The Marrow of Ecclesiastical History

Johnstones; whereupon the brethren repaired thither from all quarters for their relief; which the Queen hearing of, sent the Earl of Argile, and the Prior of Saint Andrew's to them to know the cause of that great meeting? They answered, that it was only to resist the cruel Tyranny decreed against them, and to protect the Town from ruin.

The Lord's answered, that they were far otherwise informed.

Then Master Knox spake thus unto them: The present troubles (honorable Lord's) ought to move the hearts of all the true servants of God, and of such as bear any true love to their country, and countrymen, deeply to consider what will be the end of this intended Tyranny. The rage of Satan seeks the destruction of all those in this Realm that profess the Name of Christ. Therefore I most humbly require you, my Lord's, in my name to tell the Queen, that we, whom she in her blind rage doth thus persecute, are faithful servants to God, and obedient subjects to the authority of the Realm, whereas that Religion which she maintains by fire, & sword, is not the religion of Jesus Christ, but expressly contrary to the same, a superstition devised by man's brain, which I offer myself to prove against all men in Scotland which will maintain the contrary, God's word being admitted for Judge. Tell her also from me that this her enterprise shall not prosperously succeed in the end, and that herein she fights against God.

The Lord's promised to deliver his message; yet did the Queen straightway send her Herald to them, to command them presently to depart the Town upon pain of Treason. But when she perceived their number to increase, and their resolutions, fearing the event of a Battle, she upon a parley and large promises, prevailed with them to depart home. But before their departure Master Knox preached a Sermon wherein he exhorted them to constancy, adding, I am persuaded that this promise shall be no longer kept, then till the Queen and her Frenchmen can get the upper hand. Which shortly after sell out accordingly; for when she, was entered. St. Johnstons, she, contrary to promise, garrisoned it, saying, That she was not bound to keep promise with Heretics. This was so distasteful to the Earl of Argile and the Prior of St. Andrew's, that they forsook the Queen, and went toward St. Andrew's, sending to the Laird of Dun and some others to meet him there, which accordingly they performed, taking Master Knox along with them, who in the way preached in Carrel one day, in Anstruddor the second, intending the third day to preach at St. • ndrews.

The Bishop of St. • ndrews hearing hereof, presently raised a 100 spearmen, and went thither on the Saturday, whereas the Lord's had none but their household servants about them; and at the same time the Queen and her Frenchmen lay at Faikland 12 miles from St. Andrew's. The Bishop sent word to the Lord's, that if John Knox offered to preach the next day, he should be saluted with a dozen of Calivers, whereof the most part should light on his nose. The Lord's after long deliberation sent for M. Knox, to hear his opinion herein; 〈◊〉 with • ll advised him to forbear for his own safety, and not to 〈◊〉 that day in contempt of the Bishop; To which 〈◊〉 Knox answered, God is my witness that I never preached Christ Jesus in contempt of any man, neither do I now intend to present myself in that place with respect to my own commodity, or for the hurt of any creature: but to forbear preaching tomorrow, except I be violently withholden, I cannot out of conscience consent to it: For in this Town and Church God was pleased first to call me to the honor and office of a Preacher, from which I was driven by the tyranny of the French, and procurement of the Bishop, as ye all know well enough. How long I continued prisoner, what torments I sustained in the French Gallies, and what were the sobs of my heart is now no time to relate: This only I cannot conceal, which many heard me speak when my body was far from Scotland, that I certainly hoped in open audience to preach in St. Andrew's before I departed this life. And therefore, my Lord's, (saith he) seeing God above the expectation of many hath brought me to this place where first I was called to the office of a Preacher, and from which I was most unjustly removed, I beseech your honors not to hinder me from presenting myself to my brethren: And as for the fear of danger that may come to me thereby, let no man be solicitous; for my life is in the custody of him whose glory I seek, and therefore I cannot so fear their boasts and tyranny, as thereby to be deterred from d • ing my duty when God of his mercy offereth me such an occasion. I desire the hand and weapon of no man to defend me, only I crave audience; which if it be denied me here at this time, I must seek further where I may have it.

Upon this speech the Lord's were fully content that he should supply the place, which accordingly he did without interruption; and his Sermon so wrought upon the Magistrates and people, that presently after Sermon they removed all the monuments of superstition and Idolatry out of that Church. The Bishop advertised hereof, presently departed to the Queen, who with her French Soldiers lay within twelve miles; and by his grievous complaints did so far incense her, that it was resolved without delay to assault S. Andrew's and the two Lord's, who were but slenderly accompanied: and accordingly order was given immediately to provide quarters for the Queen and her Army at Cowper, six miles from St. Andrew's.

The Lord's being informed hereof, resolved to meet them before they came to Cowper, and withal gave spe • dy advertisement to all the brethren to repair towards them with all possible expedition; which also they did with such diligence, that God's wonderful work appeared therein: For when at night the Lord's came to Cowper, there were not a hundred horse, and some few foot; and before the next day at noon, their number was above three thousand; and that number did so continually increase, as if men had rained from the clouds: But the enemies being not informed hereof, assured themselves of the Victory, and therefore hasted away in the night; yet when by their Scouts they were informed of the number and order of the Protestants, who were ready to receive them, their hearts failed, and intercessors were sent to make an agreement, and a truce was taken for eight days, till an agreement might be finished.

But all this was done but in policy by the Queen, that she might gain time to draw off her Ordnance, and to make a handsome retreat over the water of Forth. The Protestants finding themselves thus deluded, took counsel now they were together, to free St. Johnstons from the French Garrison, that their exiled brethren might return home, and accordingly they sent a Trumpet to summon the Town; but the Captains answered, that they would keep and defend it according to their promise made to the Queen; yet as soon as they were besieged, they required a Truce for twelve hours, at the end whereof they delivered it up to the Lord's; and the same day being Sabbath, thanks were publicly returned unto God, and presently the Monuments of Idolatry were demolished, and the rude multitude set fire to the Abbey, though Master Knox would have prevented it. A poor old woman seeing the five rage so furiously, and run so swiftly, said, I see that • ods Judgments are just, and no man is able to save where he will destroy; ever since my remembrance this place hath been nothing but a den of Whoremongers: It is incredible to believe how many Wives have been adulterated, and Virgins deflowered by those filthy beasts, and especially by that wicked man called the Bishop. If all men knew as much as I, they would praise God for this destruction.

The Queen hearing of these proceedings, fearing what might follow, resolved to send some French bands to Striveling, to hinder their coming over the Forth; which the Lord's having intelligence of, privately in the night with great expedition possessed themselves of the Town before the French came, whereupon the Queen and her party presently left Edinburgh, and went to Dunbar. Then did the Protestants march to Edinburgh, where also the Monuments of Idolatry were demolished by the rude multitude. Coming thither they wrote to the Q desiring that they might enjoy liberty of their Consciences; That Jesus Christ might be truly preached, and the Sacraments duly administered, and that scandalous, and unable Ministers might be removed: But she returning no answer, the Protestants returned home, the Lord's only staying, who were now called, The Lord's of the Congregation.

In the mean time the French being informed hereof, and presuming that they should meet with no resistance, hastened to Edinburgh; which the Lord's hearing of, called upon God for assistance in that strait. It is true, they might have retired themselves, but then they had exposed the brethren of Edinburgh to danger, and therefore they rather resolved to hazard the uttermost extremity.

The French first marched to Leith, and as the Lord's were advancing for their assistance, the Townsmen surrendered the Town to the French, without making any resistance; whereupon the Lord's retreated to Cragingate, there to oppose the enemy.

Divers Mediators passed to and fro in the mean time to have settled peace, and at last sundry Article were agreed upon, and the Duke of Castleherald, and the Earl of Huntley promised the Lord's, that if the Queen brake any one of her Articles, they would forsake her party, and join with them. The next day the Lord's left Edinburgh, and when it was judged dangerous for Master Knox still to abide Minister at Edinburgh, the brethren requested Mr. Jo. Willock to remain with them, to which he gladly assented, desiring to make it appear, that he preferred the comfort of the brethren before his own life.

Shortly after open War brake forth between the Queen Regent, and the Protestants; and the Queen having more French Forces, with Money, and Ordnance sent her, the Scottish Nobility were fain to send to Queen Elizabeth for aid, and till it came, to retire themselves towards the Highlands for their safety. In the mean time the Queen Regent with her French men went from place to place, plundering, spoiling, and making havoc of all without resistance; which so puffed her up with pride, that she boastingly said? Where is now John Knox his God? My God is now stronger then his, yea even in Fife. But her brags lasted not long: For the Earl of Arrane, and the Lord James, went to Desert, having not above five hundred Horse, and a hundred Foot; whereas the French were above four thousand, besides such Scots as adhered to them; and yet the Protestants skirmished daily with them, sometimes from morning till night, and ever went away with the better, killing four for one; which continued for one and twenty days together, during all which time they never put off either clothes or boots: And at the end of that time came into Edinburgh Frith a Fleet of the English to assist the Protestants, which filled their hearts with joy, and the French with rage and madness. Thither came also some Forces by land under the command of the Lord Grey: And after an agreement made with the Scottish Lord's, some of the English and Scots attempted to take Leith by storm, and in a cruel conflict some of them gat upon the walls, but the scaling-ladders proving too short, they were not seconded by their fellows, and so after divers hours sight were forced to retire; which the Queen Regent beholding from Edinburgh Castle walls, burst out into a great laughter, saying, Now will I go to Mass and praise God for that which mine eyes have seen. And when the French had stripped the slain, and laid their naked bodies along their walls, the Queen looking on them said, Yonder are the fairest Tapestries that ever mine eyes beheld; I would that the whole fields which are betwixt Leith and this place were all strewed with the same stuff. But this joy lasted not long; for a fire kindling in Leith, many houses, and much of their provision was consumed thereby; and the Queen Regent falling sick, shortly after died; whereupon the King of France sent Ambassadors to Queen Eliz. to conclude a peace, which was effected, and the English and French Armies were drawn out of Scotland, to the great joy of that Nation, insomuch that Thanksgivings for their great deliverance by the help of the English were inserted into their Liturgy. And presently after some Commissioners of the Scottish Nobility were appointed to settle Ministers in their places, by whom Master Knox was settled at Edinburgh, where he preached many excellent Sermons.

Anno Christi 1566 the Earl of Murray being slain on the Saturday, Knox preaching at Edinburgh the next day, amongst the papers given in of those that desired the prayers of the Church, he found one with these words, Take up the man whom ye accounted another God. At the end of his Sermon he bemoaned the loss which the Church and State had by the death of that virtuous man, adding further, There is one in this company that makes this horrible murder the subject of his mirth, for which all good men should be sorry, but I tell him he shall die where there shall be none to lament him: The man that had written those words was one Thomas Metellan, a young Gentleman of excellent parts, but bearing small affection to the Earl of Murray: He hearing this commination of John Knox, went home to his Sister and said, That John Knox was raving, to speak of he knew not whom. His Sister replied with tears, If you had taken my advice, you had not written those words; saying further, That none of John Knox his threatenings fell to the ground without effect; and so indeed this came to pass; for shortly after this Gentleman going to travel, died in Italy, having none to assist, much less to lament him.

Towards Master Knox his latter end, his body became very infirm; and his voice so weak that people could not hear him in the ordinary place, wherefore he chose another place wherein he preached upon the history of Christ's Passion, with which, he said, It was his desire to close his Ministry. Finding his end near, he importuned the Council of the City to provide themselves a worthy man to succeed in his place: Master James Lawson Professor in Aberdeen was the man pitched upon, and Commissioners were sent from the Church of Edinburgh, to request him to accept of the place. John Knox also subscribed that request, adding, Accelera mifrater, alioqui sero venies: Hast my brother, otherwise you will come too late: This made Master Lawson to hasten his journey, and when he was come, he preached twice to the good liking of the people, whereupon order was taken by the Rulers of the Church for his admission, at which time John Knox would needs preach, though very we • k, which also he performed with such fervency of spirit, that he was never before heard to preach with such great power, or more content to the hearers. In the end of his Sermon he called God to witness, That he had walked in a good conscience with them, not seeking to please men, nor serving either his own, or other men's affections, but in all sincerity and truth had preached the Gospel of Christ. He exhorted them in most grave and pithy words to stand fast in the faith they had received; and so having prayed zealously for God's blessing upon them, and the multiplying of God's spirit upon their new Pastor, he gave them his last farewell.

Being conveyed to his lodging, that afternoon he was forced to betake himself to his bed; and was visited by all sorts of persons in his sickness, to whom he spake most comfortably: Amongst others the Earl of Morton came to see him, to whom he said, My Lord, God hath given you many blessings, Wisdom, Honor, Nobility, Riches, many good and great Friends, and he is now about to prefer you to the government of of the Realm (the Earl of Marr, the late Regent, being newly dead). In his name I charge you, use these blessings better then formerly you have done, seeking first the glory of God, the furtherance of his Gospel, the maintenance of his Church, and Ministry, and then be careful of the King to procure his good, and the welfare of the Realm. If you do thus, God will be with you, and honor you: If otherwise he will deprive you of all these benefits, and your end shall be shame, and ignominy. These speeches the Earl called to mind about nine years after, at the time of his execution, saying, That he had found John Knox to be a Prophet.

A day or two before Knox' s death, he sent for Master David Lindsey, Mr. Lawson, and the Elders and Deacons of the Church, to whom he said, The time is approaching, which I have long thirsted for, wherein I shall be released from all my cares, and be with my Savior Christ forever. And now God is my witness whom I have served with my spirit in the Gospel of his Son, that I have taught nothing but the true, and sincere word of God; and that the end that I proposed in my Ministry was, To instruct the ignorant, to confirm the weak, to comfort their consciences who were humbled under the sense of their sins, and born down with the threatings of God's judgments. I am not ignorant that many have, and do blame my too great rigor, and severity; but God knoweth that in my heart I never hated those against whom I thundered God's judgments; I did only hate their sins, and labored according to my power to gain them to Christ. That I did forbear none of what condition soever, I did it out of the fear of my God, who hath placed me in the function of his Ministry, and I know will bring me to an account. Now brethren for yourselves, I have no more to say, but to warn you that you take heed of the Flock over which God hath placed you Over-seers, which he hath redeemed by the blood of his only begotten Son. And you Mr. Lawson sight a good fight, do the work of the Lord with courage, and with a willing mind, and God from Heaven bless you, and the Church whereof you have the Charge Against it (so long as it continues in the Doctrine of the Truth) the gates of hell shall not prevail. Having thus spoken, and the Elders and Deacons being dismissed, he called the two Preachers to him, and said, There is one thing that grieveth me exceedingly, you have sometimes seen the courage, and constancy of the Laird of Grang in the cause of God; and now that unhappy man is casting himself away; I pray you go to him from me, and tell him, That unless he forsake that wicked course that he is in, the rock wherein he confideth shall not defend him, nor the carnal wisdom of that man whom he counteth half a god [ which was young Leshington] shall yield him help; but he shall be shamefully pulled out of that nest, and his carcass hung before the Sun (meaning the Castle, which he kept against the Kings Authority) for his soul it is dear to me, and if it were possible, I would fain have him saved. Accordingly they went to him, conferred with him, but could by no means divert him from his course; but as Knox had foretold, so the year after his Castle was taken, and his body was publicly there hanged before the Sun: Yet at his death he did express serious repentance.

The next day M. Knox gave order for the making of his coffin, Continuing all the day (as he did also through all his sickness) in fervent prayer, crying, Come Lord Jesus, Sweet Jesus into thy hands I commend my spirit. Being asked whether his pains were great? he answered, That he did not esteem that a pain which would be to him the end of all troubles, and the beginning of eternal joys. Oft after some deep meditation he used to say, Oh serve the Lord in fear, and death shall not be trouble some to you; blessed is the death of those that have part in the death of Jesus.

The night before his death, he slept some hours with great unquietness, often sighing and groaning, whereupon when he awakened, the standers by asked him how he did, and what it was that made him mourn so heavily? to whom he answered, In my life time I have been assulted with Temptations from Satan, and he hath oft cast my sins into my teeth to drive me to despair, yet God gave me strength to overcome all his Temptations: But now the subtle serpent takes another course, and seeks to persuade me, that all my labors in the Ministry, and the fidelity that I have shown in that service hath merited heaven and immortality: But blessed be God that brought to my mind these Scriptures, What hast thou that thou hast not received? And, Not I, but the grace of God in me; with which he is gone away ashamed, and shall no more return: And now I am sure that my battle is at an end, and that without pain of body, or trouble of spirit, I shall shortly change this mortal, and miserable life, with that happy and immortal life that shall never have an end. After which one praying by his bed, having made an end, asked him, if he heard the prayer? Yea, said he, and would to God that all present had heard it with such an ear and heart as I have done: Adding, Lord Jesus receive my spirit: With which words, without any motion of hands or feet, as one falling asleep rather then dying, he ended his life.

Never was man more observant of the ture and just authority of Church-Rulers according to the word of God, and the practice of the purest Primitive times: He always pressed due Obedience from the People to the faithful Pastors, and Elders of the Church. He died Anno Christi 1572. and of his age 62. Men of all ranks were present at his Burial: The Earl of Murray, when the Corps was put into the ground, said, Here lies the body of him who in his life time never feared the face of any man.

Script a reliquit, ad Londinenses, & alios. Ad Evangeli • professores. Qualiter sit Orandum. In Psalmum ad matrem. Contra missam Papisticam. Doctrinale Missaticum. De fide Eucharistiae. Ad Ecclesias afflictas. Ad Scotiae Reginam Mariam. Consilium in Angustiis. Buccinae afflatum primum. Appellationem a sententia Cleri. Ad populares Scotiae, In Genesin consciones, et alia quaedam.

He was a man not less learned then endued with virtue; a constant Preacher of the Truth, and a valiant defendor of the same through his whole life. His zeal▪ learning and courage did notably appear in this example. Anno Christi 1550 he was called before Tonstal Bishop of Durham, and his Doctors to give an account of his opinion about the Mass, where preaching before them, he did so sharply tax their Idolatries, and Blasphemies, and by such solid arguments confute the same, that his adversaries were silenced, and had not wherewithal to reply against him.

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P. RAMVS

The Life of Peter Ramus, who died A ^no Christi 1572.

PEter Ramus was born in France Anno Christi 1515. His Grandfather was a Nobleman, who (having his estate plundered by Charles Duke of Burgundy, General under the Emperor Charles the fifth) was forced to leave his Country, and to betake himself to the poor and painful life of an husbandman: And his father being left very poor by him, was fain to live by making of Charcoal.

Ramus being from his childhood of an excellent wit, of an industrious nature, and much addicted to learning, was compelled for his subsistence to live as a servant with one of his Unkles; but finding (that by reason of his many employments) he had no time to follow his book there, he thought it better to betake himself to the service of some learned man. So going to Paris, and being admitted into the College of Navar, he labored hard all day for his Masters, and spent a great part of the night in study, so that in a short time he was made Master of Arts, and Laureat Poet. And the Professors in that College everyone taking much delight in his diligence, each strove to forward him in Learning, and lent him such books as he needed. Then he betook himself to instructing others, and to exercise himself in private Lectures, till thereby he had fitted himself for more public employments; Which when he had done, he was appointed publicly to read Logic, and when he was twenty one years old, he published his Logic, with some Animadversions upon Aristotle. This procured him much love, everyone admiring such ripe parts in so young a man; and envy being the usual Concomitant of virtue, he had also many that envied, and aspersed him; especially the S • rbone Doctors, who accused him of Heresy in Philosophy; for that he being but a Novice, durst take upon him to correct Aristotle, the Prince of Philosophers; and by their authority they so far prevailed, that Ramus was forbidden to read, or write anymore of Philosophy. This being very grievous to him, it pleased God to stir up the heart of the Governor of another College to send for him to assist him in restoring of that College, which was now empty; the Students being all fled by reason of the infection of the Plague: And it came to pass that in a short time ( Ramus being so famous a man) the College was better stored with students then ever it had been before.

The S • rbonists much raged at this, and labored to sow division between the Governor of the College and him; Yet Ramus carried himself with so much candor and ingenuity that they lived together with much concord. At last that Governor dying, Ramus succeeded him, & by the Cardinal of Lorrains means (who was a great favourer of learning) he was made the Regius Professor of Rhetoric and Philosophy Anno Christi 1551, and of his age 36.

His fame spreading into all the Universities of Christendom, there were may Princes that strove to get him out of France, proffering him large stipends if he would come to them; but he being now famous in France, preferred his own Country before all others; and therefore rejected all their offers. In Paris he had so great esteem, that (though his enemies strongly opposed it) yet he was made Dean of the whole University: And so having obtained a more quiet kind of life, he betook himself to the study of the Mathematics, wherein he grew very exquisite. But when the Civil Warrs brake forth in France for Religion, and that none could safely enjoy themselves, or anything that they had, whilst under pretence of Religion, everyone revenged his own private quarrels upon others, Ramus, to free himself from this tempest, left Paris, and went to Fountanblew, where the Kings Library was, yet neither there could he be in safety; so that at last he was compelled to betake himself to the Camp of the Prince of Condé: But when he saw that France was no fit place for him for the present to reside in, he resolved to travel into Germany, till God should restore peace to his Country again: And accordingly he went to Strasbourg, Basil, Lausanna, Zurich, Heidelberg, Norenberg, and Augsburg, and was entertained in all these Universities with great applause, and with much joy by all Learned men.

When the Civil War was ended in France, he returned to Paris again. Where he remained in his former employment, as the Kings Professor in Logic, till that horrible Massacre happened on St. Bartholomew's day, wherein so many thousands perished by the cruel hands of bloody Papists. At which time he was in the College of Priests, and the College gates being fast shut, he locked himself up in his own house till those furious Papists brake open his doors, and finding him, ran him thorough, and being half dead, threw him out of his window, so that his bowels issued out on the stones; and not being satisfied therewith, they cut off his head, dragged his body about the streets in the channels, and some young Scholars were set on by their Popish Tutors to whip it in a most contemptuous manner, and at last it was thrown into the River of Sein, Anno Christi 1572, and of his Age 57. After which also they seized upon his Goods, Library, and Writings▪ whereby many excellent Commentaries, and other Works (not fully complete) perished, to the great loss of Learned men.

He wrote a Grammar, Rhetoric, Logic, of Mathematics, and divers other excellent Works.

The Life of Matthew Parker, who died Anno Christi 1574.

MAtthew Parker was born in the City of Norwich, Anno Christi 1502, and having spent some years at School, went to Cambridge, where he was admitted into Corpns Christi [Bennet] College, in which place he profited so much, that he was chosen Fellow, and grew so famous, that Queen An •• Boleyn (Mother to Queen Elizabeth ) made him her Chaplain, whereupon he Commenced Doctor in Divinity: And after her death King Henry the eighth, and after his death, King Edward the sixth, made him their Chaplains, and preferred him to be Master of Bennet College: Besides other Ecclesiastical dignities which they advanced him to: But in Queen Mary's days he was despoiled of all, and was compelled to live a poor and private life. But so soon as Queen Elizabeth came to the Crown, she made choice of this Dr. Parker, for his admirable learning and piety, to be the Archbishop of Canterbury, Anno Christi 1559. For Decemb. 17, the Dean and Chapter of the Church of Canterbury having received their Congedelier from the Queen, and proceeding in their election according to the ancient and laudable custom of the aforesaid Church, chose Dr. Parker for their Archbishop, whereof they made a return to the Queens Majesty for her confirmation; whereupon the Queen sent her Letters Patents to seven Bishops (six whereof were lately returned from their voluntary exile) for his consecration The Bishops were Anthony Bishop of Landaffe, William Barlow Bishop of Bath and Wells, John Scory Bishop of H • reford, Miles Coverdale late Bishop of Exet • r, John Suffragan of Bedford, John Suffragan of Thetford, and John Bale Bishop of Os • ry in Ireland, and accordingly he was consecrated by them, and lived in that place with great commendation for above fifteen years. His works of Charity were very eminent. He gave to the Corporation of Norwich, where he was born, a Bason and Ewr double gilt weighing 173 ounces; as also fifty shillings a year forever to be distributed amongst the poor of that City: And six anniversary Sermons in several places of Norfolk: To Bennet College he gave thirty Scholarships, built them a Library, and bestowed many excellent books, and ancient Manuscripts upon it, besides 300 ounces of silver and gilt-plate; and the perpetual Patronage of St. Mary-Abchurch, London. He carefully collected, and caused to be printed divers ancient Histories of England, which probably had otherwise been lost. He died in peace Anno Christi 1574, and of his Age 72.

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H. BVLLINGER

The Life of Henry Bullinger, who died A •• Christi 1575.

HEnry Bullinger was born at Bremogart in H • lvetia, Anno Christi 1504; of an ancient and honorable family, which had flourished in that town for about two hundred years: Twice in his childhood he escaped death very narrowly: First being sick of the Plague, his funeral was prepared, yet it pleased God that beyond expectation he recovered. Secondly, playing on a Pipe, as he was running, he fell down and struck the Pipe so far into his throat that he was taken up for dead, and for five days could eat nothing; yet the Lord again restored him. His Father being learned himself, was a great lover of it, and therefore very careful to breed up this his son in learning: So that at five years old he • et him to School in that place where he was born, and this young boy quickly discovered an excellent wit; but his Master being himself but a weak scholar, he made not such a progress in Learning as otherwise he might have done. Hereupon Anno Christi 1516, when he was twelve years old, his Father sent him to Embric, where under several Schoolmasters, he was instructed in Grammar, and other Elements of Learning; was kept under a strict government for his 〈◊〉 , and was trained up in the knowledge and fear of God.

Thi • strict discipline was not grievous to Bullinger; for having been formerly brought up by his Parents religiously, and being endued with a virtuous disposition, he did those things willingly, which others were forced to by stripes: Yea he was then of such an austere car • iage, that of himself he began to entertain thoughts of entering into a Monastery of the Carthusians, which of all others was accounted the strictest Sect, yet would he do nothing rashly therein till he had first cousulted with his parents, and procured their consents.

Having thus continued three years at Embric, he went to Collen, Anno Christi 1519, being but slenderly provided for by his Father, so that (according to the custom of those times) he procured victuals by singing, and begging from door to door; not that his father wanted wherewith to supply his necessities, or that he withheld it from him out of a covetous mind, but he did it that he might enure his Son to patience and hardship, and that he might make him more meercifull • o those that were in want all his life after. A • Callen he studied Logic, and • ommen • ed Bachelor of Arts at sixteen years old. Afterwards betaking himself to the study of Divinity▪ there being at this time many Theological controversies, he had recourse to his Tutors for direction what to study▪ and Peter Lombard being at this time most in request, they advised him to the study thereof▪ but meeting with many quotations out of the ancient Fathers, he thought fit to read the Authors themselves: And the Monastery of the Frier Predicants having a good Library belonging to it, he by some friends gat leave to make use of it, where lighting upon Chrysostom's Homilies upon Matthew, he read them over, together with divers parts of Augustine, Origen, and Ambrose; and in the mean time read privately at home, Luther, De captivitate Babylonica, and De bonis operibus: Yet could he not for the present deliver himself from the errors of the times, though he saw that Luther came nearer to the opinions of the Ancients then Lombard did: He observed also, that whereas the Schoolmen quoted the Fathers, the Fathers they quoted the Scriptures. Hereupon he betook himself to the reading of the Scriptures, especially of the New Testament, with St. Jerome, and some other Commentaries upon it. By which at the last (through God's mercy) he began to abhor the Popish Errors, laying aside his former thoughts of turning Carthusian, & diligently applied himself to read over Melanchthon's Common-places, wherewith he was wonderfully delighted.

Anno Christi 1522 he Commenced Master of Arts, and so returning home lived a year in his fathers house, wholly employing himself in his studies and private exercises. The year after he was called by Wolfgang Joner, Abbot of Capella, near Zurich, to teach a School, where he was to instruct some Friers, and other young men both in Divine, and Human Learning. There he read to them in Dutch, by reason of many that resorted to his Lectures, some pieces of Erasmus, Melanchthon's Common-places, and a great part of the New Testament, and some other Authors; and so he spent six years, partly in his private studies, and partly in instructing others.

Anno Christi 1527, he was sent by his Abbot to Zurich, where for five months space he heard Zwingli preaching, and reading his Lectures in the Schools; and by the help of Pelican, he began to study Hebrew, and to perfect his knowledge in the Greek: There also he gained acquaintance with sundry Learned men, and wrote many things, some whereof were afterwards printed. He also by his preaching at the Monastery of Capella, so far prevailed with the Abbot and Friers, that the Mass and other Superstitions were cast out, and the Lord's Supper truly administered, and such Friers as were unfit for the Ministry, betook themselves to other trades.

Anno Christi 1528, He went with Zwingli to the Disputation at Bern.

Anno Christi 1529 he was called to his native place of Bremogart, where God so prospered his Ministry, that presently after his coming, the Magistrates banished Popery, and set out a severe Decree against Adultery and Drunkenness; and being chosen Pastor of that place, he preached every Sabbath in the afternoon, and the three days following in the morning: Besides every day at the time of Evening prayers, he expounded a part of the New Testament.

But the Devil raised up some Anabaptists which disturbed the peace of that Church: With these Bullinger disputed publicly, and thereby in a great measure restrained them. He wrote also in the defense of Tythes, which as those Anabaptists, said should be abolished under the New Testament. And when afterwards the number of Anabaptists did exceedingly increase in Germany, he set forth 6 books against • hem, wherein he shown the original, progress, the various Sects, and the chief opinions of the Anabaptists, which also he confuted.

Anno Christi 1529, there arose great commotions in Helvetia, and the Bernates sent some soldiers to Bremogart; and for the composing of the differences, there was a meeting of the chiefest persons at Bremogart, where Bullinger preached, at whose Sermons, not only the Protestants, but many of the Papists were present to hear what, and how he taught: And indeed both sides commended his study of Peace: For he exhorted them to compose their differences not by arms, nor mutual slaughters▪ but by the Disputations of their Divines. But God would not suffer his wholesome counsel to take effect at that time: For they came to a battle, wherein the Popish party prevailed, and thereupon Bullinger, together with his Father, Brother, and Colleague Gervase, were commanded to depart, except they would undergo the present hazard of their lives. Whereupon beginning their journey in the night, through God's providence, they escaped the snares which were laid for them by their adversaries, and came safely to Zurich, Anno Chr •• 1531, and three days after▪ at the request of Leo Judae with his Colleagues, Bullinger preached in the chief Church, and was entertained by one Werner Steiner, his ancient friend, that was fled to Zurich for Religion.

Anno Christi 1532. The Church of Basel wanting a Pastor by the death of Oecolampadius, desired Bullinger, and at the same time also the Bernates sent for him thither: But the Senate of Zurich would by no means part with him, choosing him Pastor in the room of Zwingli, who was slain in the late battle, and who had desired before he went into the field with the Army, that if anything befell him otherwise then well Bullinger might succeed him in his office. He being thus called to this work in a dangerous time, did his endeavor to comfort, and rais up the hearts of God's people under those great afflictions. And whereas the Popish adversaries boasted that their Religion was false, because they of Zurich were beaten, and Zwingli slain: He wrote, That the Truth of Religion was not to be judged by the prosperity or adversity of the Professors of it. He took care also to have Synods twice a year, to maintain concord, and unity in Doctrine and Discipline, as Zwingli had begun before him: And finding a great defect of Godly Ministers in the jurisdiction of the Tigurins, he took care that so many should be trained up in Religion and Learning as might supply that defect; and where there was a want of maintenance, he prevailed with the Senate of Zurich to make up a competency out of the Public Treasury. He caused the Public Library of that City to be set in order by Pelican, and by buying Zwingli his books, to be increased. And having gotten Bibliander for his Colleague, he wholly applied himself to his public Ministry, and to writing Commentaries at home.

Anno Christi 1532, Bucer endeavored a union between Luther and his followers, and the Divines of Zurich; persuading them that their differences consisted rather in words then in reality: At which time the Tigurins shown themselves to be desirous of peace, so that it was joined wi • h truth.

About this time Bullingers Father died, being 64 years old, who at his death exhorted his son to Constancy in Doctrine and Faith, which (saith he) is the only way to salvation.

Anno Christi 1534 Bullinger wrote a Confession of Faith in the name of the Tigurian Churches, which was sent to Bucer, and to the Synod of the Churches of Suevia, then met at Constance, and was approved by them.

About the same time he wrote a Tractate of the Covenant of God, against some that denied all testimonies out of the Old Testament. As also another, wherein he asserted the twofold Nature in Christ against Claudius Allobrog, Servetus his Emissary, of whose poison the Helvetian Churches were at that time in some danger. And when there was a meeting at Basil for to unite Luther and the Helvetian Churches in their difference about the manner of Christ's Presence in the Sacrament, Bullinger was there, and took much pains for the promoting of it. The Magistrates also of Zurich, by the persuasion of Bullinger, erected a new College, Anno Christi 1538, which he had a great care of all his life after.

Also by his persuasion the Senate of Zurich erected another School in a place where formerly there had been a Nunnery, in which fifteen youths were trained up under a good Master, having food, raiment, books, and all other necessaries plentifully provided for them; and Bullinger took great care to see their proficiency all his life after.

About this time Schwenfield, a Noble man of Silesia, taught, That Christ's Human nature being received into Heaven, was so far Deified, that it remained a creature no longer, and this error beginning to spread into Swevia, Bullinger, joining with some others, confuted it with much modesty.

Anno Christi 1541 the Plague brake forth in Zurich, of which Bullingers Son, and Mother died.

Anno Christi 1542 Leo Judae's Version of the Bible being finished, and printed; the Printer sent one of them to Luther fair bound up, but Luther wrote back to him that he should send him no more of the Tigurine Ministers books; for he would have nothing to do with them, nor read any of their books: For (said he) The Church of God can hold no communion with them; and whereas they have taken much pains, all is in vain; for themselves are damned, and they lead many miserable men to hell with them. Adding that he would have no communion with their damnable and blasphemous Doctrine, and that so long as he lived he would with his prayers and books oppose them.

Anno Christi 1544, Luther set forth his Annotations on Genesis, in which he inveighed bitterly against the Sacramentarians (as he called them) saying, That Zwingli, Oecolampadius, and their disciples were Heretics, and eternally damned Melancthon would fain have hindered it, but could not, whereupon he wrote to Bullinger, telling him how much he was grieved at this violent proceeding of Luther, which he knew was so pleasing to their common adversaries the Papists. When this book of Luther's came forth, there was much dispute whether it should be answered: Bucer was against it, because Luther was grown old, and had deserved well of the Church; but others thought that it would be a betraying of the Truth not to answer it: Wherefore Bullinger was appointed to that work, which he accordingly performed with much judgment.

Anno Christi 1546 Luther died, and the German War began betwixt the Emperor and the Protestants; at which time many accused the Tigurines by reason of Bullingers book, as if they had insulted over Luther after his death, and gloried that he died of grief because he could not answer that book. Hereupon Philip, Lantgrave of Hesse, acquainted Bullinger with these reports; which when Bullinger had read, advising with his Colleagues, he returned this answer.

First giving him thanks for his zeal in endeavoring the peace of the Church, and for acquainting him with these rumors; Then he told him how much he was grieved for that some turbulent spirits sought by such reports to bring an odium upon the Helvetians, and to alienate the Princes affections from them: Whereas ( saith he ) it is not the manner of the Helvetian Divines to reproach any, either in their Sermons or Lectures, much less Luther, who had deserved so well of the Church: And although Luther in the controversy about the Sacrament had used much reproachful language against them, yet they never made mention of him but with honor. Whereas they were certainly informed that many of the Saxon Ministers used divers reproachful speeches against them, calling them Sacramentarians, Image haters, blasphemers, &c. Yea that in his own University of Marpurg, Theobald Thammer in his public Lectures had greatly aspersed them; wherefore he earnestly requested him to consider their innocence, and to enjoin silence to such intemperate spirits, &c. For ( saith he ) we cannot with Luther confess the bread to be the natural body of Christ, and that Judas, and other wicked men received his body as well as Peter and the Saints, which are Luther's own words. Yet are we ready to preserve peace, so that it be not urged upon us to yield to those things which neither ourselves can understand, nor can we teach them to others, In all other things you shall find us as peaceable men, ready to give an account of our Faith, whensoever it shall be required of us.

The Lantgrave was well satisfied with this answer, bearing a great love to the Helvetians, and to Bullinger in particular, to whom (after the War was begun) he often wrote out of his Camp, desiring also the Protestant Cantons to send some Auxiliaries to them. But upon serious deliberation they denied this request: For (say they) if we shall send you aid, the Popish Cantons will also aide the Emperor, which hitherto (moved by our example) they have refused, though they have been earnestly; solicited both by the Pope and Emperor thereto. In the mean time our Ministers cease not daily to pray for the peace of Germany, and we have had public Fasts for that end.

The same year came John Hooper (afterwards Bishop of Gloucester ) to Zurich, and lived familiarly with Bullinger, by whom he was informed of their opinion about the Sacrament, and fully concurred with them.

Anno Christi 1548 came forth that accursed Interim, tending to the overthrow of true Religion, which Calvin and Bucer answered, though the Printer for fear of the Emperor durst not publish it: And the bitter fruit which followed it, was the expulsion of many Ministers out of their places, divers of which resorted to Zurich, and were kindly entertained by bullinger, and his Colleagues, and commended to divers Protestant Cities in Helvetia, though they knew that formerly they had been very violent against them. And indeed after their return into their own Countries (forgetting their courtesies) they proved so again.

Anno Christi, 1549. Calvin being suspected too much to favor Consubstantiation, associating to him Master Farel of Neocom, came to Zurich, where he conferred with Bullinger, and the other Ministers about that question, and there was a sweet agreement amongst them: which also was published by Calvin and Bullinger, and subscribed by all the Helvetian and Rhetian Ministers: By which act the Churches of Christ were more strictly united, many that were doubtful were confirmed in the truth: and the adversaries took occasion from hence to write more bitterly against them.

Francis King of France being dead, and Henry succeeding, he sent to the Helvetians to renew his league with them: But Bullinger who was in great authority amongst them; did altogether dissuade the Tigurines from it; teaching them that it was neither just nor lawful for a man to suffer himself to be hired to shed another man's blood, who usually was innocent, and from whom himself had never received any injury, &c. And hereupon the Tigurines resolved to abstain from such Leagues.

Anno Christi, 1550, Bullinger published his Decades Sermonum, some of which he dedicated to King Edward the sixth, and a reformation being now begun in England, he wrote upon that occasion to many of our Nobility, Bishops and Ministers of our Church.

Anno Christi 1551, the Helvetians were summoned by a Bull from the Pope to appear at the Council of Trent, by sending their Ministers thither, &c. Hereupon Master Bullinger consulting with his Fellow-Ministers, published a book, wherein he declared, that the Council of Trent was gathered for the suppressing of the truth, and that the Helvetians owed no subjection to the Pope, from under whose yoke they had long since withdrawn their necks.

About this time there sprange up a contention in the Church of Geneva, by reason of one Jerome Bolsecus, a Physician, who publicly opposed the Doctrine of Master Calvin about Election, and boasted that divers other Ministers, and particularly Master Bullinger was of his opinion. Calvin answered him, confuting his error by testimonies of Scripture, and out of Saint Augustine; but when he would not be satisfied, the Senate and brethren of Geneva sent to Zurich to ask their judgments, whereupon Bullinger with his brethren did so declare themselves, that all might see that they which made Election depend upon faith foreseen, and faith upon man's free-will, as much as upon the Divine inspiration, did maliciously abuse the Tigurine Ministers, &c. And indeed there was a sweet Harmony between Calvin, Bullinger and Peter Martyr about this point.

Anno Christi 1552, the war waxing hot in Germany, and Zurich being afflicted with a Famine, Bullinger wrote much for the comforting the afflicted, and to stir them up to unfeigned repentance for their fins, whereby they had provoked God against them.

Anno Christi 1554. a persecution being raised by Queen Mary in England, many Nobles, and famously learned men fled into Germany, and came to Zurich, where they erected a College, and were by Master Bullinger much holpen therein.

In the following years, viz. 1556, 1557, and 1558. Bullinger had divers conflicts with Westphalus, Heshusius and others. About which time the League amongst the Helvetians being to be renewed, the Popish Pages would have the oath to be, By God, and by all his Saints, which the Protestant Pages refused, and (though some Politick men pleaded for the lawfulness of it, or at least that there should be no contention about so small a matter) Bullinger with his Colleagues shown, that an oath being part of God's worship, was only to be made in the name of the true God, who alone was to be called upon, and that all appearance of false worship was to be avoided.

Anno Christi 1560, there arose up one Francis Stancarus, who taught, That Christ was Mediator only according to his human nature: Him, with some other such Heretics, Calvin and Bullinger confuted; as also Blandrata, who taught, That Christ our Savior was a mere man; and Bernard Ochin, who held Polygamie lawful.

Anno Christi 1561. Blandrata being gone into Polonia, began to discover himself more clearly, and to accuse Bullinger, and Calvin; whereupon Nicholas Radzivil, Palatine of Vilna, sent Martin Secovitius with his Letters to Bullinger about Blandrata's business; to which Bullinger answered, that when Blandrata came to Zurich, he only spake once with him, yet at that time he easily discerned that he was corrupt in his judgment about the Son of God; as also that he threatened to write against Calvin: whereunto he answered, That there were contentions already too many in the Church, which if he increased, God would be avenged on him for it: Yet he departed cursing and threatening grievous things. That such men should be taken heed of, who labored to revive Arianism and other Heresies, and cunningly to sow them abroad.

Calvin also wrote the History of Blandrata, and sent it to the Polonian Church, but his hypocrisy had so far prevailed with them, that it did no good: but afterward both in Poland and Transylvania he taught openly, That Christ our Savior was a mere man.

About the same time came forth Brenz his book about the personal union of two natures in Christ, &c. wherein he labored to prove the substantial presence of Christ's body in the Supper. And whereas Bullinger had published a Tractat upon those words, In my Fathers house are many mansions, Brenz published another Book, wherein he manifested his dislike of Bullingers book, saying, That his conscience urged him to declare it. This many marveiled at, that he should quarrel with Bullinger, being not provoked by him. Bullinger least he should betray the truth answered him, and Brenz again replied, charging the Tigurines with debasing the Majesty of Christ, and denying the omnipotency of God.

Anno 1562. the Helvetians Ministers were again summoned to the Council of Trent, having the public faith sent them; but Bullinger again wrote the reasons of their refusal.

Anno Christi 1563 Bullinger answered the book of Brenz de Christi Majestate. About which time Ber. Ochin was banished by the Senate of Zurich, for writing in defense of Polygamy, contrary to his promise, and oath, and refusing to retract it.

Before his departure he desired Master Bull. to give him Letters testimonial, which he told him that he could not do with a safe conscience, yet was grieved for him, and his children. From thence Ochin went to Basil, but finding no entertainment there, he went into Poland, where he publicly denied the Deity of the Holy-Ghost; but not staying long there, he went into Moravia, where he joined himself to the Conventicles of the Anabaptists, and shortly after died.

Anno Christi 1564. A great plague brake out in Zurich, of which Bullinger fell so sick that all despaired of his life, and himself also; whereupon he sent for the Ministers of the Church, and took his leave of them: But it pleased God at the earnest prayers of the Church, to restore him to health again; yet his wife and one of his daughters died of it. And the year after (the plague continuing) two other of his daughters died also, and himself began to be exceedingly tormented with the stone, yet did not he intermit his labors, but preached constantly, and finished his Homilies upon Daniel.

Anno Christi 1566. when some turbulent spirits published that the Helvetian Churches were divided amongst themselves, and held many unfound doctrines, Bullinger published. Confession of Faith, which was consented to, and subscribed by the Church of Geneva, Berne, Scaphusen, Neocom, St. Galli, Mulhusen, and Bipennium, attested by the English, Scottish and French Churches, the Hungarian brethren also detesting and disclaiming the blasphemies of Blandrata and of Francis David, published their assent to it.

Anno Christi 1567. Bullinger published his Homilies upon Isaiah, and the year after he confuted Osius, who denied the deity of Christ, and the Holy Ghost.

Anno Christi 1569, a great persecution arising in France, many godly persons fled to Geneva and Helvetia, who being in great want, Bullinger took much pains to raise money by collections for them. He was much troubled with the Sciatica, and the Stone; yet in the midst of those pains he wrote the Lives of the Popes, and a confutation of the Popes Bull, whereby he had excommunicated our Queen Elizabeth, and absolved her subjects from the oath of Allegiance; which was afterwards translated into English.

Anno Chr. 1570 there was a Synod of the French Churches held at Rochelle, to which because the Helvetians could not send Delegates, they wrote Letters, signifying their agreement with them in Doctrine, and their good will to them.

Anno Christi 1571, by reason of the extreme hard winter, there was a very great dearth, in which Bullinger, and the other Ministers obtained of the Senate that there should be frequent Fasting, and Prayer in public, and that provision should be made for the Poor, which was done accordingly.

Anno Christi 1572 was that bloody Massacre at Paris, and in other places of France; whereupon Bullinger the year after wrote his book of Persecution, and God's judgments upon the Persecutors, and to exhort the persecuted to patience, and constancy. That new Star also in Cassiopeia appeared at that time.

Anno Christi 1574 Bullinger fell into a grievous disease which much tormented him from October to December, at which time it pleased God to give him ease; whereupon he exercised his public Ministry again. The year after he relapsed into his disease, and though the pain was almost intolerable, yet he never brake forth either in word or gesture into the least impatience, but prayed the more fervently; and when he had any ease, he used to discourse pleasantly with his friends, saying, If the Lord will make any further use of me and my Ministry in his Church, I will willingly obey him; • t if he please (as I much desire) to take me out of this miserble life, I shall exceedingly rejoice, that he pleases to take meut of this wretched and corrupt age to go to my Savior Chri. Socraters was glad when his death approached, because, as he thought, he should go to Homer, Hesiod, and other Learned men, whom he thought he should meet with in the other world: How much more do I joy who am sure that I shall see my Savior Christ, the Saints, Patriarchs, Prophets, Apostles, and all the holy men which have lived from the beginning of the world. These (I say) when I am sure to see them, and to partake of their joys, why should I not willingly die, to enjoy their perpetual society and glory?

When he found some ease, he sent for all the Ministers and Professors of the University to him into his study, to whom he gave thanks for their coming to him, took his farewell of them with tears, which he said proceeded not from his fear of death, but (as Paul 's) from his great love to them. He made before them a Confession of his Faith, forgave his enemies, exhorted them to concord; admonished them especially to take heed of Drunkenness, which was so common amongst the Germans; and lastly that they should be very observant to the Senate, which had so excellently maintained Religion. He wrote also his fare well to the Magistrates, exhorting them to continue their care of the Church, and Schools; thanked them for their kindness to him, and entreated them to choose Ralph Gwalther to be his successor. The day of his death he continued in prayer, repeating the one and fiftieth, the sixteenth, and the forty second Psalms, and the Lord's Prayer; and so gave up his soul unto God, An. Chr. 1575, and of his Age 71.

He was one of the chiefest of the Helvetian Divines, and after Zwingli, and Oecolampadius, a strong assertor of their Confession of Faith, Of a mild nature; clear in his Ministry, and one that hated crabbed and unprofitable questions, which many delighted in to show their wit; affable in speech, courteous of behavior both towards his own and strangers. An excellent Governor of the Church; frugal and tem • rate in his diet; merry and pleasant with those that lived w •• h him. He was so industrious, that he would never be idle He had one Wife, by whom he had six sons and five daughters, of whom he married one to Zwingli, another to Lavate, and a third to Simler, all Ministers in Zurich.

He wrote Commentaries upon all the New Testament: His Works are contained in ten Tomes; besides which he wrote Contra Anabaptistas lib. 4. De annuis Reditibus. De Hebdomadibus Danielis: De Sacramentis.

The Life of Edward Deering, who died A ^no Christi 1576.

EDward Deering was borne of a very ancient Family in Kent, and carefully brought up both in Religion, and Learning. From School he went to Cambridge, and was admitted into Christ's College, where he profited exceedingly, and became a very famous Preacher, as may appear by his most learned, and holy Sermons, and Tractates full of heavenly consolation: He never affected, nor sought after great titles, or preferments, and therefore rested content with his Fellowship in that College; and only Commenced Bachelor of Divinity; yet afterwards he was made a Preacher in Saint Paul 's Church in London; and having worn out himself with his labors in the Work of the Lord, he fell sick, and discerning his approaching death, he said, in the presence of his friends that came to visit him, The good Lord pardon my great negligence, that (whilst I had time) I used not his precious gifts to the advancement of his glory as I might have done: Yet I bless God withal, that I have not abused these gifts to ambition and vain studies: When I am once dead, my enemies shall be reconciled to me, except they be such as either knew me not, or have no sense of goodness in them; for I have faithfully, and with a good conscience served the Lord my God. A Minister standing by, said unto him, It's a great happiness to you that you die in peace, and thereby are freed from those troubles which many of your brethren are like to meet with. To whom he answered. If God hath decreed that I shall sup together with the Saints in Heaven, why do I not go to them? but if there be any doubt or hesitation resting upon my spirit, the Lord will reveal the truth unto me. When he had lain still a while, a friend said unto him, that he hoped that his mind was employed in holy meditation whilst he lay so silent: To whom he answered, Poor wretch, and miserable man that I am, the least of all Saints, and the greatest of Sinners, yet by the eye of Faith I believe in, and look upon Christ my Savior. Yet a little while, and we shall see our hope. The end of the world is come upon us, and we shall quickly receive the end of our hope which we have so much looked for. Afflictions, diseases, sickness grief, are nothing but part of that portion which God hath allotted to us in this world. Its not enough to begin for a little while, except we persevere in the fear of the Lord all the days of our lives, for in a moment we shall be taken away. Take heed therefore that you do not make a pastime of, nor dis-esteem the Word of God: blessed are they that whilst they have tongues, use them to God's glory.

When he drew near to his end, being set up in his bed, some of his friends requested him to speak something to them that might be for their edification, and comfort: Whereupon, the Sun shining in his face, he took occasion from thence to say thus unto them; There is but one Sun in the world, nor but one Righteousness, one Communion of Saints, If I were the most excellent of all creatures in the world: If I were equal in righteousness to Abraham, Isaac, and Jacob, yet had I reason to conf • sse myself to be a sinner, and that I could expect no salvation but in the righteousness of Jesus Christ: For we all stand in need of the grace of God: And as for my death, I bless God I feel, and find so much inward joy and comfort in my soul, that if I were put to my choice whether to die, or live, I would a thousand times rather choose death then life, if it may stand with the holy will of God: And accordingly shortly after he slept in the Lord, Anno Christi 1576.

The Life of Flacius Illiricus, who died A ^no Christi 1575.

MAtthias Flacius Illiricus was borne in Albona in Sclavonia, Anno Christi 1520, of an ancient and numerous Family. His Father being learned himself, and discerning a good ingeny in his Son, began in his tender years to instill into him the first Rudiments of Learning. But after his death, his Masters so neglected him, that he almost forgot all. Yet when he began to have discretion, he desired much to attain to Learning, and returned to his studies, and to further him therein, went to Venice, and after some progress made, at seventeen years old he began to study Divinity: but wanting means to maintain him in the University, he proffered half his estate to be admitted into a Monastery, either at Bononia, or Padua; but a friend, called Baldus, a godly man, who afterwards suffered Martyrdom for the Truth, dissuaded him from that kind of life, and advised him rather to go into Germany, where were store of Learned men. Hereupon, having read over some of the Protestants books, and liking Baldus his advice, he went into Germany, which he had never before seen; and first staying at Basil, he studied under Simon Grynaeus, who did not only entertain him, being very poor, but provided for him, and instructed him in the Truth, which was An. 1539. And about the end of the ear he went from thence to Tubing, where also he studied a while under Matthias Garbicius, & then went to Wittenburg, An. Chr. 1541, where he privately taught Greek and Hebrew for his maintenance, and heard Luther and Melancthon. He was much troubled there with temptations about Sin, God's wrath, and Predestination: But by the good counsel of Pomerane and Luther, and the public prayers of the Church, it pleased God that he overcame them.

Melancthon loved him much for his Wit and Learning, and maintained him at his own charges: And when Flacius was reasonable well grounded in the Greek, he fell to the study of the Hebrew, and commenced Mr. of Arts. He also married a wife, and had a stipend allowed him by the Prince Elector, Anno 1544. But when by reason of the Wars, that University was dissipated, he went to Brunswick, being invited thither by Medler, where he got much credit by his publlck teaching. The Wars being ended, he returned to Wittenburg, Anno 1547. But when the Interim came forth, and Melancthon thought that for peace-sake something should be yielded to in things indifferent, Flacius, with the Divines of Lubec, Lunenburg, Hamborough, and Madgeburg strongly opposed it, as opening a gap to the return of Popery. Hereupon shortly after he removed to Madgeburg, where he strongly opposed Popery, the Interim, and whatsoever was contrary to the Augustine Confession. There also he assisted Gallus, Wigand, and Judex, in writing the Madgeburgenses Centuries; Confuted the opinion of Osiander about the Justification of a man before God, and the fond conceits of Schwensield. And when the Duke of Saxony had erected an University at Jeans, he sent for him thither, Anno Christi 1557. But after five years a great contention arising between Strigelius and him about Free will, he left that place and went to Ratisbone; and Anno Christi 1567 the Citizens of Antwerp, having procured liberty for the free exercise of the Reformed Religion, sent for Flacins amongst others thither; but Religion being quickly expelled thence, he went to Strasbourg, where he published his Gloss upon the New Testament. And from thence to Franckfurt upon the Main, where after a while falling out with the Ministers about the Essence of Original Sin, he fell into great disgrace, and not long after died, Anno Christi 1575, and of his Age 55.

He was of an unquiet wit, always contending with some or other, and brought much grief to Melancthon; yet wrote some excellent Works for the benefit of the Church; and amongst others, his Catalogus Testium Veritatis: His Clavis sacrae Scripturae: His Martyrologie, with many others set down by Verheiden in his Praestantium Theologorum effigies.

The Life of Josiah Simlerus, who died A ^no Christi 1576.

JOsias Simlerus was born at Capella in Helvetia, An. Ch. 1530. His Fathers Name was Peter, who was a godly, learned, and prudent man; by whom he was carefully brought up in learning in the School of Capella, and at fourteen years of age was sent to Zurich, Anno Christi 1544, where he lived in Bullingers Family (who was his Godfather) almost two years, and in which place he demeaned himself so piously, modestly, and diligently, and made so eminent a progress in Learning, that he was exceedingly beloved of all. From thence he went to the University of Basil, Anno Christi 1546, where he studied the Arts and Tongues one year, and from thence he went to Strasbourg, in which place there flourished at that time Sturmius, Martyr, Bucer, Fagius, Herlinus, Sevenus, Dasypodius, Hedio, Niger, with some others: Some of these he heard, and spent two years in the further study of the Arts and Tongues. And so at the end of three years he returned home, to the great joy of his Father and Bullinger.

Neither did he now spend his time in pleasures, and idleness, but partly in learning, partly in preaching in neighbouring villages, and partly in teaching a School; so that being not above twenty years old, he was very serviceable both in the Church and School. And whereas Gesner was exceeding full of employments, he many times supplied his public Lectures, one while reading Astronomy, another while Geometry, and other whiles Arithmetic Lectures for him.

Anno Christi 1552 he was appointed publicly to expound the New Testament in Zurich, being but two and twenty years old; and he began with Matthew, and shown such diligence and abilities, that he was not only admired be his own Countrymen, but by strangers, especially the English, who lived as exiles there at that time.

Four years after. An. Chr. 1557 he was made Deacon, and went on in his former work with admiration, so that he was highly prized by all, and judged fit for better preferment. Bibliander being grown very old, Simler supplied his place, and was Colleague to Peter Martyr, who highly prised him, and foretold that Simler would prove a great ornament to the Church; and when he died, expressed much joy that he should have so able a man to succeed him. And accordingly after his death, Simler was chosen into his place by the unanimous votes both of the Doctors and Senate of Zurich, which was in the year 1563, and had for his Colleague John Wolffius, a very learned, and godly man.

Simler, besides his public labors, instructed many in private, and amongst them some Noblemen, both in sacred, and human learning. His Lectures public, and private, ordinary, and extraordinary were sufficient witnesses of his diligence, industry, piety, learning, eloquence, judgment, and memory. He had such an acute wit, and strong memory, that he was able ex tempore to speak of any subject, and to answer his friends questions out of any Author, and to give an account of their writings, to the great admiration of the hearers. And though in reading of books he seemed to run over them very superficially, yet when he had done, he was able to give an exact account of anything that was contained in them. Being so troubled with the Gout that many times he was confined to his bed, and had the use of none of his members but his Tongue only; yet in the midst of his pains, he used to dictate to his Amanuensis such things as were presently printed, to the great admiration of Learned men. Besides the Gout, he was much troubled with the stone, so that the pains of these diseases, together with his excessive labors in his Ministry, hastened his immature death; which he also foresaw, yet without any consternation, or fear, but by his frequent and fervent prayers to God, endeavored to fit himself for it: and accordingly Anno Christi 1576 he resigned up his spirit unto God, being five and forty years old, and was buried in Peter Martyrs Tomb. He was of a very loving, and gentle nature, free from passion; very charitable, spending all his Patrimony upon the Poor, and Strangers. And such as came thither to study, he entertained them in his house, and often feasted his friends, with whom he would be very merry; otherwise he was very sparing of speech. He delighted much in History. He had two Wives, the first of which was Bullingers daughter, who died without issue; by the second, who was Gualters daughter, he had three sons and one daughter.

He was tall of stature, fat, fair, and strong, but that he was somewhat weakened by the Gout. He had such an amiable face, that his sweet manners might be seen in his countenance as in a glass. In his habit and diet he was neither too sumptuous, nor too fordid; best liking cleanliness, and neatness.

Scripsit Praelectiones in Exodum. De aeterno Dei Filio, adversus Arianos, Tritheitas, & Samosetaninos. Adversus eosdem de S. Sancto. Narrationem veterum controversiarum de una • erson • , & duabus naturis Christi, &c. cum multis aliis. The particulars you may find in Verheiden.

The Life of Immanuel Tremellius, who died A ^no Christi 1580.

IMmanuel Tremellius was born in Ferrara, having a Jew to his Father, who so educated him, that he was very skillful in the Hebrew Tongue: He was converted by PeterMartyr, and went with him to Lucca, where he taught Hebrew. From thence he went with him to Strasbourg, and from thence into England under King Edward the sixth, after whose death he returned into Germany: And in the School of Hornback, under the Duke of B •••• t, he taught Hebrew. From thence he was called to Heidelberg under Frederick the third, Elector Palatine, where he was Professor of the Hebrew tongue, and translated the Syriac Testament into Latin: There also he set upon the Translation of the Bible out of Hebrew, & associated to himself in that work Fr. Junius, who after the death of Tremellius, perused the whole work, and by adding many things, rather made it larger then better, in some men's judgment.

In his old age he left Heidelberg, and by the Duke of Bulloin was called to be Hebrew Professor in his new University of Sedan, where he died, Anno Christi 1580, and of his Age seventy.

He wrote a Chaldee and Syriac Grammar; he published the New Testament in Latin and Syriac: An exposition upon the Prophet Hosea. Together with Junius he translated the Hebrew Bible, adding short annotations. And lastly Bucer's Lectures upon the Epistle to the Ephesians.

The Life of Peter Boquine, who died Anno Christi 1582.

PEter Boquinus was borne in Aquitane, and being in his youth brought up in learning, he entered into a Monastery at Biturg, where he was made the Prior, and was very much beloved of all the Convent. But it pleased God in the midst of all his riches and honors to discover the Truth to him, and thereupon, after the example of Luther, Bucer, Oecolampadius and Peter Martyr, he resolved to leave all, and to follow Christ; whose example divers of the Friers also followed; From thence he went toward Wittenburg, being very desirous to be acquainted with Luther, and Melancthon, whose fame was very great, and some of whose works he had met with, and read; and so travelling through Germany he came to Basil, where he wintered by reason of the Plague, very rife at that time in many Countries. There he diligently heard the Lectures of Myconius, Caralostadius, and Sebastian Munster.

Anno Christi 1542, from thence he went to Lipsich, where he stayed three weeks, and so went to Wittenburg; Coming hither he had some converse with Luther, but more with Melancthon: And whilst he was there, Bucer sent to Melancthon to request him, to send an able man to Strasbourg to supply Calvin's place, who was now gone back to Geneva; whereupon Melancthon requested Boquine to go thither, which he accordingly did, and began to read upon the Epistle to the Galatians. Shortly after Peter Martyr came thither also. But Bucer being sent for by the Arch-bishop of Collen, to assist him in the reformation of his Churches, Boquine finding that the Ecclesiastical and Scholastical affairs went but slowly forward in his absence, upon the request of his brother who was a Doctor of Divinity, and not altogether estranged from the Reformed Religion, he resolved to go back into France, and so taking Basil in his way, he went to Geneva, where he heard Calvin preach, and had some speech with him, and from thence to Biturg, where he lived with his brother, the Doctor mentioned before; and when some hope began to appear that the Churches of France would be reformed, at the instigation of his brother, he began publicly to read Hebrew, and to expound the Scriptures.

About that time Francis King of France being dead, the Queen of Navar came into those parts about the marriage of her daughter, to whom Boquine went, and presented her with a book written with his own hand, about the necessity and use of the holy Scriptures, and her daughter with another, concerning our spiritual husband Jesus Christ; whereupon she took him into her Patronage, and allowed him a yearly stipend out of her treasury, appointing him to preach a public Lecture in the great Church in Biturg; Whereunto also the Arch-Bishop consented.

Shortly after the Queen of Navar dying, there succeeded to her King Henries sister, as in name and stock, so also in Doctrine and Piety not unlike her: Whereupon Boquine went and presented her with a book which he had written, De homine perfecto, which she took so gratefully, that she confirmed his former stipend to him; and he made use of that favor so long as he thought his labors were not unprofitable to the Church; but when he saw that there was no hope of any further Reformation in France, and that his enemies lay in wait for his life, he gave it over of his own accord. At that time he underwent the bitter hatred of some Friers, and other enemies of the truth, by whom his life was in great danger; For he was summoned to appear before the Parliament of Paris, and then before the Arch-Bishop of Biturg, where his life was sought; but God raised up some men to stand for him, whereby he was delivered from the present danger.

Then did he resolve to fly into England; but hearing of King Edwards death, he altered his purpose, and by the persuasion of a friend he resolved to return to his people in Germany, and so accordingly, accompanied with two young men, he went to Strasbourg; and when he had scarce been there a month, it so fell out that the French Church in that place wanted a Pastor, and chose him to that office; yet for sundry reasons he refused to accept of it, till by the persuasion of John Sturmius, and some other friends, he was content to preach to them till they could provide them another. That place he discharged for about the space of four months, conflicting with many difficulties, and meeting with much trouble, by reason of the improbity and perfidiousness of some: At the end of which time the Senate with the consent of the Church, appointed Peter Alexander to be their Pastor, and so Boquine was freed.

Anno Christi 1557. he went from thence to Heidelberg, being sent for by Otho Henry, Prince Elector Palatine, who was about to reform his Churches. There he was made the Public Professor of Theology, and met with much opposition, and manifold contentions in that alteration, which yet he bore with much prudence.

Anno Christi 1564. there was a disputation appointed at Malbourn for composing the great controversy about the ubiquity of Christ's body: This was appointed by Frederick the third, Elector Palatine, and Christopher Duke of Wertemberg. To this meeting the Elector sent Boquine, Diller, Olevian, Dathen and Ursin; but very little fruit appeared of their labors, as the event shown.

Boquin continued in Heidelberg about twenty years, under Otho and Frederick the third. But after that Princes death, An. Christi 1576, by reason of the prevalency of the Hetorodox party, he, with other Professorr, and Divines, was driven thence: and it pleased God that immediately he was called to Lausanna, where he performed the part of a faithful Pastor, so long as he lived.

Anno Christi 1582 on a Lord's day he preached twice, and in the evening heard another Sermon, then supped cheerfully, and after supper refreshed himself by walking abroad; then went to visit a sick friend, and whll'st he was conforting of him, he found his spirits to begin to sink in him, and running to his servant, he said unto him Pray; adding further, Lord receive my soul, and so he quietly departed in the Lord, Anno Christi, 1582.

The works which he left behind him were these: Defensio ad calumnias Doctoris cujusdam Avii in Evangelii professores. Examen libri quem Heshusius inscripsit, De praesentia corporis Christi in caena domini. Theses de coena Domini. Exegesis divinae communicationis. Adsertio veteris, ac veri Christianismi adversus novum, & fictum Jesuitismum. Notatio praecipuarum causarum diuturnitatis controversiae de Coena Domini. Adsertio ritus frangendi & in manus sumendi panis Eucharistici.

[illustration]
E. GRINDALL

The Life of Edmund Grindall, who died A ^no Christi 1583.

EDmund Grindal was borne in Cumberland Anno Christi 1519. and carefully brought up in learning, first at school, and then in the University of Cambridge, where being admitted into Pembrook Hall, he profited so exceedingly, that he was chosen first Fellow, and afterward Master of that house: And Bishop Ridley taking notice of his piety and learning, made him his Chaplain, and commended him to that pious Prince King Edward the sixth, who intended to prefer him, but that he was prevented by an immature death. In the bloody days of Queen Mary, Grindal, amongst many others, fled into Germany, where he continued all her Reign: But coming back in the beginning of Queen Elisabeth, she preferred him to that dignity which her brother King Edward intended him to, making him Bishop of London, wherein he carried himself worthily for about eleven years.

Anno Christi 1570 he was removed by the Queen to the Archbishopric of York, where he continued about six years; and then for his piety and learning she made him Archbishop of Canterbury, wherein he lived about seven years more, and then falling sick at Croidon, he resigned up his spirit unto God that gave it, Anno Christi 1583, and of his Age, sixty four.

Both in his life, and at his death he did many excellent works of Charity: At St. Beighs in Cumberland, where he was born, he erected a Free-school, and endowed it with thirty pound per annum forever. To Pembroke Hall in Cambridge, where he was educated, he gave twenty two pounds a year in lands for the maintaining of a Greek Lecturer, one Fellow, and two Scholars, to be chosen out of the aforesaid School of St. Beighs. He gave also much money to the said College. To Magdalene College in Cambridge, he gave lands for the maintenance of one Fellow from the said School. To Christ's College in Cambridge he gave forty five pounds. To Queens College in Oxford he gave twenty pound per annum in lands to maintain one Fellow, and two Scholars out of the aforesaid School: And at his death he gave his Library, which was a very great, and good one, to that College; besides a great sum of money. To eight Alms-houses in Croidon he gave fifty pounds per annum; and to Canterbury he gave an hundred pounds to set the poor on work.

The Life of Bernard Gilpin, who died A ^no Christi 1583.

BErnard Gilpin was born at Kentmire in the County of Westmorland Anno Christi 1517, of an ancient and honorable Family. When he was but a child, a Friar, pretending to be a zealous Preacher, came on a Saturday night to his Fathers house, and at Supper eat like a Glutton, and drunk himself drunk, yet the next morning in his Sermon sharply reproved the sin of Drunkenness: whereupon young Gilpin, sitting near his mother, cried out, Oh Mother! do you hear how this fellow dares speak against Drunkenness, and yet himself was drunken last night? But his Mother stopped his mouth with her hand, that he might speak no further, it being a mortal sin in those times to speak against these men. His Parents perceiving his aptness, were careful to make him a Scholar; and when he had with great approbation passed his time in the Grammar-School, they sent him to Oxford Anno Christi 1533, where he was admitted into Queens College, and profited wondrously in Human Learning. He was very conversant also in the writings of Erasmus, which were in much esteem at that time: And to the study of Logic, and Philosophy, he added that of Greek and Hebrew; yea after some few years spent in these studies, he grew so famous, that there was no place of preferment for a Scholar whereof the eminency of his virtues had not rendered him worthy: Whereupon he was one of the first that was chosen a member of Christ-Church by Cardinal Wolsey. At that time he was not fully instructed in the true Religion, but held disputations against John Hooper, afterwards Bishop of Worcester; as also against Peter Martyr, who was then Divinity Lecturer at Oxford, upon the occasion of which dispute, that he might defend his cause the better, he examined the Scriptures & ancient Fathers: But by how much the more he studied to defend his Cause, the less confidence he began to have therein; and so whilst he was searching zealously for Truth, he began to discern • his own Errors. Peter Martyr used to say, That he cared not for his other adversaries, but (saith he) I am troubled for Gilpin; for he doth, and speaketh all things with an upright heart; and therefore he often prayed, That God would be pleased at last to convert to the Truth the heart of Gilpin, being so inclinable to honesty: And the Lord answered his prayer; for presently Gilpin resolved more earnestly to apply himself, both by study, and prayer to search out the Truth: and it pleased God accordingly to reveal it unto him; as also the many Errors in Popery, and the necessity of separating from that Apostatical Church. In the mean while Cuthbert Tunstal, Bishop of Durham, being his Uncle, resolved to send him beyond-sea to visit the Churches in foreign parts, and to allow him means for his travel: But before his going, he was called to preach before King Edward the sixth, which he performed with good approbation. Whilst he was resolving upon his journey, he had a Parsonage given him, which Tunstal persuaded him to keep to maintain him in his travels; but he, sending for a friend whom he knew to be learned, and religious, resigned his Parsonage to him: For which, when it came to the knowledge of Tunstal, he chid him sharply, and told him, That he would die a beggar; but he excused it, saying, That he could not keep it with the peace of his conscience. But (said the Bishop) thou shalt have a Dispensation. To whom Gilpin answered, That he feared when he came to stand before Christ's Tribunal, it would not serve his turn to plead a Dispensation, &c. When he came beyond sea he went to Lovan, Antwerp, and Paris. And after a while Tunstal sent again to persuade him to accept of a Parsonage, which he would confer upon him: To whom he wrote back that he had discussed the question with all the learned, especially with the Prophets and best Writers since Christ's time, so that he was fully resolved not to burden his conscience by accepting of a Charge which he could not live upon, &c.

Whilst he was at Paris, Tunstal sent him over a book which himself had written, about the Presence of Christ in the Sacrament to be printed there, which Gilpin performed faithfully. He returned into England after three years, in Queen Mary's reign, and beheld (to his great grief) the Church oppressed with blood and fire; and being placed by Tunstal in the Rectory of Essingdon, he began sharply to tax the vices which then reigned in the Church, and propounded the Doctrine of Salvation plainly, and soundly; which procured him many enemies, especially of the Clergy, who accused him often to the Bishop for an Heretic: But Tunstal could not endure to shed blood, and therefore dealt mildly with him. At a certain time the Bishops Chaplains discoursed with him about Luther, and the Sacrament of the Altar; whom he answered so judiciously, that the Bishop hearing their discourse, said to his Chaplains, Let him alone, for he hath more learning then you all. The Archdeaconry of Durham being annexed to the Parsonage of Essingdon, Master Gilpin for a time supplied both places, but after a while he wrote to the Bishop, desiring that he might have his good will to resign one of them, which the Bishop was very angry at, saying; I told thee thou wouldst die a beggar. Not long after the Bishop conferred upon him instead of them, the Rectory of Houghton, which was a great Parish, and a very fine seat. He took great care to perform the duties of the Ministry amongst his people; and seeing the miserable condition of many places in those parts; where the Tithes being Impropriated, the Souls of the people were starved, he preached often abroad also: And once a year he took a journey into Northumberland, Riddesdale, and Tindale, usually about Christmas, because of the opportunnity of so many Holydaies; where he gat himself much esteem by his preaching to those barbarous people, and distributing money to the poor. Sometimes he was forced to lodge in the snow all night in that journey, at which times he made his man to trot his horses up and down, whilst he bestirred himself that he might not perish with the cold. Once as he returned home, a husbandman, as he was ploughing, had a horse in his team that fell down and died, for which he made great moan; whereupon Master Gilpin caused his man to alight and take off his saddle and bridle, and so to carry them to the next town, and gave his horse to this husbandman. And when by chance he met with any naked poor people, he would pull off some of his own clothes and give them. In the town of Houghton there was a street of poor people, for whose relief every Thursday he caused a great pot of meat to be boiled, and distributed amongst them; yea, his charity was such, that he was commonly called, The Father of the Poor. Yet had he many enemies, who often accused him to Bishop Tunstal, but he abhorring to shed blood, was still a sweet defense to him. At last they accused him to Bonner, who sent a Messenger to apprehend him, whereof he had notice before hand, and therefore prepared himself for Martyrdom, commanding his Steward to provide him a long garment to go to the stake in, but it pleased God that by the sudden death of Queen Mary he was freed from this danger.

In the beginning of Queen Elizabeth's reign Mr. Gilpin was exceeding studious to do all the good that possibly he could, whereupon he erected a Grammar-School, allowing maintenance for a Master and Usher; divers of the Scholars he also instructed himself, so that in that School were bred many that were exceedingly profitable to the Church afterwards • For there was great resort to it, some of which he tabled in his own house, others in the town; yea, upon many poor men's sons he bestowed both meat, drink, apparel, and teaching Out of this School were sent daily many to the Universities, to divers of which he allowed maintenance; whereby his name was renowned, and the Earl of Bedford much esteemed him, and procured of the Queen the Bishopric of Carlisle for him, and sent him his Congedeslier; but Master Gilpin returned it back with many thanks, alleging his own insufficiency for the discharge of so great a place. Not • ong after also he was much importuned to take upon him the Provosts place of Queens College in Oxford, but he refused it, being wholly unwilling to remove from the place where God had set him.

He was much given unto Hospitality, insomuch as William Cecil Lord Burghley returning out of Scotland, drawn with the fame of Master Gilpin, came to Houghton, where he was entertained with all due respect: And when he had well observed Master Gilpin, and the diligence of his servants, and abundance of all things, with so complete service in the entertainment of so great, and unlooked for a Guest, he said at his parting, That he had heard much of Master Gilpin, but what he had now seen, and tried, was much more then the report. And thereupon when he took his leave of Master Gilpin, he requested him if he had any occasion or suit at the Court, that he would make use of him to intercede for him.

He still continued his yearly visit of Riddesdale, and Tindale, where he was esteemed a Prophet, and little less then adored by that barbarous people. Being once amongst them, one had stolen his horses, whereupon Hue and Cry was sent abroad for Master Gilpin 's horses. The fellow that had stolen them, hearing that they were Master Gilpin's, fell a trembling and presently carried them back again, humbly craving pardon, and the benediction of Father Gilpin, protesting that he feared that he should be thrust into hell if he should do him any wrong. Also being to preach at a town called Rothburte, there was a deadly fend between the inhabitants, so that the men of both sides never met at Church without blood-shed, and therefore when one party came, the other used to stay away: But Master Gilpin being in the pulpit, both parties came to Church, one party going into the Chancel, and the other into the Body of the Church, armed with Swords and Javelins; Master Gilpin, though somewhat moved with this uncouth spectacle, yet went on in his Sermon; but when their weapons began to make a clashing sound, and the one side drew near to the other, Master Gilpin came down from the pulpit, and stepping to the Ringleaders of either faction, labored to establish a peace; and when he could not prevail in that, yet he got a promise from them to continue the peace whilst he was in the Church, and afterwards, whilst he was in those quarters; and so going up again, he spent the rest of the time in disgracing that barbarous, and bloody custom. At another time Master Gilpin coming to a Church in those parts, before the people assembled, and walking up, and down, spied a glove hanging up in the Church, whereupon he inquired of the Sexton the meaning of it, who told him that it was a glove of one of the parish who had hung it up as a challenge to his enemy, with whom he would fight hand to hand, or with any that durst take it down. Master Gilpin requested the Sexton to take it down; who replied, That he durst not. Then said Master Gilpin, Bring me a staff and I will take it down; which accordingly he did, and put it into his bosom, and in his Sermon he took occasion to reprove these inhumane challenges, and reproved him in particular that had hung up the glove, showing them that he had taken it down, and that such practice • s were unbeseeming Christians, and therefore he persuaded them to love, and mutual charity amongst themselves: After Sermon he distributed money amongst the poor, and as his manner was, visited the prisoners, gave them money, and preached to them, and brought many of them to repentance, and for some that were condemned to die he procured pardon, and saved their lives.

Not long after a Rebellion was raised in the North by the Earls of Northumberland and Cumberland; he suspended him, which Master Gilpin having intelligence of, resolved to retire himself from his house for a time, and making a speech to the Master and Scholars to demean themselves carefully and peaceably in his absence, he went to Oxford, till the Queens Army, commanded by the Earl of Sussex, had dissipated the Rebels. But before that Army came, the Rebels having seized upon Durham. some of them flew as far as Houghton, and finding Master Gilpins Barns full of Corn, young cattle fatted, and many things, provided for hospitality, they made spoil of all, the chiefest of which plunderers was a knave whom Mr. Gilpin had saved from the Gallows. But when those Rebels were overthrown, Master Gilpin returned home, and begged the lives of many of the simpler sort whom he knew to be drawn into that Rebellion through ignorance.

After the death of Bishop Pilkington, who was Master Gilpin's faithful friend, there succeeded in the Bishopric of Durham, one Richard Barns, who was offended with him upon some false suggestions, which came thus about. Master Gilpins custom was sometimes to go to Oxford, and once as he was upon his way, he espied a young before him sometime walking, and sometimes running. Master Gilpin demanded of him what he was, and whence he came, and whither he was going? He answered, That he came out of Wales, and was bound for Oxford to be a Scholar.

Master Gilpin thereupon examined him, and finding him a prompt Scholar for the Latin, and that he had a smattering in the Greek, asked him if he would go with him, and he would provide for him; the youth was contented: whereupon he took him with him to Oxford, and afterwards to Houghton, where he profited exceedingly both in Greek and Hebrew, whom Master Gilpin at last sent to Cambridge; and this was that famous Hugh Broughton, who afterwards required evil for good, by stirring up the Bishop of Durham against Master Gilpin. Now the Bishop sent to Master Gilpin to preach at a Visitation, appointing him time, and place: But it fell out to be just at that time when Master Gilpin was going his Northern journey into Riddesdale, &c. whereupon he sent his man to the Bishop, desiring him to appoint some other to preach the Visitation-Sermon, for that he might have many to do that service, but none would go amongst the borderers if he did it not. When his man had delivered his message to the Bishop, the Bishop held his peace which being related to Master Gilpin, he said, Silence argues consent, and so went on in his journey. But so soon as the Bishop heard of it, which Master Gilpin at his return much wondered at. Shortly after the Bishop sent to him to warm him to meet him, and the rest of the Clergy at Chester; whither Master Gilpin went: and when the Bishop and the Clergy were all met in the Church, he said to Master Gilpin, Sir, I must have you preach today: Master Gilpin desired to be excused, because he was unprovided, and for that he was suspended. But (saith the Bishop) I free you from that suspension. Yet Master Gilpin replied, That he durst not go up into the pulpit unprovided. You are never unprovided (saith the Bishop) you have such an habit of preaching. Master Gilpin still stiffly refused, saying, That God was not so to be tempted, &c. Whereupon the Bishop commanded him to go into the Pulpit forthwith. Well Sir (said Master Gilpin) since it must be so, your Lordships will be done; and so after a little pause, went up, and began his Sermon, and though he saw some extraordinarily prepared to write this Sermon, yet he proceeded in his application to reprove the enormities in that Diocese. And now (saith he) Reverend Father, my speech must be directed unto you; God hath exalted you, and will require an account of your government; a reformation of whats amiss in the Church is required at your hands, &c. neither can you henceforth plead ignorance, for behold I bring these things to your knowledge this day, and therefore what evils you shall ei • there do yourself, or suffer by your connivance hereafter, you make it your own, &c. His friends hearing him thunder out these things, much feared what would become of him: And after Sermon, some of them told him with tears, That now the Bishop had that advantage against him which he had long looked for, &c. To whom he answered, Be not afraid, the Lord God overruleth all, and if God may be glorified, and his Truth propagated, God's will be done concerning me. After they had dined together (all men expecting the issue of this business) Master Gilpin went to take his leave of the Bishop. Nay (said the Bishop) I will bring you home, and so went along with him to his house, and walking there together in a Parlour, the Bishop took him by the hand, saying Father Gilpin. I acknowledge you are fitter to be Bishop of Durham, then myself to be Parson of your Church: I ask forgiveness for Errors past: Forgive me, Father, I know you have hatched up some chickens that now seek to pick out your eyes; but be sure so long as I am bishop of Durham, no man shall injure you: Master Gilpin, and his friends, much rejoiced that God had so overruled things, that that which was purposed for his disgrace, should turn to his greater credit.

His body being quite worn out with pains-taking, at last feeling before hand the approach of death, he commanded, the poor to be called together, unto whom he made a speech, and took his leave of them. He did the like also to others, made many exhortations to the Scholars, to his servants, and to divers others, and so at the last he fell asleep in the Lord, March the fourth, Anno Christi 1583. and of his Age, sixty six.

He was tall of stature, slender, and hawk-nosed; his clothes not costly, but frugal in things that belonged to his own body; bountiful in things that tended to the good of others, especially, of the poor, and scholars. His doors were still open to the poor and strangers: He boorded and kept in his own house four and twenty Scholars, most of them poor men's sons, upon whom he bestowed meat, drink, apparel, and learning. Having a great Parish, he entertained them at his Table by course every Sabbath from Michaelmasse to Easten. He bestowed upon his School, and for stipends upon the School masters, the full sum of 500 pound, out of which School he supplied the Church of England with great store of Learned men. He was careful not only to avoid evil, but the least appearance of it: Being full of Faith unfeigned, and of good works; he was at last put into his grave, as an heap of wheat in due time put into the garner.

The Life of Zechariah Ursin, who died A ^no Christi 1583.

ZAcharie Vrsus was borne in Vratislavia, the Metropolis of Silesia, An. Christ. 1584. of honest parents. His Fathers name was Gasper, a Minister in Vratislavia, who set him to School in the same City, where he quickly shown an excellent wit, by which he easily outwent all his schoolfellows, and so having perfected his Schol-learning by that he was 16. years old, having an ample, testimony from his Master [Andrew Winckle] he was sent to Wittenburg, An. Chr. 1552, where he heard Melancthon with great diligence two years, At the end of which time the Plague breaking forth there; he retired with Melancthon to Tergaw; and after a while having an ample testimony from him. he went thence into his own Country for all that Winter; but in the spring he returned to Wittenburg, where he spent five years more in the study of the Arts, Tongues, and Divinity. He was very familiar with Melancthon, and much esteemed by many Learned men, who flocked to that University out of all Countries, with whom also afterwards he kept correspondency.

Anno 1557, he went with Melancthon to the conference at Wormes about Religion; and from thence he travelled to Marpurg, Strasbor • ugh, Basil, Lansanna, and Geneva, where he grew into familiar acquaintance with many learned men, especially with Calvin, who gave him such books as he had printed. From Geneva he went into France to Lions, Orleans, and Paris, where he perfected his skill in the Hebrew under the learned Mercerus. In his return he went to Zurich, where he acquainted himself with the learned men, and so to Tubing, Ulme, Nerinberg, and from thence to his old Master Melancthon.

Anno 1558 he was sent for by the Senate of Uratislave (which was his native place) to govern the school in that City, where, besides his Lectures in the Arts and Tongues, he was employed in the explication of Melanchthon's book of the Ordination of Ministers; upon which occasion he declared his judgment about the Sacrament, and thereupon he was cried out against for a Sacramentarian. This caused him to give a public account of his Faith about the Doctrine of the Sacraments, in certain strong, and accurate propositions Melancthon hearing of the opposition which he met with, wrote to him to stand firmly to the truth, and if he enjoyed not peace in that place, to return to him again; and to reserve himself for better times. And accordingly Ursin, who naturally abhorred brawls, and in his judgment could not endure Ecclesiastical contentions, chose rather to leave the place, and therefore requested of the Senate that he might be dismissed, and obtained his desire, upon condition that whensoever his country and the Church there had need of him, he should be willing to return home to them again. This fell out seven days after the death of Melancthon, Anno Christi 1560.

Ursin had a reverend man to his Uncle, called Albert Roth, who asked him whither he would go? To whom he answered thus, Truly I do not go unwillingly out of my own country, seeing they will not admit of my confession of the Truth, which with a good conscience I could not omit. And if my worthy Master Melancthon were now living, I would go to none but him: But since he is dead, I will go to Zurich; which though it be not esteemed here, yet in other Churches it is very famous; for there are such godly, learned, and eminent men, that they cannot be obseured by our Preachers, and with them (through God's mercy) I hope to live with much comfort.

And thus he left his Country, to the great grief of the godly, whom he had instructed and confirmed in the Orthodox Truth. From Uratislavia he went to Wittenburg, where he was received by the Professors with great joy, and who would have chosen him into their number; but he refused, and so went to Zurich, Anno 1560, being invited thither by Martyr, Bullinger, Simler, Lavater, Gwalther, Gesner, and Frisius, who much desired his company, and wrote for him. With these worthy men he lived pleasantly and comfortably, addicting himself to the profit of the Church, and being a diligent attender upon Peter Martyrs Lectures, whereby he much increased his knowledge in Divinity.

Anno Christi 1561 there came Letters to Zurich from Thomas Erastus, signifying that there wanted a Divinity Professor at Heidelberg, and that they desired supply from thence: whereupon the aforenamed Divines knowing Ursines fitness, presently sent him with their Letters of ample commendation both to the Elector Palatine, and to the University: Where he was made governor of the College of Sapience; and by his diligence, faithfulness, and ability, got such credit, that at twenty eight years of age they graced him with the title of a Doctor in Divinity, and so he supplied the place of public Professor to the year 1568, at which time Zanchi succeeded him.

He had for his Colleagues Peter Boquin, and Immanuel Tremellius; the latter Professor of the Old Testament, and the former of the New. Five years Ursin continued reading upon his Common places, and certain • y if he had finished it, it had been exceeding useful to the Church. And besides his ordinary Lectures both in the University and College, the godly Prince Otho Frederick, seeing several Ministers using several Catechisms to the prejudice of the Church, he employed Ursin in the writing a Catechism for the Palatinate; which might be of general use, and accordingly he did, to the great satisfaction of all.

Anno 1563, there brake forth a grievous Pestilence that scattered both the Court and University; yet Ursin remained at home, and wrote his tractates of Mortality, and Christian Consolations for the benefit of God's people.

The same year presently after Ursins Catechism was printed, Flacius Illiricus, Heshusius, and some others, began to quarrel at some passages in it about the Ascension of Christ, his Presence in the Sacrament, &c. As also to traduce the Reformation carried on in the Palatinate; but at the command of the Palatine, Ursin did excellently justify his Catechism, and defend the Truth to the great satisfaction of all that read it.

Anno Christi 1564 he was sent by the Elector to Malbrun to dispute with Brenz and Smidlin about the Ubiquity of Christ's body, which he confuted with such clear and strong arguments, as that many both Papists and Lutherans were converted thereby.

He was so dear to the Elector Palatine, that when the Bernates, Anno 1578, sent Aretius to Heidelberg, to crave leave that Ursine might go to Lausanna to be the Divinity Professor there, he would by no means part with him, but for his ease and encouragement to stay, gave him leave to choose an assistant, that so his body might not be worn out with his daily and excessive labors.

Anno Christi 1572 he married a Wife, by whom he had one son, that was afterwards a Minister, and inherited his Fathers virtues.

Anno Christi 1574, at the command of the Elector Frederick, he made a Confession of Faith about God, the Person of Christ, and the Supper of the Lord, which was to stop the mouths of some malicious wicked men, who had scattered abroad, that in Heidelberg they had sowed the seeds of Arianism, from which error both the Elector, and the Church under him were most free.

In these employments was Ursin busied, and both Religion and Learning prospered exceedingly under him, so that he sent forth many excellent men, who proved admirable instruments of God's glory, and the Chuches good; and this continued till the year 1577, at which time it pleased God to take away that excellent Prince Frederick, whereupon ensued that unhappy change, when none were suffered to stay in the Palatinate except they held the opinions of Luther in all things. So that Ursin with his Colleague Kimedontius were forced to leave the University. But he could not live a private life long, for he was sent for by Prince John Cassimire, son to Frederick, who knew how useful and profitable he would be both to himself, and the Churches under him. About the same time also the Senate of Berne sent impor • unately for him to succeed A etius, or Basil • arquard in their University. He was also earnestly solicited by Musculus, Gwalther, Lavater, and Hortinus to accept of this call; but Prince Cassimire would by no means part with him, having erected a University at Newstad, and chosen Ursin and Zanchi to be the Divinity Professors thereof. Whilst he was thus employed, by his excessive studies, and neglect of exercise, he fell into a sickness which held him above a year together. After which he returned to his labors again, and besides his Divinity Lectures, read Logic in the Schools: desiring his Auditors to give him what doubts and objections they met with, which upon study at his next Lecture he returned answers to: But his continual watchings, care, meditations, and writings, cast him into a Consumption, and other diseases, yet would he not be persuaded to intermit his employments, till at last he was confined to his bed: Yet therein also he was never idle, but always dictating something, that might conduce to the public good of the Church.

The hour of death being come, his friends standing by, he quietly slept in the Lord, Anno Christi 1583, and of his Age fifty one.

He was very pious, and grave in his carriage, and one that sought not after great things in this world, refusing many gifts from Princes, and himself was liberal according to his ability. He was always like himself, very sparing of time • as appeared by these verses set over his study door.

He wrote Commentarium do mortalitate, & consolationibus Christianis. Admonitionem Neustadianam: Epigrammata ad Jo. Frisium After his death his Son, and Doctor Pareus, and Quirinus his Scholars, published divers other of his Works, which are printed in three Tomes.

The Life of Abraham Bucholtzer, who died A ^no Christi 1584.

ABraham Bucholtzer was born at Schovavium, of a very ancient and honorable Family, Anno Christi 1529, and from his infancy was brought up by his Parents in Religion and Learning. When he was first set forth to School, he profited to admiration, outstripping all his Schoolfellowes by his acute wit and industry. And being well principled at School, he went to the Universities, first of Franckfurt, then of Wittenburg: Accounting it his great happiness, that he was born after the light of the Gospel brake forth, and bred up under Melancthon, upon whose Lectures he attended diligently, and sucked in from him not only the principles of Learning, but of Religion also.

He was exceeding industrious in seeking Learning, attent in hearing Lectures, diligent and swift in writing what was spoken by Melancthon.

About that time there sprang up many errors, and much contention was raised in the Church of God about things indifferent, the necessity of Good Works, Essentiall Righteousness &c. But by the help of Melanethon he was able both to discover and confute them. There also he studied Greek and Hebrew.

When he was six and twenty years of age (being now well grounded in the knowledge of the Arts and Tongues) he went from thence into Silesia to visit his friends, and to see the chiefest Cities, and whilst he was there, the Senate of Grunberg consulted about the erecting of a School in that City, and for the advancement of the same, they chose Bucholtzer to be the Master thereof, and sent to him by Luke Cunon, who was their Pastor, desiring him to undertake that office.

Hereupon he asked Melanchthon's advice, who much encouraged him to accept of the place, saying, Quantum solatium est pio paedagogo, assidentibus castis angelis, sedere in coetu incontaminato juniorum qui Deo placent, & docere tenera ingenia ut recte agnoscant, & invocent Deum, ut deinde organa fiant utilia Ecclesiae, & suis animabus? Upon his advice therefore he went thither Anno Christi 1556, and by his excellent abilities and diligence quickly made that place (which before was obscure) to become famous: Scholars resorting to him from all parts, whom he bred up both in Religion, and Learning, and fitted them so excellently for the University, that Melancthon never questioned any that came from his School, saying, Hoc se persuasum sibi habere, rudes & impolitos esse non posse, qui à politissimi judicii homine Abrahamo Bucholtzero essent informati: That he was verily persuaded that they could not be rude, or unfitted for the University that came from under the tuition of Abraham Bucholtzer, who himself was a man of so polite a judgment.

Anno Christi 1557, he married a Wife, who proved a great comfort to him, and by whom he had many children, whom he tendered exceedingly, and educated them in the fear of GOD from their very infancy: He grew so famous all over Silesia, that many desired to have him for their Pastor: And at last Sprottavia enjoyed him, where he continued, doing much good, to Anno 1573; At which time Katharine, the Relict of Henry Duke of Brunswick, sent for him to her Court, to whom he went, partly by reason of his great engagements to that Family, but especially because he enjoyed not his health in Sprottavia.

The year after this pious Lady died; and then he was called to Eleutheropolis by Euphemia, the Wife of Sir Fabian Belloquert: He preached there in the great Church, to which the Citizens flocked exceedingly, insomuch as when that pious and illustrious Ernest, Prince of Anhalt sent for him, and proffered him an honorable stipend, he refused to leave his place. He had an excellent sweetness and dexterity in Preaching, was of a sound judgment and holy life: His Sermons were so piercing, that he never preached, but he wrought wonderfully upon the affections of his hearers. If any were cast down under the sense of sin, and wrath, he exceedingly comforted them. If any were troubled with temptations and afflictions, he raised them up, &c. He had a lively voice, lively eye, lively hand, and such were all his gestures. His Ministry was so grateful, that his hearers were never weary, or thought his Sermons too long. He was full of self-denial, insomuch as that excellent Lady, Katherine of Brandenburg used to say, That whereas all the rest of her Courtlers and Family were always craving something of her, Bucholtzer on the contrary never asked her for the worth of a farthing; yea that he refused gifts when they were prefered to him, preferring kindness before the gift, and the fruit of his Ministry before the reward of it. He was so humble, that when his friends blamed him for living in so obscure a place whilst he taught School, he told them that he preferred it before a Kingdom. He could never endure to hear himself commended; and if his friends in their Letters had written anything to his praise, he could not read it with patience; sed terreri so laudationibus illis tanquam fulminibus dicebat, qui nihil in se magni videret, &c. His candor was such, that he never spake or wrote anything but from his heart. He never read, or heard anything from others, but he made a candid construction of it. His care in his public Ministry was to avoid those questions that do but gender unto strife, and to instruct his auditors how to live well, and die well. Some blamed him of cowardice, for that being endowed by God with such excellent abilities, yet would he never enter into the lists with the frantic adversaries of those times: but the true reason was, because he always affected peace, having no delight in wrangling, which caused him to say to a friend, Desis disputare, coepi supputare: quoniam illud dissipationem, hoc collectionem significat. Besides, he saw that the greatest Antagonists to the Churches peace, had not so much as one spark of Grace in them: And that there came no profit, but much hunt to the Church of Christ by those continual quarrels amongst Divines.

He spent his spare hours in reading Ecclesiastical, and Profane Histories; and profited so much thereby, that one affirmed in writing, Universam antiquitatem in Bucholtzeri p • ctuscul • latuisse recenditam; that all Antiquity lay hid in his breast. He finding some great errors in Funcclus his Chronology, set himself to write one, which with indefatigable pains he brought to perfection. Whilst he thus publicly, and privately busied himself; he fell into a grievous disease, and just about the same time he lost his faithful, and beloved yoke-fellow, that was the Mother of nine children; but upon his recovery he married another, with whom he lived not long before the Lord put an end to all his labors, and sorrows, Anno Christi 1584, and of his Age, fifty five.

He used often to meditate upon death, and writing to a friend in his old age, he had this expression, It hath always formerly be my care in what corner soever I have been, to be ready when God called, to say with Abraham, Behold my Lord here I am: But now above all other things I should be most willing so to answer, if he would please to call me out of this miserable life into his glorious Kingdom; For truly I desire nothing so much, as the happy and blessed hour of death, &c.

He made his own Epitaph to be set upon his Tomb, which was this.

In his sickness he caused himself to be carried to Church, where he preached his last Sermon, about the blessed departure of a faithful man out of this life; which he performed with such excellent words, and soul-ravishing affections, that the Auditors said, Bucholtzer had wont to exceed our other Preachers, but now he hath exceeded himself.

He wrote Chronologicam Isagogen. Indicem Chronologicum, quem Scultetus auxit. Catalogum Consulum Romanorum, & alia opuscula. Item de consolatione decumbentium. De idea boni Pastoris. De concionibus Funebribus.

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M. CHEMNICIVS

The Life of Martin Chemnisius, who died A ^no Christi 1586.

MArtin Chemnisius was born at Britza in Old March, Anno Christi 1522, of honest, but mean Parents, so that his father being poor, he met with many impediments to discourage, and hinder him in Learning, yet bearing a great love to it, by his exceeding industry he overcame all difficulties, and after some progress at home, he went to Magdeburg, where he studied the Tongues, and Arts. And from thence to Frankfurt upon Oder, where he studied Philosophy under his Kinsman George Sabin • , and after he had spent some time there, he went to Wittenburg, where he prosecuted his former studies together with the Mathematics, under Melancthou, and other Professors. From thence he went to Sabinum in Borussia, where he taught School, and commenced Master of Arts, and Anno Christi 1552 he was made the Princes Library-keeper, and had a competent subsistence in the Court. At that time he wholly applied himself to the study of Divinity. By reason of his knowledge and skill in the Mathematics and Astronomy, he was very dear to the Duke of Borussia, and for the same cause John Marquess of Brandenburg favored him very much: Yea by his modest and sincere carriage he procured much favor from the Courtiers.

Anno Christi 1555, Chemnistus being desirous after three years stay in the Court to return to the Universities for the perfecting of his studies, was rewarded by Prince Albert with ample Letters of commendation, and so dismissed. After which he went again to Wittenburg, where he sojourned with Melancthon, and was employed by him publicly to read Common places. From thence after a while he was sent to Brunople in Saxony by the Senate, and made Pastor; which place he discharged with singular fidelity and approbation for the space of thirty years, partly as Pastor, and partly as Superintendent, and commenced Doctor in Divinity at Rostoch, serving the Church with great faithfulness and commendations both by preaching and reading Lectures. Many Princes and Commonwealths made use of his advice and assistance in Ecclesiastical affairs. He took great pains in asserting the Truth against the adversaries of it; as his excellent Exame • of the Tridentine Council shows. At last being worn out with study, writing, preaching, &c. he resigned up his spirit unto God Anno Christi 1586, and of his age 63.

He is said by one to be Philosophus summus, Theologus profundissimus, ne{que} veritatis, bonarum{que} artium studio, ne{que} laude officit facile cuiquam secundus.

His Works are these. De origin Jesuitarum. Theology Jesuitarum praecipua capita. Explicatio Doctrinae de duabus in Christo naturis. Fundamenta sanae Doctrinae Enchiridion de praecipuis caelestis Doctrinae capitibus, De peccato Origin contra Manichaeos, Examen decretorum Concilii Tridentini. Concio de Baptismo. Harmonia Evangelica.

The Life of Rodolphus Gwalther, who died Anno Christi 1586.

ROdolphus Gwalther was born in Zurich An. Christi 1519. When he first applied his mind to the study of human Arts and Tongue, he had such an happy wit, that he was inferior to none of his fellows in Poetry and Oratory; and being afterwards admitted into the University; he became famous, first for his knowledge in the Arts, and afterwards of Divinity. He was chosen Pastor in that City where first he drew his vital breath; neither were which chose him deceived in their expectation; for he proved an admirable instrument of God's glory, and their good, discharging his place with fingular industry, diligence, and fidelity, not only by his frequent public preaching, but by his learned private writings, as his Homilies upon much of the Old, and New Testament do sufficiently declare. And having governed, and sed that Church for above forty years together, he died in a good old age, Anno Christi 1586, and of his Life seventy four.

Scripsit Homilias in Johannes Epistolas. In can • cum Zachariae. De Nativitate, pueritia, & educatione Domini. De servitnte peccati, & libertate fidelium. De origin, prastantia, & authoritate S. Scripturae. In 12 Prophetas minores. In Ma • thaum, Marcum, Lucam, Johannem, Acta Apostol. Epist. ad Romans, ad Corinthios, ad Galatas. In Esaiam. With many other Works, set down by Verheiden.

The Life of Ludovicus Lavater, who died A ^no Christi 1586.

LUdovicus Lavator was born in Zurich, a famous City of the Helvetians; and having drunk in the first Rudiments of Learning, became famous by his diligence in the Schools, and his excellent wit, insomuch as Bullinger gave his daughter in marriage to him. And (though a Prophet be not without honor but in his own country, yet) was he chosen a Pastor in that City, and made a Lecturer in the Schools, and he taught and illustrated both faithfully by his Ministry and Writings. He published manys his Father-in-law Bullingers Works: And having spent himelf in the Work of the Lord, and service of his Church, he quietly resigned up his spirit into the hands of his heavenly Father, Anno Christi 1586.

He wrote Commentaries upon Joshua, both books of the Chronicles, Ruth, Ester, Job, Proverbs, and Ezekiel: Besides his Historia de ortu, & progressu controversiae Sacramentariae, & Tractatus de spectris, lemuribus, fragoribus, variis{que}, praesagitionibus, quae plerum{que} obitum hominum, & magnas clades praecedunt. With divers others mentioned in particular by Verheiden.

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GAS. OLEVIAN.

The Life of Gaspar Olevian, who died A ^no Christi 1587.

GAspar Olevian was born in Trevir Anno Christi, 1536. His Fathers name was Gerhard, a Baker in that City, and Master of his Company; but this Gasper was carefully brought up in learning by his Grandfather, who set him to several Schools in that City, and at thirteen years old he was sent to Paris to study the Civil Law; from thence also he went to the Universities of Orleans and Biturg, where he heard the most famous Lawyers of those times. He joined himself also to the Congregation of Protestants which met privately together in both those Cities. In Biturg he was admitted into the Order of Lawyers, after the solemn manner of the University, being made Doctor Anno Christi 1557. About which time there studied in that University under Nicholas Judex, the young Prince Palatine, son to Frederick the third, afterwards Elector: And Olevian being very intimate with Judex, went one day after dinner to the River Lieg hard by the City, together with him, and the young Prince; and when they came thither, they found some young Noble Germans that were students there, going into a boat, who desired the Prince and his Tutor to go over the River with them: But Olevian perceiving that they had drunk too freely, disuaded them from venturing themselves amongst them; which counsel the Prince and his Tutor neglecting, went into the boat, and putting from the bank, the drunken young men began so to thrust and justle one another, that at last they overthrew the boat, where they were all drowned. But Judex being skillful in swimming caught the young Prince, hoping to save him, but being unable to draw him with him, they both sunk.

Olevian standing on the bank, and seeing this sad spectacle, leapt into the water to try if he could help them; but at first he stuck in the mud and water up to the chin, where he despaired of his own life. In that danger he prayed unto God, and vowed, that if God would deliver him, he would preach the Gospel to his own Citizens, if he should be called thereunto. At which time it pleased God, that a footman of one of the Noblemen’s, coming to the River side, and seeing Olevian, caught him by the head (thinking that it had been his own Master) and drew him out: whereupon Olevian being delivered by such a special providence, together with the Law studied Divinity, especially reading over the Sacred Scriptures with Calvin's Commentaries upon them. After a while returning to Trevir, he was retained to plead causes at Law; but seeing the great deceit in that calling, and the frequent perverting of Justice, he gave it over; and that he might perform his Vow, wholly set himself to the study of Divinity; and went to Geneva, and after to Zurich, where he sojourned with Bullinger, and was much holpen by Martyr and Bullinger in his studies, before whom also he used privately to preach for his exercise. But before this as he was going to Geneva, taking ship at Lausanna, Mr. Farrel happened to be with him in the ship, who in discourse asked him, Whether ever he had preached in his own Country? Olevian told him that he had not; then did Master Farrell persuade him to do it so soon as he could; and he accordingly promised that he would. Whilst he was busying himself in his studies at Geneva, the Church of Metis wanting a Minister, applied themselves to the Presbytery of Geneva for a supply. The Presbytery nominated two, Olevian, and Peter Colonius: But Olevian excused himself, partly because he had engaged himself by vow to the service of the Church in his own Country, and partly because he had faithfully promised Farrel to do the same. Master Calvin was satisfied with this answer, exhorting him to perform what he had thus resolved on. Therefore Anno Christi 1559. he returned to Trevir, where he was exceeding kindly entertained by the Senators, his kinsmen, friends, and by his brother Frederick a Doctor of Physic: and the Consul and Senators presently requested him to undertake the work of teaching a School in that City, and for his encouragement allowed him a stipend. Accordingly he applied himself to explicating the precepts of Melanchthon's Logic, illustrated by many Theological examples, whereby he got opportunity of opening the sound doctrine of the Gospel to his hearers: which as soon as the Canons heard of, they first suspended him from the office of teaching, and afterwards shut up the School against him. Then the Senate appointed him to preach in an Hospital, where after he had preached a while, his adversaries suborned a Priest to step up into the pulpit before him; but as soon as the people saw the Priest, they called to him to come down, for that they would not hear him. Olevian desired them to hear him, promising that so soon as he had done his Sermon he would preach himself: yet they would not endure it; but made a great stir, so that the poor Priest thought that he should have been pulled in pieces by them: But Olevian comforted him, and entreating the people to be quiet, took the Priest by the hand, and led him forth safely; and going into the pulpit himself, he asked the Auditory, whether for fear of further danger they would have him to intermit that Sermon, or whether he should go forward according to his former course? the people lifting up their hands, cried to him, Yea, yea, We desire thee for God's sake to preach unto us.

For this cause the Arch-Bishop of Trevir imprisoned the two Consuls, and eight more of the Senators for ten weeks space, who desired Olevian to come to them to instruct and comfort them, which accordingly he did. Then were they commanded to appear in judgment, where their charge consisted of many heads; whereupon they requested fourteen days time to put in their answer, but that was denied, and only two days assigned. In which time they sent privily to Frederick Elector Palatine, to Wolphgang Duke of Bip • nt, and to the Senate of Strasbourg, acquainting them with their case, and entreating their seasonable assistance. They therefore immediately sent post to forbid the further proceedings at Law; and at last obtained that they were all set at liberty. And the Ambassadors for the Palatine invited Olevian to go along with them, and accordingly took him to Heidelberg, Anno Christ • 1560. As soon as he came thither the Elector made him Master of the College of Sapience, which he underwent for about a year and a half. About this time he married a Wife, and commenced Doctor in Divinity, and was made Professor of Divinity in that University. Also at the importunity of the Counselors of State he was chosen to the work of the Ministry first in Peters Church, and afterwards in the Church of the Holy Ghost; which places he carefully and holily discharged, til the death of the Elector Frederick the third, which was Anno Christi 1576. A few days after whose death he was called to Berleburg by Lodowick Count Witgenstein, where he preached, and instructed some Noble men's sons in the principles of Divinity, and in the Arts and Tongues.

Anno Christi 1584 he was called by John of Nassau to Herborn, where he preached and taught a School three years, which was erected by the persuasion and counsel of Olevian.

Anno Christi 1587 he fell into a mortal sickness, which (notwithstanding all means of cure) daily grew upon him, and so weakened him, that at last he quietly resigned up his spirit unto God.

In his sickness he made his Will, and by pious and holy meditations prepared himself for death. Being visited by L • dowick Witgenstein, and John of Nassau, he told them, That by that sickness he had learned to know the greatness of sin, and the greatness of God's Majesty more then ever he did before. And a while after when the Counts two sons, John and George came to visit him, he exhorted them carefully to preserve brotherly love, to carry on and perfect the business about the School, to be liberal and merciful to the poor, and obedient to their Father.

The next day John Piscator coming to visit him, he told him, That the day before for four hours together he was filled with ineffable joy, so that he wondered why his wife should ask him whether he were not something better, whereas indeed he could never be better: For (said he) I thought that I was in a most pleasant meddow, in which as I walked up and down, me thought that I was besprinkled with a heavenly dew, and that not sparingly, but plentifully poured down, whereby both my body and soul were filled with ineffable joy: To whom Piscator said, That good Shepherd Jesus Christ led thee into fresh pastures. Yea, said Olevian, To the springs of living waters. Afterwards having repeated some sentences full of comfort out of Psalm 42. Isa. 9, and Matth. 11. and other places of Scripture; he often repeated, I would not have my journey to God long deferred. I desire to be dissolved, and to be with my Christ. He commended to the Senate the care of the poor by his Deacon James Alstede; giving directions what he would have done with his writings after his death. And then he gave his hand & farewell to his Colleagues, and friends; and when he was in the Agony of death, Alstedius asking him, whether he was sure of his salvation in Christ, &c. He answered, Most sure; and so he gave up the Ghost, Anno Christi 1587, and of his age 51.

His Works are these: Concio de Abrahami fide, & obedientia. De coena Domini. Admonitio de Eucharistia. Tabula de Ministerio Verbi Dei & Sacramentis. Expositio Symboli Apostolici. Epitome Institutionum Calvini. Notae in Epist. ad Galatas. Notae in Evangelia. Dialect. lib. 2. Bezae in Epist. ad Rom. Gal. Phil. & Col. notae ex Oleviani concionibus excerptae.

The Life of John Wigandus, who died A ^no Christi 1587.

JOhn Wigandus was born in Mansfield Anno Christi 1523, of honest parents of a middle rank, who carefully brought him up in Learning, which naturally he was much addicted unto; having an excellent wit, and firm memory, so that having profited much at School, he went to the University of Wittenburg, where he continued about three years; which time he spent in the study of the Arts and Tongues, which night and day he employed himself in. In that place he had excellent and faithful Masters, who were Professors of all the Arts. And for Divinity he attended the Lectures of Luther, heard his Disputations and Sermons, as also Melanchthon's, who was both an excellent Divine and Philosopher. He contracted friendship with Cruciger; heard the Sermons of J. Jo • as; attended the Greek Lectures of Dr Vitus. He had for his private instructor Joh Marcellus, a godly, and learned man. He frequented also the Lectures of Law and Physic.

Anno Christi 1541, by the advice of his Tutors and friends, he went to Norinberg, where he was made Master of Saint Laurences School, and for three years exercised himself with much diligence in instructing youth, in which time he heard the excellent Sermons of Andreas Osiander, Vitus, Theodorus, and Thomas Venatorius, very learned, and eloquent Divines. But having an earnest desire to perfect his own studies, he returned to Wittenburg again, Luther being yet living. There he commenced Master of Arts before he was two and twenty years old, and applied himself wholly to the study of Divinity: But the Wars waxing hot, the Emperor placed a Garrison in the Castle and Town of Wittenburg, and the students were driven away from thence. At which time Wigand was called to Mansfield (his own country) to be an assistant to their ancient Pastor, Martin Seligman; where also he was ordained Minister by Prayer, and imposition of hands, by John Spangenberg the Superintendent; which was the first Ordination in that place after the banishing of Popery, and their embracing the truth of the Gospel. That Function he discharged with much fidelity and industry; and knowing the Schools to be the seminaries both of the Church and State, he read Logic and Philosophy to the youth. During which time, at the request of the superintendent Spangenberg, he wrote a confutation of the Popish Catechism of Ments, written by Michael Sidonius, which answer was afterwards printed in Latin and Dutch.

He wrote also a Confutation of George Major, who held that a man by Faith only is justified, but not saved, &c. He delighted exceedingly in a Garden, and in observing the wisdom of God in the nature, shape, and various colors of herbs and flowers for which end he gat the greatest variety of them that possibly he could into his Garden. H • e was one of those that strongly opposed the Interim.

Anno Christi 1553 he was chosen by them of Madgeburg to be their Superintendent, but the Earl of Mansfield and the people, strongly opposed his remove from them; yet at last by the means of the Prince of Anhalt, they consented unto it. At Magdeburg he took excessive pains in reading, writing, meditating and preaching, whereby he converted many Popish Priests in those parts to the Truth. He also took great pains in writing the Magdeburgenses Centuries, which he, together with Matthew Judex, Flacius Illiricns, Basil Faber, Andrew Corvinus, and Thomas Holthuterus finished to the great benefit of the Church: Of which book Sturmius gave this Testimony, that it was necessary, and profitable, and had these four virtues in it, viz veritatem, diligentiam, ordinem, perspicuitatem: Truth, Diligence, Ord • r, and Perspicuity.

Anno Christi 1560, the Elector of Saxony having begun a University at Jenes, sent earnestly to Wigand to come thither to be the Divinity Professor, which for weighty reasons he assented unto, and performed that office with much acceptance of all that heard him; yet by the subtlety and malice of one Stosselius he was dismissed from that place, and so returned to Madgeburg again: But not staying there, he was chosen to be the Superintendent at Wismare, Anno Christi 1562, where he employed himself wholly in preaching, disputing, expounding Scripture, and governing the Church.

Anno Christi 1563 he commenced Doctor of Divinity in the University of Rostoch. He stayed at Wismare seven years, at the end whereof, John William, Duke of Saxony, sent for him again to Jenes; but the Duke of Megapole would by no means part with him; yet at last, after several Embassies, the Duke of Saxony prevailed that he should come for one year to Jenes: His people parted with him very unwillingly, with many sighs and tears, and at the years end sent for him back again, but could by no means obtain his return. He was not only made the Professor of Divinity at Jenes, but the Superintendent also.

Anno Christi 1570 he went with his Prince to the Diet at Spire, and at his return to Jenes was received with great joy: But after five years Duke John William dying, he was again driven from thence, and went to the Duke of Brunswick, who entertained him kindly: But presently after he was called into Borussia, to be the Divinity Professor in the University of Regiomontanum, and after two years was chosen to be Bishop there.

Anno Christi 1587, he fell sick, especially upon grief, conceived for the afflicted condition of the Church in Poland, and the death of his dear friend John Wedman, an excellent Divine. This disease increasing, and his strength decaying, he prepared himself for death. He made his own Epitaph.

And so in the midst of fervent prayers, and assured hope of eternal life, he resigned up his spirit into the hands of God that gave it; Anno Christi 1587, and of his Age sixty four.

He was a man of an excellent wit and learning; and exemplary in his life. Familiar; gently answering to every ones question: He was very courteous, and grave; Liberall to the poor; insomuch as when he was Bishop, and the poor begged of him either money or corn, he would command his Steward to give them as much as they needed. He used to Catechize his family, and to require of them an account of the Sermons every Lord's day.

He wrote many Works: Explicationes in tria priora capita Geneseos: Comment. in Psalmos graduum, & poenitentiales, &c. Annotationes in Isaiam, in Danielem, in Prophetas minores, in Mattheum, Johannem, in Epistolas ad Romanos, Galatas, Ephesios, ad Timotheum 1 & 2, ad Coloss. Histor. Patefactionis divina, cum multis aliis.

[illustration]
I. FOX

The Life of John Fox, who died A ^no Christi 1587.

JOhn Fox was born at Boston in Lincolnshire, Anno Christi 1517. His Father died when he was young, and his Mother married again: Yet his Father in Law and Mother seeing his towardliness and aptness to Learning, brought him up at School, and afterwards sent him to Brasen-Nose College in Oxford, where he was Chamber-fellow with Doctor Nowell, and being of a sharp wit, and very indu • trious withal, he profited so much, that in a short time he gat the admiration of all, and the love of many, whereupon he was chosen Fellow of Magdalene College. He much affected Poetry, and wrote some Latin Comedies of the Histories of the Bible in a copious and graceful style in his youth. But afterwards betook himself more seriously to the study of Divinity, and discovered himself to favor the Reformation then in hand, when King Henry the eighth abolished the Popes Supremacy. The first thing that caused him to question the popish Religion, was the contradictions in it, divers things, in their own natures most repugnant, being thrust upon men at one time, both of them to be believed: Hereupon he set himself to study the ancient and moderne History of the Church, which he performed with such diligence, that before he was thirty years old, he had read over all that either the Greek or Latin Fathers had written of it: As also the Schoolmens Disputation; the Councils Acts, and the Consistories Decrees; and acquired no mean skil in the Hebrew tongue: Besides his days study, he bestowed all, or a great part of the night in these labors, and many times in the dead of the night he chose a solitary Grove near the College to walk in for his Meditationss; and in them he suffered many combats and wrestlings, yea many heavy sighs, with tears, and prayers he poured out to Almighty God in them: But hereupon grew suspicion of him that he began to dislike the Popish Religion, and snares were laid for him; and at last being examined, he was by the College convicted, condemned for an Heretic, and expelled the house. His Fatherin-law also took this occasion to manifest his dislikes against him, that he might the better cheat him of his estate which of right belongad to 〈◊〉 from his own Father. Being thus left destitute of all human help and comfort, God took care for him, being sent for into Warwick shine by Sir Thomas I • ucie to live in his house, and teach his children: Where also he married a Wife, and continued till: the fear of the Popish inquisitors drove him thence. His case was now more hard again, having a Wife to provide for, and whither to go he knew not: At last he resolved to go to her Father, who was a Citizen of Coventrie, and in the mean time by: Letters to try whether his Father-in-law, that married his mother, would receive him, or not: Whose answer was, That if he would alter his opinion (being condemned for a capital offense) he should be welcome, otherwise it would be dangerous for him to entertain him long: But his Mother under-hand wrote to him to come; and so it pleased God that he found better entertainment and security in both places then he expected; for being sometimes with his Wives father, and sometimes with his Father in law, he deceived their diligence who inquired after him, and neither of his Fathers grew weary of his company.

Afterwards he went to London towards the end of King Henry the eights reign; but having quickly spent there what his friends had bestowed on him, and what he had acquired by his own diligence, he began to be in want again. But behold God's providence. As he one day sat in Paul's Church, spent with long fasting, his countenance thin, and his eyes hollow, after the gastfull manner of dying men, everyone shunning a spectacle of so much horror, there came one to him whom he had never seen before, and thrust an untold sum of money into his hand, bidding him be of good cheer, and to accept that small gift in good part from his Countryman, which common courtesy had enforced him to offer; and that he should go and make much of himself; for that within a few days new hopes were at hand, and a more certain condition of livelihood. Master Fox could never learn who this was, but three days after the Duchess of Richmond sent for him to live in her house, and to be Tutor to the Earl of Surrey's children now under her care; and the two young Lord's profited so much under him, that afterwards the elder [ Thomas ] seemed to deserve more then the Kingdom could give him; and the younger [ Henry ] was able to measure his fortunes, not by the opinion of others, but by his own satiety: And the young Lady Jane profited so much both in Greek and Latin, that she might well stand in competition with the most Learned men of that age. In that family he continued the remainder of King Henries reign, and all King Edwards, till the beginning of Queen Mary's: when a storm of persecution arising, Master Fox was sheltered from it by the Duke his Scholar. But when he saw all sorts of men troubled for Religions sake, so that there was nothing but flight, slaughter, and gibbets, and that Gardener Bishop of Winchester was his enemy, he began to think of some speedy way for his departure thence; which so soon as the Duke knew, he dissuaded him from it, affirming that it was neither agreeable to honor, nor modesty for him to suffer his Tutor, so well deserving at his hands, to be taken from him. He told him that in flying, no kind of misery would be wanting; Banishment, Poverty, Contempt, &c. and that though these were less evils then death, yet was it not come to such extremity, neither would he suffer that it should, saying, That he had yet wealth, and favor, and friends, and the fortune of his House; and if the mischance prevailed further, that himself would partake of the danger, and make the destruction common: That he remembered with what instructions he had fortified his younger years, neither had he with more attention hearkened thereto, then he would with constancy put them in practice: Yet when the Duke afterward perceived that he could no longer shelter him from the malice of Winchester, he provided all things necessary for his departure, sending to Ipswich to hire a Bark, and whilst all things were making ready, he sent him to a Farm-house of one of his servants, with his Wife, the companion of his travels, then great with child, who yet would not be persuaded to stay behind him. He had in this bark scarce weighed Anchor, when suddenly a rough wind troubled the Sea with so great violence, that the stoutest Mariners began to tremble; then followed a dark night, with such hail, and rain, that hindered the seamens work, and took away all possibility of steering any longer by the Compass: Yet the next day towards evening with much difficulty they arrived again in the same Haven from whence they set forth. In the mean time a Pursivant with a warrant from the Bishop of Winchester, had searched the Farm, and pursued him to Ipswitch, but finding the Bark already gone, was returned towards London. This Master Fox being informed of as soon as he came to shore, he presently took horse as if he would have left the town, but the same night returning, he bargained with the Master of the Ship with the first wind to set sail again, and the Pilot loosed in the nights silence, as soon as the tide turned, though the Sea was rough, and the winds blustering, and two days after (through the mercy of God) landed him safely at Newport Haven & after some few days refreshing himself at Newport, and those that were with him, they went to Antwerp, and from thence to Basil, which was a common refuge to many English in those times, most of which maintained themselves by over-seeing the Press, and correcting faults therein. To these Master Fox joined himself, and having in his youth been accustomed to hardship, he was able to suffer want, sit up late, and to fare hardly: And during his abode there, notwithstanding he was so full of employment, yet he began his History of the Acts and Monuments of the Church, which afterward he completed in his own country: First he wrote it in Latin, and sent it to Basil to be printed, where it was much esteemed; and afterwards wrote it in English, to gratify the unlearned. Not long after Queen Mary died, about which time Master Fox, preaching to comfort the English Exiles, did with confidence tell them, that now was the time come for their return into England; and that he brought that news by command from God: For which words the graver Divines did sharply reprove him for the present; but afterwards excused him by the event, when it appeared that Queen Mary died but the day before he so spake to them.

Master Fox, understanding happy news in England, that Queen Elizabeth reigned, Religion was altered, and so like to continue, in the end of that year he returned into England with his wife, and two children which were born there; and instead of seeking preferment by his great friends, and own deserts, he lived retiredly in his study, prosecuting his work begun at Basil of writing the Acts and Monuments. The Papists foreseeing how much this work would tend to their disparagement, and disadvantage, charged the Author with falsehood, and feigned some cavils against him, to lessen his credit & authority; which he, by heaping together testimonies for the confirmation of what he had writ, endeavored to take away. This elaborate work, with infinite pains, he finished in 11 years, never using the help of any other man but wrote, & searched all the Records himself: But by these excessive pains leaving no time free from study, nor affording to himself seasonably, what nature required, he was brought to that pass, that his natural vigor being spent, neither his friends nor kindred could by sight remember, or know him. Yea it caused in him withered leanness of body, yet would he by no means be persuaded to lessen his accustomed labors.

From this time he was much spoken of for a good Historian; but shortly after his other excellent endowments began to appear. He was very charitable, and had an excellent ability in comforting afflicted consciences, so that there resorted to him Noblemen, Strangers, Citizens, and others also, seeking salves to their wounded consciences. He preached often abroad, and went to visit such as could not come to him, and what spare time he had, he bestowed in prayer, and study; and for his vehement prayers mingled with groans, he made use of the nights silence for the greater secre • ie. There was in him a deliberate, and resolved contempt of all earthly things, especially of pleasures, and for this end he declined the friendship of Illustrious and Noble persons: The money which rich men sometimes offered him, he accepted, but returned it back to the poor: Many things did he foretell by occasion of comforting the afflicted, or terrifying those that were stubborn. The Lady Anne Henage lying sick of a violent Feaver, and the Physicians deeming it mortal, Master Fox was sent for to be present at her ending, and after by prayer and instructions he had prepared her for death, he told her that she had done well in sitting her self for death, but that yet she should not die of that sickness. A Knight, her son in law, being by, told him in private, that he had not done well to disquiet her mind with hopes of life, when the Physicians had given her up for dead; to whom he answered, That he said no more then was commanded him, for it seemed good to God that she should recover; which also came to pass. Also Mistress Honiwood, who had lain sick of a Consumption almost twenty years through Melancholy, to whom many excellent Physicians, and grave Divines had resorted to cure her body, & comfort her mind, but all in vain At last M. Fox being sent for, when he came into her chamber, found a most sad house all about her sitting like Statues of mourning in human likeness: But after he had prayed with her, and therein endeavored both to comfort her, and those about her, he told her that she should not only recover of her disease, but also live to an exceeding great age: At which words, earnestly beholding him, she said, You might as well have said, that if I should throw this glass against the wall, I might believe it would not break to pieces: And having a Glass in her hand, she threw it forth, the Glass falling first on a chest, and then on the ground, yet neither brake, nor cracked: And the event fell out accordingly; for the Gentlewoman being then sixty years of age, lived in much felicity till she was above ninety years old, and could reckon above three hundrd and sixty of her children, and children's children.

Also, one day going to see the Earl of Arundel, son to the Duke of Norfolk, at his house in the Straud, when he was going away from him, the Earl walked with him to the end of his Garden, where he was to take boat; but the River being very boisterous, the Earl counseled him not to trust himself in so great atempest; to whom Master Fox answered. So (my Lord) let these water deal with me, as I have in truth and sincerity delivered unto you all that I have spoken: And therewithal entering into the boat, before they could put off from the Bridge, the wind ceased, and the river ran with a smooth stream.

He had many great friends to whom he was very dear, and of whose bounty he tasted liberally, whereby he was enabled to be so bountiful to the poor: He had much familiarity with many Learned, and Godly men.

At length having in such actions and such behaviours spent his time, being now full of years, he foresaw his own end, and would not suffer his sons to be present at his death, though he entirely loved them; but sending them from home, ere their return he quietly resigned up his spirit to God, An. Christi 1587, and of his age seventy.

He never denied to give to any one tha asked for Jesus sake. And one asking him whither he knew a certain poor man whom he used to relieve; Yea (said he) I remember him well, and I tell you, I forget Lord's and Ladies to remember such.

As he was going along London streets, a woman of his acquaintance met him, and as they discoursed together, she pulled out a Bible, telling him she was going to hear a Sermon; whereupon he said to her, if you will be advised by me, go home again: But (said she) when shall I then go to Church? To whom he answered, When you tell nobody of it. One of his sons had a great mind to travel beyond Sea, which his Father could by no means dissuade him from: after some years travel he returned back in an out-landish habit; and coming to his Father, the old man asked him who he was? To whom he answered, Sir, I am your son Samuel: Whereupon he replied, Oh my son, who hath taught thee to make thyself so ridiculous, by coming home in so strange and uncoth an habit?

The Life of George Sohnius, who died A ^no Christi 1589.

GEorge Sohnius was born at Friburg in the Wetteraw, Anno Christi 1551, of honest Parents, and of good esteem, who brought him up from his childhood in the knowledge of the principles of Divinity and Grammar, and afterwards set him to School in Fridberg, where he continued till he was well grounded in School-Learning, which he drank in with such eagerness, that he soon outstripped all his fellows; and so Anno Christi 1567 he was sent to the University of Marpurg at fifteen years old: where he profited so exceedingly in Logic and Philosophy, that he was made Bachelor of Arts at the years end.

And being exceeding desirous to see other countries, for the improving both of his learning and carriage, Anno Christi 1569, he went to Wittenburg, where he studied Philosophy, Law, and Divinity with incredible pains night and day; so that at three years end with the approbation of the whole University he was made Master of Arts. He intended at first the study of Law; But it pleased God on a sudden so to divert his heart from it, and to incline him to the study of Divinity, that he could have no rest in himself till he had resolved upon it; concerning which he thus writes to his Father: What hath so soon altered my opinion I shall briefly declare unto you, that you may know, and approve the reason thereof, and give thanks to God for his mercy to us. When upon the one and twentieth of July I was hearing Tuberus his Lecture of the Law, before half an hour was past, as I was writing what he spake, I fell into very serious cogitations: For on a sudden the excellency, and Majesty of Divinity came into my mind, which suddenly did so delight me, and began to stir up in my mind such love to it, that I could not but resolve to give over the Law, and wholly to apply myself to the study of Divinity: And this thought did more and more sink deeply into my mind, and was so urgent upon me, that I could no longer hearken to the Law Lecture, neither could I write out what I had begun: So that I knew not what do▪ Yea these thoughts did so follow me, that I was not only averse to read anymore Law, but I abhorred the thoughts of it. And thus not knowing what to do, I betook my selfwith sighs and tears unto God, entreating him to restore to me my former love to, and delight in the Law: But if not, that I was ready to follow his call in anything. But so often as I returned to reading the Law my heart did beat, my eyes abhorred the letters, and neither was my mind or will any more delighted with that study: Whereupon consulting with two of my godly and loving friends, they judged that I was called by God to the study of Divinity; and therefore giving thanks to God, I wholly applied myself thereto.

Anno Christi 1571 he returned to Marpurg, and studied Hebrew; and the year after he read the Arts to many Students privately, and became Tutor to three Noblemen. At twenty three years old he was so famous, that by the consent of all the Divines of that University, he was chosen into the number, and order of Professors of Divinity.

The year after he married a Wife, Christian, daughter to Conrade Matthew, one of the Professors, a choice Maid, by whom he had three sons and two daughters. The same year also he was chosen the Professor of the Hebrew Tongue in that University.

Anno Christi 1578 he was made Doctor in Divinity, and falling sick not long after, he made an excellent Confession of his Faith: But it pleased God that he recovered, and was not only a constant Preacher of the Truth, but a strong Defender of it against errors, confuting the Ubiquitarians, and that so boldly, that he chose rather to hazard banishment then to connive at errors. His fame spread abroad exceedingly, so that many sought for him, especially John of Nassau, and John Cassimire, the Elector Palatine. The first desired him to come, and begin his University at Herborn, where he should have had greater honor, and a larger stipend. The other desired him to Heidelberg to be the Divinity Professor in that place: His answer was, that he was born rather for labors, then honors, and therefore chose to go to Heidelberg, being thirty three years old, Anno Christi 1584, and was entertained lovingly by the Prince, who made him Governor of the College of Sapience, and Professor of Divinity. His coming was most grateful to the University, where he took exceeding great pains, and was eminent for piety, humility, gravity, prudence, patience, and industry; so that Anno Christi 1588, he was chosen into the number of the Ecclesiastical Senators for the government of the Church. He had great skill in the Tongues: Greater in the Liberal Arts and Philosophy; but greatest in the knowledge of Divinity, and Ecclesiastical History. He was famous for eloquence, faithfulness, and diligence in his place, and holiness, and integrity in his life.

Anno Christi 1589 he fell sick, for which, and his change, he had been carefully fitting himself beforehand, and therefore bore it with much patience, and with fervent prayer often repeated, O Christ thou art my redeemer, and I know that thou hast redeemed me: I wholly depend upon thy providence and mercy; from the very bottom of my heart I commend my spirit into thy hands, and so he slept in the Lord Anno Christi 1589, and of his age 38.

He published not many books, but those which he did were very polite and choice ones; Ut sunt de verbo Dei, & ejus tractatione lib. 2. After his death his works were published in three Tomes. Calvin preached his Funeral Sermon.

The Life of Laurence Humfreid, who died A ^no Christi 1589.

LAurence Humfreid was born in the County of Buckingham, and Brought up, first at School, and then sent to Oxford, where he was admitted into the College of Mary Magdalene, and followed his studies hard all the days of King Edward the sixth. But in the beginning of those bloody Marian days, wherein so many were forced to forsake their native soil, he (amongst the rest) went beyond Sea into Germany, where he continued till the beginning of Queen Elizabeth's Reign, whom God raised up to be a Nursing Mother to his Church. At which time he came back, and returned to Oxford, where he was very famous both for his Learning, and Preaching. Then also he commenced Doctor in Divinity, and by reason of his excellent parts was very instrumental in the advancement of God's glory. And whereas that wicked Sect of the Jesuits was lately risen up, he, by his learned writings, did both from Scripture and Antiquity discover their impostures, and Popish deceits. Afterwards he was made the Master of Magdalene College, and the Regius Professor; which places he discharged with singular commendations for many years together, and at last quietly resigned up his spirit into the hands of God, Anno Christi 1589.

The Life of James Andreas, who died A ^no Christi 1590.

JAmes Andreas was born in Waibling in the Dukedom of Wittemberg, Anno 1528. And when his Father had kept him three years at School (being unable to maintain him any longer) he intended to have placed him with a Carpenter; but being dissuaded by Sebastian Mader, the Consul, he sent him to Stutgard to Erhard Snepfius, who was Superintendent of the Wirtembergian Churches, entreating him to grant him an exhibition out of the Churches stock for the breeding of him at School. Snepfius examining the boy, who was now ten years old, found him of an excellent wit; but withal perceived that he had been neglected at School: whereupon he agreed to allow him part of his maintenance, and his Father to make up the rest, and so placed him in the School at Stutgard, under a choice Schoolmaster, with whom (in two years space) he learned the Latin and Greek Grammar and Rhetoric, and so An. Chr. 1541 he went to Tubing, where he so profited, that at the end of two years he was made Bachelor of Arts, and two years after that, Mr. of Arts. There also he studied Hebrew & Divinity. And An. Ch. 1546, and of his age 18, he was made Deacon, and for trial, preached in the chief Church of Stutgard in a great Auditory, and did so well perform that work, that his fame spread abroad, and at last came to the ears of Ulrick Duke of Wirtemberg, who sent for him to Preach before him in his Castle, which he did with much applause; so that after Sermon, the Duke said; Whence soever this chicken came, I know that he was hatched and bred up under Snepfius. The same year at Tubing he married a Wife, by whom he had eighteen children, nine son, and nine daughters.

About that time brake forth that fatal War betwixt Charles the fifth and the Protestant Princes, wherein the Emperor being conqueror, he seised upon the Dukedom of Wirtemberg, by reason whereof the Church was in a sad condition, yet