this book, to which some other answers were shortly after added, which made a full discovery of, the wit and purpose of Balduinus, which this railer could by no means digest, whereupon he never gave over to brand Calvin and Beza with his impudent reproaches; till the year after being grown odious both to God and men, of both Religions whom he had so often deceived by his turning, whilst he was following a suit of Law at Paris, he wore away, and ended his wretched life.
In the year 1562. God gave peace and liberty to the French Churches, by a public Edict of the Kings: But not long after, the King of Navar being suborned by Popish subtlety, presently after the Duke of Guise had committted that abominable massacre at Vassy, began that civil, war which continued many years after, to the miserable devastation of France; and it cannot be spoken how much Master Calvin was affected and afflicted therewith, which so far increased his disease, that it was easy to divine, that it would not be long before he was translated to a better life; yet did he not desist from exhorting and comforting everyone, no nor from preaching and reading his ordinary Lectures. And the same year he published that excellent confession of Faith, which was sent to the States of the Empire met together at Franckeford, in the name of the Prince of Condé, and of all the Godly in France, who besides the injuries which they sustained by an unjust war, were unworthly traduced to the Germans, as if they held many false and monstrous opinions. One thing also is not to be pretermitted, that on the nineteenth of Decem. Master Calvin lying in bed sick of the Gout, being the Sabbath day, and the North-wind having blown two days strongly, said to many that were present, Truly I know not what is the matter, but I thought this night I heard warlick drums beating very loud, and I could not persuade my self but it was so: Let us therefore go to prayers, for surely some great business is in hand. And this very day there was a great Battail fought between the Guisians and the Protestants not far from Paris, news whereof came unto Geneva within a few days after.
The year after, which was 1563. Master Calvin's disease did so far increase, that it was almost incredible that so weak a body, exhausted with so many labors, and worn out with so many diseases, should yet retain so valiant and generous a mind: So that even then he could not be persuaded to favor himself, and if at any time he abstained from his public labors (which yet he never did but when by necessity he was enforced thereto) yet he was busy at home, either in giving counsel to those that sought it, or in dictating to his Scribes; the witnesses whereof are those two serious admonitions to the Polomans, to take heed of those blasphemous persons which denied the Sacred Trinity. The answers which he returned to the brethren's Messengers, who were now met in a Synod at Lions; his Commentaries upon the four books of Moses, which himself turned out of Latin into French. And lastly his commentary upon Joshua, which he now began, and finished a little before his death.
In the year 1564. Feb. the sixth, Master Calvin being short-winded by reason of a stopping in his lungs, preached his last Sermon, and from thence forward he spake little, only now and then he would be carried to the Congregation, the last time being March the last; His diseases (being contracted by the incredible labors both of his mind and body) were very many: For (besides that naturally he was but of a weak body, lean, and inclinable to a Consumption) he slept little, & spent a great part of the year in Preaching, Teaching and dictating. For at least ten years together he abstained from dinners, taking no food at all till Supper; so that it was a wonder how he could escape a Ptisick so long. He was often troubled with the headache, which his abstinence only could cure, whereupon he sometimes fasted thirty six hours together. But partly through straining his voice, and partly through his too frequent use of Aloe • (which was taken notice of too late) he was first trouble • with the Hemorrhoids, which at length proved ulcerous, and then five years before his death he did many times spit blood: And when his Quartan Ague left him, the gout took him in his right leg, then the Collick, and lastly the Stone, which yet he never discerned till a few months before his death. The Physicians applied what remedies possibly they could, neither was there ever man that was more observant of their rules: But in respect of the labors of his mind, he was extreme negligent of his health, so that the violent pains of headach could never restrain him from preaching. And though he was tormented with so many and violent diseases, yet did never any man hear him utter one word that did unbeseem a valiant or Christian man. Only lifting up his eyes to heaven, he used to say, How long Lord? For he often used this Motto in his health, when he spake of the calamities of his brethren (which always more afflicted him then his own.) When as his Colleagues admonished and earnestly increated him, that in his sickness he would abstain from dictating, but especially from writing himself: He answered, What? would you have me Idle when my Lord comes? March the tenth when all the Ministers came to him, they found him clothed, and sitting at his little Table where he used to write and meditate; He beholding them (when he had rubbed his forehead a while with his hand, as he used to do when he meditated) with a cheerful countenance, said, I give you hearty thanks (my dear Brethren) for the great care you have of me, and I hope within these fifteen days (which was the time that they were to meet about Church censures) I shall be present at your Consistory. For then I believe God will declare what he will determine concerning me, and that he will receive me to himself: Accordingly he was present that day, which was March the four and twentieth, and when all their businesses were quietly dispatched, he told them that God had given him some further delay, and so taking a French Testament in his hand, he read some of the Annotations upon it, and asked the Ministers judgments about the same, because he had a purpose to amend them. The day after he was somewhat worse, as being tired with the former days labor.
March the sever▪ and twentieth he caused himself to be carried in his chair to the Senate door, and then leaning upon two, he walked into the Court, and there presented to the Senate a new Rector for the School, and with a bare head, he returned them thanks for all their former favors, and in particular for the great care they had of him in his sickness: For I perceive (saith he) that this is the last time that I shall come into this place: Which words he could scarce utter, his voice failing him, and so with many tears on both sides, he bade them farewell.
April the second, which was Easter-day, though he was very weak, yet he caused himself to be carried to the Church in his chair, where after Sermon he received the Sacrament of the Lord's Supper at Mr. Beza 's hands, and with a cheerful countenance, though weak voice, sang the Psalm with the rest of the Congregation, showing, though in a dying countenance, signs of much inward joy.
April the • ive and twentieth he made his Will in this form; In the name of God Amen, Anno Christi 1564, April the five and twentieth, I Peter Chenalat, Citizen, and Notarie of Geneva do witness, and profess, that being sent for by that Reverend man John Calvin Minister of the Word of God in the Church of Geneva, and a free Denizon of the same City, who then truly was sick in body, but sound in mind, told me that his purpose was to make his Testament, and to declare his last Will, desiring me to write it down as he should dictate unto me with his tongue, which I profess I did presently word by word as he told me, neither did I add, or diminish anything from that which h • spake, but have followed the very form suggested by him • Whic • was this. In the name of the Lord Amen, I John Calvin, Minister of the Word of God in the Church of Geneva, oppre •• ed and afflicted with divers diseases, so that I easily think that the Lord God hath appointed shortly to lead me out of this world, I therefore have determined to make my Testament, and to co • mit to writing my last Will in this form following.
First I give thanks to God, that taking pity on me whom he created and placed in this world, hath delivered me out of the deep darkness of Idolatry into which I was plunged, and that he brought me into the light of his Gospel, and made me a partaker of the Doctrine of Salvation, whereof I was most unworthy: Neither hath he only gently and graciously born with my fault • , and sins, for which yet I deserved to be rejected by him, and driven out; but hath used towards me so great meck • esse and mildness, that he hath vouchsafed to use my labors in preaching and publishing the Truth of his Gospel. And I witness and profess, that I intend to pass the remainder of my life in the same Faith and Religion which he hath delivered to me by his Gospel, and not to seek any other aid or refuge for Salvation then his free Adoption, in which alone Salvation resteth. And with all my heart I embrace the Mercy which he hath used towards me for Jesus Christ his sake, recompensing my faults with the merit of his death and passion, that satisfaction may be made by this means for all my sins and crimes, and the remembrance of them may be blotted out. I witness also, and profess that I humbly beg of him, that being washed and cleansed in the blood of that highest Redeemer shed for the sins of mankind, I may stand at his judgment seat under the Image of my Redeemer. Also I profess that I have diligently done my endeavor according to the measure of grace received, and bounty which God hath used towards me, that I might preach his Word holily • nd purely both in Sermons, Writings, and Commentaries, and interpret his holy Scripture faithfully. I also witness and profess that I have used no • uglings, no evil and sophistical arts in my controversies and disputations which I have held with the enemies of the Gospel, but I have been conversant candidly, and sincerely in maintaining the Truth.
But (out alas) that study, and zeal of mine (if it be worthy so to be called) hath been so remiss and languishing, that I confess innumerable things have been wanting to me to the well performing of my duty, and unless the immeasurable bounty of God had been present, my studies had been vain, and vanishing away. Moreover I acknowledge that unless the same bounty had been present unto me, the goods of the mind which God hath given me, would have made me guilty of the greater sin, and slothfulness before his judgment seat. For which causes I witness, and profess, that I hope for no other help for salvation but this only, that seeing God is a Father of mercy, he shown himself a Father unto me, who acknowledge myself a miserable sinner.
As for other things; After my departure out of this life, I would have my body committed to the earth in that order and man • er which is usual in this Church and City, till the blessed day of Resurrection cometh.
As touching that slender Patrimony which God hath given me, concerning which I have determined thus to dispose. Let Anthony Calvin my most dear Brother be mine heir; but, only for honor sake, let him take before hand, and have to himself the silver Charger which was given me by Varannius for a gift, wherewith I desire him to be contented: For whatsoever things remain in mine •• heritance, I request, and commit them to his faith, that he return them to his children when he shall die. I bequeath ten g •• den Scutes to the School of boys from the same my brother, and heir. Also so much to poor strangers. So much to Joane the daughter of Charles Costan, and of my Kinswoman. But to Samuel and John, the sons of my said Brother, I desire to have given to them forty golden Scutes by mine heir when he dieth. To Anne, Sus •• , and Dorothy, his daughters, thirty Scutes of gold: But to David their brother, because of his lightness and miscarriages, but five and twenty Scutes of gold. This is the sum of the whole Patrimony and goods which God hath given me, so near as I can estimate it, setting a price upon my Library, my moveables, and all my household goods, with all other my faculties. If there be found anything above, I would have it to be distributed to all those children, the sons and daughters of my brother: Neither do I exclude that David, if he prove a good husband. If there shall be any surplusage above that sum, I believe there will be no great matter, especially when my debts are paid, the care whereof I have committed to my said brother, upon whose love and fide • ity I rely: For which cause I will and appoint him to be the Executor of my Testament, and together with him the worshipful man Laurence Normendie, giving them power to take an Inventory of my goods without anymore accurate diligence of the Court. I also permit them to sell my moveables, that out of the money made thereof, they may execute my Will above written. Dated this 25. of April, Anno Christi 1554.
When this Will was made and confirmed, Mr. Calvin sent to the four Syndi • s, and all the Aldermen, desiring to speak with them all yet once more in the Court before his death, whither he hoped to be carried the next day. The Senators answered, that they would rather come to him, d • siring him to have a regard to his 〈◊〉 : And the day after when they came all to him from 〈◊〉 Court, after mutual salutations, and pardon craved for their coming to him, whereas he rather would have come to them, and p • ofessing that he had long desired to speak with them, though he had deferred it till now, even till he found the approaching of his departure out of this world, he said:
Honoured Masters,
I give you great thanks, that ye have honored me thus far, having not deserved it from you, and for that you have so often borne with mine infirmities; which to me hath always been an argument of your singular good will towards me: And albeit in performance of mine office it could not be but that I must undergo many bickerings, and divers assaults, because every good man must be exercised therewith; yet I know, and acknowledge that none of these things have fallen out through your default; and I earnestly beseech you, that if I have not always done that which behooved me, you rather would have regard of my will then of my ability. For I can truly testify that I have been heartily studious of the welfare of your Commonwealth; and howsoever I have not fully performed mine office, yet surely I have studied the public good according to mine ability, and except I should acknowledge that the Lord hath used my service sometimes not unprofitably, I could not avoid the crime of dissembling. But this I requst of you again and again, that I may be excused by you for that the things are so little, that I have publicly and privately performed in comparison of those things which it behooved me to have done. Certainly of mine own accord I acknowledge that I am much indebted to you for this cause also, that ye have patiently born with my too much vehemency sometimes; which sin also I trust God that he hath forgiven me.
But as touching the Doctrine that you have heard from me, I take God to witness that I have not rashly and uncertainly, but purely and sincerely taught the Word of God entrusted unto me, whose wrath I should otherwise have felt now hanging over me, as I am certainly assured that my labors in teaching it hath not been displeasing to him. And I testify this the more willingly both before God and you, because I doubt not but that the devil (according to his custom) will raise wicked, light, and giddy-headed people to corrupt the sincere Doctrine which you have heard from me.
Then considering the unmeasurable benefits which God had conferred on that City, he said;
I am a very good witness out of how many great dangers the hand of the great and best God hath delivered you. Mor • over you see in what estate you now are; therefore whether your affairs be prosperous or adverse, let that be always conversant before your eyes, that God is he alone that establisheth Kingdoms, and Cities, and therefore will be woe • ship • ed by mortal men. Remember what that great David doth testify, that when he enjoyed a deep peace he fell soulest, and should never have risen again if God of his singular goodness had not reached out his hand to him. What then shall become of such punies, if he fell being so strong and powerful a man? Ye had need of great humility of mind, that ye may walk circumspectly, and with great reverence before God, and trust upon him only, being sure that it will always be, as ye have often found, that by his aid you may stand sure, although your safety and welfare may be hung, as it were • upon a very slender thread, Wherefore if prosperity befall you, take heed I pray you that ye be not pussed up with pride like p • ophane persons, but rather give thanks to God with lowliness of mind. But if adversity shall happen unto you, and death shall stand before you on every side, yet trust in him that raiseth up the dead; yea then especially think that ye are stirred up by God, that ye may more and more trust in him alone. And if ye desire that this your Commonwealth may be preserved in a firm estate, see that you be not defiled with any filthiness. For he is only the highest God, King of Kings, and Lord of Lord's, he will honor those that honor him, and cast down those that despise him. Honor him therefore according to his own precepts, and daily thin • of this, that we are far from doing that which is required of us. I know the dispositions and conversations of everyone of you, and I know that you have need of exhortation. There is none of those that excel most, unto whom many things are not wanting; therefore let every man look about him and let him ask of the Lord those things which he understands himself to stand in need of. We see what vices reign in the greatest Councils in the world; some are stark cold, and neglect the public, taking care only for their own private affairs: Others are indulgent to their private affections: Others use not the excellent gifts God hath bestowed upon them as they ought: Others proudly boast of 〈◊〉 own parts, and upon a certain confidence therein, expect that every man should subscribe to their opinions. I exhort old men that they envy not the younger, whom they find adorned with excellent gifts from God: I admonish the younger, that they carry themselves modestly without arrogance; and let not one molest another. Avoyd contentions, and all that bitterness of spirit which diverts many from the right way in the government of the Commonwealth. And ye shall the better avoid these things, if every man contain himself within his own sphere and all administer that part of the Commonwealth faithfully which is committed to him. I pray you for God's sake, let there be no place for favor or hatred in the judgment of civil causes. Let none pervert right by subtle and cunning tricks. Let no man hinder the Laws from prevailing. Let no man depart from that which is just and equal. If sinister affections shall begin to arise, let him resist them constantly, looking upon h • m that hath placed him in his throne, and beg of him his holy Spirit. To conclude, I beg of you again that you pardon mine infirmities, which I acknowledge and confess before God, Angels, and your worshipful selves.
Having thus spoken, he prayed unto God to multiply his gifts and blessings upon them more and more, and to govern them by his holy Spirit for the safety and good of the Commonwealth. And giving his hand to every of them, he dismissed them all, who departed full of sorrow and heaviness, as from their Common Father, with many tears.
April the eight and twentieth, the Ministers of Geneva being come to him, he spake thus unto them.
Brethren, after my decease stand fast in this work of the Lord, and be not discou • aged: for the Lord will preserve this Church & Commonwealth against the threatenings of the enemies. I pray God keep you from dissensions: Embrace one ano • her with mutual charity. Think again, and again what you owe to this Church where in the Lord hath placed you, and let nothing divert you from your duty: Otherwise it will be easy for such as seek them to find out ••• sions; but such shall find that God cannot be deceived. A so • n as I came to this City, the Gospel indeed was preached, but the affairs were very troublesome, man • conceiting that Christianity was nothing else but to overthrow Images: And there were not a few wicked persons from whom I suffered many most unworthy things: But the Lord our God so confirmed and strengthened me (though by nature was not bold) that I gave not place to any of their endeavors. Afterwards when I returned hither from Strasbourg, I followed this vocation with an unwilling mind, because it seemed to me that it would prove unfruitful, for I knew not what the Lord had determined, and the matter was full of many and great difficulties: But going on, at last I found that God had much blessed my labors. Stand fast therefore in this your vocation: Retaine that order that is begun, and do your uttermost endeavors that the people may be kept in subjection to your wholesome Doctrine: for some are wicked and stubborn. Things as you see are through God's mercy well settled, and therefore ye shall be left without excuse before God, if through your s • thfulness they be unsettled again. I profess, Brethren, that I have lived with you con • oyned in true love, and sincere charity, and that I now so depart from you. If you have found me any whit pettish in this my disease. I crave pardon of you, and give you very great thanks, that y • have sustained the burden imposed upon me, during the time o • my sickness.
Having thus spoken, he gave his hand to each of them▪ who departed from him with much sorrow, and weeping.
A while after Master Calvin, understanding by Letters from Mr. Farel to Mr. Viret, who was now an old man of eighty years old and sickly, was yet determined to visit him, and was now onward of his journey; he wrote thus to him to stay him.
Farewell my best and sincerest brother, and seeing God will have you to out live me in this world, live mindful of our friendship, which as it hath been profitable for the Church of God here, so the fruit thereof tarrieth for us in heaven. I would not have you weary yourself for my sake. I hardly draw my breath, and I expect daily when it will wholly fail me. It is enough that I live and die to Christ, who is gain to his both in life and death. Again farewell. May 11. Anno Christi 1564.
Yet for all this Letter the good old man came to Geneva, and having fully conferred with Mr. Calvin, returned back to Neocom.
The rest of his days, even till his departure, Mr. Calvin spent almost in perpetual prayer, with his eyes fixed upon heaven, and his voice full of sighs, by reason of his short breath.
May the seven and twentieth, being the day whereon he departed, he seemed to speak more strongly, and with less difficulty; but this was but a lightning before death. In the evening about eight a clock, on the sudden certain signs of present death appeared; at which time Mr. Beza being newly departed from him, some ran to acquaint him therewith; whereupon he presently returned, but found him to have yielded up his spirit into the hands of God, without the least struggling, yea not so much ascending forth one groan, having had his understanding, memory, and voice even to the last gasp, being much more like to one that was fallen asleep then dead. So that that day at Sun-setting, that great bright light was taken out of this world.
That night, and the day following, there was great weeping and wailing all over the City. Many Citizens and Strangers desired to see him after he was dead, and amongst the rest Queen Elizabeth's Ambassadors, who being sent into France, were then there. The next day after being the Sabbath, his body was coffined; and in the afternoon he was carried forth, the Senators, Pastors, and Professors of the School, and almost the whole City following the corse, not without abundance of tears: He was buried in the common Church-yard, without much pomp, no Tombstone being added, as himself had commanded; whereupon Master Beza made these verses.
He was a man of an incredible and most ready memory, in the midst of almost infinite distractions, and of a most exact judgment. He was very regardless of means, and preferment, even when it was often offered: He eat little meat, took very little sleep, was wholly compounded of sweetness and gravity: Discreet and mild he was in bearing with men's infirmities; yet would he severely without dissimulation reprove their vices, which freedom he always used from a child: Such a Preacher he was, that like another Or pheus, he drew England, Spain and Italy to him, filling Geneva with strangers.
Such a voluminous writer, that (as it was said of Saint Augustine ) he wrote more then another can well read. His writings were so eagerly received, that as most rare and precious pieces they were forthwith translated into all Languages. What shall I speak of his indefatigable industry, even beyond the power of nature, which being paralleled with our loitring, I fear will exceed all creedit? and may be a true object of admiration, how his lean, worn, spent, and wearyish body could possibly hold out. He read every week in the year three Divinity Lectures, and every other week over and above he preached every day, so that (as Erasmus saith of Chrysostom) I do not know whether more to admire the indefatigableness of the man, or his hearers. Yea, some have reckoned up that his Lectures were year • lie one hundred eighty six, his Sermons two hundred eighty six, besides every Thursday he sat in the Presbytery. Every Friday when the Ministers met in conference to expound hard Texts, he made as good as a Lecture. Yea, besides there was scarce a day, wherein he spent not some part either by word or writing, in answering the questions and doubts of sundry Pastors, and Churches that sought unto him for advice and c ••• sell: Over and above which there was no year passed wherein came not forth from him some great volume or other in Folio, so that in few years (besides many golden Tractats, and sundry exquisite answers, which upon short warning he made to principal adversaries) his huge explications upon the five books of Moses, Joshua, Job, Psalms, all the Prophets, and upon the whole New Testament, came forth into the world fuller of pithy sententious matter then of Paper. These things considered what breathing time could he find for idleness, or loose thoughts? In his last grievous sickness, procured by his intolerable labors, he could scarce be compelled by his friends to pretermit his daily task of preaching, and reading his Divinity Lectures, and at home, when he could not go abroad, he rather wearied others with continual dictating to them, then himself. Nothing was more frequent in his mouth then this, Of all things an idle life is most irksome to me; and when his friends used all their endeavors to persuade him to favor and respect himself: Why (saith he) will ye have God to find me idle at his coming? Yea, such conscience did he make of misspending a minute, that he was loath to detain the Ministers that came to visit him from their public exercises. What wonder then is it, that he scarce attained to the age of 56. Yea, rather its a wonder that he lived so long. Indeed he lived but 54. years ten months and seventeen days, the half of which time he spent in the holy Ministry of the Gospel. Many slanders were cast upon him, As that he was Ambitious. But how could that be, whereas he preferred his abode in the Common-wealth, and Church of Geneva, before all other places, which he called the Shop of poverty. Others charge him that he studied to heap up riches, whereas his last Testament shows that he was a very poor man; for all his goods, yea and his Library being sold very dear (saith Master Beza ) scarcely amounted to three hundred crowns: And Calvin himself in his life time hearing of this impudent slander, answered: If I cannot persuade men whilst I am alive that I am no great monied man, yet my death will show it. And the Senate at Geneva can testify that his stipend being very small, he was so far from being not contented therewith, that when they offered to enlarge his pensions, he utterly refused the same: and by the small estate which he left at his death it appears also, that either his gifts were not great, or else that he spent as God sent. Some reproached him for his brother A. Calvin because he was divorced from his wife, who was proved an adulteress: What would these men have said, if he had kept an adulteress in his house? May they not as well reproach Jacob, David, yea, and Christ himself, for that one of his Disciples was a Devil, as himself told them? Some said that he was given to delights and luxury: His many great books easily confute this slander. Some gave out impudently that he ruled in Geneva both in Church and Common-wealth, so that he sometimes face upon the Tribunal? But for these things neither they which knew him, nor ensuing ages who may collect his manners out of his writing, will give any credit to them. But its far more easy to calumniate then to imitate him.
Omnia Calvini opera quae diversis chartarum formis edita, si uno formae genere imprimerentur, justae magnitudinis Tomos 20. in Folio efficerent. Most of them are mentioned particularly in his life.
The Life of William Farellus, who died A no Christi 1555.
WIlliam Farellus was borne in the Delphinate, of a Noble Family, Anno Christi 1589. and sent to Paris to be brought up in learning, and was one of the first that made a public Profession of the Gospel in France. But when persecution arose, he fled into Helvetia, the better to propagate the Gospel, where he grew into familiarity with Zwingli, Occolampadius, Bartholdus, and Hallerus. Anno Christi 1524. he went to Basil, where he proffered a public disputation with the Popish Divines of that place, but the Masters of the University would not suffer it, saying, That his Theses savoured of the new Doctrine; till the Senate being informed hereof, gave him free liberty of disputing, and then Farellus set up his Theses publicly in the College, which were these. Christus nobis perfectam vivendi regulam praescripsit. Christi mandata sunt observanda: in quibus iis qui continentiae donum non habent, matrimonium praecipitur. Alienum est evangelii luce, & Judaicum, discrimen vestitus, ciborum & aliarum ceremonia • um observare. Periculosae sunt preces mu • torum verborum, contra Christi mandatum. Christi mandata non sunt in consilia convertenda, n • c contra. Soli Deo Sacrificia offerenda, quae Spiritus dictat, &c.
When these Positions were divulged, the Bishops Vicar, the Rector, and Governors of the University forbade all under them, upon pain of excommunication, either to dispute or to hearken to them. The Senate on the contrary thinking that this command derogated from their authority, commanded their Parish Ministers, and students of the University that they should be present, and if they did otherwise, they forbad them the use of their mills, furnaces and Merchandize. Hereupon a Disputation ensued in a great Assembly of the Clergy and Citizens. But shortly after the Bishops Vicar, and the Rector of the University, and their Popish faction drove him by force from Basil, their darkness not enduring the light. Neither was the servant greater then his Master.
From thence he went to Mont-Bellicard and to some other places, where he preached the Gospel with so much fervor and zeal, that it was evident unto all, that he was called of God thereunto.
Anno Christi, 1527. he went to a certain Town called AElin, where he preached the Gospel, and was admonished by Occolampadius to mingle prudence with his z • all. Anno 1528. he went to Aquileta amongst the Bernates, where he preached Christ, and undauntedly opposed Antichrist; disputing also with divers at Bern, whereupon ensued a wonderful change in Ecclesiastical affairs. Anno Christi 1528. he with V • ret went to Geneva, where they planted the Church, and propagated the Gospel, and many of the Citizens embraced it; yet at first not so much out of love to the truth as out of hatred to Popish Tyranny.
Long he had not been there before the Bishops Officers drew him into the Bishops Count, which two of the Studies much disliked, the rather because Farel promised them that he would prove all his Doctrine out of the holy Scriptures; So that they accompanied him into the Bishops Court, that they might see all things to proceed in judgment lawfully: but it fell out otherwise: For the Judge of the Court would by no means endure a Disputation, saying, If that be suffered, all our mystery will be destroyed; and withal railing upon Farel, he said, Thou most wicked devil, why camest thou to this City to trouble us? I am not (answered Farel ) as you call me, but I preach Jesus Christ who was crucified for our sins, and rose again, and he that believeth in his name shall be saved: This is the sum of my arrant: I am a debtor unto all that are ready to hear, and obey the Gospel, desiring this only, that the obedience of Faith may flourish everywhere; and I came into this City to see if there were any that would lend me he hearing, and I wilrender an account of my faith and hope everywhere; and will confirm my Doctrine with my blood if need be. Then cried out one of the Court in Latin; He hath blasphemed, what need we anymore witnesses? He is guilty of death. Hurle him into Rhodanus: Hurle him into the Rhodanus; its better this one Lutheran should be put to death, then that further troubles should be raised.
Farel answered; Do not utter the words of Caiaphas, but of God. Then one strake him on the mouth with his fist, and he was commanded to stand aside as if they would consult, and in the interim he was shot at with a gunne by the Vicars serving-man, but it hit him not, God defending his servant. And though one of the Syndics favored him, yet now the other shrunk from him, so that the Bishops Council prevailed that he should be driven out of the City. And thus being accompanied with some Citizens, he, and his partner Anthony Salner were expelled the City, but God turned it to the great good of others, for they sowed the seed of the Word in the neighbouring Country, by the side of the Lake Lemannus, viz. at Orba and Granson. Neither yet (through God's power and goodness) was the work interrupted at Geneva: For just at the same time came a young man of the Delphinate, called Anthony Frumentius, who entering into the City taught a public School, & together with the Rudiments of Grammar, he most happily laid the Foundation of Christian Religion in the hearts and minds of his Scholars, which were not a few.
Anno Christi 1541, Master Farel went to Metis, and preached in the Church-yard of the Dominicans; The Friers, when they could not otherwise hinder him, rang their Bells: But he having a strong voice, did so strain it, that he went on audibly to the end of his Sermon. The day after there came about three thousand persons together to hear the Word of God; but some that favored the Gospel, entreated Mr. Farel so long to forbear, as till he might preach without a tumult. Then was he questioned by the Magistrates, by what authority, or by whose request he preached. To which he answered, By the command of Christ, and at the request of his Members: Gravely discoursing both of his own authority, and of the excellency of the Gospel; telling the Magistrate what his duty was in reference thereunto. But shortly after, by the command of the Emperor, the Citizens of Metis were forbidden to hear any man preach who was not licensed by the Bishop, and some others. Whereupon Mr. Farel went from thence to Neocome, where he wholly employed himself in the service of the Church, performing the office of a faithful Pastor to extreme old age, with admirable zeal and diligence.
When he heard of Calvin's sickness in the year 1564, he could not satisfy himself, though he was seventy years old, but he must go to Geneva to visit him. He survived Calvin one year, and odd months, and died aged 76 years, Anno Christi 1565.
Anno Christi 1553, the Genevians (though they owed themselves wholly to him) yet were carried on with such fury, that they would have condemned Farel to death; and did such things against him, that Calvin wished he might might have expiated their anger with his blood.
This was that Farel who (discouraged by no difficulties, deterred with no threatenings, reproaches, or stripes) gained to Christ multitudes in Montbelgard, Aquileia, Lausanna, Geneva, and Neocome. There was in him, besides piety, learning, innocence of life, and exemplary modesty, a certain singular presence of mind, sharp wit, and vehemency of speech, so that he rather seemed to thunder then speak; and lastly such admirable fervency in his prayers, that he seemed to carry his hearers into heaven with him.
Farellus concionibus magis quam scriptionibus operam dedit: Edidit tamen Themata quaedam disputanda Basiliae, excusa Latin & Germanice. Disputationem Bernae habitam Latin anno 1528.
Beza made these verses of him.
[illustration]
PET: PAV: VERGERIVS
The Life of Vergerius, who died
Anno Christi 1562.
PET: PAV: VERGERIVS
PEter Paul Vergerius, was a man excellently learned both in the Law and Popish Divinity, wherein he attained the highest degrees. Anno Christi 1530, at which time that famous Convention at Augsburg was appointed, he was sent by Pope Clement the seventh as his Legate into Germany, to improve his uttermost abilities to hinder a National Council, and accordingly he bestirred himself to hinder and endamage the Lutherans; and that he might the better encourage the Popish Divines, viz. Faber, Eccius, Cochlaeus, and Nausea, to play the men in their Masters cause, he bestowed sundry favors and gifts upon them. He also, by his Legantine power, made Eccius Cannon of Ratisbone.
Anno Christi 1534, Paul the third sent for him to Rome to give an account of the state of affairs in Germany, which when he had done, the Pope deliberated with his Cardinals what course was fittest to be taken to prevent a National Council, till as Caesar and the other Kings could be stirred up to war by their secret instigations; and so after a while he sent back Vergerius into Germany, to promise the Princes, that a General Council should be held at Mantua; but withal to prescribe such rules about coming to it, as he knew the Protestant Divines would not accept of. He had in charge also to stir up the Prince's minds against the King of England, and to profer his Kingdom to whosoever would conquer it, and to try if by any means he could take off Luther and Melancthon from prosecuting what they had begun. There were also nine Cardinals and Bishops chosen out (the better to delude the Germans ) who were to consider of, and to prescribe a form of Reforming the Church, which accordingly they did.
Hereupon Anno Christi 1535, he went back from Rome into Germany, to King Ferdinand, where he met with the Lantgrave of Hesse, and opened to him the Popes purpose of calling a Council: After which he went to the rest of the Princes to impart the same to them also. Then went he to Luther at Wittenburg, where with better diligence then success, he prosecuted what he had in Commission to him.
About the end of that year the Princes by their writing returned answer to Vergerius. And the year after when Caesar went to Naples, Vergerius was called home by the Pope, to whom he shown the success of his affairs, viz. That the Protestants required a free and Christian Council to be convened within the borders of Germany, as the Emperor had promised. That there was no hope of gaining Luther, and his associates, but by their destruction: That the Protestant Princes would not hearken to anything about England, and that the other Princes were very cold also in that cause; and that George Duke of Saxony had told him, that there was great danger from the Lutherans, which could by no other means be prevented, except the Emperor and Pope would make war with them.
Hereupon the Pope commanded him to make all the haste he could to Naples, to acquaint the Emperor herewith, especially to excite him all he could to take up arms against the Lutherans: But when Caesar came to Rome, Anno Christi 1536, he pressed the Pope for a General Council, desiring to carry back with him into Germany the Patent for it. The Pope denied not his request, but told him that he would choose a City in Italy for it, and that he would prescribe such Rules for it as were most necessary for the Roman Church. Caesar answered, that if he would call a Council, he much cared not where it was, presuming that he could bring the greatest part of the Germans along with him to it. Then did the Pope with his assistants draw up a Patent for it; at which time he made Vergerius first Bishop of Modrusium, and shortly after of Justinople.
Anno Christi 1537, the Pope intending to send another Legate into Germany, commanded Vergerius to acquaint him with the state of the Country, and how he should deport himself amongst them; but both Master and Scholar lost their labor with the German Princes.
Anno Christi 1541, Vergerius was again sent into Germany, to the Convention at Worms, in the name indeed of the King of France, but in truth, that under that pretence he might the better promote the Popes affairs; at which time he wrote his book De unitate & pace Ecclesiae: The scope whereof was to take off the Germans from thinking of a National Council. Thus Vergerius for a long time had been serviceable to the Popes, and had promoted their interest; he had also •• ttained great favor with Princes and Kings; and King Ferdinand did so highly esteem him, that he made him Godfather to his Daughter Katherine: Yet at last he fell off from the Pope by this wonderful occasion. After the Convention at Wormes he was called back to Rome, and the Pope being to make some Cardinals, intended to make Vergerius one; but some suggested that he had been so long in Germany, that he smelled of a Lutheran, which made the Pope to alter his purpose; which when Vergerius was informed of by Cardinal Ginucius, to whom the Pope had told it, he was wonderfully astonished, and that he might purge himself, went into his own country, purposing to write a book with this title, Against the Apostate Germans. But it pleased God, that whilst he read over his adversaries books, with an intent to confute them, himself was converted by them: Whereupon casting off all desires of a Cardinalship, he retired himself to his brother, John Baptista, Bishop of Pola, and communicating his thoughts to him, asked his advice. His brother at first was much astonished, and bewailed his condition; but after a while was persuaded by him to read, and study the Scriptures, especially in the point of Justification by Faith, whereby it pleased God that he also saw the Popish Doctrines to be false, and so they both became zealous Preachers of Christ to the people of Istria, diligently inculcating the wonderful benefits which we have by Christ, and showing what Works they be that God requires of us, that hereby they might reduce the people to the pure worship of God But the Devil stirred up many adversaries against them, • work • specially the Friars, who accused them to the Inquisitors; amongst whom was Hannibal Grisonius, and his companion Jerome Mutius, who afterwards writ an invective against Vergerius, traducing also Germany itself, in a book which 〈◊〉 set out in hatred of Religion.
Grisonius upon this information went to Pola, and Justinple rushing into the houses of the Citizens, searching for forbidden books. He preached also, and sent forth the Popes. Thunderbolt against such as would not accuse others that were suspected for Lutheranism; by which means he enforced one friend to accuse another, yea children to accuse their own parents. In the chief Church of Justinople he sang Mass in a glorious Cope, & told the people that God had plagued them for divers years with several calamities; one year (saith he) in your Olive-trees, and another year in your Corn, and a third in your Vines and Cattle, and your Bishops are the causes of all these mischiefs, neither can you expect to be freed from these judgments except they be driven away.
Hereupon Vergerius went to Mantua to his old friend Cardinal Gonzaga, to whom he was familiarly known: But John Casus the Popes Ambassador to the Venetians, hearing of it, urged Gonzaga both by Letters and Messengers not to entertain such a man any longer. Upon this Verg rius went to Trent, where the Council then was, to clear himself; but when the Pope knew it, though he could willingly have imprisoned him, yet least any suspicion should have risen, especially in Germany, that the Council was not free, he wrote to his Legate not to suffer him to be heard in the Council, but to command him to go somewhither else.
Then he went to Venice, where Casus the Popes Legate meeting with him, exhorted him by all means to go to Rome; but Vergerius knowing well his danger if he should so do, refused. Then did Casus a few days after command him in the Popes name to go no more to Justinople: whereupon he betook himself to Padua, where he was a spectator of the miserable condition of Francis Spira; which so wrought upon him, that he resolved to leave his Country, and all his outward comforts, and go into voluntary exile, where he might freely profess Christ, and accordingly he went into Rhetia, where he preached the Gospel sincerely, till he was called from thence to Tubing, by Christopher Duke of Wirtemburg, where he ended his days, Anno Christi 1565. His brother being dead before him, not without the suspicion of poison.
He published many Works, which are particularly set down by Verheiden.
The Life of Strigelius, who died A no Christi 1569.
VIctorine Strigelius was born at Kaufbira, an Imperial City in Su • via, not far from the foot of the Alps, Anno Christi 1524. His Father was Doctor of Physic, who died in his sons Infancy. When this Strigelius was fit for it, his friends finding him of a prompt and ready wit, set him to School in his own Country, where he quickly drunk in the first Rudiments of Learning, and so An • Christi 1538, he was sent to the University of Friburg, in which place the Popish Religion was kept up; but yet by the care of Erasmus, the knowledge of the Arts and Tongues much flourished. There he heard the Philosophical Lectures of John Z • nckius, a famous Physi • ian: And afterwards travelling into the Saxon Universities, when he heard Melancthon ask a child What was God? And, What was meant by the Word in the first of John? he wondered to hear such answers from a child, as the Popish Doctors were ignorant of. Upon this occasion in the eighteenth year of his age, and in the year of Christ 1542, he went to Wittenburg, where he was inflamed by God with an ardent desire to know the Doctrine of the Reformed Churches: For which end he diligently attended on Luther 's and Melancthon 's Lectures, and wholly framed himself to the imitation of Melancthon. Anno Christi 1544. he Commenced Master of Arts, and by the persuasion of Melancthon he taught a private School at Wittenburg where he did much good, and gat himself great repute: But when the Wars in Germany waxed hot, he left Wittenburg, and went to Magdeburg, and from thence to Erphurd, where he published some Orations, being about two and twenty years old. Anno Christi 1548 he went thence to Jenes, and there he preached, and the year after married a Wife, Barbara, the daughter of that excellent man Francis Burcard; which lived with him but two years. Anno Christi 1553 he married again, Blandina, the daughter of Snepsius, who lived with him till his death.
An. Christi 1556 was a meeting at Isenac about the Controversy raised by Major, concerning the necessity of good Works; where by the consent of the Divines, Strigelius was appointed in a friendly manner to concerre with Menius about that Controversy, & to conclude it not out of Human Writings, but by the Word of God. The end of which conference was, that Menius did solemnly promise before Frederick Duke of Saxony, and all the Ministers present, that he would not recede from those Propositions which were then agreed upon out of God's Word.
Anno Christi 1557, there fell out a new controversy betwixt Facius and him, which brought on the disputation at Vinaria, wherein these two Questions were handled; Whether in Regeneration the qualities only are changed without the substance, or whether together with the qualities there be a creation of a new substance? Strigelius held, that there was only a change of the qualities; his adversary said there was a change in both. The other question was about the manner of working; De modo agendi.
Anno Christi 1559, he, together with Aquila, Pastor of Jenes, was carried away to prison, the marks whereof he carried to his grave; the reason of it was, because they refused to consent to a book which they of Jenes had published against the Divines of Wittenburg. In prison he fell very sick, insomuch as the Prince suffered him to go to his own house, but yet made him a prisoner there. Then did Christopher, Duke of Wirtemberg, and Philip, Lantgrave of Hesse, mediate for his release, and yet could not obtain it; but at last the Emperor Maximilian (interposing his authority) procured it, after he had been a prisoner above three years; and so for a while he returned to his former labors in the Schools. But perceiving that he could not be in safety in that place, he resolved to depart, which the University understanding, wrote to him, earnestly importuning his stay: To whom he returned thanks for their love, but told them withal, That his life was in continual danger by reason of false brethren, and therefore he was resolved to go where he might do more good. And accordingly from thence he went to Lipsich, where he spent his time in writing upon the Psalms; and afterwards having it left to his choice whether to stay at Lipsich, or to go to Wittenburg (being sent for thither) he chose to stay where he was, and was chosen professor of Divinity in that University: Where he continued his Lectures till Anno Christi 1566. at which time he came to deliver his judgment about the Lord's Supper. Whereupon by the command of the Rector of the University, the doors of the College were shut against him, and he not suffered to read anymore: yet they would have restored him to his place, if he would have promised to meddle with that point no more: But he refused to make any such promise, and withal complained to the Elector of Saxony of the wrong done unto him; from whom he received a sharp answer, and therefore leaving Lipsich, he went to Amberg in the upper Palatinate, where, after a short stay, he received Letters from the Elector Palatine, and the University; inviting him to Heidelberg, whether he presently went, and was made Professor of Ethics. In which place he took very great pains, both in reading his Lectures; and Writing: But his body having contracted some diseases by his former imprisonment, An. Christi 1569. he fell very sick, whereupon he said, Sperare se finem vita suae adesse, &c. That he hoped that his life was at an end, whereby he should be delivered from the fraud and miseries of this evil world, and enjoy the blessed presence of God, and his Saints to all eternity; and accordingly presently after he quietly departed in the Lord, Anno Christi, 1569. and of his age 44. Having taught the Churches both by voice and writing, in many great changes, above twenty three years, attaining that which he had often desired, viz. That he might not die a lingering death.
He was an excellent Divine, and Philosopher, Eloquent, and framed by nature to train up youth.
Scripsit Commentarios in varias Philosophiae partes. Orationum & Epistolarum libros. Hypom • emata in utriusque Testamenti libros.
[illustration]
JO: BRENTIVS
The Life of John Brenz, who died
A
no
Christi 1570.
JO: BRENTIVS
JOhn Brenz was borne at Wile in the Imperial Snevia, Anno Christi, 1499. His Father was Major of that City twenty four years, who carefully brought up his Son in learning: and at eleven years old sent him to Heidelberg to School, and at thirteen years old he was admitted into the University: and at 15 years old he Commenced Bachelor. There also he studied Greek and Hebrew, and was so studious, that he usually rose at midnight to his book, whereby he contracted such a habit, that he could never after whilst he lived sleep longer then till midnight; the rest of the night he spent in holy meditations, and in his old age he had a candle by his bed-side, and deceived the time by writing, and meditation. Partly by his diligence, and partly by his acute wit, and strong memory he profited so much both in the Arts and Tongues, that at eighteen years old he was made Master of Arts.
About this time Luther's books coming abroad, Brenz by reading of them, came to the knowledge of the Truth, which he willingly embraced: And being desirous to propagate it to others, he began to read upon Matthew, first to some friends of his own colleges, but his auditors increasing out of other Colleges, he was fain to read in the public Schools; for which the Divines hated him, because he grew so popular, saying, That neither was the place fit for Divinity Lectures, nor he fit for such a work, being not yet in orders: wherefore to take away that objection, he entered into orders, and preached often for other men to the great delight of his hearers.
From thence he was called to be a Pastor at Hale in Sweveland, where his gravity, gesture, phrase, voice, and doctrine did so please the Senate, that though he was but twenty three years old, yet they chose him to that place; and he carried himself with such gravity, holiness of life, integrity of manners, and diligence in his calling, that none could contemn his youth: And the Lord so blessed his labors there, that many were converted to the Truth, yea, amongst the very Popish Priests, some of them were converted, others left their places for shame, and went elsewhere. He used much modesty, and wisdom in his Sermons, and when (in the beginning of his preaching there) the Popish Priests railed exceedingly upon him, and his doctrine, and the people expected that he would answer them accordingly; he contrariwise, went on in teaching the fundamental points of Religion, and as he had occasion, confuted their errors without bitterness from clear Scripture arguments, whereby in time he so wrought upon them, that he brought them to a sight of their errors, and to a detestation of their Idolatry.
About this time Muncer, and his companions rose up, and stirred almost all the Boors in Germany to take Arms against the Magistrates and rich men, abusing Scripture to justify their proceedings; Whereupon Brenz was in great danger, for many cried out that his opposing Popery, and casting out the old Ceremonies was the cause of these Tumults; Yet when as the boors in Hale were risen up, and threatened to besiege the City of Hale, and the Magistrates and Citizens were in such fear that they were ready to fly, or to join with the Boors; Brenz encouraged them, and told them that if they would take Arms, and defend their City, God would assist them, &c. and so it came to pass; for six hundred Citizens beat away four thousand of those Boors. He also published a book in confutation of their wicked opinions, and shown how dissonant they were to the Word of God.
Presently after rose up that unhappy contention between Luther and Zwingli about Christ's presence in the Sacrament, which continued divers years, to the great disturbance of the Church, scandal of the Reformed Religion, and hindrance of the success of the Gospel: And when a conference was appointed for the composing of that difference, Luther, Brenz and some others met with Zwingli, and some of his friends, but after much debate they departed, without an agreement.
Anno 1530. was the Diet held at Auspurg, unto which the Protestant Princes brought their Divines with them, and amongst others Brenz; at which time George Marquess of Brandenburg told the Emperor, That he would rather shed his blood, and lose his life, or lay down his neck to the headsman, then alter his Religion. Here the Divines drew up that famous Confession of Faith, which from the place is called the Augustine Confession. Brenz at his return home married a wife, Margaret Graetenna, famous for her chastity, modesty, and piety, by whom he had six children.
Ulricus Prince of Wirtemberg, intending to reform Religion in his Dominions, thought it the best way first to Reform the University of Tubing, and considering where he might have a fit man for so great and difficult a work, he at last resolved upon Brenz, whom he sent for, and who, with much diligence, prudence, and fidelity, accomplished that work.
Anno Christi 1547, the Emperor with his Army coming to Hale, Brenz (who was now returned thither) hoped to prevail with the Captain that no Soldiers should be quartered in his house; but when he came home, he found the soldiers beating at his door, and ready to break it down; and when they perceived that Brenz was Master of that house, one of them set an Halbert to his breast, threatening to kill him if the door was not presently opened: Whereupon they were let in, and he caused meat and drink to be prepared for them, and in the mean time conveyed away all his papers; and when he saw the fury and rage of the soldiers, he conveyed himself and his family out at a back-door. The next day came a Spanish Bishop with his train, and putting forth the soldiers, quartered in Brenz his house, searched his study, looked over his papers, and letters, and finding some letters to his friends, wherein he justified the Protestant Princes in taking Arms against the Emperor, he presently carried them to the Emperor, whereby Brenz was in great danger, and was fain to hide himself in a very high Tower, and not being safe there, he changed his apparel, left his wife and children, and with one only companion passed through the Spaniards safely, and wandered up and down the fields all that night. But when the Emperor was removed with his Army, he returned to Hale again.
Anno Christi 1548, when Caesar had published his book called the Interim, the Protestant Princes and Magistrates required the judgments of their Divines upon it: And the Magistrates of Hale desired Frentius to tell them his judgment; who when he had considered it, told them, That it was a wicked book, and altogether contrary to the Scriptures, and that he would lose his life before he would assent to it. This coming to Caesar 's ears, he sent a Commissary to Hale, charging him to bring Brenz to him, either alive, or dead: when the Commissary came thither, he insinuated himself into Brenz 's acquaintance, invited him to his table, persuaded him to walk abroad with him, having prepared horses to carry him away: But that succeeding not, he called the Senate together, and having sworn them to keep private what he should tell them, he imparted his Commission, telling them how acceptable it would be to the Emperor, if they would send Brenz to him, but if they refused, the Emperor would destroy their City, &c. It pleased God that whilst he was thus persuading the Magistrates, there came in one of the Magistrates later then his fellows, and the Commissary not minding it, did not tender the Oath to him. So when they were dismissed, this man wrote to Brenz, Fuge, fuge, Brenti, cito, citius, citissime; which note was brought to him as he sat at supper. Having read it, he told his family that he must go forth upon business, but he would return ere long. As he was going out of the City, he met the Commissary, who asked him whither he went? He answered? To a sick friend in the subu • bs who had sent for him: Well (said the Commissary) tomorrow you must dine with me. He replied, God willing; and so they parted. Being thus escaped, he hid himself in a thick Wood, and for some weeks together he lay in the Wood all day, and every night came into a Village to a friends house where he lodged. He wrote also to the Magistrates of Hale, that if they could, and would protect him, he was ready to come back, and not to forsake his flock; but if they could not, he did not d • sire that they should endanger themselves for his sake. They answered, That they could not protect him, and therefore left him free to go whither he pleased.
Presently after Ulricus Prince of Wirtemberg invited him to him, and ordered him to be so private, that he himself might not know where he was, that if he was asked, he might safely deny his knowledge of him: Yet upon suspicion, his Castle was searched, but Brenz was in another place, where in his retirement he wrote a Comment upon the ninety third Psalm. Afterwards he went to Basil, as to a safer place, where his Wife died of a Consumption. From thence he removed to the Castle of Horrenburg in the H • rcinian Wood, where he changed his name, and gave out that he was the Keeper of the Castle; and whilst he was there, he frequented the Sermons in a neighbor Town, where the Minister used to spin out his Sermons to a great length: Whereupon Brenz took occasion modestly to tell him of it; to whom the Minister answered, You Castle-keepers think all time too long at Church, but no time too long that you spend in drinking. Brenz smiling at it, said no more. Whilst he was there, he perfected his Comment upon Isaiah, and some other Works. Afterwards he had great proffers made him by the Citizens of Madgeburg, by Edw. the sixth K. of England; and by the Duke of Borussia, who proffered him large stipends and Kingly gifts, but he refused them all; and thus continued in banishment for the space of two years.
Anno Christi 1550, Ulricus Duke of Wirtemberg died, and his son Christopher succeeding, resolved to restore the Ministers which were driven away by the Interim to their Charges within his Dominions, and to perfect the Work of Reformation: And for that end, sent for Brenz, and kept him in his Castle of Stutgard, that he might have his advice and assistance, in carrying on that Work. Neither was he discouraged by the admonition of the Princes, and Bishops, nor by the threats of the Garrisons that were about him. He caused Brenz to write a Confession of Faith, and of the Doctrine of Christian Religion, and about the chief poin • in Controversy, which he intended to send to the council of Trent, and accordingly he did sent it by 2 Ambassadors, and An. Ch. 1552, Brenz, with 3 other Divines went after, eith •• publicly in the Council to defend that Confession, or • o refute such decrees as should be made against it: But no answer could be extorted from those Fathers, neither could these • ivines be heard, nor were once called into the Council; whereupon after a while they returned home, not without great danger. About that time Brenz married again, one F • th. Isenman, a choice woman, who was a great comfort to • im all the rest of his life; by whom also he had twelve children. The year after the Pastor of Stutgard dying, Brenz was chosen into his room. In which place he continued all his life, and carried himself with much sedulity, pioty and prudence in the same, always maintaining love and concord with his Colleagues. And in his Sermons he preached over the Pentateuch, and the Gospels of Matthew and Mark. And whereas one Peter a Soto, a Spaniard, wrote a Confession of the Roman Faith, and made some Annotations upon the forementioned Confession of Wirtemburg, laboring to bespatter, and traduce it, Brenz answered this out of the Scriptures and Fathers, defending the Doctrine of the Protestants against the opinions of the Papists, and the Decrees of the Council of Trent, which he confuted, so that a blind man might perceive the Idolatries of the Romanists to be condemned by the Word of God.
Anno Christi 1557 he was sent by his Prince to the Conference at Worms, which came to nothing, because the Popish party would not suffer that the Scripture should be the Judge of their Controversies. In his old age he wrote upon the Psalms: And whereas there were many Monasteries in Wirtemburg, out of which the Friars were driven, he persuaded his Prince to turn them to Schools for the training up of youth in learning, which was accordingly done; and once in two years Brenz visited those Schools, and took notice how the Scholars profited in Learning, and encouraged them to make a daily progress therein. He had almost finished his Comment upon the Psalms, when as his old age, worn out with studies and labors, put a period unto the same, and his end was hastened by grief for the immature death of his Prince, for whom he professed that he would willingly have sacrificed all his estate, & his own life also. Falling into a fever, whereby he perceived that his end approached, he made his Will, wherein he set down a Confession of his Faith: And sending for the Ministers of Stutgard▪ he caused his son to read it to them, and requested them to subscribe their hands as witnesses to it. He also received the Sacrament, and exhorted them to unity in Doctrine, and love amongst themselves. He was exceeding patient in all his sickness, neither by word, nor gesture showing the least impatience; always saying, That he longed for a better, even an eternal life. The night before his death, he slept sweetly, and when he awaked, the Minister repeated the Apostles Creed, and asked him whether he died in that Faith: to whom he answered, Yea; which was his last word, and so he quietly resigned up his spirit unto God, Anno Christi 1570, and of his Age seventy one. He was buried with much honor, and had this Epitaph.
He was of a big stature, of a sirm health, in which he continued to his old age, had strong fides, a clear, and full voice; had many excellent virtues, went through many great dangers, with an undaunted spirit. His piety to his Parents was very singular, and his love to God and his Church exemplary.
He wrote many things, which are printed in nine Tomes: Most of which are mentioned before in his life.
The Life of Peter Viretus, who died A no Christi 1571.
PEter Viretus was born at Orba in the Country of the Bernates, brought up in learning at Paris, where he began to be acquainted with Farel, whom afterwards he helped much in settling the Churches in those parts; But principally the Church of Lausanna, where he spent many years in the Ministry, and writing books to his great praise. And when Calvin was sent to the Conference at Worms An. Chr. 1541, and from thence to Ratisbone, he obtained of the Senate of Lausanna, that Virete should supply his place at Geneva till his return: and when he came back he much importuned that Virete might still continue there, affirming that it would much conduce to the good of the Church at Geneva to enjoy his labors; but he would needs return to Lausanna to his former charge. Afterwards, at the earnest entreaty of the French-Churches he went to Lions, where, in the midst of the Civil Warrs, and the Pestilence which followed, he, with his Colleagues, governed the Church with much prudence; till, by the Jesuits means, Anno 1563, there was a Proclamation sent abroad, that none but such as were Native French, should be Preachers in the Protestant Churches, upon which occasion many foreign Ministers were driven out of France, and amongst the rest Master Virete. Then at the earnest request of the Queen of Navarre he went to Bern, where he continued until his death, which was Anno Christi 1571, and of his Age sixty. He was much bewailed of all good men.
Whilst he lived he was of a very weak constitution, and the rather by reason of poison which a Priest had given to him at Geneva; as also because of some wounds that he had received from a Priest that lay in wait for him in another place, where he was left for dead. He was very learned, of a sweet disposition, and so exceeding Eloquent, that he drew many to be his hearers, which were no friends to Religion; and they were so chained to his lips, that they never thought the time long wherein he preached, but always wished his Sermons longer. At Lions, which was a populous City, he preached in an open place, and turned some thousands to the Truth, and Faith in Christ; yea some that passed by, with no purpose to hear his Sermon, Yet did he so work upon them, that they neglected their other business to hearken to him. At that time France enjoyed those three excellent Preachers, Calvin, Farel, and Virete: Calvin was famous for his Learning, Farel for his earnestness, and Viret for his Eloquence: Whereupon Baza made these verses:
Scripta Viretus reliquit. Commentarios in Acta Apost. De origin novae, & veteris Idololatriae, lib. 5. Qua Imagines, & Reliquiae verae, aut falsa sint. Quis verus Mediator. De origin, continuatione, usu, authoritate, at{que} praestantia Ministerii Verbi Dei, & Sacrament orum, &c. De vero Verbi Dei, Sacramentorum, & Eccl • siae Ministerio, lib. 2. De Adulterinis Sacramentis. De Theatrica Missae saltatione, &c. De usu salutationis Augelicae, &c. Epistola ad fideles agents inter Papistas. Epistolae consolatoriae, De officio hominis, & necessitate inquirendi de voluntate Dei ex ejus verbo, &c. Physicae Papalis Dialogi 5. Christianarum Disputationum Dialogi 6. Instructio Christiana, &c. Dialogi de confusion Mundi. De communicatione fidelium. Expositio Orationis Dominicae. De natura & varietate V • torum, at{que} Legum Divinarum. Disputationes de statu defunctorum, &c.
[illustration]
J. JVEL
The Life of John Jewel, who died
A
no
Christi 1571.
J. JVEL
JOhn Jewel was born at Buden, in Devonshire, Anno Christi 1522. His Father was a Gentleman that carefully trained him up in piety, and learning. His singular promptness of wit and industry, accompanied with ingenuity, and modesty, procured him much love from his Master. At thirteen years old he was sent to Oxford, and admitted into Merton College, under the tuition of Master • arkhurst, who was as careful to season him with pure Religion, as with other learning: afterwards he removed to Corpus Christi College, where his proficiency in learning was so remarkable that he took his degree of Bachelor with much applause, and shortly after was chosen (before many his Seniors) to read the Humanity Lecture, which he performed with such accurateness, diligence and excellency, that many came from other C • lledges to hear him, and amongst others Master Parkhurst his former Tutor, who (the Lecture being ended) saluted him thus,
He was very studious, and his only recreations from hi • studies, was reading to his Scholars, disputing with others, and ruminating what he had before read: His life was such, that the Dean of the College (though a Papist) thus said, I should love thee Jewel if thou wert not a Zuinglian: In thy Faith I hold thee an Heretic, but surely in thy life thou art an Angel • thou art very good and honest, but a Luther • n. In the end of King Henry the eighth's reign, he commenced Master of Arts, but he flourished much more under Edward the sixth, at which time Peter Martyr being the Divinity Professor in Oxford, Jewel observed his Art; copied ou • his Sermons and Lectures, and became most intimate with him: He preached at Sunningwell, and was famous for his Latin Sermons ad Clerum: He ever loved Eloquence, b • t not effeminatam, sed virilem: Prudentibus viris non place •• phalerata, sed fortia: But about the beginning of Quee • Mary's reign, the popish party of that College prevailing, they expelled him the house for his Religion; After which he • arried a while at Broadgates-Hall, where the same of his learning drew many Scholars to him, and the University chose him for her Orator: There he stayed so long till the Inquisition caught him, urging upon him subscription, under pain of Proscription, and horrible tortures. Now was he brought into such straights, that consulting with flesh and blood he set his name to the paper, whereby he approved some articles of Popery. This much obscured the glory of his after sufferings, and nothing promoted his safety; for snares being laid for him, he had certainly been caught, had he not, by God's special providence, gone that very night that he was sought for accidentally a wrong way to London; and to by going out of the way, he found the safest way; But afterwards he repented of this public Subscription, by public confession, and contrition.
As he travelled on foot in a snowie winters night toward London, he was found in the way by Master Latimers servant starved with cold, and faint with weariness, lying on the ground, panting, and laboring for life, or for death rather, by whose means he was preserved; Yet when he came to London he found no safety, looking every hour to be delivered up to that cruel butcher Bonner, and to be slaughtered at his shambles: whereupon he fled from his Native-Soyl, and wandering beyond Sea, was disappointed of all his friends, and means to procure him so much as a nights lodging; yet through God's mercy he came safe to Franckefurt, where, presently after he made an excellent Sermon, and in the end of it, openly confessed his fall in these words, It was my abject, and cowardly mind, and faint heart that made my weak hand commit this wickedness, which confession was mixed with hearty sighs, and tears, and concluded with earnest supplication; First, to Almighty God whom he had offended, and then to his Church which he had scandalized; and there was none in that Congregation but ever after embraced him as a dear brother, yea, as an Angel of God.
From thence he was often invited by kind Letters from Peter Martyr to Strasbourg, whether at last he went, and where he found many Divines, Knights and Gentlemen, who were fled from England, having left their estates, honors, kindred and dearest friends for the testimony of the Gospel of Jesus Christ. When he came to Strasbourg, Martyr invited him to his Common-Table, and used his help in compiling of his Commentary upon Judges, and afterwards when Martyr was sent for by the Senate of Zurich to succeed Pelican in the Hebrew Lecture, and exposition of Scripture, he took Jewel with him, being accompanied also with many other English Exiles, who for a while were maintained by the charity of some Londoners; till Steven Gardener having notice of it, by imprisoning and impoverishing their benefactors, stopped the current of their bounty; Yet in this extremity, the Lord raised up Christopher, Prince of Wirtemberg, bountifully to relieve them.
The Senators of Zurich also, at the request of Bullinger, opened the treasury of their liberality to them: Also Calvin, Zwingli, Melancthon, Pelican, Lavater, Gesner, and all the greatest ornaments of Religion and learning in all reformed Churches were very kind to the English Exiles.
Jewel spent most of the time of his banishment in Peter Martyrs house, bettering him, and being bettered by him: He took much pains also in composing the differences and contentions amongst his brethren, arising from the difference of opinion concerning ceremonies, and Church-discipline: and those which groaned most under the burden of affliction, he persuaded them to patience in bearing their part of Christ's Cross, shutting up all with that sweet close often repeated by him, Haec non durabunt aetatem: Bear a while, these miseries will not endure an Age; Which words proved a Prophesy; for it pleased God in mercy to his Church shortly after to cut off that bloody Queen Mary who lived not out half her days, and to set up Queen Elizabeth to be a Nursing Mother to his Church. In the beginning of whose Reign those Exiles returned home, and Jewel amongst the rest. Presently after his return, he with some others were appointed to dispute at Westminster with some of the Popish party; but the Papists declining the Disputation, it came to nothing. Shortly after the Queen employed him into the West to visit the Churches, to root out Superstition, and to plant true Religion, where he took much pains in breaking the Bread of Life, where he first drew the Breath of Life.
After this he was made Bishop of Salisbury, though with much reluctancy, looking upon it as a great burden. In that office he took much pains both by Preaching and Governing, and was very careful in providing faithful Pastors, and in reforming abuses.
Anno Christi 1560, he was called to preach at Paul's Cross, where he took that Text 1 Cor. 11. 23. For I received of the Lord that which also I delivered unto you, &c. In which Sermon he confirmed largely the Protestants Doctrine concerning the Sacrament of the Lord's Supper by Scriptures and Fathers, adding this solemn Protestation, That if any Learned man of all our adversaries, or if all the Learned men that be alive, are able to show any one sufficient sentence out of any old Catholic Doctor or Father, or out of any old General Council, or out of the holy Scriptures of God, or any one example of the Primitive Church, whereby it may be clearly and plainly proved, That there was any private Masses in the world at that time for the space of six hundred years after Christ; or that the Sacrament of the Lord's Supper was ever administered to the people under one kind; or that the people then had their Common Prayers in a strange tongue that they understood not; or that the Bishop of Rome was then called a Universal Bishop, or the Head of the Universal Church; or that the people were taught to believe that Christ's Body is really, substantially, corporeally, carnally, or naturally in the Sacrament; or that his Body is, or may be in above a thousand places at one time; or that the Priest did then hold up the Sacrament over his head; or that the people did then fall down and worship it with divine honor; or that then the Sacrament was hanged up under a Canopy; or that in the Sacrament after the words of consecration, there remained only the accidents or shows, without the substance of Bread and Wine; or that the Priest then divided the Sacrament in three parts, and after received all alone himself; or that whosoever had then said that the Sacrament is a figure, pledge, token, or remembrance of Christ's body, had therefore been judged for an Heretic; or that it was then lawful to have thirty, twenty, fifteen, or five Masses said in one Church in one day; or that Images were then set up in Churches, that the people might worship them; or that the Lay-people were then forbidden to read the Word of God in their own language. If any man alive can prove any one of these Articles, by any one clear or plain clause, or sentence of Scripture, ancient Fathers, or any one General Council, or any example of the Primitive Church, I here promise that I will give over my opinion and subscribe to him. Yea I further promise, that if any of all our Adversaries be able clearly, and plainly to prove in manner aforesaid, that it was then lawful for a Priest to pronounce the words of consecration closely, and in silence to himself; or that the Priest had then authority to offer up Christ unto his Father; or to receive the Sacrament for another, as they now do; or apply the virtue of Christ's death and passion to any man by means of the Mass, or that then it was thought a sound doctrine to teach the people that the Mass ex opere operato is able to remove our sins; or that any Christian man called the Sacrament his Lord and God; or that the people were then taught to believe that the Body of Christ remaineth in the Sacranent so long as that bread remaineth without corruption; or that a Mouse, Worm, or other creature may eat the Body of Christ; or that Ignorance is the Mother of Devotion. As I said before, so say I new again, if any of them can clearly prove any of these things in the manner aforesaid, I promise to yield, and subscribe unto him. Indeed they have long boasted of Antiquity, &c. but when they are put to their proofs, they can produce nothing. I speak not this out of arrogancy (thou Lord knowest it, that knowest all things) but because it is in the cause of God, and for asserting his Truth, I should do God great injury if I should conceal it.
He was very bountiful in relieving the poor, and wise in composing litigious strifes. Besides his public employments he read much, and wrote much; scarce any year in all the time of his Bishopric passed, wherein he published not some famous work or other: Diu vixit, licet non di • fuit, He lived long in that short scantling of his life. At Meales, a Chapter being first read, he recreated himself with Scholastical combats between young Scholars whom he maintained at his table; the conquerors were bountifully rewarded. After Meals, his doors and ears were open to all suits and causes; and then he retired to his study.
At nine a clock at night he called all his servants to an account how they had spent that day, and after prayer, admonished them accordingly: Then he returned to his study, where often he sat till after midnight. When he was laid in bed, one that waited upon him, read some part of an Author to him: which done, commending himself to the protection of his Savior, he took his rest.
His memory was raised by art to the highest pitch of human possibility; for he could readily repeat anything that he had penned after once reading it: And therefore usually at the ringing of the bell, he began to commit his Sermons to heart; and kept what he learned so firmly, that he used to say, That if he were to make a speech premeditated, before a thousand Auditors shouting of fighting all the while, yet could he say all that he had provided to speak. Many barbarous, and hard names out of a Callender, and forty strange words, Welsh, Irish, &c. after once, or twice reading at the most, and short meditation, he could repeat both forwards, and backwards without hesitation. And Sir Francis Bacon reading only to him the last clauses of ten lines in Erasmus his Paraphrase in a confused and dismembered manner; he sitting silent a while, on a sudden rehearsed all those broken parcels of sentences the right way, and the contrary, without stumbling. Long before his sickness he fore-told the approaching, and in his sickness, the precise day of his death: And he was so far from declining it, that by fasting, labor, and watching, he seemed rather to accelerate it, that he might be the readier to entertain death, and meet his Savior. Being very weak, as he was going to preach at Lacock in Wiltsh • re, a Gentleman meeting him, friendly admonished him to return home for his healths sake, telling him that it was better the people should want one Sermon, then be altogether deprived of such a Preacher. To whom he replied, That it best became a Bishop to die preaching in a Pulpit; alluding to that of Vespasian, Oportet Imperatorem stantem mori. And thinking upon that of his Master, Happy art thou my servant, if when I come I find thee so doing. His text whereon he preached at Lacock, was, Walk in the Spirit; and presently after Sermon his disease growing more and more upon him, he was forced to take his bed. In the beginning of his sickness he made his Will, and gave most of his estate to his servants, to scholars, and to the poor of Sarum. The Saturday following, calling all his household about him, he expounded the Lord's Prayer, Cantater • ygnus funeris ipse sui: Wherein he said, It hath always been my desire that I might glorify God, and honor his name by sacrificing my life unto death for the defense of his Truth: But seeing God hath not granted my desire, yet I rejoice that my body is exhausted, and worn away in the labors of my holy calling, &c. And now that my hour is at hand I earnestly desire you to pray for me, and to help me with the ardencie of your affections, when you perceive me, through the infirmity of the • esh, to languish in my prayers: Hitherto I have taught you, but now the time is come wherein I may, and desire to be taught and strengthened by everyone of you. Then he desired them to sing the 71 Psalm, himself also joining as well as he could, sometimes also interposing some words of particular application to himself, & in the end he said, Lord now let thy servant depart in peace: Break off all delays: Lord receive my spirit, &c. Then one standing by, prayed with tears, that if the Lord pleased, he would restore him to his former health: Jewel over-hearing him, seemed to be offended, and said, I have not lived so, that I am ashamed to live longer, neither do I fear to die, because we have a merciful Lord. A crown of righteousness is laid up for me: Christ is my righteousness. Father, let thy will be done, thy will I say, and not mine, which is imperfect and depraved. This day quickly let me see the Lord Jesus, &c. And so after a few fervent inward prayers and sighs of longing desire, the soul returned to him that gave it, Anno Christi 1571; and of his Age 50.
Concerning his Apology for the Church of England, Peter Martyr thus wrote to him. Tua Apologia, frater charissime, non tantùm mihi omnibus modis, & numeris satisfecit: verùm etiam Bulingero, ejus{que} filiis, & generis, nec non Gualthero, & Wolphio; tam sapiens, mirabilis, & eloquens vis • est, ut ejus laudandae nullum modum faciant, nec arbitrantu • quicquam▪ hoc tempore perfectius editum fuisse, &c. i. e. Thy Apology, dear brother, hath not only fully satisfied me but it seems also so wise, admirable, and eloquent to Bullinger, and his sons; as also to Gwalther, and Wolfius, that they can never make an end of praising it; and they believe that there hath not been so complete a book published in this Age, &c.
The Life of Zegedine, who died A no Christi 1572.
STeven Kis, surnamed Zegedine, from the place where he was born, which was a Town in the lower Pannonia, was born Anno Christi 1505, brought up in learning, first in the School of Zegedine, under the eye of his Parents; then was sent to Lippain, and after a while to Julia, in all which places he made an excellent progress in Learning, and profited to admiration: And his parents being dead, he betook himself to teaching a School, and for his admirable dexterity therein, he procured to himself great favor, and authority amongst all sorts of persons. About which time (hearing the fame of Luther and Melancthon ) he had a great mind to go to Wittenburg; but wanting opportunity in sundry regards, he went to the University at Cracovia, where having studied a while, he was made a Reader to others, and grew very famous; and having gotten some money there, Anno Christi 1541 he went to Wittenburg, where he studied Logic and Divinity three years, being a diligent hearer of the Lectures of Luther and Melancthon all that while; and so at the end of that term, returned into his own country, where he was received by the Hungarian youths with great applause in every place. And being hired in the City of Thasniadine, he not only instructed youth in the knowledge of the Arts, but he preached Jesus Christ also to the people, before unknown unto them. This coming to the ears of the Kings Treasurer, he sent for him, fell upon him, beat him, and drove him out of the City. There he lost two hundred books, and was so barbarously kicked by this Tyrant with his Iron spurs, that he was almost slain. Thus wandering up and down as an exile, Anno Christi 1545, he was called to Julia, where he was made Governor of an illustrious School, and he began to live comfortably; but on a sudden came news to him of the death of Luther, which was a very great grief to him. The year after he was sent for to Cegledine, where he was hired to preach publicly in the Church, and with the leave of the Schoolmaster he read Melanchthon's Common places in the Schools, discovering many of the Popish errors to his hearers; and God was pleased so to bless his labors, that many learned young men went out of those Schools. Having continued there about two years and an half, Anno Christi 1548 he married his first Wife called Ursula; after which leaving Cegledine, he was earnestly sent for by the Governor of Temeswert to govern the School there, which indeed was the most famous School in all those parts; where he not only performed the office wherewith he was entrusted, but preached weekly to the people: But that Governor dying, there succeeded him one that was of a most rugged disposition, being a soldier, and a strong Papist, who drove Zegedine from thence, together with divers other Protestants.
Being again an exile, he wandered up and down till he was called to govern the School at Thurin, where he was received with great honor, Anno Christi 1551, and according to his former custom preached to the people, who eagerly embraced the Truth, and loved him exceedingly. From thence, Anno Christi 1553, he was called to Bekenese, where he preached to the people, and read Lectures in the Schools. Whilst he was there, some Italian soldiers were commanded by their Captain to kill Zegedine, out of an hatred to his Religion; but it pleased God that a Country man, who heard the command, running hastily to Zegedine, said to him, Sir, what do you here, when there are some soldiers coming upon you to slay you? therefore fly hence speedily if you will save your life, and if you have anything of worth, commit it to my custody, who promise faithfully to keep it for you. Whilst he was speaking, the noise of the soldiers was heard without, whereupon Zegedine slipped into his chamber, and taking a bag of money, gave it to the man out of his window, entreating him to keep it safe. Presently after the Soldiers rushing into his chamber, plundered him of all he had, together with his books, and binding him, carried him away with them to the Captain. But behold the gracious providence of God. Amongst those bloody soldiers there was one that favored him, and conveyed him away, so that swimming over a river, he escaped, & returned home again, when the soldiers were departed out of the country. In his bedstraw he had left another bag of money, which some women, searching his chamber after his departure, had found, and now honestly restored to him again: But that man to whom he had given the bag out of the window, could never after be heard of.
Shortly after, his fame spreading abroad, he was called to Tholna to govern the School; wherefore taking only one servant along with him, he went thither. Anno Christi 1553, where he spent most of his time in teaching School: But afterwards at the importunity of the Minister, he first began on Holy days, and after on Sabbath days to preach to the people. And his former Wife being dead, he married another, one Elizabeth, a woman no less virtuous then beautiful. And not long after he was chosen to Lascovia to be their Pastor; and was Ordained Minister by the Imposition of Hands, Anno Christi 1554: And being now about fifty years old, he was made Doctor, and Superintendent of all that Baronrie: But he had such an earnest desire to breed up youth in Religion and Learning, that notwithstanding his other weighty employments, he read not only in the Schools, but privately also in his own house to many; many ignorant Priests round about resorting to his Lectures: Neither did he intermit his pains, no not in sickness, if he had but strength to speak that his voice might be heard. And thus he continned four years at Lascovia, where he had three children born, Anne, Sarah, and Isaac; and was often made use of by a noble Lord called Mark Horvat, Governor of a Castle hard by, sometimes to preach, and othersome times to decide the most intricate Controversies.
Anno Christi 1558 he was removed thence by the authority of some Governors of neighbouring Castles to Calmantsem, though much against his will: And Anno Christi 1561 the greatest misery and mischief that ever befell Zegedine in his life, by God's permission now came upon him; the occasion whereof was this. Preaching upon Circumcision day, he spake much of the signification of names, and amongst others of • rsula, that it signified, a young Bear: Whereupon a violent woman of that name, Wife to Albert Turia, made a grievous complaint to her husband, that Zegedine had on purpose mentioned that name to disgrace her before all the congregation, and that it deserved to be taken notice of: In the mean time comes into those parts one Mamhuts Beg, a Turish Captain, that was governor of Quinque ecclesia, whom the Citizens of Calmantsem entertained, and gave presents to: Whereupon he advised them to present his Captain the Vayvod of Coppeswar with four or five else of cloth of Gold, or Silver, which was imposed upon them as a tribute to be paid to him; but whilst they neglected to do it, the Vayvod being angry, came upon them as they were at a Sermon, and took many of them prisoners, together with Zegedine, and carried them away to Copesware. The rest that escaped, gathering the Tribute, carried it presently to the Vayvod, entreating his pardon, and the restitution of the prisoners, especially of Zegedine, but he told them, that he had now written to the Beg (or Lord) of Quinqueecclesia, that he had taken some prisoners, to whom therefore, if they would have them restored to liberty, they must go and petition for their release. This they did, and things began to succeed according to their mind, so that the captives were commanded to be restored: But the Citizens of Calmantsem having been many ways wronged by the Vayvod, sought to the Beg to have him removed out of his place; but the crafty Vayvod by greater bribes, persuaded the Beg that all their accusations were false: Whereupon the Beg said to them, I will have some of your grave Citizens, together with your Minister brought unto me, by whom I may be informed of the truth of these things. But when Zegedine came, he picked a quarrel with him, and cast him into prison: Whereupon his people, by rich presents, endeavored to procure his release; and when they had almost obtained their request, one whispered the Beg in his ear, and told him, that he might have a thousand Florins for his ransom: Upon this suggestion the covetous Turk still detained him, and told them that he would not release him till they had paid him a thousand Florins: And when the money came in slower then he expected, the barbarous Tyrant chid Zegedins Keeper for using him too gently, which (as he said) was the cause that his ransom was not yet paid: Whereupon his Keeper bound and whipt him with th • ngs til he was bloody all over, and almost killed him: Afterwards the Beg promised that if they would procure the release of the Daughter of the Major of Tolne, who was prisoner with the Hungarians, and bring her unto him, he would release Zegedine. Her, therefore, Zegedines people of Calmantsem redeemed for three hundred Florins, and presented her to the Beg, yet the Infidel falsified his promise, and kept him still prisoner. Then the Prince of Transi • vania sent Ambassadors, and a rich present to the Beg, requesting the release of Zegedine, yet nothing could prevail.
Many passengers that went that way, hearing of his miserable captivity, came to visit him, and gave him money, but his cruel Keeper extorted most of it from him, having a command from the Beg that he should be kept with short commons: But he found that of Saint Paul performed to him, That all things shall work together for good to them that love God: For being bound with heavy and great chains, the barbarous Turk, at the importunity of some of the Citizens, was the easier prevailed with, to give him leave to go to some of their houses, faithfully promising to return him to prison before night; and so having these opportunities he preached to the Christians, who earnestly flocked to hear him. And it pleased God at last to incline the hearts of some of the Courtiers to favor Zegedine, who were grieved to see him waste away with the filth and stink of the prison, and thereupon advised the best way they could for his release.
During his imprisonment, the Beg used all means both by threats and promises, to draw him to abjure the Christian Religion, and to turn Turk; but he always answered him stoutly, That such arguments might prevail with children, but could not with him.
Having leave at last, through bribes, to lie amongst the other captives in a more open and cleanly place, he wonderfully refreshed, and comforted them by his godly exhortations, and consolations drawn from the Scriptures, whereby they were much confirmed in the Christian Faith: And whereas before they were almost pined through want of food, God so stirred up the hearts of some to bring relief to Zegedine, that all the rest of the prisoners were provided for plentifully thereby.
Remaining thus in prison he was not idle, but wrote there his Common-places and some other Works; and his Citizens having tried all means, and used the intercession of all their friends for his release, began now almost to despair of obtaining it. And to add to his affliction, it pleased God in the time of his imprisonment (which was above a year) three of his children died, which added much to his affliction. But when all hopes failed, let us see by what means (through God's mercy) he obtained his liberty. It pleased God that a noble Baron and his Lady passing by that way, saw this worthy man of God in so miserable a plight that the Lady much pitied him; and afterwards being in Child-bed, and ready to die, she requested her Lord (who loved her dearly) for her sake to improve all his interest in the Beg to procure Zegedines liberty; which he with an oath promised to perform, and accordingly engaged himself to the Turk that he should pay 1200 Florins for his ransom; upon which he was released, and went about to divers Cities to gather his ransom, and God so enlarged men's hearts towards him, that in a short time he carried 800 Florins to this Baron, and so returned to his people at Calmantsem.
The year after being 1564, as he was going by coach to Buda, when the horses came near the River Danubius, being very hot, and dry, they ran violently into the river: but behold the admirable providence of God: when they had swam some twenty paces in the river, they turned back again of their own accord, and drew the coach and him safely to the shore. The same year by Imposition of hands, he ordained three excellent men Ministers Abo •• that time there came a bragging Friar, and challenged him to a disputation; which he willingly accepting of, the great Church was appointed for the place, and many of both sides resorted thither; and the Friar came with much confidence, hi • servants carrying a great sack of book • 〈◊〉 . But in the disputation, Zegedine did so baffle him, that 〈…〉 shrunk away with shame, a • d he Frier, with his great 〈◊〉 was left all alone, so that himself was fain to take it on his own shoulders, and go his way.
About that time the Vayvod, who had before betrayed him, coming to the place where Zegedine was, desired to speak with him, and requested him to forgive him, professing that he could rest neither night nor day, he was so haunted with apparitions, and the Furies of his own conscience; which Zegedine easily assented unto.
An. Christi 1566, Zegedine being very hot, invited a friend to go with him to the River of Danubius to bathe themselves; but as they were swimming, his friend looking about him, saw not Zegedine, and wondering what was become of him so suddenly, at last spied his hoary hairs appearing above water; and swimming swiftly to him, Zegedine was sunk, whereupon he diving to the bottom of the river, caught hold of him, and drew him forth, carrying him to a Mill that was not far off, where he laid him to bed: About midnight Zegedine, coming to himself, inquired how he came there, and who drew him out of the River; his friend told him the whole story, and kept him carefully till he recovered.
Anno Christi 1572 he fell into a lingering disease, in which he loathed meat, slept little, was much troubled with rheum, complained of Head-ach, and could find no ease, either sitting, standing, or lying; yet he drank much milk; and thought that if he could procure some sleep, he might easily recover his former health; whereupon he sent for a Surgeon, who gave him a bitter potion, which caused him to fall asleep; but after a little while he quietly breathed forth his last, being 67 years old, Anno Christi 1572.
He was a zealous assertor of the Truth against Arianism, Mohammedanism, and Papism, with all which Heresies Hungary at that time was much infected.
His writings were these. Adsertio de Trinitate contra quorundam deliramenta, in quibusdam Hungariae partibus exorta. Speculum Romanorum Pontificum. Loci communes Theologicae. Tabulae analyticae de fide Christiana.
[illustration]
J. KNOX
The Life of John Knox, who died
A
no
Christi 1572.
J. KNOX
JOhn Knox was born at Gifford in Lothaine in Scotland, Anno 1505. of honest parentage: Brought up first at School, then sent to the University of Saint Andrew's to study under Mr. Jo. Mair, who was famous for learning in those days, and under whom in a short time he profited exceedingly in Philosophy, and School-Divinity, and took his Degrees, and afterwards was admitted very young into Orders: Then he betook himself to the reading of the Fathers, especially Augustine's and Jerome's Works, and lastly to the earnest study of the holy Scriptures, by which being, through God's mercy, informed of the Truth, he willingly embraced it, and freely professed it, and imparted it to others. But the Bishops and Friers could by no means endure that light which discovered their darkness, and therefore presently raised up a persecution against him; especially David Beton, Archbishop and Cardinal, who caused him to be apprehended and cast into prison, purposing to have sacrificed him in the flames: But it pleased God by a special providence that he was delivered, and therefore presently fled to Berwick to the English, where he preached the Truth of the Gospel with great fruit, and defended it against the Popish party, so that his fame spread abroad exceedingly. He preached also at Newcastle, London, and in some other places. So that K. Edw▪ the sixth taking notice of him, proffered him a Bishopric, which he rejected, as having Aliquid commune cum Antichristo: Something in it common with Antichrist.
King Edward being dead, the persecution raised by Queen Mary made him leave England, and go to Franckfort upon Maine, where for a time he preached the Gospel to the English Congregation: But meeting with opposition there, both from Papists and false brethren, he went to Geneva, where also he preached to an English Congregation, and was very intimate with Master Ralvin, continuing there some years.
Anno Christi 1559, and of his Age 54, the Nobility of Scotland, with some others, beginning the reformation of Religion, sent for him home; and at his coming to Edinburgh he was lodged in the house of that worthy main James Sime, where he began privately to instruct such as resorted to him, amongst whom was the Laird of Dun, David Forresse, and Elizabeth Adamson, the Wife of James Baranne, Burgess of Edinburgh, and some others.
After a while Master Knox perceiving that divers, who willingly entertained the Doctrine of Christ, yet made no scruple to go to Mass, and to communicate in the abused Sacraments after the Papistical manner, he began as well in private conference, as in his Ministry, to show the impiety of the Mass, and the great danger of communicating with Idolatry, wherewith some being terrified in conscience, the business began to be agitated from one to another. Hereupon the Laird of Dun invited Master Knox to supper, where were present David Forresse, Master Kobert Lockart, John Willock, and William Matland; at which meeting the question was proposed and debated, and Mr. Knox did so fully, and learnedly answer whatsoever was objected against his Doctrine, that William Matland concluded in these words, I see very well that all our shifts will serve nothing before God, seeing they stand us in so small stead before men.
After these reasonings the Mass began to be abhorred, and Mr. Knox at the request of the Laird of Dun went with him to Dun, where he remained a month, preaching every day to the people, the principal men of that country resorting to his Ministry.
At the months end he went to Calder, whether resorted to him the Lord Erskin (afterwards Earl of Argile ) Lord James the Prior of St. Andrew's (afterwards Earl of Murrey ) where they heard, and so approved his Ministry, that they wished it had been more public.
A while after the Earl of Glencarne sent for Master Knox to his place of Finlaston, where after he had preached to them, he administered the Sacrament of the Lord's Supper to the Earl, his Lady, two of his sons, and some others, and so he went back to Calder; to which place many resorted to him from Edinburgh, and the country round about, not only to hear his Doctrine, but also to partake of the holy Sacrament which before they had never received.
From thence he departed the second time to the Laird of Duns, where he preached the Gospel with more liberty and boldness then he had before, and many of the Gentlemen of the Country after they had heard his Doctrine, desired also to be made partakers of the Sacrament of the Lord's Supper, and (through God's mercy) his Min • stry had such an impression upon their hearts, that they presently refused all society with Idolatry, and bent themselves to the uttermost of their powers to maintain the truth of Christ. This so vexed the Friers, that from all quarters they flocked to their Bishops to complain of Master Knox, so that he was summoned to appear in the black-Friars Church in Edinburgh the fifteenth of May following, and accordingly he appeared; Thither came also John Erskin of Dun, with divers other Gentlemen, which the Bishops taking notice of, durst not proceed against him: Insomuch that Master Knox the same day that he should have appeared before them, preached in Edinburgh in a greater Audience then ever he had before. The place where he preached was in the Bishop of Dunkellins great lodging, in which place he preached ten days together, both forenoon and afternoon. Then did the Earl of Glencarne solicit the Earl Marshall to hear Master Knox, which he with his Counselor Drummo • d did, and so liked his Doctrine, that he willed Master Knox to write unto the Queen Regent somewhat that might move her to hear the word of God. This M. Knox was willing to do, and wrote that which was afterwards printed, called, A Letter to the Queen Dowager, which was delivered by the Earl of Glencarne into her own hands: The Queen after she had read the Letter, delivered it to that proud Prelate Becon, Bishop of Glasgow, saying, in scorn, Please you my Lord to read a Pasquill? Whilst Master Knox was thus occupied in Scotland there came a Letter to him from the English Congregation which was settled at Geneva, Anno Christi 1555. being separated from the contentious and superstitious company at Frankefort, requiring him in the name of God, that as he was their chosen Pastor, so he should repair to them for their comfort.
Upon this he took his leave in every Congregation where before he had preached, exhorting them to fervent prayer, frequent reading o • the Scriptures, and mutual conference, till God should give them greater liberty; and then he sent before him to Diep his Mother in law Elizabeth Bows, and his wife; but himself by the importunity of Robert Campbel stayed a while in Scotland, going to the Earl of Argile, then in Campbel Castle, where he taught certain days, the Laird of Glenurquaire being one of his Auditors, who entreated the Earl of Argile to retain him in Scotland: But he was resolved upon his journey, and would by no means stay at that time, yet promising, that if the Lord blessed those small beginnings, whensoever they pleased to command him, they should find him obedient to their call.
Shortly after he passed over into France, and from thence went to Geneva, whereupon the Bishops of Scotland summoned him, and for non-appearance, condemned him, and burnt his effigies at the Cross at Edinburgh. From which unjust sentence, when Master Knox heard of it, he • ent an appellation, which he directed to the Nobility and Commons of Scotland.
March the tenth, Anno Christi, 1556. certain of the Nobility of Scotland. sent this ensuing Letter to Master Knox at Geneva.
Grace, mercy and peace for salvation.
Dearly b • loved in the Lord the faithful that are of your acquaintance in these parts (thanks be to God) are steadfast in the belief wherein you left them, and have a godly thirst and desire from day today to enjoy your presence again, which if God so move your heart, and give you life, we desire you in the name of the Lord that you return to us again into this place, where you shall find all faithful that you left behind you; who will not only be glad to hear your Doctrine, but ready to jeopard their estates for the setting forth of the glory of God, as he will permit time. And albeit the Magistrates of this Country be as yet but in the state you left them; yet at the writing hereof we have no experience of anymore cruelty used then was before; but rather believe that God will augment his flock, because we see daily the Friers (enemies to Christ's Gospel) in less estimation both with the Queens Grace and the rest of the Nobility of the Realm. This in few words is the mind of the faithful here present, and of others absent. The rest of our minds this faithful messenger will show you, when he comes to you. Fare you well in the Lord.
Subscribed
- Glencarne.
- Erskin.
- Argile
- James Steward.
Master Knox upon the receipt of this Letter advised with Master Calvin, and other Ministers, who upon mature deliberation, told him that he could not refuse this call, unless he would show himself rebellious against God, and unmerciful to his Country: Whereupon he returned answer, that he would come to them so soon as he could settle the affairs of that dear flock that was committed to his charge.
Shortly after he began his journey, and arrived in Scotland that very day whereon the Bishops ended their Provincial Council; and hearing that the brethren were met at Dundee, he went to them, and earnestly requested that he and his brethren might join together to make a confession of their faith; which being assented to, he went to St. Johnstons to them, where also he preached to the people; But presently came a summons that the Preachers should appear before the Queen Regent at Striveling, which being known abroad, the Protestants repaired in a peaceable manner to St. Johnstons to accompany their Preachers to the Queen; and least such a multitude should affright her, the Laird of Dun, a zealous godly and prudent man, went before to Striveling, to acquaint the Queen that the cause of their meeting was only with their Preachers to give in a confession of their faith, and to assist them in their just defense.
The Queen very craftily solicited him to stay the multitude, and the preachers also, promising to take some good order about their affairs: Yet when the Preachers appeared not upon the day appointed, she put them to the Horne, prohibiting all men upon pain of Rebellion, to assist, comfort, relieve or receive any of them; which treacherous dealing of hers so inflamed the multitude, that neither the exhortation of the Preachers, nor the command of the Magistrates could restrain them, but that they pulled down the Images, and all other monuments of Idolatry in St. Johnstons. This being told to the Queen, she was so much enraged at it, that she vowed to destroy man, woman, and child in that place, then utterly to burn the Town, and to sow it with salt for a perpetual desolation.
The Protestant Congregation hearing hereof, presently wrote a Letter to the Queen, and caused it to be laid on her Cushion where she sat at Mass, wherein they declared, that except she moderated her wrath, and stayed her intended cruelty, they should be compelled to take the Sword in their just defense against all that should pursue them for matters of Religion, and for their Conscience sake, which ought not to be subject to any mortal creature, farther then God's Word doth command, &c. They further requested that she would permit them to live in that peace and liberty which Christ had purchased for them by his blood; that they might have his Word truly preached, and the holy Sacraments rightly administered to them, for that they had rather expose their bodies to a thousand deaths, then to hazard their souls to perpetual damnation by denying Christ, and his manifest Truth, &c.
They wrote also another Letter to the Nobility of Scotland, which coming abroad, the brethren in Cunningam and Kile met together at the Church of Craggy, where Alexander Earl of Glencarne, said to them, Let every man do as his conscience shall direct him, I will by God's grace see my b • ethren at St. Johnstons, yea though never a man will go along with me though I have but a pike on my shoulder; for I had rather die with that company, then live after them. This speech so encouraged the rest, that they all resolved to go forward.
In the mean time the Queen sent her French Forces, and the Bishops and Priests their bands against Saint Johnstones;