The Marrow of Ecclesiastical History

by reason whereof the Church was in a sad condition, yet Andreas, with his Wife remained in Stutgard, and by God's special providence was preserved in the midst of Spanish Soldiers, and yet preached constantly, and faithfully all the while. And so he continued till Anno Christi 1548, at which time that accursed Interim came forth, which brought so much mischief to the Church of God.

Andreas, amongst other godly Ministers that opposed it, was driven from his place: Yet it pleased God that the year after he was chosen again to be Deacon at Tubing, where by Catechising he did very much good.

Anno Christi 1550 Ulrick dying, his son Christopher succeeded him in the government of Wirtemberg, and affected Andreas exceedingly, and would needs have him Commense Doctor; which degree (having performed all his exercises) he took the twenty fifth year of his age, and was chosen Pastor of the Church of Gompping, and was made Superintendant of those parts. About the same time he was sent for by Lodwick Count of Oeting to assist him in the reforming of the Churches within his jurisdiction, & when he took his leave of his own Prince Christopher, he charged him, and gave it him in writing, That if Count Lodwick set upon that Reformation, that under pretence of Religion he might rob the Church, and seise upon the Revenues of the Monasteries, and turn them to his private use, that he should presently leave him, and come back again. He assisted also in the reformation of the Churches in Helfenstein, Anno Christi 1556.

About that time, hearing of a Jew that for theft was hanged by the heels with his head downward in a village hard by, having not seen that kind of punishment, he went to the place, where he found him hanging between two Dogs, that were always snatching at him, tearing and eating his flesh: The poor wretch repeated in Hebrew some verses of the Psalms, wherein he cried to God for mercy; whereupon Andreas went nearer to him, and instructed him in the Principles of the Christian Religion, about Christ the Messiah, &c. and exhorted him to believe in him; and it pleased God so to bless his exhortation to him, that the Dogs gave over tearing of his flesh, and the poor Jew desired him to procure that he might be taken down, and baptized, and hung by the neck for the quicker dispatch, which was done accordingly.

The same year Charles, Marquess of Baden, began a Reformation of the Churches within his dominions, and to assist him therein he sent for divers Divines, and amongst the rest, for Dr Andreas, by whose help he cast out the Popish Religion and Ceremonies, and established the true Religion according to the Augustine Confession: The like he did in Brugoia. About the same time also Doctor Andreas was sent for by the Senate of the Imperial City of Rottenburg, because the Pastors in their jurisdiction used divers Ceremonies, so that they feared least contentions should arise about the Substantials in Divinity, whereupon by the advice of Andreas, they were united in one Confession of Faith consonant to the Word of God, and certain Ceremonies were agreed on, which all the Ministers should unanimously use for the time to come. Yea he was of such esteem, that he was sent for by divers Princes to reform the Churches in their jurisdictions. He was present at divers Synods and Disputations about Religion. He travelled many thousands of miles, being usually attended but with one servant, yet it pleased God that in all his journyes he never met with any affront.

Anno Christi 1552, the Chancellors place in the University of Tubing was void by the death of Beurlin, whereupon Prince Christopher, consulting with the Heads of the University, made Doctor Andreas Chancellor in his stead. About which time he was sent into Thuringia to compose the difference between the Divines of Jenes, Flacius Illiricus, and Strigelius, about the power of Free-will.

Anno Christi 1580 came forth the book of Concord, which was approved and subscribed by three Electors, twenty one Princes, twenty two Counts, four Barons, thirty five Imperial Cities, and eight thousand Ministers. This was set on foot by the Elector of Saxony, but carried on by the excessive labors of Doctor Andreas, who carried it from one to another, resolving all doubts, and answering all objections till he had got all those subscriptions.

The year before his death, he used often to say, that he should not live long; that he was weary of this life, and much desired to be dissolved, and to be with Christ which was best of all. Falling sick, he sent for James Herbrand, saying, I expect that after my death many adversaries will rise up to asperse me, and therefore I sent for thee to hear the confession of my faith, that so thou mayst testify for me when I am dead and gone, that I died in the true Faith. The same Confession also he made afterwards before the Pastors and Deacons of Tubing. The night before his death he slept, partly upon his bed, and partly in his chair: When the clock struck fix in the morning, he said, My hour draws near. He gave thanks to God for bestowing Christ, for revealing his Will in his Word, for giving him Faith, and the like benefits; and when he was ready to depart, he said, Lord into thy hands I commend my spirit, and so he fell asleep in the Lord Anno Christi 1590, and of his age 61.

In the discharge of his office he never spared any labor; he never shrunk under any trouble. He wrote many Epistles to several men upon several arguments. A learned, and rich man of Tubing after Doctor Andreas his death, said, that he had in his Library fifteen hundred books of his writing upon several Arguments.

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H. ZANCHY

The Life of Jerome Zanchius, who died A ^no Christi 1590.

HIerom Zanchius was born at Atzanum in Italy, Anno 1516. His Father was a Lawyer, who brought him up at School; and when Zanchi was but twelve years old his Father died of the Plague Anno Christi 1528; at which time Zanchi was at School, where he was instructed in the Liberall Sciences: When he came to the age of fifteen years, being now deprived of both his parents, observing that divers of his kindred were of the order of Canons Regular, amongst whom he judged that there were divers learned men, being exceeding desirous of Learning, he entered into that Order, where he lived about twenty years, and studied Arts and School-Divinity, together with the Tongues. He was very familiar with Celsus Martiningus, joining studies with him, was a diligent hearer of Peter Martyrs public Lectures at Luca upon the Epistle to the Romans, and of his private Lectures upon the Psalms, which he read to his Canons. This drew his mind to an earnest study of the Scriptures. He read also the Fathers, especially St. Augustine, with the most learned Interpreters of the Word of God: And thereupon he preached the Gospel for some years in the purest manner that the time and place would suffer. And when Peter Martyr left Italy, so that his godly Disciples could no longer live in safety there, much less have liberty of Preaching, about twenty of them in the space of one year left their station, and followed their Master into Germany, amongst whom Za • chy was one. Being thus (as he used to say) delivered out of the Babylonish captivity, anno Christi 1550. He went, first into Rhetia, where he stayed about eight months, and from thence to Geneva, and after nine months stay there, he was sent for by Peter Martyr into England, but when he came to Strasbourg, he staid there to supply Hedio 's room newly dead, who read Divinity in the Schools, which was in the year 1553. He lived, and taught Divinity in that City about 11 years; sometimes also reading Aristotle in the Schools; yet not without opposition, old James Sturmius, the Father of that University being dead: Yea his adversaries proceeded so far as to tell Zanchi, that if he would continue to read there, he must subscribe the Augusta • e Confession, to which he yielded for peace-sake, with this proviso, modo Orthodox • e intelligatur; declaring his judgment also about Christ's presence in the Sacrament, wherewith they were satisfied. And thus he continued to the year 1563, being very acceptable to the good, and a shunner of strife, and a lover of concord. At the end whereof the Divines and Professors there, accused him for differing from them in some points about the Lord's Supper, the Ubiquity of Christ's Body, the use of Images in the Churches, Predestination, and the Perseverance of the Saints: About these things they raised contentions, which were partly occasioned by the book of Heshufius, printed at this time at Strasbourg, About the Lord's Supper; and it came to this pass, that they put Zanchi to his choice either to depart of himself, or else they would remove him from his place. And though many ways were tried for the composing of this difference, yet could it not be effected. But it pleased God that about this time there came a Messenger to signify to him that the Pastor of the Church of Clavenna, in the borders of Italy, being dead, he was chosen Pastor in his room; wherefore obtaining a dismission from the Senate of Strasbourg, he went thither, and after he had preached about two months, the Pestilence brake forth in that Town so violently, that in seven months space there died twelve hundred men; yet he continued there so long as he had any Auditors; but when most of the Citizens had removed their families into an high mountain not far off, he went thither also, and spent above three months in Preaching Meditation, and Prayer, and when the Plague was stayed, he returned into the City again. And thus he continued in that place almost four years to the great profit of many, but not without afflictions to himself.

Anno Christi 1568 he was sent for by Frederick the third, Elector Palatine, to Heidelberg to be Professor, and was entertained with all love and respect, where he succeeded Ursin, and at his entrance made an excellent Oration about the preserving, and adhering to the mere Word of God alone. The same year he was made Doctor in Divinity. About which time that excellent Prince Frederick, who was a zealous promoter of the Doctrine of the Prophets and Apostles, required him to explicate the Doctrine of one God, and three Persons, to confirm it, and to confute the Doctrine of those which at that time denied the Deity of Christ and the Holy Ghost in Poland and Transylvania, and to answer their arguments; whereupon he wrote those learned Tractates, De Dei naturâ, De tribus Elohim, &c. In which book the whole Orthodox Doctrine about that great Mystery is so unfolded and confirmed, that all adversaries may forever be ashamed which go about to contradict the same

Laelius Socinus, and other of his complices that defended the Heresies of Servetus, tried by divers ways, and reasons to have drawn him to their opinion: but when they found him wholly estranged from them, and a zealous Defender of the Truth against their Blasphemies, they renounced all friendship with him, and left him; for which he gave hearty thanks unto God, and our Lord Jesus Christ. He taught in that University ten years till the death of Prince Frederick. Then by Prince John Cassimire he was removed to his new University at Neostade, where he spent above seven years in reading Divinity. Though in the year 1578 he had been earnestly solicited to come to the University of Leiden, then newly begun; as also the year after the Citizens of Antwerp called him to be their Pastor, yet the Prince would by no means part with him, knowing that he could not be missed in his University.

The Prince Elector Palatine, Lodwick, being dead, and Prince Cassimire being for the time made Administrator of his estate, the University was returned from Neostad to Heidelberg, and Zanchi being now grown old, had a liberal stipend settled upon him by Prince Cassimire; whereupon going to Heidelberg to visit his friends, he fell sick, and quietly departed in the Lord Anno Christi 1590, and of his age seventy five.

He was excellently versed in the writings of the ancient Fathers and Philosophers, he was of singular modesty, and very studious to promote the peace of the Church.

His Works are well known, being usually bound up in three volumes. His Commentaries are upon Hosea, Ephes. Phil. Col. Thess. and John: His other works are Miscellanea Theologica. De tribus Elohim. De natura Dei. De operibus Dei. De Incarnatione Filii Dei. De sacra Scriptura▪ Compendium praecipuorum capitum doctrinae Christianae. De Religion Christiana, &c.

The Life of Anthony Sadeel, who died A ^no Christi 1591.

ANthony Sadeel was born at Cabot upon the confines of Savoy and France, not far from Geneva, Anno Christi 1534, and his Father dying whilst he was young, his Mother brought him up in learning, and sent him to Paris, where he was educated under Mathias Granian, from whom also he first received the seeds of true Religion. From thence after a while he removed to Tholous, where falling into the society of some godly students of the Law. it pleased God that by degrees he attained to the knowledge of the Truth, and began to abstain from the defilements of Popery; whereupon he went to Geneva, where he was further instructed in the truth, and was much holpen, and encouraged by Calvin and Beza. But after a while his Uncle dying, and leaving a large inheritance, some contention arose about it, whereupon Sadeel was sent for home, and went to Paris about that business. At which time a private Congregation was gathered by John Riparius (who shortly after suffered Martyrdom) into which number at his request Sadeel was admitted, in whom there shon forth a great ingenuity, with an incredible love to the holy Scriptures. And when afterwards that Church was increased, they sent to Geneva for a Pastor, who sent them Collongius, a man famous for piety and wisdom; who when he was come, calling together the young men, he exhorted them to apply themselves to the study of Divinity, which afterwards turned to the great good of the French Churches, and amongst others Sadeel faithfully promised to apply himself thereto.

And Collongius began to frame and fashion the minds of those young men by private exercises: Amongst whom Sadeel most excelled, there appearing no light, or unbeseeming carriage in him: Yea in those his young years he gave signs of au excellent mind that was fit to undertake great things. In so much as being scarce twenty years old, he was by approbation of the whole Church, chosen one of the Pastors. And though in regard of his great parentage, he was not without hope of attaining to great riches and dignity; whereas entering into this course of life, he exposed himself to labors, dangers, banishment, and grievous death in those bloody times, yet none of these hindered, but that he cheerfully undertook the office he was chosen to, which was to be Pastor of the Church in Paris.

The year after fell out that horrid violence offered to this Church when they were met together to hear the Word, and receive the Sacrament, where above 150 of them were laid hold of, and cast into prison, but by a miracle of God's mercy the Pastors escaped.

To make the prisoners more odious the Friars in all their Sermons gave out that the Protestants met together for no other end but to feast and junket, after which (putting out the candles) they fell to all promiscuous uncleannesses; and the Cardinal of Lorraine buzed such things into the King • head; and though the Judges upon enquiry found all these things false; yet the Church thought fit by an Epistle to the King and a book to the people, to vindicate and clear themselves, which work was committed to Sadeel, who performed it so excellently, that some good effects followed thereupon.

The year after Sadeel was delivered from a great danger, for at midnight many apparitors brake into his house s • arching every corner, and at last brake into his chamber▪ • eized on his books and his papers, crying out they were H • retical▪ and so laid hold upon him, and carried him to prison 〈◊〉 it pleased God that Anthony of Bourbon, King of Navar who knew him, and had often heard him) hearing of his • mprisonment, sent to the Officers to release him as being one of his train; and when they refused to do it, he went himself to the prison, complaining of the wrong that was done him by imprisoning one that belonged to him, being neither a murderer nor thief; and withal b •• e Sadeel follow 〈◊〉 , and so took him away with him: Wherupon the day after he publicly before the King gave thanks to God for his deliverance, expounding the 124 Psalm. Then it being judged the safest for him to absent himself for a while, he went to visit the Churches in other parts of the Kingdom, and at Orleans he continued some months Preaching to many Citizens, and students in the night time, to their great advantage. A while after he returned to Paris, and the number of Churches increasing in France, there was a Synod held at Paris of Ministers and Elders (the first that ever was there) who assembled to draw up a Confession of their Faith, unto which Sadeel prefixed an Epistle, and which afterwards was presented to the King by the Admiral Col • gnie: But the King shortly after dying, the Queen Mother, and the Guises drew all the Government of the Kingdom into their hands, and raised a great persecution against the Church, drawing many of all ranks to prisons and punishments; yet Sadeel intermitted not his office, but was wholly employed in preaching to his flock, comforting the dejected, confirming the weak, &c. till the danger increasing, it was thought fit that the care of the Church should be committed to one Macardus, a man less known, and that Sadeel should retire himself: And so he went into several parts of the Kingdom, and thereby much propagated the true Faith. The year after, the persecution not being so violent at Paris, Sadeel could not refrain from going to his Flock which he loved so dearly. Anno Christi 1561 he fell sick of a Quartan Ague, and by the advice of his Physicians and friends he was persuaded to go into his own Country; yet neither there did he live idle, but preached up and down to the spiritual advantage of many. From thence he was called to be the moderator in a Synod at Orleans, where the opinion was discussed, and confuted, of some that held, That the Government of the Church should not be in the Eldership, but in the body of the Congregation; and Sadeel took so much pains in this point, that the first Author of that Schism was confuted, and converted, and publicly in writing confessed, and recanted his error. Being returned to Paris, the persecution began to grow so hot there again, that he was persuaded to retire himself from the same, after which he never could return to his flock that so loved, and was beloved of him. After his departure he was present at, and moderated in many Synods of the French Churches; but withal he was so hated of the wicked, that at last he was driven from thence to Lausanna where he preached for a time, and from thence he went to Geneva, where for divers years he was a Pastor.

But the Church in France having some peace, he returned thither again, and at Lions and Burgundy edified the Churches exceedingly.

Afterwards he was sent for by Henry the fourth, King of Navarre, to whom he went very unwillingly, not liking a Court life; yet by the advice of his friends, he went to him, & for three years space in all his troubles was with him, comforting, and encouraging him very much; and at the battle of Courtrass, a little before it began, he stood in the head of the Army, and prayed earnestly for success, which much encouraged all the Soldiers; and when they had gotten the Victory, he also gave public, and solemn thanks unto God for the same. But by reason of sickness and weakness, being unable to follow that kind of life any longer▪ he was with much unwillingness dismissed by the King, & went through his enemies countries in much danger till he came to his wife and children at Geneva. Shortly after he was sent by order from the King of Navar into Germany, Upon an Ambassie to the Protestant Princes, where not only the Universities, but the Princes also received him in a very honorable manner, especially Prince Cassimire, and the Lantgrave of Hesse.

Anno Christi 1589 he returned to Geneva, where in the midst of many troubles he continued in the work of his Ministry to the end of his life: And when the City was besieged by the Spaniards, and others, he oft went out with the Citizens to the fights, so encouraging them, that, through God's mercy, a few of them put thousands of the enemies to flight many times. At last he fell sick of a Plurisie, and though the Physicians apprehended no danger, yet he foretold that it would be mortal; and retiring himself from the world, he wholly conversed with God. Prayers were made daily for him in the congregations, and Beza and the other Ministers visited him often, with prayers and tears begging his recovery. He enjoyed much inward peace and comfort in his sickness, and at last slept in the Lord Anno Christi 1591, and of his age 57. His loss was much bewailed by the whole City, his Preaching was not too curious, and yet not void of Art and Eloquence: So that his Ministry was always most grateful to the people. He was very holy and exemplary in his life, and had most of the learned men of those times for his special friends.

He was tall, and slender of his body, had a pale face, red hair, sharp sight, a countenance composed of gravity, and courtesy. He was very sickly, so that except he had been very careful of himself, he could not possibly have endured such labors and studies as he was exercised in. In his Sermons his profitable matter was adorned with eloquence; his brevity caused not obscurity, nor his prolixity tediousness: His pronounciation and gestures were modest and comely. He used no bitterness of speech, nor expressions that favored of anger. He was very powerful in prayer. His writings were mixed with much learning; and though he was admired for his excellent parts, and put upon many, and great employments, yet was he far from vain-glory. He disesteemed all earthly things, and breathed after nothing but Christ. His liberality was well known in the Churches of Paris, Orleans, Lions, and in many other places. Lastly, he was of a very innocent, and exemplay life. His Works are published in four Tomes.

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W. WHITAKER

The Life of William Whitaker, who died A ^no Christi 1595.

WIlliam Whitaker was born at Holme in the Parish of Bournley in Lancashire, of an ancient Family. His Father was one who by his industry increased the ancient inheritance of the Whitaker's. His Mother came of the two worshipful Familes of the Townlies and Nowels. In his childhood he was educated under his parents wings, and brought up in the School of Bournley: But when he was thirteen years old, he was sent for up to London by his Uncle Alexander Nowel, Dean of Paul's, either because he saw he was brought up in the Popish Religion, or because he discerned the boy to be of an excellent wit, or out of a desire to exercise his charity, and to deserve well of his kindred: And when he came, he kept him in his own house, and placed him in Paul's School, where he profited so much, that at eighteen years old he was sent to Cambridge to Trinity College under the tuition of one Master West, where, by his diligence and proficience in his studies, he procured such love and esteem, that he was chosen first Scholar, and then Fellow of the House; by which means being taken more notice of, the excellency of his wit and learning did more appear: For in all his Disputations either in the College or Schools, he still carried away the bell: And so with the general approbation, and applause of all, he took his Degrees of Bachelor, and Master of Arts, which when he had done, he did not (as many) neglect his studies, as if he had need to make no further progress, but with greater alacrity and diligence he still pressed on towards perfection, and to show his gratitude and proficiency to his Uncle Doctor Nowel, he turned his elegant and learned Latin Catechism into Greek very acurately, and so presented it to him; and that he might be useful to the Church, he turned the English Liturgy into Latin, hereby declaring what an excellent ornament he was likely to prove to the whole Commonwealth of England: Yea he adventured upon a more difficult work, which he performed to his great commendation, of turning Bishop Jewels Disputations against Harding into Latin, which redounded to the great benefit of all Christian Churches, and to the propagation of the Orthodox Faith. By these Works he procured much respect in the University, so that the Heads of the Houses when the Commencement drew on, choose him, being yet young, to be Father of many Sons, whom he was not only to instruct and encourage in their studies, and to quicken to further diligence and industry; but also to handle Philosophical questions, and to defend them against learned and acute opponents; which ta • k was by so much the more difficult, by how much he had but short warning, yet did he perform it with such strength and prudence, that he raised in the minds of all his Auditors an admiration of his singular learning and eloquence.

A while after leaving Plato and Aristotle, he became a diligent reader of the sacred Scriptures, to which, as every Christian ought, he always attributed the chiefest authority, not only to build our Faith upon, but to determine all doubts, and controversies by. He turned over also diligently all the principal Modern Commentators who were faithful Interpreters of the Word of God. And being of an incredible industry, enduring heat and cold, in a few years space he read over most of the Fathers both Greek and Latin, and if by any occasion of friends visits, or otherwise, he was interrupted in his studies, he would gain so much time out of his sleep in the night, as to finish his task which he had imposed upon him-self But as by these his labors and watchings he much increased his learning, so he much impaired the health of his body, which he never recovered all his life after. He was very temperate in his diet from his very childhood; he drank very little wine, and in summer mixed it with water: He never overloaded his stomach with meat, no not in the greatest Feasts, but always used a sparing and moderate diet. He sometimes recreated himself, for his healths sake, either by Shooting or Angling, and in the Winter time when he could do neither of them, he sometimes refreshed himself by playing at the ingenions game at Chess: In which recreations he used to be merry, and pleasant, without heat or wrangling, so that it might be easily discerned, that he only sought the refreshing of his mind, and the health of his body in them. Doctor Whitgift, the then Regius Professor, took so great a liking of him, and love to him, that he esteemed him as his son all his life after: when he Common-placed, or Catechised in the Chaphel, his labors favored both of learning and piety: When he took the Degree of Bachelor in Divinity, he performed his exercises so, that his Auditors knew not whether he shown himself the better Christian or Divine. When he read in the Philosophy or Rhetoric Schools, he seemed another Basil, when he catchised another Origen. When he preached his Concio ad Clerum at his Commencement Anno Christi 1578, it abounded both with sanctity, and all manner of learning, and when the Commencement came, he handled two Theological questions very copiously, and strongly, and after defended them acutely, and appositly, as became a good Disputant; after which he obtained his degree of Bachelor of Divinity with the approbation of all, to whom he had given abundance of satisfaction.

And when this work was over he lived quietly for a while in the College, being never less idle then when idle, nor less alone then when alone: For when he was free from public businesses, he prepared himself by studying Controversies for public work, as it were thereby presaging what afterwards came to pass. For it fell out by God's providence that shortly after Doctor Chaderton, the Master of Queens College and the Regius Professor was made a Bishop, and though Whitaker was but young for such a place, yet considering his great learning, he was unanimously chosen to be his successor in the Professorship, though some were much vexed to see such a young man preferred before an old, whom they judged unable to undertake so great a task. But when he began to read his Lectures, he performed them to the abundant satisfaction of all his hearers, nothing being found wanting which could be required in the best Divine, and most accomplished Professor: For he shown much reading, a sharp judgment, a pure and easy style, with sound and solid learning, so that his fame spreading abroad; abundance resorted to his Lectures, and reaped much profit thereby.

The first that he began with in his Lectures was to expound the three first Chapters of Luke: After which he went over the Epistle to the Galatians, the first to Timothy, and the Canticles. Afterwards he betook himself to the Controversies between the Papists and us, Anno Christi 1585. About that time there came into England a proud and vain-glorious Jesuit called Edmund Campian, an English man, who set forth ten Arguments whereby he boasted that he had utterly overthrown the Protestant Religion. To these Whitaker answered so fully and learnedly, that all the Jesuits brags vanished into smoke. But shortly after there rose up Durie a Scottish Jesuit, who undertook to answer Whitaker, and to vindicate Campian. And whereas Campian had set forth his Arguments with a great deal of ostentation, and youthly confidence: Durie on the other side prosecuted the cause with dog-like barking, and railing, and scurrility. Whitaker gave him the preeminence in that, but did so solidly answer all his Arguments, and discover his fallacies, that the truth in those points was never more fully cleared by any man. Then rose up Nicolas Sanders, an English Jesuit, who wrote about the person of Antichrist, boasting that by forty demonstrative Arguments he had proved that the Pope was not Antichrist. These Arguments Whitaker examined, & answered learnedly, and solidly, truly retorting many of them upon himself. Then Rainolds, a Divine of Remes, another English Apostate, pretended a reply, but subtly and maliciously presented the English Divines differing amongst themselves; that by their differences he might expose their Religion to the greater hatred, and obloquy. But Whitaker perceived, and plainly discovered his crafty fetches, and lies; yet withal declared that he judged his book so vain, and foolish, that he scarce thought him worthy of an answer.

About this time he married a Wife, a prudent, pious, chaste, and charitable woman. After whose death at the end of two years, he married another, a grave Matron, the Widow of Dudley Fenner, by these he had eight children, whom he educated religiously. Upon this occasion the crabbed old man, Stapleton, who had neither learned to teach the truth, nor to speak well, nor to think chastely of others, wrote a book against him, objecting his marriage as a great reproach; but surely this man had not read the words of Christ, Mat. 9. 11. nor of Paul 1 Cor. 9. 5. 1 Tim. 3. 2. Nor what the Council of Nice decreed concerning the Marriage of Presbyters upon the motion of Paphnutius; nor what Augustine, and others of the Fathers had written about that point: Or else he was of Ho •• aeus the Jesuits mind, one of the Popes Counselors, who declared openly, that Priests sinned less by committing Adultery, then by marrying wives. Whitaker never had his Catamites, as many of the Popish Priests, Jesuits, Cardinals, yea and some of the Popes themselves had. But to leave him, and return to our matter.

Doctor Whitaker was shortly after chosen Master of Saint Johns College in Cambridge, which though at first some of the Fellows and Students out of self-ends disliked, and opposed, yet, within a little space, by his clemency, equity, and goodness, he so overcame their exulcerated minds, that he turned them into love, and admiration of him: Yea he always governed the College with much prudence and moderation, not seeking his own profit but the public good, as appeared not only by the testimony of those which lived with him, but by his frugality, wherein yet his gains exceeded not his expenses. In choosing Scholars and Fellows, he always carried himself unblameably and impartially, so as he would never suffer any corruption to creep into the Election; and if he found any who by bribes had sought to buy Suffrages, he of all others (though otherwise never so deserving) should not be chosen.

Lellarmine about this time growing famous, and being looked upon by his own party as an invinicible Champion, him Whitaker undertakes, and cuts off his head with his own weapons: First in the controversy about the Scriptures, published Anno Christi 1588. Then about the Church, Councils, Bishop of Rome, the Minister, Saints departed, the Church Triumphant, the Sacraments, Baptism, and the Lord's Supper; though he had not leisure to print them all. In all which controversies, he dealt not with his adversary with taunts, reproaches, and passion, but as one that indeed sought out the truth. Hereupon that superstitious old man, Thomas Stapleton, Professor of Lovane, perceiving that Bellarmine held his peace, undertook to answer Whitaker in that third question of his first part, about the Scriptures, which he performed in a volume large enough, but as formerly, in a scurrilous, and railing language. Therefore Whitaker, lest the testy old man should seem wise in his own eyes, answered him in somewhat a tarter language then he used to do.

The week before he died he performed an excellent work, not only for the University of Cambridge, but for the whole English Church, for whose peace and unity he always studied in truth, by undertaking to compose some differences which sprang up about some •• ads of Religion; for which end he went toward London in the midst of winter, in the company of Doctor Tyndale, Master of Queens College: but what with his journey, and want of sleep (being too intent upon his business) he fell sick by the way, which made him return to Cambridge again; and finding his disease to increase, he sent for the Physicians, who, after debate, resolved to let him blood, which yet was neglected for two days: The third day when they went about it, he was unfit, by reason of a continual sweat that he was in, yet that night he seemed to sleep quietly; and the next morning a friend asking him how he did? he answered, O happy night▪ I have not taken so sweet a sleep since my disease seised upon me: But his friend finding him all in a cold sweat, told him, that signs of death appeared on him. To whom he answered, Life or death is welcome to me, which God pleaseth; for death shall be an advantage to me▪ And after a while he said, I desire not to live, but only so far as I may do God and his Church service: And so shortly after he quietly departed in the Lord, Anno Christi 1595, and of his age forty seven; Having been Professor sixteen years.

Cardinal Bellarmine procured his picture out of England, and hung it up in his study, much admiring him for his singular learning; and being asked by a Jesuit, why he would suffer the picture of that Heretic to hang there, he answered, Quod quamvis Haereticus, & Adversarius esset, esset tamen doctus Adversarius, that though he was an Heretic, and his Adversary, yet he was a learned Adversary.

In the whole course of his disease, which was a Fever, he demeaned himself quietly and mildly, acknowledging God to be the author of his disease, to whose will he willingly submitted himself, without the least sign of impatiency, saying with Job, Lord my God, though thou kill me, yet I am sure that with these eyes I shall see thee; for in thee do I hope. In his habit countenance, and in the whole course of his life he • shown forth piety and holiness; and in his private family where he most discovered himself, he was the same man. He was most patient in injuries, which he quickly forgot, & was easily reconciled to those which deserved worst of him. He was very charitable and liberal to the poor, according to his estate, which yet he always carried privately, that others might not take notice of it; but especially he was most bountiful to such poor as were modest, godly, and industrious, and yet more especially to such poor Students as were ingenious, & painful. These he would often secretly furnish with money, and prefer them to places as far as by the Statutes of the College he could. In passing judgment upon other men's lives and actions he was always very modest and moderate. Those whom he saw do well, he would encourage and commend: For those that brake out into inordinate practices, he would grieve, and mourn. In his converse with his friends, he was very courteous, apert, and pleasant: Faithful in keeping secrets; prudent and grave in serious matters: Always most prompt, and ready to assist his friends in every condition, either with counsel, comfort, or money. His piety towards his parents was singular, towards whom he was very dutyfull, and whom he supported being fallen into decay through ill husbandry: And that which added a luster to his learning, virtue, and graces, was, that they were accompanied with Moses -like meekness, and almost incredible humility. For although he was endued with a most sharp wit, happy memory, variety of reading, excellent eloquence as ever was in any Divine, and lastly with a most learned, and polite judgment, so that he was the Oracle of the University, and miracle of the world, yet did he not hold any singular, or private opinion, but what was agreeable to the sound Doctrine of the Word of God, and the peace of the Church; yea he was so humble, that he despised not his inferiors, but carried himself as a child that is weaned from his Mothers breasts.

Besides what works are mentioned before in his life, and are printed, he left divers others, as, Conciones ad Clerum. Breves determinationes questionum Theologicarum. Determinationes aliae pleniores. Libollus contra Thomam Stapletonum de originally peccato.

[illustration]
L. DANAEVS

The Life of Lambert Danaus, who died A ^no Christi 1596.

LAmbaert Daneus was born at Orleans in France Anno Chr. 1530. He was of an acute wit, and wonderfully addicted to learning, so that by his diligence, and extraordinary pains he attained to a great measure of knowledge, and skill in all the Liberall sciences: which he adorned by adding to the knowledge of them, the study of the sacred Scriptures.

In his younger years he studied the civil Law four years at Orleans, under that worthy, and godly man Annas Burgius, who being afterwards for his worth made one of the Parliament of Paris, in the year 1559; for his constant defense and confession of the Truth was first strangled, and then burnt. Danaus being stirred up by this rare example of his Masters piety, changing his former purpose, betook himself to the study of Divinity, and (embracing the Reformed Religion) he thereupon went to Geneva, An. Christi 1560, where he wholly applied himself to attain the knowledge of the Truth, and by his extraordinary diligence, reading over almost infinite Authors, and by his wonderful memory, he easily attained to be esteemed one of the greatest Divines that lived in that age. He was so versed in the Fathers and School-Divines, that none excelled him, and few attained to the like exactness therein; whence one saith of him, Marum est, homuncionis unius ingenium, tot, & tam diversas scientias haurire, & retinere potuisse. At Geneva he was admitted into the number of Doctors, and Pastors, and by his learned labors was exceeding useful both to the Church and University; Eruditus enim animus semper aliquid ex se promit, quod tum alios doceat delecte • ve; tum seipsum laudibus illustret. He always employed himself in writing something whereby he might approve himself a godly Divine, and excellent Scholar to all Learned men.

From Geneva he was called to the University of Leiden, where he was received with much joy, and was exceedingly admired for his learning, acuteness of wit, promptness, and strength of memory in alleging, and reciting the sentences of the Fathers, Schoolmen, Canonisks, and profane writers.

From thence, after a years •• ay, he was called to Gaunt, Anno Christi 1582, where he taught not many years: For when he perceived the City to be so divided, and full of tumults, foreseeing the storm that was coming upon it, he left it, and, being sent for, went into Navar, where, by his teaching, and writing, he made the University of Orthesia, near to Spain, famous: And at last, having by his extraordinary pains, profited the Church, and the Commonwealth of Learning, and by his admirable fruitful wit published very many books, he there laid down his earthly tabernacle Anno Christi 1596, and of his age sixty six.

His Works are these: Elenchi Haereticorum. Ethices Christianae lib. tres. Tractat. de Amicitia Christiana. De ludo Aleae. Physices Christianae partes duae. De venificis. Methodus sacrae Scripturae utiliter tractandae. Comment. in Epist. ad Timotheum priorem. In Mat. In Mar. Orationis Dominicae explicatio. Tractatus de Antichristo. In Pet. Lombardi lib. 1. Sententiarum. Responsio ad novas Genebrardi calumnias. Examen libri de duabus in Christo naturis Chemnitii. Vera, & Orthodoxa Orthodoxae Patrum sententiae defensio, &c. Antosiander. Ad insidiosum Osiandri scriptum, &c. De tribus gravissimis quaestionibus, &c. Ad Steph. Gerlacium. Elenchus Sophismatum ejusdem. Ad Selnecceri librum. Loci communes. Responsio ad Bellarmini disputationes. Tabulae in Salomonis Proverb. & Eccles. Geographiae Poeticae. Aphorismi Politici. Politices Christianae lib. 7. Vetustissimarum primi mundi antiquitatum lib. 4. tum ex sacris, tum aliis authoribus, &c.

The Life of Robert Rollock, who died Anno Christi 1598.

RObert Rollock was born in Scotland of the ancient Family of the Levingstons, Anno Christi 1555, of parents of good quality and credit. His Father, David Rollock, being reasonable well learned himself, and therefore knowing the worth of learning, was very careful to bring up his son in the study of the Liberall Sciences, and for that end sent him to Sterline, and placed him under Thomas Bucanan, under whom he manifested an excellent wit, joined with such modesty & sweetness of nature, that he needed no severe discipline, and by which he drew Bucanans affections to him exceedingly, who could not but love him for his attractive qual • ties; which love continued with increase to his lives end.

After at this School he was fully fitted, he went thence to the University of Saint Andrew's, where he spent four years in the study of the Arts: And those virtues which before did but sparkle, now shon bright; and he did ascend to such an height in those studies, as scarce any of his fellows attained to, but none excelled; so that at four years end, his excellent abilities being taken notice of, he was chosen a Professor of Philosophy; which office he performed with great commendation for four years space, adorning and illustrating it with his industry, and piety, none of his Colleagues equalizing him therein.

Anno Christi 1583 the Magistrates of Edinburgh began to think of erecting a University in that City, which they did at the instigation of that worthy man, Master James Luson, their chief Pastor; the reason was, because it was the Metropolis of the Kingdom, and they could not send their sons to Saint Andrew's, or other Universities, without great trouble and charge; and besides they found that divers through poverty were not able to maintain their children abroad, whereby many excellent wits were employed in Mechanic trades; upon which considerations when they had resolved to erect an Academy, they in the next place considered where they might find a fit man to begin, carry on, and perfect so great a work; and because they could not otherwise do it, they resolved to send one or two to Saint Andrew's, who by diligent enquiry should find out such a person: who accordingly going thither, found that by the general vote of all, there was none thought so fit for this work as Robert Rollock, which the Magistrates of Edinburgh being informed of, presently sent for him, entreating that he would undertake a work which was like to prove so exceeding advantageous both to Church and State; using also other arguments, which so far prevailed, that he promised to come to them. And accordingly in the same year he went to Edinburgh, where by the Magistrates he was entertained courteously, and in the beginning of winter he set upon the work. And as soon as it was spread abroad that a University was begun at Edinburgh, young Students flocked thither a pace from all parts of the Kingdom; whom he instructed in the Arts, and governed with severity mixed with clemency, and so educated them in Religion, that God blessed his labors exceedingly amongst them: For indeed he labored in this above all things, that his Scholars should have the marks of true holiness appearing in them. Neither did God frustrate his expectations; for by his exhortations, and Divinity Lectures, be so far prevailed even with the looser sort of youths, that he soon brought them into very good order.

After four years he examined them strictly, and finding their proficiency, made them Masters of Art. Then four Professors of Philosophy were by the Magistrates substituted under him to share in the pains, which were chosen out of the ablest of those that had commenced Masters of Art. These insisting in the footsteps of the Doctrine and Discipline of Rollock, performed that trust which was committed to them with great faithfulness and industry. In the mean time Rollock underwent the whole charge and care of the University: For it was his office to look over the several Classes, to observe every ones sedulity, and progress in his studies: If any discords arose, to compose them by his wisdom, and to keep everyone in the careful discharge of his duty.

Every morning calling the Students together, he prayed fervently with them, and, one day in the week, expounded some portion of Scripture to them, from whence he raised Doctrines, Exhortations, and Comminations, not painted with human eloquence, but grave, and weighty, such as might most work upon the minds and hearts of young men: And this he did, not that he wanted eloquence, but because he despised such a kind of affected speech in holy things. By these kind of Lectures he did more restrain, and reform the young men, then by his Discipline; and indeed it brought great profit both to Master and Scholars. Yet after every Lecture, he took notice which of them had committed any faults that week, whom he would so reprove, and lay the wrath of God before their eyes, and withal affect them with shame, that he much reformed them thereby. Yea such as would neither have been reformed with words, or stripes from others, were so wrought upon by his applying the threatenings of God's wrath, and opening the sweet promises of mercy to them, that usually they brake out into sighs and tears.

He took also extraordinary pains to fit such for the work of the Ministry as were grown up to it; so that the Church received very much benefit from thence, having so many able Pastors sent forth into it. How much trouble, care, and pains he bestowed in these employments is not possibly to be conceived: For he spent the whole day, e •• ept dinner time, either in the contemplation of the chiefest points of Religion, or in searching out the sense of hard places of Scripture, or in confuting the errors of the Romanists.

Besides this, he preached every Lord's day in the Church, and that with such fervency, and evident demonstration of the spirit, that he was the instrument of converting very many unto God. He wrote also many Commentaries upon the Scriptures, which being printed, and going abroad into other Countries, Beza meeting with that upon the Romans and Ephesians, wrote to a friend concerning them, that he had gotten a treasure of incomparable value, and that he had not met with the like before, for brevity, elegancy, and judiciousnesse: Whereupon he thus concludes, I pray God to preserve the Author, and daily to increase his gifts in him, especially in these times wherein the vineyard of the Lord hath so few laborers. Thus we see how famous Rollock was with all sorts of persons, for his learning, virtue, and piety; yea by his courtesy and candor he drew the love of all men. He was so humble, that, though he excelled them, yet he preferred all others before himself, and labored after privacy from public business, that he might the better apply himself to his studies. Yet, contrary to his mind, he was often called forth to public businesses, which he always dispatched with admirable prudence. In the two last years of his life he was so involved in public affairs, that it much weakened his health. He was greatly tormented with the stone, and troubled with weakness of stomach, yet did he not intermit his labors and care of the Church.

In the Synod of Taodu • (where the King himself was present) Rollock, by the suffrages of all, was chosen Moderator, where the too severe Articles of Perth were qualified; and when the King moved that the Synod should choose some Commissioners to take care of the Church in the interval of National Assemblies, it was readily assented to, and Rollock was one of the first that was assigned that office.

Anno Christi 1598, his disease so increased upon him that he was confined to his house; but after a while his intimate friend, William Scot, persuaded him to go into the Country, where was a thinner, and more healthful air: which accordingly he did, and seemed at first to be better, but presently his disease returned with more violence, so that he was forced to keep his bed; whereupon he set his house in order, and his wife (after ten years barrenness, being with child) he commended to the care of his friends. Two Noblemen, Patrick Galloway, and David Lindsey, coming to visit him, he professed to them the hearty love which he had always born to the King, withal requesting them from him to go to him, and to entreat him in his name to take care of Religion, and to persevere in it to the end, as hitherto he had done, not suffering himself to be diverted from it, either under the hope of enlarging his dominions, or by any other subtle device of wicked men; and that he would reverence & esteem the Pastors of the Church as it was meet: For (saith he) that Ministry of Christ, though in the judgment of man it seem low and base, yet at length it shall shine with great glory.

When the Pastors of Edinburgh came to him, he made an excellent exhortation to them, and profession of his sincerity, and integrity in his place that God had called him to. When the night grew on, his death also seemed to approach, which he perceiving made such a divine and heavenly speech as astonished the hearers. And when the Physicians were preparing Physic for him, he said; Tu Deus medeberis mihi, thou Lord wilt heal me: Then he prayed fervently that God would pardon his sins for Christ's sake; professing that all other things, how great soever they seemed to others, yet he accounted them all but dung and dross in comparison of the excellency of Christ's cross: Praying further, that he might have an happy departure, and enjoy God's presence, which he had often breathed after, saying, I have hitherto seen but darkly in the glass of thy Word, O Lord, grant that I may enjoy the eternal fruition of thy countenance, which I have so much desired, and longed for. Then did he make such an admirable speech about the Resurrection, and Life Eternal, as if so be he already been translated into heaven: Then giving his hand to all that were present, like old Jacob, he blessed them all, adding to his benediction exhortations according to every man's quality, or office: Yet that night after he slept better then was expected.

The day after when the City Magistrates came to see him, he spake to them to be very careful of the University, desiring to choose into his room Henry Charter, a man every way fit for that employment. He commended to their care also his wife, professing that he had not laid up one penny of his stipend, and therefore he hoped they would provide for her. To these requests the Magistrates assented, promising faithfully to perform them. Then did he entreat the Professors of Philosophy, that they would be careful, and diligent in the performance of their duty, and that they would be obedient to his successor; after which he said, I bless God, I have all my senses entire, but my heart is in heaven: And, Lord Jesus, why shouldst not thou have it? it hath been my care all my life long to dedicate it to thee, I pray thee take it that it may live with thee forever. When he had thus spoken, he fell into a slumber, out of which when he awaked, he breathed earnestly to be dissolved, and to be with Christ, saying, Come Lord Jesus, put an end to this miserable life; hast Lord, and tarry not; Christ hath redeemed me, not unto a frail and momentary, but unto eternal life. Come Lord Jesus, and give me that life for which thou hast redeemed me. Then some of the standers by bewail their condition when he should be taken away: to whom he said, I have gone through all the degrees of this life, and now am come to my end, why should I go back again? O Lord help me that I may go through this last degree with thy assistance: Lead me to that glory which I have seen as through a glass: O that I were with thee! And when some told him that the next day was the Sabbath, he said, Thy Sabbath, O Lord, shall begin my eternal Sabbath: My eternal Sabbath shall take its beginning from thy Sabbath. The next morning feeling his approaching death, he sent for Master Belcanqual to pray with him, who in his prayer desired the Lord, if he pleased, to prolong his life for the good of his Church; whereupon he said, I am weary of this life, all my desire is that I may enjoy that celestial life that is hid with Christ in God. And a while after he prayed again, saying, Hast Lord, and do not tarry: I am a weary both of nights and days: Come Lord Jesus, that I may come to thee: Break these eye-strings, and give me others: I desire to be dissolved, and to be with thee: Hast Lord Jesus, and defer no longer: Go forth my weak life, and let a better succeed: O Lord Jesus thrust thy hand into my body, and take my soul to thyself: O my sweet Lord, set this soul of mine free, that it may enjoy her husband. And when one of the standers by said, Sir, Let nothing trouble you; for now your Lord makes hast; he said, O welcome message, would to God my funerals might be tomorrow. And thus continued he in such heavenly prayers and speeches, til he quietly resigned up his spirit unto God, Anno Christi 1598, and of his age 43.

Reliquit Commentarios in aliquot Psalmos selectos. In Danielem, In S. Johannem, eum ejus harmonia in passionem, & victoriam Dominicam. In Epist. ad Ephesios, Coloss. Thess. Galat. Scripsit & Analysin in Epist. ad Romanos, & ad Heb. tractaum de vocatione efficaci, &c.

The Life of Nicolas Hemingius, who died A ^no Christi 1600.

NIcolas Hemingius was born at Loland in Denmark, Anno Christi 1513, of obscure, but honest parents; but his Father dying when he was young, his Uncle, who was a Blacksmith, brought him up carefully in learning, placing him in the School at Nystadia, where he continued ten years: Then in the School of Naschovia, where he remained three years: From thence he removed to Nykopin, where also he remained three years: And from thence to a School in Zealand, where likewise he continued three years. At last he came to Roschildia, where hearing there was one Benedict, a famous learned man, and a good Grecian, that read at Lunden, he went thither, and was under him three years. And Benedict, perceiving his excellent wit, his diligence, and modesty, was very helpful to him. Then had Hemingius an ardent desire to go to W • ttenb • rg, which was made famous by Philip's Melanchthon's Lectures, and having gotten some little money in his purse, he travelled thitherward; but by the way s • me thieves met him, and stripped him of all that he had; yet when he came to Wittenb • rg, he found the people very charitable to him, especially Melancthon. There he remained five years, and by his writing for, and attending upon richer students, and teaching some privately, he maintained himself. When he returned home, he had an ample testimony from Melancthon for his excellent wit and learning.

A while after his return he was entertained by Olaus Nicholas to teach his daughters. And from thence he was chosen to be Pastor at Hafnia, and accordingly ordained to it; which place he discharged with much diligence, and faithfulness. And when many young students resorted to him, he read privately to them: And by his extraordinary pains gat so much credit, that shortly after he was chosen Hebrew Professor in that University. In which place he read Hebrew and Logic, to the great benefit of many. And about the same time he printed that excellent book De Methodo, which he dedicated to Christian the third, King of Denmark, who bountifully rewarded him for the same.

Anno Christi 1578 he was made Doctor in Divinity, and performed the office of a Divinity Professor with admirable diligence and pains for six and twenty years together; as appears by those many excellent books published by him in that time.

Anno Christi 1579, when he was grown old, and exhausted with his daily labors, Frederick the second, King of Denmark, gave him a liberal Pension, upon which he lied contentedly and comfortably all the remainder of his days: Yet neither then was he idle, but employed his time in writing, and publishing books.

Some years before his death he grew blind, and was troubled with several diseases, desiring nothing more then that he might be dissolved, and be with Christ. A little before his death he expounded the 103 Psalm, with so much fervor, efficacy, and power of the Holy Ghost, that all that heard him wondered at it, and shortly after resigned up his spirit unto God, Anno 1600, and of his age 87.

Scripta ejus sunt varia, exegetica, didactica, & polemica.

The Life of James Heerbrand, who died A ^no Christi 1600.

JAmes Heerbrand was born at Noricum, Anno Christi 1521, of an ancient Family. His Father was one of Luther's Disciples, and seeing the towardliness and promptness of his son, was careful to bring him up in Religion and Learning. At seven years old he set him to School; and yet had a watchful eye over him, to carry on the work of piety, requiring him to repeat every Sermon that he heard. At twelve years old hi • Father bought him a fair Bible, which he diligently read over, and used all his life after. His Father also perceiving that naturally he was much inclined to Music, he would not suf • er him to learn it, lest it should be an impediment to him in his other studies. And so when he had been sufficiently grounded in Grammar-learning, he was sent to Ulm, where the Colloquies of Erasmus were publicly rea • ; but Pope Paul, suspecting that that book might do much h •• t amongst youth, because it discovered many errors and vices of the Papists, forbade the use of it; yet this caused it more to be read, especially by Heerbrand, who gat much good by it. At Ulm also he studied the Arts and Tongues, and a seventeen years old his Father sent him to Wittenburg, to hear Luther, and Melancthon, in the year 1538, which year • was famous for divers things: For then the Kingdom of Denmark embraced the Gospel; The Emperor and King of France met together to treat of peace: The Bible was printed in English at Paris: The University of Strasborou • h was erected: The Sect of the Antinomians was detected: The Marquess of Brandenburg embraced the Augustan • Confession: And the Sea by the Kingdom of Naples was wholly dry for eight miles together, out of which place • ire, and ashes brake forth so abundantly, that many places were miserably destroyed thereby.

In the University of Wittenburg, Heerbrand studied the Arts with great diligence, and was so sparing of his time, that he would not intermit one hour from his studies; insomuch that other students called him Suevicam N • ctuam, the Swevian Night-crow. He heard Luther and Melanchthon's Lectures with • uch diligence, as also Bugenhag reading upon Deuteronomy, Cruciger sen. upon Saint John, George Major reading private Lectures upon Genesis: Besides which he attended the public Sermons of these famous men, which he wrote, repeated, meditated on, and labored to rivet in his memory.

An. Christi 1540 he commenced Master of Arts. He preached also abroad in the villages on the Sabbath days. And thus having spent five years in his studies, he returned home with an ample testimony from Melancthon, and the University.

When he came home, the Pastors of the Church appointed him to Preach, which he performed with great approbation, and commendation of all. His Parents rejoicing much at his proficiency, would needs have him employ his Talent in his own country; and at Stutgard, Snepfius (being Superintendent) examined him, and finding his abilities, said, Dominus te mihi obtulit, the Lord hath offered thee unto me. Being but twenty two years old he was made Deacon at Tubing. In which employment he continued six years, and followed his studies in that University. He also privately read Mathematick Lectures to many; and sometimes preached in the Castle of Tubing, before Prince Ulrick; who loved him very well, and told his Courtiers that he would prove a great Divine.

The year 1546 was fatal by the death of Luther; and the war of the Emperor began against the Duke of Saxony, and the Lantgrave of Hesse.

Anno Christi 1547, Heerbrand married a wife, Margaret, the daughter of Conrade Stamler, Consul of Tubing, by whom he had eight sons, and three daughters.

An. Christi 1548 came forth that accursed Interim, at which time Heerbrand, amongst other Ministers that rejected it, was banished from Tubing: And being out of employment, he studied Hebrew, till Prince Ulrick being dead, his son Christopher, who succeeded him, called back the Ministers, and Heerbrand amongst them, to their former places. He also made him Pastor of Herrenberg. Anno Christi 1550 he commenced Doctor in Divinity, and the Council of Trent beginning about this time, Heerbrand perceiving with what weapons he was to sight with the Popish Doctors, applied himself to the study of the Fathers, and spent four years and a half therein, gathering their opinions about all the points of Divinity, which he digested into Common places, that they might be the readier for his use.

Anno Christi 1559 he was sent for by Charles, Marquess of Baden, to reform Religion in his Dominions, where also he prescribed a form for Ordination of Ministers. He had scarce continued there two months, when he was chosen to be the Divinity Professor at Tubing, and expounded the Pentateuch in his Lectures, and preached constantly: Besides which public employments, he wrote a large answer to Peter a Soto, De Ecclesia, Patribus, & Conciliis, which was afterwards printed.

Anno Christi 1557, which was two years after he came to Tubing, he was chosen Rector of the University, a place, as of great honor, so of great pains: After which he was chosen Chancellor of the University, and the Pastor and Superintendent of the Church.

An. Christi 1569, his fame spreading abroad, he was sent for by the Duke of Saxony to be the Professor at Jenes, who proffered to allow him the stipend of a thousand Florins per an. but he refused it, continuing at Tubing, where he had much honor and respect. And having been thus invited by three several Princes, all which he refused, and resolving to spend his days at Tubing, his Prince Christopher, to encourage him, gave him some land, on which he built a neat house, and having other family businesses, he committed all to the care and diligence of his wife, who was a constant help to him.

Anno Christi 1590, Heerbrand being now seventy years old, had as much honor heaped upon him as the Dukedom of Wirtemberg could afford: For he was made Counselor to the Duke, Superintendent of the Church, Chancellor of the University, and Overseer of the new College; all which places he discharged with admirable prudence, diligence, and fidelity.

His Wife having lived with him fifty years and a half, died, who was the staff of his old age, and therefore he was much afflicted with her loss, and began to grow weaker and weaker; which caused him Anno 1598 to resign his office, and thereupon had a stipend allowed him by his Prince. His next care was to prepare himself for death He was much troubled with the Gout, which he bore with much patience, often using that saying of the Apostle, Godliness is profitable to all things, having the promise of this life, and that which is to come. At last he fell into a Lethargy, and so died Anno Christi 1600, and of his age 79.

He was was exceeding studious all his life long, having his books, ink, and paper at his beds head, so that as soon as his first sleep was over, he applied himself to them for some hours. And though he had great honors, yet they never puffed up his heart with pride, but he still carried himself very humbly: He lived in the fear of God, was very charitable, and open handed to the poor, and to exiles, especially to poor students. He was very careful to assist other Churches, so that Princes, Earls, Barons, and other Nobles out of Austria, Styria, Carinthia, Carniola, and Hungary were continually sending to him for advice in their difficult affairs.

His Father in law having bestowed a Farm upon him, he was a neat husband upon it, planting Orchards, Vineyards, and such other things as might make it most pleasant and profitable. He was very careful in the education of his children, bringing them up in religion and learning, and keeping them under a severe Discipline. He was of a very healthful constitution, never being troubled with any sickness till towards his latter end.

Scripsit Compendium Theology. Contra Gregorium de Valentia. Concordiae librum in Latinum transtulit. Besides divers Funeral Sermons, Orations, and Disputations.

The Life of David Chytraeus, who died A ^no Christi 1600.

DAvid Chytraeus was born in Ingelsing in Sweveland, Anno Christi 1530, of godly and religious Parents, who seeing his towardliness, and ingenuous nature, were careful to educate him in Religion and learning; the principles whereof he drunk in with such celerity, that his father took much pleasure in him, and became an earnest and frequent suitor unto God, That his son might be sitted for, and employed in the work of the Ministry; and for this end, when he was scarce seven years old he sent him to school to Gemminga, and after two years stay there he removed him to Tubing, where he was educated under excellent Schoolmasters, and afterwards admitted into that University, and whilst he was very young he commenced Bachelor of Arts, studied the Languages, Arts, and Divinity under Snepfius: In all which he profited so exceedingly that at fifteen years old he commenced Master of Arts, with the general approbation of the University: And presently after (having a large allowance from a worthy Knight, Sir Peter Mezingen ) he travelled to Wittenburg, where he was entertained by Philip Melancthon into his Family; so that he did not only gain much profit by his public Lectures, but by private converse with him; which happiness he so esteemed, that all his life after, he acknowledged, that next under God he was bound to Philip Melancthon for his proficiency in learning. When he came first to Melancthon, and delivered some letters of commendation to him in his behalf, Melancthon finding in them that he was Mr of Arts, looking upon him wondered at it, saying, Are you a Master of Arts? Yea, said Chytraeus, it pleased the University of Tubing to grace me with that degree: Can you, said Melancthon, understand Greek? which he affirming, he gave him Thucydides to read, and bade him construe a piece of it; which when Chytraeus had done, Melancthon enquiring his age, and admiring his forwardness, said unto him, Thou doest worthily deserve thy Degree, and hereafter thou shalt be as a son unto me. Whilst he was there, he heard Luther's Lectures upon the ten last Chapters of Genefis: And as Plato, when he was ready to die praised God for three things, first that God had made him a man; secondly, that he was born in Greece; thirdly, that he lived in the time of Socrates: So did Chytraeus also acknowledge it as a singular mercy; first, that God had made him a man; secondly, a Christian; thirdly, that he had his education under those excellent lights of the Church, Luther and Melancthon.

He was very diligent in attending upon Melancthon, studied in his study, heard all his discourses Public, and private, about matters of the weightiest concernment; followed him when he walked abroad, and endeavored wholly to fashion his life by his example: And Melancthon looked upon him as his own son, and used to call him suum Davidem, his David.

Presently after Luther's death, the Wars in Germany breaking forth under Charles the fifth, the University of Wittenburg was dissipated by reason of the same; whereupon Chytraeus went to Heidelberg, where he studied Hebrew, and from thence went to Tubing, where he applied himself to the study of the Mathematics: But when Prince Maurice of Saxony had restored the University, and called back Melancthon, he presently returned to Wittenburg, where he buckled close to his former studies, fearing the like interruption again: And Anno Christi 1548 he began privately to read to young Students, by which means having gotten some money in his purse, he resolved to travel into Italy, and other parts, that so he might see those famous places, which he had often read of, and grow into acquaintance with the eminent men of those times: For which end (having gotten him a faithful companion [ Andrew Martin of Rostoch ] he travelled through most parts of Italy: And being returned to Wittenburg, Melancthon was requested to send two learned men to Rostoch for the advancement of that University, whereupon he commended John Aurifaber, and Chytraeus to them, who accordingly went thither, • nd began their Lectures to the great satisfaction of the Auditors, and in a short time Chytraeus grew so famous for his learning, virtue, diligence, and excellent dexterity in teaching, that first Christian King of Denmark, and afterward the Senate of Auspurg sent for him to come to them. He was desired also by the University of Strasbourg to succeed Hedio lately dead: Also Frederick the second, Prince Elector Palatine, sent earnestly for him to come to Heidelberg; but his Prince, John Albert, would by no means part with him.

Two years after he travelled into Frisland, Brabant, Flanders, and other of the Belgic Provinces. Upon his return the Elector Palatine, Otho Henry, sent again for him to come to Heidelberg; and the King of Denmark proffered to double his stipend if he would come to him; but his answer to them both was, that his Prince had dealt so friendly with him that he could by no means leave him. Some years after the Nobility of Madgeburg sent to request his presence and assistance in Reforming Religion, and ejecting Popery from amongst them; but when he could not go himself, he wrote his mind fully to them about the same.

About that time he commenced Doctor in Divinity at the charges of his Prince.

Anno Christi 1565 the Senate of Stralsund sent for him to be their Superintendent, and the King of Sweden also desired him to come thither, but nothing would prevail to get him from Rostoch.

The year after his Prince took him with him to the Diet at Auspurg, where matters of Religion were to be debated. At which time Ambassadors came to him again from Strasbourg to request his remove thither, and he gave them some hope of assenting, if his Princes good will could be procured; but he would by no means part with him, and to express his love, he proffered to enlarge his stipend, but Chytraeus refused the same.

Two years after he was sent for into Austria to assist them in the Reformation which they intended; whither he went, and gave them such full satisfaction, that they sent him back with an ample testimony of his abilities, and integrity.

When he had finished his business in Austria, he took a journey into Hungary, where he visited many of the chief Cities in that Kingdom.

Anno Christi 1571 his Prince made him the chief Visitor of all the Churches in his Dominions. He assisted also in the work of Reformation at Berline. Then the Marquess of Brandenburg sent for him to be the Divinity Professor at Franckfurt upon Order, but could not obtain him. Two years after the States of Stiria sent for him to help them in Reforming their Churches, whither he went for half a year, and was exceeding useful to them in that work. At this return he was sent for by the Elector of Saxony, and the University of Wittenburg to be a Professor there; but they could not prevail.

The year after the Duke of Brunswick being to erect an University at Juliers, sent to him to assist in making Laws for the University, in choosing of Professors, &c. Which he dispatched to his great content.

Shortly after he went to divers meetings of Divines in several places, about procuring, and settling the peace of the Churches of Christ. Whilst he was at Rostoch he went over in his Lectures the greatest part of the Old, and New Testament; and wrote divers other learned books. When he grew into years he began to be diseased, and sometimes was confined to his bed; yet neither there would he be idle, but upon the least intermission of his pain, went on with his Exposition of the two and thirtieth Psalm, which he had begun before: And after that, in Commenting upon the Epistle to the Romans. But his disease increasing (whereby he discerned the approaching of his end) he made a confession of his Faith, received the Sacrament of the Lord's Supper, and not long after quietly slept in the Lord, Anno Christi 1600, and of his age seventy.

Whilst he lay sick in his bed, if any present had discoursed about a controversial point, raising himself up, he would call to them to speak out, saying that he should die with the more comfort, if he could learn any new thing before his departure.

He was a truly good man, who directed all his employment not to his private gain and glory, but to the glory of God, and to the furtherance of the salvation of others souls. He obtained of his Princes of Megapoll to bestow 3500 crowns of yearly revenues upon the University of Rostoch. He was always ready to assist with his counsel any that repaired to him. He was very courteous and affable; exceeding patient under great afflictions, and persuaded others for peace-sake to put up many wrongs. He often turned a deaf ear to calumnies and lies, using to say, Qui nescit ferre calumnias, obtrectationes, convitia, injurias, ill vivere nescit. He knows not how to live that knows not how to bear wrongs, &c. He had these wishes often in his mouth, Utinam ambitio, & avaritia ex animis hominum radicitùs tolleretur! utinam publicae tranquilitatis causa magni viri remitterent invicem simultates! utinam reges ac potentes rerum Domini majorem Eclesiae, ac scholarum curam susciperent, &c. In difficult matters he was never rash to declare his judgment. His private life was very exemplary by reason of his indefatigable studies, his diligence in his office, his piety, modesty, sobriety, chastity, liberality, and other virtues. He was of a melancholy temper, and most desirous of learning.

Scripsit multa Theologica, Philologica, & Historica, quae hic recensere nimis longum foret. Some of his Works are mentioned before.

The Life of Alexander Nowel, who died A ^no Christi 1601.

ALexander Nowel was born in the County of Lancaster, Anno Christi 1511, of an ancient, and worshipful Family, and at thirteen years old was sent to Oxford, and admitted a member of Brasennose College, where he studied thirteen years, and grew very famous both for Religion and Learning. In Queen Mary's days, he, amongst many others, left the Kingdom, that he might enjoy his conscience, and returning when Queen Elizabeth, of blessed memory, came to the Crown, she made him Dean of Paul's, where he was a frequent and faithful Preacher. By his writings he defended the truth against some English Popish Renegadoes. For thirty years together he preached the first and last Sermons in Lent before the Queen, wherein he dealt plainly, and faithfully with her. He was a great Benefactor to Brasen-nose College, where he had his first education. He was the enlarger of Paul's School, made the threefold Catechism which was much used long after. He was very charitable to the poor, especially to poor Scholars: A great comforter of afflicted consciences. He lived till he was ninety years old, and yet neither the eyes of his mind, nor body, waxed dim: And died peaceably in the Lord Anno Christi 1601.

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D. TOSSANVS

The Life of Daniel Tossanus, who died A ^no Christi 1602.

DAniel Tossanus was born at Mombelgart in Wirtemberg, Anno Christi 1541. His Father was Minister in that town about six and thirty years, who carefully brought up this his son in learning, and 〈◊〉 fourteen years old sent him to the University of Basil, where he continued two years, and then he commenced Bachelor of Arts: From thence Anno Christi 1557 he went to Tubing, and was there main • ain • d to his studies for two years more by the bounty of 〈◊〉 Ch • istopher, who did it for his Fathers sake, who for many years had deserved so well of the Church of Mombelgart.

Our Daniel whilst he was at T • bing applied himself to the study of human Arts and Philosophy, in which he profited so eminently in a short space, that at the end of two years he was made Master of Arts, and then was sent for • ack by his father to Mombelga • t, where he preached for a while, and then went to Paris to learn the French Tongue, and to proceed in his other studies.

Anno Christi 1560 he went from Paris to Orleans, where he read Hebrew publicly, and after a while was made Deacon in that Church, and two years after Minister, An. Christi 1562 and of his age twenty one, which place he undertook there rather than in his own country, partly because of the great want of Pastors in the French Churches, as also because he agreed with them in his judgment about the manner of Christ's presence in the Sacrament.

At this time there was the most flourishing Church in all France in Orleans, consisting of above seven thousand persons, that had excellent Pastors over them: Into the number of which our Daniel being admitted, not long after he resolved to marry, and accordingly, viz. 1565 he married Mary Covet of Paris, whose Father had been Advocate to the Queen Mother in the Parliament of Paris, and whose Mother being a Widow, and having embraced the Reformed Religion, transplanted herself with her two daughters to Orleans, for the freer exercise of her Religion.

Whilst he was there, the Civil Wars brake out between the Papists and Protestants; and Francis Duke of Guise besieged the City of Orleans, where Monsieur de Andelot, brother to the Admiral of France, commanded in chief: Tossan continued there all the time of the siege, and took extraordinary pains in instructing, exhorting, and encouraging both Citizens and soldiers; and when the City was in great danger to be lost, one Poltrot, who had devoted his life for his Countries safety, went out, and slew the Duke of Guise under the walls, whereupon the siege was raised, and the Church there preserved almost miraculously from ruin.

Anno Christi 1567, there brake out a second Civil War; at which time the Papists in Orleans conspired together to destroy all the Protestants, so that they were every hour in danger of being butchered; but it pleased God seasonably to send Monsieur Novie with a small party of soldiers, who entering the City, and joining with the Protestants, drave out some of the Papists, and disarmed the rest. But after that famous battle at Saint Denis, wherein so many of both sides were slain and wounded, Peace was again concluded: Yet did the Papists quickly break it, and a great company of Soldiers entering into Orleans, began to breath forth threatenings against the Church of Christ, especially against the Ministers of it. Hereupon Tossan was in great danger, insomuch that when he went into the Church to preach, he knew not whether he should return alive; and that which most troubled him was, the fear that he had of his wife and two small children. Besides he never went to the Congregation, but some threw stones, others shot bullets at him; and their rage grew so great, that they burned down the barn wherein the Church used to meet together; and every day he heard of one or other of their members that were slain, so that he was compelled several times to change his lodging: yet one day the soldiers caught him, and pretended that they would carry him out of the City, but indeed intended to have Murthered him, whereupon his wife, great with child, ran to the Governor, and with much importunity prevailed with him that her husband might stay in the City. And not long after brake out the third Civil War, at which time the Popish soldiers that besieged Orleans were so enraged, that they burned all the places where the Church used to meet, and barbarously slew above eighty of the faithful servants of Christ in them, yet it pleased God miraculously to preserve the Ministers in that great danger; and Tossan with his Colleagues, by the help of some of the faithful, was conveyed privately away out of the City in the night, but whilst he sought to hid chim in a wood, he fell into an ambush, and was taken, and carried prisoner into a Castle not far off from Orleans. His wife, which stayed behind in the City, hearing this sad news, left no means untried for his delivery; and at last, for a great sum of money, she procured his release, whereupon he went to Agrimont; and his wife, putting her self into the habit of a Maid-servant, went towards Agrimont after him, where Renata, the daughter of Lewis the twelfth of France, and Dowager of Ferrara, lived in a very strong Castle, and was a great friend to the Protestants, entertaining many that fled to her for succor: But as his wife was going thitherward after him, she was taken by some Soldiers, and carried back to the Governor of Orleaence, but it pleased God to stir up the Governors wife and daughters to intercede for her, by whose importunity she was set free, and had leave to go to Agrimont, whither it pleased God to carry her in safety through a thousand dangers, and where she found her husband. And whilst she was there, she was brought to bed of a daughter, to which the Duchess was Godmother: But the King of France hearing that his Aunt the Duchess had sheltered many of the Protestants, sent to her to turn them all out of her Castle, or else he would presently besiege it, and slay them all. Upon which message, Tossan, with his wife and three children, went presently to Sancerra, which was the nearest place of safety. There went also a long with him two or three hundred Waggons loaden with children, and in their passage there lay many Troops of the enemies, especially at a River over which they were to pass, purposing to destroy them; but it pleased God to stir up some Protestants thereabouts to horse, and arm themselves, and to proffer themselves as a guard to these Waggons, who fought often with their enemies, and by God's special providence conducted them all in safety to Sancerra. There Tossan continued a year, and then, with his wife, and one or two of his children, he went to Mombelgart to visit his Father and friends; and because (the wars being but lately ended in France ) the Church of Orleans could not suddenly gather themselves together, he continued, and preached in his Fathers place, who was now grown old, for a year: But some Ministers of Stutgard accused him for preaching Calvinism and Zwinglianism, and would have him to revoke, and recant the same, or else he must preach no more in public. They also summoned him to appear at Stutgard to give an account of his opinions, and by conference with them to reform the same, framing himself wholly to their minds, upon which only condition they would let him live in his own country, and preach therein. Hereupon he wrote an Apology to the Senate at Stutgard, showing the reasons why at that time he could not go thither; and Anno Christi 1571 when it had pleased God after those terrible storms to restore peace to the Church at Orleans, he was called back thither: Yet the times were not so peaceable that he could preach there, but he preached to his people in a Castle not far from it, which belonged to Jerome Groslotius, a most godly Noble man, and there repaired to hear him out of the City, a very great multitude of people, whom the Popish party at their return home received with many scorns and reproaches, threatening ere long to fire the Castle and all that were in it; yet did the faithful overcome all dangers with their constancy, and Tossan living with that Nobleman, performed his Pastoral office with all diligence, and fidelity, though at that time he was very sickly.

Anno Christi 1572 brake forth that abhominable Massacre at Paris, wherein Charles the ninth, falsifying his faith, caused the Admiral of France, with many Noblemen, and Gentlemen, Doctors, Pastors, Advocates, and Professors to be so inhumanely butchered, that a more horrid villainy was never heard of in the world before it: At which time amongst others this Hieronimus Groslotius was also murdered.

The news of this Massacre coming to Orleans, the Papists rejoiced and sung, seeking to murder and destroy all the Protestants that were in, and about that City: Tossan at this time was in the Castle with the wife of Groslotius, who heard 〈◊〉 the Massacre, and the Murder of her husband at Paris; and it pleased God so to order it, that a certain Popish Nobleman, as he was travelling towards Paris, was turned aside into this Castle to inquire after news, just at the same time when this sad news was brought thither: But he, supposing that it was impossible that the Protestants which were so numerous there, could be so easily suppressed, and thinking rather that they stood upon their defense, resolved to return home again, and took with him this Lady, with Tossan, and his wife, and children. Thus it pleased God that he was delivered from certain destruction by the humanity, and industry of a Papist: For the very next Morning the inhabitants of Orleans came to that Castle, brake open the Gates, slew some maids that were left to keep it, plundered all, and amongst the rest, Tossans goods, and Library, raging extremely that they had missed their prey which they most sought after.

This Noblemans House, that carried them with him, was near to Argimont: But Tossan apprehending himself not safe there, with his wife, and children removed to another place where he was acquainted, and presently after the Dutches of Ferrara sent for him, and his Family, his wife being again great with child, and hid them in a Turret in her Castle, and sustained, and sed them there. And when the rage of the Papists was somewhat abated, he, with his wife, and children travelled through many dangers into Germany, and shortly after was sent for by that pious Prince Frederick the third, Elector Palatine, to come to him to Heidelberg, whither he went with his Family, and where he found so much love, and bounty from the Prince and his Courtiers, and the Academics, that he almost forgot his former miseries.

All the while that he lived in Heidelberg, he was Preacher to the Elector, showing such Faithfullnesse, Diligence, Candour, and other Virtues as became a faithful Minister of Jesus Christ, whereby he was very dear to the Elector, who often consulted with him about the waitiest matters of Religion: And Anno Christi 1575 he sent him with some other of his faithful Counselors to Amberg to visit the Churches, and to compose some controversies which were sprung up amongst them about matters of Religion, which trust he performed with singular zeal, and diligence.

But the world being unworthy of such a Prince, it pleased God to take him away Anno Christi 1576, four years after Tossan came thither. And his Son Lodwick a Lutheran succeeding him, Tossan amongst some others, was dismissed: But Prince Cassimire [Lodwicks Brother] who knew the impostures of the Vbiquitarians better then his brother, and who had undertaken to defend that faith whereof his Father had made a confession in his Will, called him to Neostade, and placed him over the Churches there: And after Ursins death, made him Professor in that University. In which place he interpreted the holy Scripture: He also undertook the ca • e of the Church, which was collected of the Exiles, who wanted a Father; and Preached to them in the French Tongue. Anno Christi 1578. He wa • Moderator in a Synod at Neostade: And Prince Cassimire did always esteem so highly of his advise, and Counsel, that he sent for him often, neither would determine anything in Ecclesiastical affairs without his assent: and when Prin • e and Ambassadors came to Neostade, being moved with his same, they would always visit him, and received such abun • dant satisfaction by converse with him, that ever after they held corespondence with him.

Shortly after Lodwick the Elector Palatine dying, Ca • imire was made Guardian to his son during his minority, whereupon he sent for Tossan to Heidelberg, that by his advise, and counsel he might reform the Churches: But when he came thither, his adversaries loured exceedingly upon him, and raised many false reports, but he remembered that of • eneca, vir bonus, quod honest se facturum put averit, faciet, etiam si periculosum sit: ab honesto null • re dete • rebitur: ad turpia nulla spe invitabitur. An honest man will do that which he judges right, though it be dangerous: He will not be deterred from that which is honest, by any means; he will be allured to that which is dishonest, by no means. His adversaries in their Pulpits daily cried out of strange Heresies that he and his party held. But Prince Casimire first sent for them to argue the case before him, and then appointed a Public disputation, wherein they could prove none of those things which they charged them with; whereupon the Prince required them to abstain from such accusations for the time to come, and to study peace. But nothing would prevail to allay their spleen, till they were removed into other Countries.

The care of choosing Pastors to the Churches, Tutors to the young Prince, Schoolmasters, and Professors to the University was devolved upon Tossan; all which he discharged with much fidelity. Anno Christi 1586. James Grynaeus, the chief Professor in Heidelberg was called home to Basil, in whose room Tossanus (though very unwilling) was substituted: and therefore to satisfy the Statutes of the University, he commenced Doctor in Divinity. But as his cares, and pains increased, so his sorrow also, partly by reason of an unhappy quarrel that fell out between the Students, and Citizens of Heidelberg, partly by the death of his dear wife with whom he had lived twenty two years in wedlock, which fell out in the year 1587. and therefore Anno Christi 1588 he married again, and disposed of his daughters also in marriage to godly, and learned men.

Not long after Prince Casimire died, which much renewed his grief: But Frederick the fourth, being now come to his age, was admitted into the number of the Electors, and was very careful of the good, both of the Church, and University.

Anno Christi 1594 Tossan was chosen Rector of the University of Heidelberg, and the year after there brake out a grievous Pestilence in that City, which drove away the students. But Tossan remained Preaching comfortably to his people, and expounding the Penitentiall Psalms to those few students that yet remained.

Anno Christi 1601 he being grown very old, and infirm, laid down his Professors place, though the University much opposed, and earnestly solicited him to retain it still, but God purposed to give him a better rest after all his labors, and sorrows: For having in his Lectures expounded the book of Job to the end of the thirty one Chapter, he concluded with those words; The words of Job are ended. Presently after falling sick, he comforted himself with these texts of Scripture, I have fought the good fight of Faith, &c. Be thou faithful unto the death, and I will give thee the crown of life: We have a City not made with hands, eternal in the heavens, and many other such like. He also made his will, and set down therein a good confession of his Faith, and so departed quietly in the Lord An. Christi 1602, and of his age sixty one. He was a very holy man, exemplary in his life: had an excellent wit; strong memory: Eloquent in speech, was very charitable and cheerful in his conversation, and kept correspondence with all the choicest Divines in those times.

He wrote many things which were afterwards digested into Tomes: and some of his works were published after his death by his Son.

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I. WHITGIFT

The Life of William Perkins, who died A ^no Christi 1602.

WIlliam Perkins was born at Marston in Warwickshire, Anno 1558, and brought up at School; from which he went to Christ's College in Cambridge, where he profited so much in his Studies, that having got the grounds of all the liberal Arts, he was chosen Fellow of that College in the 24 ^th year of Queen Elisabeth. He was very wild in his youth, but the Lord in mercy was pleased to reclaim him, that he might be an eminent instrument of good in his Church. When he first entered into the Minist •• e, being moved with pity towards their souls, he prevailed with the jailor to bring the Prisoners (fettered as they were) to the Shirchouse hard by the Prison, where he Preached every Lord's day to them; and it pleased God so to prosper and succeed his labors amongst them, that he was the happy▪ instrument of converting many of them unto God: Freeing them thereby from the Captivity of sin, which was their worst bondage.

This his practice being once known, many resorted to that place out of the neighbor-Parishes to hear him: So that from thence he was chosen to Saint Andrew's Parish in Cambridge, where he Preached all his life after. His Sermons were not so plain, but the piously learned did admire them; nor so learned, but the plain did understand them. He brought the Schools into the Pulpit, and unshelling their controversies out of their hard School-terms, made thereof plain and wholesome meat for his people. He was an excellent Surgeon at the jointing of a broken Soul, and at stating of a doubtful conscience, so that the afflicted in spirit came far and near to him, and received much satisfaction, and comfort by him. In his Sermons he used to pronounce the word Damn with such an Emphasis, as left a doleful Echo in his auditors ears a good while after: And when he was Catechist in Christ's College, in expounding the Commandments, he applied them so home to the conscience, as was able to make his hearers hearts fall down, and their hairs almost to stand upright. But in his old age he was more mi • d • , often professing that to Preach mercy was the proper office of the Ministers of the Gospel. In his life he was so 〈◊〉 , and spotless, that Malice was afraid to bite at his credit, into which she knew that her teeth could not enter. He had a rare felicity in reading of books, and as it were but turning them over, would give an exact account of all that was considerable therein: He perused books so speedily that one would think he read nothing, and yet so acurately that one would think he read all. He was of a cheerful nature, and pleasant disposition: Somewhat reserved to strangers, but when once acquainted, very familiar. Besides his frequent Preaching, he wrote many excellent books, both Treatises and Commentaries, which for their worth were many of them translated into Latin, and sent beyond sea, where to this day they are highly prized, and much set by, yea some of them are translated into French, High-Dutch, and Low-Dutch; and his Reformed Catholic was translated into Spanish also, yet no Spaniard ever since durst take up the Gantlet of Defiance cast down by this Champion: He died in the forty fourth year of his age of a violent fit of the Stone, Anno Christi 1602, being born the first, and dying the last year of Queen Elizabeth.

He was of a ruddy complexion, fat, and corpulent: Lame of his right hand, yet this Ehud with a left-handed pen did stab the Romish cause; as one saith,

He was buried with great solemnity at the sole charges of Christ's College, the University and Town striving which should express more sorrow at his Funeral; Doctor Montague Preached his Funeral Sermon upon that Text, Moses my servant is dead.

Master Perkins his manner was to go with the Prisoners to the pla •• of execution when they were condemned, and what 〈◊〉 his labors were crowned with, may appear by this example. A young lusty fellow going up the ladder discovered an extraordinary lumpishnesse, and dejection of spirit, and when he turned himself at the upper round to speak to the people, he looked with a rueful and heavy countenance, as if he had been half dead already: whereupon Master Perkins labored to cheer up his spirits, and finding him still in an Agony, and distress of mind, he said unto him, What man? what is the matter with thee? art thou afraid of death? Ah no (said the Prisoner, shaking his head) but of a worser thing: Saist thou so? (said Master Perkins ) come down again man, and thou shalt see what God's grace will do to strengthen thee: Whereupon the prisoner coming down, Master Perkins took him by the hand, & made him kneel down with himself at the ladder foot hand in hand, when that blessed man of God made such an effectual prayer in confession of sins, and aggravating thereof in all circumstances, with the horrible and eternal punishment due to the same by God's justice, as made the poor prisoner burst out into abundance of tears; and Master Perkins finding that he had brought him low enough, even to hell gates, he proceeded to the second part of his prayer, and therein to show him the Lord Jesus (the Savior of all penitent, and believing sinners) stretching forth his blessed hand of mercy, and power to save him in that distressed estate, and to deliver him from all the powers of darkness; which he did so sweetly press with such heavenly art, and powerful words of grace upon the soul of the poor prisoner, as cheered him up again to look beyond death, with the eyes of Faith, to see how the black lines of all his sins were crossed, and cancelled with the red lines of his crucified Savior's precious blood; so graciously applying it to his wounded conscience, as made him break out into new showers of tears for joy of the inward consolation which he found, and gave such expression of it to the beholders, as made them life up their hands, and praise God to see such a blessed change in him; who (the prayer being ended) rose from his knees cheerfully, and went up the Ladder again so comforted, and took his death with such patience, and alacrity, as if he actually saw himself delivered from the hell which he feared before, and heaven opened for the receiving of his soul, to the great rejoicing of the beholders.

His works are printed in three volumes.

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F. JVNIVS

The Life of Francis Junius, who died A ^no Christi 1602.

FRancis Junius was born in France of a Noble Family An. Christi 1545. His Grandfather was William Lord of Boffardineria, who for his valiant service in the wars of Navar was rewarded by King Lewis the twelfth with that honor. His Father was Denis, who in his youth studied Law in the most famous Universities of France. His Mother was Jacoba Hugalda which bore nine children, four sons, and five daughters; amongst which this our Francis was born in Biturg. His Mother being sickly, the child was very weak, not likely to live one hou • , and therefore was hastily baptized. And during his childhood this weakness continued, which falling into his left leg, caused a soar which was difficultly healed.

When he was five years old his Father began to teach him to read as his leisure would permit. At six years old he began to write, and to discover his ingenuity, being of a pleasant disposition, very desirous of honor, quickly angry, and for his age of a grave judgment. He did eat his meat eagerly, was very shame-faced, which continued with him all his life after. He had the public Schoolmasters for his instructors, besides others that privately taught him at home. At twelve years old he attended the public Lectures, and began to study the Civil Law, and his Father much encouraged and assisted him therein. Yet one thing much impeded him in his first studies: For being put forth to School he met with harsh and severe Masters which used to beat him in a most cruel and barbarous manner, yet his love to learning made him conceal it from his friends.

When he had studied Law about two years, he was sent to Lions to have gone with the French Ambassador to Constantinople, but coming too late, after the Ambassadors departure, he staid, and studied there, turning over many books, whereof in that place were great plenty. But there he met with great temptations to evil; a woman, and a young maid laboring upon every opportunity to draw him to lewdness. This much troubled him, having been brought up religiously by his parents, whereupon he thought of returning home, but his fathers authority (who commanded his stay there) altered those thoughts, and so, through God's assistance, he resisted that temptation! But presently fell into another: For as he was reading over Tully de Legibus, there came a certain man to him using the words of the Epicure, nihil cur are Deum, nec alieni; that God cares for nothing: And he so pressed it with such subtle arguments, that he prevailed with him to suck in that damnable principle, and so he gave up himself to vile pleasures for a year, and somewhat more. But the Lord suffered him not to continue longer therein: For first in a tumult in Lions the Lord wonderfully delivered him from imminent death, so that he was compelled to acknowledge a divine providence therein: And his Father hearing the dangerous ways that his son was misled into sent for him home, where he carefully, and holily instructed him, and caused him to read over the new Testament, of wich himself writes thus, novum Testamentum aperio, exhibet se mihi adspectu primo augustissimum illud caput. In principio erat verbum, &c. When I opened the New Testament, I first light upon Johns first Chapter: In the beginning was the word, &c. I read part of the Chapter, and was suddenly convinced that the Divinity of the Argument, and the Majesty, and Authority of the writing, did exceedingly excel all the Eloquebce of human writings My body trembled, my mind was astonished, and I was so affected all that day, that I knew not where, and what I was. Thou wast mindful of me, O my God, according to the multitude of thy mercies; and calledst home thy lost sheep into thy foid. And from that day forward he fervently bent himself to the study and practice of piety, to the great joy, and comfort of his father: Who presently after sent him to Geneva, giving him only so much money as would bear his charges, intending to sent more after him. But the Civil wars presently beginning in France, he was hindered of his purpose: So that Junius when he came to Geneva, had only so much money left as would buy him fourbooks, a Bible, Calvin's Institutions, Beza's confessions, and an Hebrew Grammar, which for a year together he studied with much diligence. At the end whereof he was solicited by some of his chamberfellowes to travel with them into Helvetia, which he assented to, and went with them, having but little money remaining.

In this jorney he spent three weeks, and at Bern saluted Musculus, and Hallerus. At Zurich, Martyr, Bullinger, and Gwalther: and at Neocom, Farrel & so returned to Geneva again. Not long after he began to be pinched with want, and thereupon resolved each other day to dig in the Town-ditch to supply his necessities withal. But it so fell out by God's providence that a young man, a Tailor, whose Mother had formerly lived over against Junius his Mothers house in France, and had often been relieved by her, proffered him both money, and lodging in his house. With him therefore he lived almost seven months (yet with much inconvenience to his studies) till a peace being made in France, his Father sent Money to him. Whilst he lived with his hest, to prevent his being burdensome to him, for four months together he fasted from his dinners, spending that time in walking, meditation, and prayer: And at supper he never eat but two eggs. But by this abstinence, he so weakened, and dried up his body, that his strength was much decayed, till by the advice of his friends, changing his custom, and mending his Commons, he by degrees recovered it again.

His Father not willing that he should study Divinity, sent for him home; but he wrote to him desiring that for the improvement of his studies he would be pleased to allow him a longer stay. But before his letter came, his Father was cruelly murdered: which sad news coming to him, he wrote to his Mother not to be solicitous for him, for that he would maintain himself by his own labors: And thereupon he taught Latin, Oreek and Hebrew to some youths, and so followed his studies besides, that he brought his body into a dangerous distemper.

It fell out also that about that time the Head-School master of Geneva dying, the Minister of Noso • om was sent for to supply his room, and Junius was proffered to Preach in his place, which he refused, excusing himself for that as yet he had not so fitted himself by his studies for the work of the Ministry as he desired.

Shortly after there came a Messenger from Antwerp, desiring that a Minister might be sent to the French Church that was gathered there, and Junius being judged fit for that service, he was sent thither, which fell out to be just at that time when the Navy went from thence to fetch a Bride for Alexander Farnesius Prince of Parma, by which means there was great expectation of good both in Flanders, and Brabant; But it proved far otherwise, for the Navy shortly after returning, brought together with the Bride, the King of Spain's letters Patents for the settling of the Spa • sh Inquisition in the Belgic Provinces. For the preventing of which yoke, some of the Nobility met together at Brussels, sending for Junius to come to them, who coming, found but about twenty men together, to whom he Preached, and prayed that they might be delivered from that cruel yoke; After which they entered into consultation how they might free • emselves frmo it, which was Anno Christi 1565. This first meeting was in the house of two Noblemen [brothers] for which two years after they lost their heads, and their house was pulled down to the ground.

Junius was afterwards sought for at his lodging in Antwerp, but it pleased God that just at that time he was gone to Breda to visit the Church there, by which means God delivered him from that danger. Yet the enemies laid another snare for him, pretending a disputation at a certain City in Flanders, at which Junius was requested to be present; but he was no sooner come thither, and gone into his Inn, but a Townsman came running to him to tell him, that the Officers were coming to seize upon him: Whereupon he was conducted out at a back door, and led from one place to another, by which means he escaped the unjust violence of his adversaries. Afterwards at Gaunt he was in like danger, yet the Lord wonderfully delivered him, so that he got to Antwerp in safety.

When he came back to Antwerp he was not suffered to continue in his Pastoral Office: Whereupon, by the advice of the Brethren, he went to Limburg, leaving his Clothes, and Library behind him, all which he there lost: Yet neither was he there in safety, but so many snares were laid for him, that he escaped death very narrowly several times, the Almighty Lord still protecting him.

There was near that place an old woman, having many children, that for thirteen years together had conflicted with grievous despair, crying out that she, and all her children were damned; The Priests had often by their exorcisms sought her cure: The neighbors had bound her in chains, and beaten her yet all in vain: for she brake the chains, and run into the Woods hiding herself from the society of all men, insomuch that she was thought to be possessed with the Devil. She being brought to Junius, he examined her in private of the cause of her distemper: She told him that all her Neighbors said that she was damned, because she had come so seldom to Mass, whereas indeed she was hindered from it by the care of her many small children; Junius hereupon informed her out of God's word that she had not sinned at all therein; for that it was according to God's will, that she should take care of her children, who prefer's mercy before sacrifice: And also that the Mass was not the service of God, &c. By which means she was quieted in her conscience, and went away satisfied, to the great astonishment of all her neighbors.

About this time the peace of the Church at L • mburg was much disturbed by the Anabaptists, and Papists: Junius went often to the Anabaptists and reasoned with them peaceably, and calmly, whereupon they quickly decreased, both in their number, and credit. But the Papists cast aspersions upon him to make him odious, and amongst the rest, that he was a Monster, and had cloven feet; They came also to Church to disturb him in his Sermons, but notwithhanding all their endeavors his auditory still increased. And when they had challenged him to Disputations, they always pretended one excuse or other when the time came, to evade the same. But from secret plots, they brake out into open violence; where upon the Magistrates persuaded him to retire himself from the danger, and in a dark rainy night they conveyed him •• t of the City, and so he went to Heidelberg, where he was courteously entertained by Prince Frederick the third, and afterward chosen Pastor of the Church of Schaenavia which was near unto that City.

But the year after, the pestilence greatly afflicting • hat Church, he was sent (though against his will) to the Camp of the Prince of Orange, who was going into the Low-countries, and (when meeting with many inconveniencies in that employment) he would have returned into Germany, the Pr. of Orange would not consent, but detained him to preach still to him; yet at last he returned to Heidelberg, and endeavored to compose some differences that in his absence were sprung up in the Church of Schaenavìa.

The Prince Elector Palatine often persuaded him to go back to the Prince of Orange, and he as often excused it; but at last he commanded him peremptorily to go; but it so fell out that as he was going over the bridge of Heidelberg, he was grievously bitten in his right leg by a dog, and so he obtained leave to stay.

He continued there to the year 1592, and assisted Tremellius in Translating the Bible out of Hebrew.

The Elector being dead, he was sent for by Prince Cassimire to Neostade; and afterwards was sent for by the same Cassimire (being Guardian to the young Prince) to Heidelberg again. Yet not long after, with the consent of the Prince, he left Heidelberg to go into his own country: But when with his family he came to Leiden, he was much importuned both by the Magistrates and the University to stay there; and though he would fain have excused it, yet at last they prevailed, and made him the Professor of Divinity in that University, which place he discharged with much diligence, and commendation for ten years space. At the end of which, a great plague spreading all over Holland, he fell sick of it, and quietly resigned up his spirit unto God, Anno Chr. 1602, and of his age 57.

When Gomarus, his Colleague, came to visit him in his sickness, and had spoken comfortably to him, Junius told him, that he quieted himself in God, who would do for him that which was most for his glory, and his own good.

His Works are these. Commentarius in Danielem. In Psal. 101. In Apocalypsin. In Jonam Prophetam. With many others set down by Verheiden.

The Life of Luke Trelcatius, who died A ^no Christi 1602.

LUke Yrelcatius was born at Erinum Anno Christi 1542, and brought up by his Aunt, who was Abbess of a Nunnery. His first Education was in the School at Douay, where (being of an acute wit) he profited exceedingly in the knowledge of the human arts: From thence he went to Paris, and whilst he studied there, it pleased God that he fell into acquaintance with John Mercer the Hebrew Professor, and with Peter Ramus, by converse with whom he was exceedingly affected with the love of the reformed Religion, so that he forsook his Aunt, and was maintained by the bounty of some Merchants of Flanders.

From thence he went to Orleans, and from thence to Sancerra in the 28th year of his age; and being driven from thence by the tempest of Civil Wars, he came into England; and at London he taught a School, by which he maintained himself eight years. Then was he called by some Merchants into Flanders to be their Pastor; but enjoying little peace there, he went to Brussels, where he continued in the exercise of the Ministry six years, and then meeting with opposition, he went to Antwerp, and that City being presently after besieged, he was forced to stay there for eight months. After which, being sent for to divers places, at length he was, by the consent of his brethren in the Ministry, fixed at Leiden, where he was made Pastor of the French Church, which place he supplied faithfully for the space of seventeen years. He had scarce been there two years, when for his cellent parts and learning he was chosen Divinity-Professor in that University also; and at last, having acquired much honor in both his offices, he died of the Plague, Anno Christi 1602, and of his age 60.

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W. PERKINS

The Life of John Whitgift, who died A ^no Christi 1603.

JOhn Whitgift came of the ancient Family of the Whitgifts of Whitgift in Yorkshire, his Father was a Merchant of great Grimsby in Lincolnshire. He was born Anno Christi 1530. His Uncle Robert Whitgift was Abbot of the Monastery of Wellow in the County of Lincoln, who would often tell him when he was a boy, that neither he, nor his Religion could stand long, for that he had often searched the Scriptures, but could never find there that his Religion was of Divine institution; and therefore, according to Christ's speech, Every plant which his heavenly father had not planted must be rooted up; which also came to pass shortly after, when King Henry the eighth demolished the Abbeys.

By this Uncle he was trained up in Learning in his childhood, who finding him of a prompt, and acute wit, sent him to London to Saint Anthonyes School in Bennet Fink parish, & when he had made a good progress in Learning there, he went to Cambridge, and studied a while in Queens College; but not liking that house, he removed to Pembrok-hall, where Nicolas Ridley was the Master, and Master Bradford was his Tutor; who informing Doctor Ridley of the ingenuity, diligence, and piety of this young Whitgift, he procured for him a Scholarship.

Anno Christi 1555, he was chosen Fellow of Peter-House, where Doctor Andrew Pearn was Master, who favored him exceedingly, and sheltered him from danger all Queen Mary's days. He took all his degrees, of Bachelor of Arts, Master of Arts, Bachelor of Divinity, and Doctor of Divinity with great approbation. When he commenced Doctor, he disputed upon this question, Papa est ill Antichristus; the Pope is that Antichrist. He was also a famous Preacher, and when Doctor Hutton was preferred to the Archbishopric of York, he was chosen Master of Pembrok-Hall in his room, and Doctor Cox Bishop of Eli made him his Chaplain: Afterwards he was chosen the Margaret-Professor, which place he discharged with such high commendations, that not long after he was made the Queens Professor; and preaching before Queen Elizabeth, she liked him so well that she made him her Chaplain, and Master of Trinity -College in Cambridge, Anno Christi 1567. In which place he remained for ten years with the good approbation of all men. The Queen also made him Dean of Lincoln. He had many Noblemen which were his pupils, and bred up also many learned men, which afterwards proved famous lights in the Church.

Anno Christi 1577 the Queen made him Bishop of Worcester, and after the death of Gr • ndal Anno Christi 1583, she removed him to the Archbishopric of Canterbury. She had always a very high esteem of him, and used him so familiarly, that she called him her black husband. He was present with, and a great comfort to her at her death. And when King James came to the Crown, he also much reverenced Archbishop Whitgift. But he had laid the death of Queen Elizabeth So deeply to heart, that within some few months he fell sick; which when King James heard of, he went to him, and labored to cheer him up, but within a few days after he quietly departed in the Lord, Anno Christi 1603, and of his age seventy three, having been Archbishop about twenty years.

He did many, and great works of Charity wheresoever he lived, viz. at Lincoln, Worcester, Wales, Kent, and Surrey. One act of Justice done by him is scarce to be paralleled, and may be read at large in the life of Mr. Hugh Clark at the end of my General Martyrologie.

Much Controversy there was between Mr. Tho. Cartwright and him about Ceremonies, as appears by the books extant betwixt them.

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T. BEZA

The Life of Theodore Beza, who died A ^no Christi 1605.

THeodore Beza was born at Veselia Anno Christi 1519. His Father was Peter Beza, Praefect of that Town, his Mother was Mary Burdolet, both of them nobly born. As soon as he was weaned, he was sent for by his Uncle Nicolas Beza to Paris, who was a Counselor in the Parliament, and by him was tenderly and carefully educated, and at five years old he placed him with Wolmarus, a famous Schoolmaster at Orleans, with whom he lived seven years, and in that time learned Latin, Greek, and all the Liberal Arts, so that there was no worthy author either in Greek or Latin, which he had not turned over: Yea Wolmarus had also read Law to him. But that which was principal, he instructed him in the true Religion, drawn out of the Fountain of God's Word.

Afterwards, when Wolmarus was returned into his native Country of Germany, by the advice of his friends, Beza was placed in Orleans to study the Civil Law, but disliking their baibarous language, he left those, and betook himself to more Polite Studies. He also affected Poetry very much, and made all his Poems before he was twenty years old; and imitating Catullus and Ovid therein, he writ more wantonly then afterwards he approved of; and indeed endeavored to have suppressed his Poems, but the Papists hating him for his Religion, often printed them, seeking thereby his disgrace all that possibly they could.

Anno Christi 1539 he went to Paris, where he was entertained by his kindred and friends with all the expressions of love and respect that might be, but above all he was most welcome to another of his Uncles (for the former was now dead) who was Abbot of Frigidmont, and who designed him for his Successor, the profits of which place were worth above five thousand crowns per • in. besides two Benefices belonging to the same, worth seven hundred crowns more. Beza by this Uncles means, abounding with ease, money, and all things, but good counsel, began to find himself compassed about with infinite snares of Satan: For though he hated those vices which discovered open impiety, and were disgraceful, yet he squandred away precious hours in pastimes, and began to be puffed up with that applause which he gat by his forementioned Poems, and by his hopes of the great preferments which his Uncle reserved for him.

Yet it pleased God that those seeds of piety that were sown in him in his childhood, began to appear afresh, so that discerning his danger, and the Snares of Satan, he made a vow to renounce the errors of Popery, and lest he should be overcome by fleshly lusts, he privately married a wife, having only two of his fast friends present at his marriage; yet at the same time he faithfully promised that within a certain space of time, breaking through all impediments, he would have her to the true Church of God, and there publicly confirm the Marriage, and that in the mean time he would take none of the Popish Orders: Both which he religiously performed afterwards. And yet the world heaping more honors and profits upon him by the death of his elder brother, and the Abbot his Uncle giving him all his goods, he was long in resolving what to do, and slower in performing his Vow then he should have been: But whilst he thus delayed, the Lord struck him with a sore disease that he almost despaired of life; and it continuing long upon him, he was at last humbled by it, and abhorred himself for his delays, and with many tears begged pardon of God for the same, saying, Lord bring my soul out of prison that I may praise thy name: And the Lord heard, and restored him. And as soon as ever he had recovered his health, according to his former engagements, he took his wife, and leaving friends, honors, riches, and country, he went to Geneva Anno Christi 1548, where according to his former vow, he publicly solemnized his marriage. About the same time also there came to Geneva one John Crispin, an ancient and intimate friend of Beza's, and so both of them consulted together what course of life to betake themselves to, purposing to set upon the Art of Printing, which their excellent learning and industry did much fit them for. But God had appointed Beza to another employment; for before they could bring their purpose to maturity, Beza would needs take a journey to Tubing, where his old Master Wolmarus lived, being now a Counselor to the Prince of Wirtemberg; and as soon as he was returned to Geneva, dreaming of no such matter, he was called to be the Greek Professor in the University of Lausanna, and by the Senate of Bern, admitting that election, was brought into that society. Beza therefore looking upon it as a call from God, embraced it, and went to Lausanna. In which place he found many excellent men, as Peter Viret the Pastor, John Ribbit the Divinity Professor, John Raimund Merlin the Hebrew Professor, &c. by all whom he was kindly entertained, and so dearly beloved, that each seemed to live in the other.

At his first coming to that University, that he might the better arm himself against those manifold perturbations which all men, especially the godly are molested withal, he often, and seriously meditated upon the History of Abraham. And as often as he had any leisure, he went to Geneva to converse with Calvin, by whom he was much quickened to improve his parts for God's glory and the Churches good. And upon this he undertook that truly golden work, begun by Marot, but finished by him, of turning the Psalms into French Metre, which he finished Anno Christi 1561, and which were often printed in sundry parts of France. About this time many godly men and women flocked out of France to Lausanna, which occasion Beza taking as sent from God, expounded to them the Epistle to the Romans, and afterwards the two Epistles to Peter, which were the foundation of that excellent work which afterwards he completed, of turning the New Testament into Latin, with Annotations upon the same.

About that time the Plague waxing hot in Lausanna, Beza fell sick of it, but Christ (who intended him as an instrument of his glory in his Churches good) restored him to health again. Shortly after which he wrote a book de Haereticis à Magistratu puniendis, occasioned by the aspersions raised by Laelius Socinus against Calvin, and the Magistrates of Geneva for burning Servetus for his Heresy and Blasphemy.

He also wrote an explication of Christianity out of the Doctrine of eternal Predestination. He also answered Joachim Westphalus about the Sacrament of the Lord's Supper; and afterwards published two learned Dialogues upon the same argument. He answered Sebastian Castalio, who sought to overthrow Eternal Election.

Anno Christi 1557 when the Sorbonists in Paris had raised that persecution against the Church of Christ, wherein four hundred of them being met together in the night to hear the Word, and receive the Lord's Supper, seven of them were afterwards burnt in the fire, and the rest cast into chains and prisons. The best means thought on to procure their release was, by obtaining the Protestant German Princes to become Intercessors for them to Henry the 2 ^d of France. And thereupon Beza with some others were sent to the German Princes to engage them herein, which also he obtained from them, though it proved to little purpose, in regard of the implacable malice of the French Courtiers against the servants of Christ. In that journey he grew acquainted with Melancthon, and they took much delight in the society of each other.

Having spent ten years at Lausanna, as the Greek Professor, with the good leave of the Senate of Bern, he went to Geneva Anno Christi 1559, and lived with Calvin, from whose side he seldom parted, and was his great assistant both in matters of Doctrine and Discipline • and that in the mean time he might not be wanting to the Schools, he publicly interpreted Demosthenes Orations, and part of Aristotle to the young Students.

And not long after upon the death of Claudius Pontanus, he was chosen Pastor into his room. He was also chosen the first Rector of the School in Geneva, at which time he made an excellent and eloquent Oration in commendation of Learning, in the presence of many grave and learned men, both to encourage youths to the love of it, and the Senators of Geneva to make a further progress in the advancement of it. For whereas the City of Geneva did at this time conflict with innumerable difficulties both at home and abroad which did almost swallow it up, yet by the persuasion of tha • great Calvin, it took so much courage, that in that ver • juncture of time, the Senate founded, and endowed tha • public School which was a great ornament to the City, and out of which issued abundance of godly and learned men, to the great benefit of the Churches of God.

Shortly after, at the request of certain Noblemen of France Beza was invited to visit Anthony King of Navar, who at this time was at Nerac in Aquitane, to confer with him about some weighty matters, but especially, if it were possible, through God's mercy, to confirm his mind in the true Religion: For it was hoped that if that King, who was the principal man of the Royal blood, and like to govern the affairs of State in the minority of King Francis the second, could be confirmed in the truth, it would much conduce to the peace of the Churches, and to the preservation of the lives of many who were cruelly burned by the Papists in sunday parts of the Kingdom. Neither did this design want effect: For Anno Christi 1561, the King of France dying at Orleans, the King of Navar joining with the Prince of Condé, the Admiral Coligni, d' Andelot, and other Noblemen▪ caused the Popish party to give over the butcheries, and executions which they had formerly done upon many of Christ's faithful servants.

Charles the ninth coming to the Crown, there were various actings about Religion, whilst the Pontificians would advance their own, and root out the Refo • med; and on the contrary they of the Reformed Religion contended with all their might to promote their own; and therefore lest these several parties should cause commotions, there were Edicts published in the Kings name, requiring all upon severe penalty to abstain from arms, and to keep the peace, till certain select persons of each party at a certain time, and place nominated, should meet together to consider of the fittest way, and means to preserve the public peace; many not only of the common people, but of the Nobility inclining to the Reformed Religion.

Hereupon the King of Navar sent Letters and Messengers to the Senate of Geneva, requesting that Beza might be sent to that great meeting where such weighty matters should be transacted. The Prince of Condé also requested the same. Beza upon this, set forward, and came to Paris, August the twentieth. And the Queen Mother wrote also to the same purpose to the Senate of Zurich to send Peter Martyr to her, which accordingly they did, and Martyr came to Paris.

The chief of the Pontificians also repaired to this meeting, though they had declared that such as had been long ago condemned for Heresy, ought not to be conferred withal. There came also many Ministers of the Reformed Churches in France, as Nich. Gallasius, August. Marlorat, Jo. Raimund Merlin, Francis Sampaulius, Francis Morellus, Jo. Malotius, Jo. Spinaeus, Claudius Bossierus, Nich. Folius, Mat. Virellus, John Tornaeus, and N. Barbastus: For they had the public Faith given them for their safe coming, stay, and return at their pleasures.

August the three and twentieth, they met together at Saint Germans, where the Protestants d • bating who should speak for them, they unanimously chose Beza, as a man every way fitted for that employment; and in the evening he was had into the King of Navars chamber, where were present the Queen Mother, the Prince of Condé, the Cardinals of Bourbon and Lorraine, with many of the Nobility. Beza briefly declared the cause of his coming (though it was not unknown unto them) and the Queen cheerfully answered, that she much desired that the public peace might be principally promoted: And the Cardinal of Lorraine exhorted him to study the ways of peace, and concord: For (saith he) in your absence you have been the author of many stirs, and tumults, therefore it beseems you by your presence to endeavor to compose them, which is that which we all desire. To this Beza replied, that he was too mean and obscure a person to raise commotions in so large and potent a Kingdom: That he was always an enemy to tumults, and that his studies and endeavors should always be bent to promote the Glory of God, and the happiness of his King and Country. Then did the Queen ask him if he had ever published anything in French? Nothing (said he) besides the Psalms, and a short writing opposed to the Confession of the Duke of Summerset. Upon this occasion Lorraine said, that he had read in a book published in Beza's name, That Christ was in the same manner to be sought in his Supper, as he was before he was born of the blessed Virgin: And that Christ was so in his Supper as he is in the dung. To this Beza answered, That this latter speech was blasphemy, and that he thought that no Christian had ever spoken or written any such thing. As for the former speech (saith he) if it be taken in a good sense, its true; for the Church hath always been congregated by one Mediator, Christ, God-man, therefore the Communion of the faithful with Christ, is not to be confined to the time of his Incarnation, for the force and efficacy thereof was always present to the eye of Faith: For Abraham saw his day, and rejoiced: The Fathers did eat of the same spiritual and drank of the same spiritual Rock, viz. Christ; and that he was the Lamb slain from the foundation of the world. To which the Cardinal assented. Then was there another question started about the sense of those words, This is my body. Whereunto Beza answered learnedly and briefly, lay • ng down the Reformed opinion, and against Transubstantiation. Whereunto the Cardinal answered, that for his part he would not contend about Transubstantiation, being of Beza's mind; and withal told the Queen that Beza had given him great satisfaction in that point, and that he hoped their conference would come to a good issue if things were handled peaceably, and with right reason.

When the company was departed, the Cardinal spake very lovingly to Beza, saying, Now that I have heard you speak▪ I rejoice, and invite you to the conference by the immortal God, hoping that weighing the reasons on both sides, some way may be found out for the settling of a firm peace. Beza returned him hearty thanks, entreating him to persevere in the study, and endeavor of procuring public concord: Professing for his own part, that according to the abilities God had given him, he would promote it.

September. the fourth they met together in the large Hall of the Monastery at Possy▪ where were present the King, the Queen Mother, the Duke of Orleans the Kings brother, Margaret the Kings Sister, the King and Queen of Navar, the Prince of Condé, and the rest of the Nobility, and States of France. On the Popish party were the Cardinals, Archbishops, and Bishops, to the number of fifty, accompanied with many Doctors of Sorbon, and Canonists. For the Reformed Churches were the Ministers before named. After the King had in a few words opened the causes why he had called them together, and Michael Hospitalius, the great Chancellor of France, had opened them more largely, Beza in the name of all the Protestants made an excellent Oration, which he pronounced with such a grace, as drew the attention, and caused admiration in all that were present. In it he comprised the sum of the pure Religion, which was professed in the Reformed Churches of France; Only this is to be noted by the way, that when Beza in his speech said, That Christ was as far from the Sacrament as the highest heavens are from the earth, the Popish Doctors made a great murmur, which at last being over, he went on to the end of his speech. Then Turnovius, • ean of the College, being in a great passion against the Ministers, whom he called new Professors, made some objections, and exhorted the King that he would not suffer himself by any persuasions to be withdrawn from his old Religion, and that he would suspend his assent til he had heard the answers which the Prelates would give to that which had been spoken; for then he should be able to discern a difference between the truth and lies. Then did Beza humbly present to the King a Confession of Faith in the name, and with the consent of all the Reformed Churches, which had been drawn up in the year 1555.

But when the Ministers perceived that the minds of the Pontificians were exasperated, they resolved that Beza should write his private Letters to the Queen, wherein he should explain things more fully then he was suffered to do the day before, which accordingly he did.

September the sixteenth, the conference began again in the presence of the said great personages. And the Cardinal of Lorraine made a tedious speech, wherein he defended the Popish Religion, persuading that nothing should be altered in the same. And when he had done, Beza humbly entreated the King, that he might have liberty to answer ex tempore: For the Protestants feared that after this day they should be suffered to meet no more: For there was a constant report that the Ponti • icians after that day would have no more to do with the Protestants, but would presently excommunicate them. Besides, there was some fear that the crafty Prelates would evade any further disputation by setting the French and Dutch Churches together by the ears about the matter of the Sacrament: But he could obtain nothing that day, the conference being adjorned to another, and procrastinated by many delays. Yet at last, upon an humble supplication to the King from the Protestants, they obtained that the conference should go on. And accordingly, September the twenty fourth, it was again begun in the same Audience, and Lorraine protested that this meeting was appointted, that so the Protestants, if they had a mind to it, might freely answer to what had formerly been spoken by him. Then did Beza discourse excellently, and clearly about the Church, and the Supper of the Lord, which two heads were principally insisted on by Lorraine. Then Espensaeus, a Sorbonist, being appointed by the Cardinal, took up Beza, beginning about the Vocation of Ministers both ordinary, and extraordinary, and so proceeding to Traditions, and the Lord's Supper. Beza was about to answer him, but another Sorbonist [Sanctaesius] rising up, and repeating sowerly what Espensaeus had said, interrupted him. He insisted principally upon Traditions, which he affirmed to be certainer then the holy Scriptures, quoting something out of Tertullian: But Beza shown that this froward speech of the Sorbonist made little towards settling the peace of the Church, and therefore entreated the Queen that such unreasonable clamours might hereafter be restrained. After which he answered Espensaeus about the calling of Ministers, and Traditions: Whereupon Sanctaesius beginning again his clamours, would have thrust in divers other questions; but Lorraine fearing that the Queen would be offended at it, put an end to that question, and propounded a new one about the Supper of the Lord, which unless it were determined, he protested for himself, and his associates, that he would not change another word with the Ministers; and thereupon he asked them if they were all ready to subscribe the Augustine Confession? Beza replied, And are you all ready to join with us therein? But the Cardinal, instead of an answer, produced a Writing of the Opinions of some German Divines, which he said was lately sent to him, importunately urging the Ministers that they also would set down their opinions. This was craftily done of him, that if the Ministers should refuse to do it, he might set them, and the Germans at variance; and if they should do it, he might insult over them as a conqueror. Beza therefore to shun this Rock said, that he, and his Colleagues were come thither to defend the Confession of Faith published by their Churches, and that they had nothing else in command; and that the Disputation was to be continued about the points contained therein, as the likeliest way to come to an happy issue: And that the best Method was, to begin with such things as were most easy; and that since the Sacraments d • pended upon the Doctrine, that it was fittest to begin with the Doctrine. But when the Cardinal would by no means alter his former resolution, the Ministers suspecting that if they wholly resisted him, he would thence take occasion to dissolve the conference, and to transfer the fault upon them, they desired that the writing mi • ht be produced, and tha • they might have time to consider of it, which being granted, the meeting was dissolved for that day.

September the six and twentieth the conference began again, and Beza again di •• ou • sed of the Calling of the Pastors of the Church, and then of the Lord's Supper: But Lorra • n being ne • ed about some expressions which Beza used about the vicious calling of their Ecclesiastics, cried out, that the Ma • esty of the King was violated. Then Beza replied, That he had said nothing which might be justly blamed, for that Kings had therefore drawn the choice of Ecclesiastics in • o their own power, because it had been so long abused. L • r •• in, passing by that subject, asked the Ministers why they refused to subscribe the Augustine Confession? To which it was answered, That if the Pontificians also would admit it, there were hopes that ere long they might agree: But (saith Beza) if you refuse to assent to this Confession, its unequal that we should be pressed every way to approve of it. Then the speech of the Lord's Supper being again renewed, Espensaeus quoted a speech of Calvin, That we receive the substance of Christ's Body: To which was answered, That by substance we are not to understand the fleshly eating of Christ; but it signifies the spiritual, and true feeding upon him, as opposed to the Imaginary, and fantastical: upon which occasion Peter Martyr, because he could not speak French, produced many things in Italian. Though Lorraine often interrupted him; saying that he would not dispute with men of a strange Language. Yet had Peter Martyr for this speech the testimony of Espensaeus, That of all the Divines of that age, none had handled that question about the Lord's Supper so fully, and clearly as he.

Whilst the Ministers were preparing to answer Espensaeus, a certain Spaniard, that was General of the Jesuits, standing up, for an hour together declamed in Italian, calling the Ministers Dissemblers, Apes, Foxes, &c. saying, that they were not to be heard there, but to be commanded to the Council of Trent: And so proceeding to the question about the Lord's Supper: He said that Christ was present as a Prince, who having gotten a victory, will have the memory of it to be continued by some Anniversary Plays, which himself would be over: And so by an unusall impudence he labored to stir up the Queen against the Ministers, till he provoked some to laughter, others to indignation. But Beza advised him to keep his reproaches to himself. Told him that the Queen had no need of the counsel of a Friar, who would wisely govern affairs according to the custom of the Kingdom; and that he spake of the Lord's Supper as if it were a Stage-play, wherein Christ should act the first part: And so leaving him, he turned to Espensaeus, saying; As its said, This is my body, so its said, This is the cup of the New Testament, which cannot be understood without a Figure: For Sacraments should not be Sacraments, if they should not resemble those things whereof they are Sacraments, and Signs, as St. Augustine teacheth.

But (said Espensaeus ) if our Sacraments should be Signs, they would not much differ from the Jewish Sacraments, and they would be Signs of Signs, which is absurd. But Beza shown that there was no absurdity when the Apostle compared Circumcision with Baptism, &c.

Then said a Sorbonist; In this Proposition, This is my body, what doth This signify? Beza answered, It signifies both the Bread, and Christ's Body. The Sorbonist replied, That it was against the Rules of Grammar, that Hoc, This, should be applied to the Bread; but that it was Individuum vagum. Beza took away this answer, and told him that his Individuum vagum was unknown to all learned Antiquity. Then one of the Sorbon Doctors holding up his finger to Beza, in a threatening manner said, Oh, if we could once catch thee within the walls of Sorbon, thou shouldst not get out again. Thus the day being spent, the conference was dissolved. And seeing nothing could be effected this way, some thought of another, which was that John Monluc, Bishop of Valentia, and Espensaeus, who were counted middle, and moderate men, should transact these businesses privately with Beza, and Galasius, which being assented to, they met September the seventeenth at Saint Germans in a private house, being commanded by the Queen, that if it were possible they should agree upon some form about the Lord's Supper, which might give content to both parts, which after much debate they did, and the form was this.

Confitemur Jesum Christum in Coenâ nobis offerre, dare, & vere exhibere substantiam sui corporis, & sanguinis, operante spiritu sancto: Nos • recipere, & edere spiritualiter, & per fidem verum illud corpus quod pro nobis mortuum est, ut simus ossa de ossibus ejus, & caro de carne ejus; ut eo vivificemur, & eaquae ad salutem nostram necessaria sunt, percipiamus. Et quoniam fides innixa verbo Dei res perceptas facit praesentes; per illam verum, & natural corpus, & sanguinem Jesu Christi per virtutem Spiritus Sancti comedi, & bibi fatemur, eo{que} respectu praesentiam corporis, & sanguinis Christi in S. Coenâ agnoscimus.

Both parties had agreed that not a word of this writing should be divulged till it was communicated to the great Personages at Possie; but contrary thereto, divers copies were immediately dispersed through the Court, and were received with much applause, as if now both parties were agreed in the chiefest point of the controversy. And the Queen sending for Beza, thanked him, and told him that what they had agreed on was very grateful to her. She also with joy shown it to the Cardinal of Lorraine, who when he had read it, said, That he never believed otherwise; and that he hoped all the rest of the Great ones at Possie would readily embrace the same. But it fell out far otherwise; for when on the fourth of October it was exhibited to them, they rejected, and damned it, reproaching Espensaeus for consenting to it, and Lorraine for not opposing it. And thereupon presently drew up another form, which if Beza and his associates should defer to subscribe, they declared that it was a great wickedness to treat with them any further, and that as incorrigible, they were to be excommunicated, and punished by the King.

This was the issue of that great conference at Possie, so famous all over Europe, which yet answered not men's expectations: And so everyone returned to his own place: Only the Queen stayed Beza, saying, Since you are a Frenchman, France desires your help to stop future troubles as much as may be. But Beza though he foresaw the seeds of those factions which shortly after brake out, and his singular love to Geneva continually put him upon a desire of return, where also he was earnestly desired, and much longed for, yet was he necessitated to stay there whether he would or no.

From that day forward there was a wonderful increase of the Gospellers in France, and Sermons began to be preached publicly everywhere, yea in some places they took away Churches from the Papists, till by the Kings command, and their Ministers entreaty, they restored them again.

Beza in the mean time preached often, sometimes in the Queen of Navars house, sometimes in the Prince of Condies, and other sometime in the suburbs of Paris. And in January following there was an Edict procured, that the Protestants might freely meet together for the service of God in the suburbs of all Cities. This provoked the Guisian Faction, who by all means sought the hindrance of it: But the first thing they attempted, was to draw the King of Navar to their party; which Beza suspecting, and finding him wavering, endeavored by all means to confirm, and keep him in the true Religion, to whom the King answered, Quod Pelago se non ità commissurus esset, quin quando liberet, pedem refer possit, That he would not launch so far into the sea, but that when he pleased he might return safe to the shore again. And accordingly he fell off from the Protestants, and Beza went to him no more.

Another Disputation was appointed by the Queen Mother about Images, the result of which was, that the Popish Doctors condemned the making of the Images of the Trinity, or of the Father, or Holy Ghost; and agreed that all Images should be removed out of the Churches but that of the Cross; and that no Images should be worshiped. But presently after the Civil War began to break forth, which was occasioned by this means.

Whereas many Protestants were met together at Vassi to hear the Word preached, the Duke of Guise with a pa • ty of soldiers, set upon them, • lew forty five of them, and wounded many more. Hereof Beza made complaint, but without any redress; whereupon both parties betake themselves to Arms, and the Prince of Condé by his importunity prevailed with Beza to stay with him in those dangerous times. Beza's earnest longings to be with his people at Geneva, dissuaded him; but the importunate desires of so godly a Prince prevailed, so that he stayed with him all those first Civil Wars: At which time Orleans was the chiefest place of the Protestants refuge; and for the better regulating of Ecclesiastical Discipline in those troublesome times, a Synod was called in that City, at which Beza was present. Shortly after the pestilence waxed hot in Oreleance, whereof many died, and amongst the rest Conrade Badius, a Pastor in Orleans, who from his very childhood had been most dear to Beza; yet did not Beza intermit his public preaching, nor private visiting of the sick.

A few months after fell out that memorable battle in Druiden fields where Beza was present, and by his prayers and exhortations did much encourage the soldiers, yet they lost the day, and the Prince of Condé was taken prisoner, whom Beza by his Letters much comforted, and exhorted the rest not to give way to despondency, but to persevere in the defense of the Cause, and to commit the success of it unto God.

Not long after peace ensuing, Beza got leave to go back to Geneva, from which he had been absent 22 months, in which time he had gone through many troubles, and dangers both of body and mind.

At his return to Geneva he fell upon his former employment in the Schools and Church: Calvin undergoing the burden one week, and he the other, and they continued in those mutual labors, till Calvin's death, and then he had Nicolas Collodonius for his Colleague, and after him Lambertus Danaus, and after him Anthony Faius.

Presently after his return, in the first sermon that he preached to the people, he • illed the minds of the hearers with incredible sorrow and grief, by relating to them the miserable condition of the Churches of France, whereof himself had been an eye-witness, and which therefore he painted out to the life; which he did for this end, to stir up all to commiserate, and heartily to pray for their brethren that suffered such great afflictions.

Shortly after he wrote an answer to Sebastian Castellio, who had inveighed against his Translation of the New Testament into Latin. He also published an answer to the railings of Francis Balduinus, who followed the steps of Ecebolius, both of them teaching that men might change their Religion as the state changed. Then did he confute the errors of Brenz, and James Andreas, who held the Omnipresence of the Body of Christ: After this he published an excellent Catechism.

Anno Christi 1567, the Civil Wars breaking out again in France, he was much affected with it, and by writing, admonishing, and exhorting both at home and abroad, endeavored to assist with his counsel whom he could not by his presence. Also Anno Christi 1568, that war waxing hot, many out of sundry parts of France fled to Geneva as to a safe harbor, amongst whom was Nicolas Beza, Praefect of Vezelia, brother to Beza by the Fathers side, who living a while in Beza's house, shortly after died of the Plague. And not long after Beza's wife fell sick of it, yet it pleased God to restore her to health again. The same year, in the midst of many troubles, he wrote his books of Polygamie, and Divorces, against Bernard Ochin, who a little before had published his Dialogues upon these subjects, stuffed with errors. He wrote also against Flacius Illiricus.

Anno Christi 1571, peace being settled, he was sent for by the Queen of Navar, the Admiral, and the general vote of the Churches of France to Rochell to a Synod, where he was made the Moderator, and at which, the Confession of Faith of the French-Churches was confirmed, and subscribed by the Queen of Navar, her son [afterwards King Henry the 4th.] and the Prince of Condé. And the year after he was sent for to Namures to another Synod, where the book of the French Church-Discipline was established.

Anno Christi 1572, after that bloody Massacre at Paris, many of the godly that escaped fled to Geneva, amongst whom were the Pastors of fifty Churches that were wholly dispersed. These being stripped of all, and in great want, Beza, by his Letters into Germany and England, procured such relief for them, that for three years space in which they lived there, they were plentifully and comfortably provided for. In that Massacre God was pleased wonderfully to preserve Hen. of Bourbon, son to the great Lodwick Prince of Condé, who thereupon retired into Germany for shelter, and staying a while at Strasbourg, he sent for Beza, and employed him to Prince Cassimire, the Administrator of the Palatinate. And afterwards as this Prince returned into France, he went by Geneva, where he conferred with Beza about many weighty matters.

Beza went on indefatigably in his public employments, revised his Translation and Annotations upon the New Testament, and enlarged them; wrote against Pappus about the Hypostatical Union; against the railings of Holderus; against the calumnies of Andreas: Made his Harmony of the Law out the Books of Moses. He wrote also of the Notes, and Authority of the Catholic Church, &c.

Shortly after the Plague breaking forth in Geneva, Beza was much afflicted for the sad condition of the Common-wealth, yet he cheered up himself much with the hearty and sincere love, and society which he had with all the Pastors thereof, whose unity▪ and unanimity was a great means under God to preserve the happiness of Geneva. About the same time five Anabaptists [Mechanics] began privately to sow the seed of their errors in Geneva, whereupon Beza, John Pinaldus, Charles Perrot, and Anthony Faius, were chosen to confer with them, and after confutation of their errors, they recanted, and reformed; only • ne of them left the City, and was heard of no more.

Anno Christi 1586 there was a Disputation appointed at Mombelgard between the German and Helvetian Divines about the difference betwixt them in some points, unto which Beza was sent for, and the whole Dispute was betwixt Dr. Andreas and him; but in conclusion nothing was effected by it; yet they parted lovingly without bitterness. This was after published by Beza.

The year after his wife died, with whom he had lived with much comfort forty years, which was a great grief to him; yet afterwards by the advice of his friends he married another, one Katharine Plania, a godly Matron, who was a great comfort to him all his life after. About the same time he was called to a Synod held at Bern, wherein divers controversies were debated, and the errors of Alberius, who said, That we are justified at God's Tribunal by inherent righteousness; also of Huberus, about Predestination, and eternal Election, were condemned. Shortly after he wrote about the Sacraments against Hoffman; Published in French his Sermons about the Passion of Christ; also on the Canticles, which he turned into Lyrick verse; answered Genebrards calumnies, and revised his translation of the New Testament.

Anno Christi 1589, France being full of b • oils, Geneva also was molested by the same; whereupon public prayers were appointed twice a week extraordinary, which burden Beza willingly took upon himself; whereupon the other Pastors freed him from his daily Sermon • which he used to preach before; only he preached once on Sabbath mornings betwixt eight and nine a clock.

Not long after he began to be troubled with a dissiness in his head, insomuch as being to preach on Whitsonday Anno Christi 1597 before the Sacrament, as soon as he had made Confession of Sins after their usual manner, he was fain to give over, and come out of the Pulpit, whose place Faius presently supplied. The like happened to him the week following also, whereupon he gave over public preaching, only now, and then praying publicly, yet would he not be idle, but went on teaching daily in the Schools; yet at last because of his dullness of hearing, he abstained from the public Disputations, and Consistorial meetings. And to satisfy some Noblemen, Germans, Bohemians, and Polonians, who would needs hear him read some Lectures; he began a brief Analysis upon the Epistle to the Romans, but after he had done it twice, he was fain to leave off. Yet did he not wholly desist from preaching till the year 1600, when he preached his last Sermon in January, being eighty one years old, upon the third Petition of the Lord's Prayer, Thy will be done in earth as it is in heaven He had often in his mouth that saying of Vespafian, Imperatorem decet stantem mort.

Not long after being present at a Consistory, he invited all his brethren to supper, but they at first refused, because there was to be a public Fast that week, and the Magistrates had forbidden all Feasting; but he told them, that he would get leave of the Magistrates, and that he intended not a Feast, but a frugal supper, rather to feast their minds with their mutual love and society, then their bodies with dainties: Then they all assented, and were entertained by him with all the expressions of brotherly love that could be.

Many Noblemen and others that came from other countries to study at Geneva, would always desire to sojourn with him, that they might enjoy his society.

That year there was a rumor spread abroad all over Europe by the Jesuits, that Beza was dead, and that he turned Papist before his death; which lie the Pastors of Geneva, and himself also by public writings confuted: And discoursing with his friends of it he said, That the Jesuits, and he had both one desire, but not for the same end: The Jesuits (said he) wish my end but for an evil end: I wish for it also, but that by death I may pass to eternal life, purchased for me by the merits of Christ.

Anno 1599 the King of France and the King of Navar lying in siege before the Castle of Saint Katharines in Savoy near to Geneva, Beza went to visit them, and was entertained with abundance of courtesy by them, and being asked by the King of France if he had any request to make to him, he answered, That he had nothing, but to commend his sacred Majesty to the blessing of the great God, and to pray that his Majesty might govern his people in peace. Only he requested, that seeing the Church at Lions had not yet enjoyed the benefit of his Majesty's Edict, that he would be pleased to think of them, which the King promised, and upon their petition, granted their desire.

About the time of his return, he began to be much troubled with want of sleep, but lying awake in the nights, he deceived the time with holy meditations. And speaking to his friends of it, he used that speech Psal. 16. v. 7, 8. My reins also instruct me in the night season. I have set the Lord alwa • es before me, in whose favor is life. And that of Psal. 63 My soul is filled as with marrow and fatness, when I remember thee upon my bed, and meditate on thee in the night watches. Many came out of the Kings Camp to Geneva to see the City which was now so famous, but especially to see Beza; all whom he courteously entertained with holy and savoury discourses, and so dismissed them well pleased.

Anno Christi 1602 Maurice the Lantgrave of Hesse came to Geneva to see him, but disguised, for which Beza was very sorry after that he had not known him. Finding himself to draw near to his end, he revised his Will, and so easing his mind of all worldly thoughts, he wholly betook himself to expect the time of his departure, which he much longed for.

He often used that saying of the Apostle, We are his workmanship, created in Christ Jesus to good works. And that of St. Augustine, Diu vixi, diu peccavi, fit nomen Domini benedictum: I have lived long, I have sinned long, Blessed be the name of the Lord. And that also, Domine, quod coepisti, perfice, ne in portu naufragium accidat, Lord perfect that which thou hast begun, that I suffer not shipwreck in the haven; and that of Bernard, Domine, sequemur te, per te, ad te: te, quia veritas; per te, quia via; ad te, quia vita: Lord, we follow thee, by thee, to thee: Thee, because thou art the truth: By thee, because thou art the way: To thee, because thou art the life.

Anno 1605 there came some noble, and learned men from Borussia to see him, with whose society he was much pleased. But diseases increasing upon him, the Pastors of Geneva agreed amongst themselves, that every day two of them should visit him by turns, and sometimes all of them came together, and pr • ied most fervently with him.

Octob. 13, being the Sabbath-day, he rose in the morning, and prayed with his family, and then desiring to go to bed again, he sat him down on the side of his bed, and asked if all things were quiet in the City: they answered him yea; but perceiving that he was near to his end, they ran for a Minister, who immediately coming, whilst he was praying with him, without the least pain or groaning, he quietly yielded up his spirit unto God, Anno Christi 1605, and of his Age 86, and of his Ministry 46.

James Lectius made this Epigram of him.

He was a thick set man, and of a strong Constitution, insomuch that he used to say, that he never knew what it was to have his head ache: He was of an excellent wit, an accurate judgment, a firm memory, very eloquent, affable, and courteous; so that he was called the Phoenix of his time.

In his Testament he gave thanks

1. That God at sixteen years old had called him to the knowledge of the Truth, though for a while he walked not answerable to it, till the Lord in mercy brought him home, and carried him to Geneva, where under that great Calvin he learned Christ more fully.

2. That being infected with the Plague at Lausanna, and aspersed with grievous calumnies, the Lord had delivered him from them both.

3. That coming back to Geneva, he was there chosen Pastor, when as he deserved not to have been one of the sheep.

4. That not long after he was made Colleague to that excellent man John Calvin in reading Divinity.

5. That being called into France in the first Civil War, and tossed there up and down for twenty two months, God had preserved him from six hundred dangers, &c.

A Papist objecting to him his youthly Poems; This man (saith he) vexeth himself because Christ hath vouchsafed to me his grace.

Though there was so great worth in this man, and his labors were extraordinary; yet he had but 1500 Florins per an. for his stipend, which amount but to seven or eight and fifty pounds sterling by the year, besides 20 Coups of corn, and his house.

His Works were these. N. Testamenti nova versio, cum Annotationibus. Confessio Christianae fidei. De Haereticis à civili Magistratu puniendis. Summa totius Christianismi. De Coena Domini. De Hypostatica duarum in Christo naturarum unione. De unitate essentiae Divina, & tribus subsistentibus personis. Tractatio de Polygamia, & Divortio. Epistolae Theologicae. With many others set down particularly by Verheiden; and mentioned in this narrative of his life.

[illustration]
D. RAINOLDS

The Life of John Rainolds, who died A ^no Christi 1607.

JOhn Rainolds was born in Devonshire, Anno Christi 1549, and brought up in Corpus Christi College in Oxford, and for his excellent learning was chosen a Fellow of that House, and afterwards Commenced Doctor in Divinity. He had divers brothers that were all Papists, which procured him much sorrow, especially his elder brother [ William Rainolds ] who wrote seditious and pestilent books against that renowned Queen Elizabeth, and her flourishing Kingdom: He was so eminent for piety, and for his knowledge in the more mysterious parts of Divinity, that one saith of him, that he was, Acad miae lumen: Europae decus: Divinae gloriae buccinator: sanctitatis eximium exemplar, & diligentissimus in Pontificios scriptor: The Light of the University: the Glory of Europe▪ the Trumpeter of God's glory: an admirable example of holiness, and a diligent writer against the Papists. Indeed what he wrote against them is altogether unanswerable. He was withal so humble, that he would never accept of any great preferment in the Church, only (being much importuned) he took the Deanry of Lincoln, which he quickly grew weary of, and therefore passed it away to another. He was chosen President of Corpus Christi Co • ledge, and made the Professor of Divinity, which places he discharged with admirable learning, and sedulity to the end of his life. God's great providence in watching over him doth excellently appear by this example.

Being at London An. Christi 1602, he desired to refresh himself by walking abroad into the open air, and for that end, went into Finsbury fields, where many Archers were shooting with their long bows, and it so fell out that one of their arrows met him, and stroke him upon the very breast, which in all probability would have pierced through his body; but behold the admirable providence of God▪ the arrow piercing the outside, stopped against the quilted lining, and so leaped back without doing him the least hurt. But the ungrateful world being unworthy of such a star, it pleased God that he fell sick, and was taken away by an immature death Anno Christi 1607, and of his Age 58.

When the Heads of the Houses in Oxford came to visit him in his last sickness, which he had contracted merely by his exceeding great pains in his study (whereby he brought his body to be a very Sceleton ) they earnestly persuaded him • hat he would not perdere substantiam propter accidentia, lose his life for learning: He with a smile answered them with this verse of the Poet,

Nec propter vitam vivendi perdere causas.

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JOS: SCALIGER

The Life of Joseph Scaliger, who died A ^no Christi 1609.

JOseph Scaliger the son of Julius Caesar Scaliger was born at Aginum Anno Christi 1540, and at nine years old was sent by his father to School at Burdeaux; but after three years stay there, the Plague breaking forth, he returned to his Father again, who set him every day to make an Oration, whereby he attained to such an exactness in the Latin tongue, that not long after he composed that excellent Tragedy of Oedipus, which caused his friends to admire such ripeness of wit in such tender years. At nineteen years old (his father being dead) he went to Paris to learn the Greek tongue; where for two months space, he applied himself to the Lectures of that learned man Adrian Turneby, but wanting other helps, he lost most of that time; which caused him to shut himself up in his study, and there by extraordinary diligence, joined with his natural aptness, he began to suck in the first rudiments of the Greek tongue; and before he had well learned all the conjugations, he gat him an Homer, and in one and twenty days he learned it all over; framed for himself a Greek Grammar, and never used the help of any other. He learned the other Greek Poets in four months more.

Having thus bestowed two years in the study of the Greek, he grew very desirous to add the knowledge of the Hebrew to it; and though he knew not one letter of it, yet he attained to the knowledge of it without any other help: He wrote much in verse in both those languages, but to avoid the repute of ambition, would not suffer them to be printed. He read over many Hebrew and Greek Authors, and spent much time in interpreting them, and clearing of them from errors.

Anno Christi 1563 he began to travel into divers countries, and made little stay anywhere till he was called to the University of Leiden Anno Christi 1593 to be Professor there, in which place he spent sixteen years, making the place famous both by his Lectures and Writings, and at last died of a Dropsy Anno Christi 1609, and of his age sixty nine. The aforementioned Turneby, who was an excellently learned man himself, called this