THE MARROW OF Ecclesiastical History, CONTAINED IN The LIVES of one hundred forty eight FATHERS, SCHOOLMEN, first REFORMERS, and MODERN DIVINES which have flourished in the Church since Christ's time to this present Age: Faithfully collected, and orderly disposed according to the CENTURIES wherein they lived: Together With the Lively Effigies of most of the eminentest of them cut in COPPER.  
The second Edition enlarged in most of the Lives, with the addition of nine Lives which were not in the Former.  
By SAMUEL CLARK Pastor of Bennet Fink, London.  
Vt qui praeceptis non accendimur, saltem exemplis incitemur, atque in appetitu Rectitudinis, nil sibi mens nostra difficile astimet quod perfectè peragi ab aliis videt Greg. Mag. l. 9 c 43. Wherefore seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race which is set before us, Heb. 12. 1.  
London, Printed for T. V. and are to be sold by William Roybould at the Unicorn in Pauls-Church-yard, 1654.   

To the Christian Reader.  
CHRISTIAN READER,  
THe nature of man is more apt to be guided by Examples then by Precepts; especially by the the examples of men eminently learned, and of great repute for Piety and Godliness. Such men are as Looking-glasses to the places where they live, by which most people dress themselves, and when they fall into sin, they fall like men in a crowd, many falling with them. The bodies of men are not so subject to be infected by the illness of the air, as the souls of men by the ill examples of godly learned Ministers. When Peter at Antioch dissembled, many of the Jews dissembled likewise with him, and Barn●ibas was brought into their dissimulation also. It is very remarkable that this example of Peter is said to be a constraining of the Gentiles to Judaize; Why constrainest thou the Gentiles to do as the Jews? Gal. 2 14.  
There is a compulsive power in the ill examples of godly men to constrain others to do the evil that they do; and therefore let godly Ministers (especially in these days) take heed least by any wicked compliance they build men up in sin, and bring destruction upon themselves, as the two sons of old Ely did, who by their wicked examples made the people of Israel to transgress, and thereby brought ruin upon their old Father and themselves. 1 Sam. 2. 24.  
And so on the contrary, there is a heavenly power and efficacy, in the good examples of men eminent in place and godliness, to draw others to Piety and Holiness. As long as Joshua lived, and the Elders that had seen all the great works of the Lord that he did for Israel, the children of Israel served the Lord. The religious carriage of Theodosius the Emperor in his family, made, not only his family, but his whole Court to be a nourcery of Religion. Pezel. Mel Hist. in vita Theodo. 2.  
But this is most especially seen in the godly Lives of godly and learned Ministers. Herod the King reverenced John Baptist, observed him, and when he heard him, did many things, and heard him gladly; not so much for the love of his doctrine, as because he was a just and holy man, and (as Jesus Christ saith of him) a burning and shining light; burning in holy zeal for God, as well as shining in Orthodox Doctrine. He is called by the Prophet, The voice of him that cryeth in the wilderness. And as Nazianzen saith of him, he cried louder by the holiness of his life, than the sincerity of his doctrine; He was Tota vox, All voice; his apparel, his diet, and his conversation, did Preach holiness, as well as his doctrine. Mar. 6▪ 20. John 5. 35. Isay 40. 3.  
And therefore is cannot but be a work very profitable to the Church of Christ, for any man to write a History of the Lives of the eminently learned, and godly Ministers of former times, as a fair Copy for Posterity to write after, and a Patten for them to imitate. This Reverend, religious, and learned Author hath undertaken this work in this ensuing Treatise, and effected it so well, as that I thought it not sufficient to give a naked Imprimatur unto it, without this additional commendation both of the Author and of his work. The Apostle having in the eleventh Chapter to the Hebrews given us a little●Book of Martyrs, in the beginning of the twelfth Chapter, he calls them A cloud of witnesses. Such a cloud of witnesses is contained in this Book. And as the childreu of Israel were directed in their journeys by the Pillar of a Cloud, that went before them, as long as they were in the Wilderness, so let us make this cloud of Witnesses (so far as it followeth Christ) a Pillar of Cloud to guide us, while we are in the Wilderness of this World, till we come to enjoy that unexpressible happiness of which they are now made partakers.  
So prayeth your servant in Christ Jesus, EDMUND CALAMY.   

TO THE Christian Reader.  
Christian Reader,  
THE right improvement of good Examples, doth reach the highest ends of man, (viz.) God's honour, and the souls welfare. It was an honour unto King David, 
2 Sam. 23.  to have so many men of valour under his command. And doubtless the wisdom, faith, love, Zeal, courage, and humility, which Gods faithful servants in the several ages of the Church have expressed in their attendance upon him, do publish the high praises of his blessed Majesty. For if there appear so much worth in small drops, what is there in the Seas of Divine Al-sufficiencie? He that seeth the Sunbeams bright, will see cause to admire the brightness of the Sun itself. 
Exod. 34. 28. 30. 35.  The lustre left upon Moses his face, by the reflection of the glory of God's back parts, was a full demonstration of the incomparable infinite glory of his face. When we read of me raised above the World, despising promises, and scorning threatenings, whereby they have been assaulted to desert the Truth of the Gospel, and to make shipwreck of a good conscience; how can we do less then glorify God in them? 
Gal. 1. 23. 24.  For can any power, on this side Omnipotency, enable sinful men to deny themselves, their dearest relations, and the greatest earthly advantages for Jesus Christ? How much of Deity shines in their Lives, who could trample upon preferments, laugh at imprisonment and banishment, yea with smiles and joys embrace stakes, and endure flames, in love unto the Lord Jesus? Oh what abundant occasion is administered of adoring the most High God, in his rich perfections, faithfulness and unchangeableness, when we consider, how even to admiration, he hath furnished many of his Ambassadors with raised parts and graces to defend his cause and edify his Church, in the several corners of the World from generation to generation! 
Verè magnus est Deus Christianorum.  Histories hold forth the acknowledgements extorted from Heathens to the honour of the true God, upon the notice taken of Christians gracious carriage, both in life and death: When you be informed of their unwearyed industry in services, and their undaunted magnanimity in sufferings for Christ their Lord, then conceive, that you hear themselves thus speaking unto you with a loud voice; 
Acts 3. 12. Psa●. 115. 1.  Why look you thus upon us? Not unto us, not unto us, but unto the Name of God give glory. And as our gracious God is advanced, so may ourselves be very much advantaged by a due consideration of those things, which have been exemplary in the Lives and deaths of choice men, Champions for Scripture truths, and Patriots for the power of godliness. 
1 Pet. 2 12. & 3. 1.  For as God's Laws are the good man's rules; 
1 Cor 7. 16.  so good Examples are his motives and encouragements. The holy Scriptures do hint the prevalency hereof for saving conversion. 
2 Tim. 3. 14. Ac●si diceret, satis corum testimoniis tam probatam esse fidem, ut non sit haesitandum.  And it is reported that Justin Martyr by observing the pious Lives and patient deaths of the Martyrs, was brought to Christ. Men likewise may be fast riveted, and more strongly rooted in the Truth received, by reflecting upon the sound judgements and spotless Lives of them who have published and maintained it. 
Calv. in Heb. 12. 1. Le qu●e, ut te vide●m. Sermo quidem viv●s, & efficax, exemplar est. Bern. Heb. 11. 4.  In which respect Paul's speech unto young Timothy is very remarkable; But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them. Such are witnesses with a witness, there are none such.  
The common people are more apt to inquire what Ministers do, than what they say. 
Cujus adhuc vis magna, & velut continua solicitatio. Rivet. Exerc. 43. in Gen. Prov. 2. 20.  And the eye is more operative and affecting then the ear.  
Neither is this only true, in regard of Gods Worthies who live with us, but also in reference unto them who have lived long before us. The Apostle writing to the Hebrews concerning Abel's faith, he tells them, that by it, though he be dead, he yet speaketh. Upon which phrase famous Master Perkins, hath this note. Abel's faith, is a never dying Preacher.  
It is the pleasure of Almighty God, that we should walk in the way of good men, and keep the path of the righteous. Walk so as you have us for an example. 
Phil. 3. 17. 20. Admonet non esse omnes promiscuèlmitandos. Cal. in loc.  The Apostle Paul draws their observation and imitation, upon those who were really and eminently good.  
And the Apostle James, inculcates the same thing. Take, my Brethren, the Prophets, who have spoken in the Name of the Lord, for an example. 
Jam 5. 10.  In Examples there should be excellency and conspicuity; As the stamps upon coins which make them current. It is most true that wise Solomon sends sluggish man unto School, 
Prov. 6. 6.  to learn of the Pismire. And therefore, grant that Christians should imitate Heathens in their virtues: how much rather then, ought we to make practical improvement of the Epitomised Lives of these many eminent servants of Christ, who are presented to our view in this book? 
Etsi exempla bonitatis Dei ubique eluceant, etc. vide Rivet. in Psal. 21.   
These fair copies we should spread before our eyes, and write after them, till our writing, our living be like them. Frequent meditation upon the wise savoury speeches, and holy gracious practices of these renowned Worthies, will be a special means to mould us (even us) into the same similitude.  
Peter Martyr, 
Loc. Commu. part. 1. cap. 6.  persuading the improvement of good Examples, tell's a story of a deformed man, married unto an uncomely woman, who, being desirous of comely children, bought many beautiful pictures, and desired his wife daily to look upon them, by means whereof their children were handsome and lovely. And doubtless, brave Christian qualifications might be begotten in our bosoms by filling our heads and hearts frequently with the commendable conversation of these holy men of God, who have been burning and shining lights in the Churches of Christ, in their respective Ages.  
But whilst we are moving imitation, we must not forget to give in some few cautions to prevent miscarrying.  
1. Do not so Idolise any man in respect of his place, parts, or graces, as to make him your pattern in every particular. The Apostle gives in a good Item to the Corinthians, which concerns all Christians, Be followers of me, as I am of Christ. 
1. Cor. 11. 1.  Christians are not bound (as Master Latimer expresseth himself) to be the Saints Apes, labouring to be like them in every thing: It's Christ's peculiar honour, to be imitated in all morals absolutely. This caveat is necessary in these Man-admiring times, wherein many pin their faith and consciences upon some men's sleeves. Here it might seasonably be remembered, that the opinion and practice of the Apostle Peter did once lead many out of the right way. 
Gal. 2. 11, 12, 13.  When men's parts are high, their graces shining, or their power great, we are in danger either to be dazzelled with their brightness, or biased by their greatness. Therefore before you adventure to follow men, weigh the chiefest of them in the balance of the Sanctuary, 
Non er●meranda suffia●ia, sed pe●pend●nda. August. 1.  and try their most specious notions and actions by the touchstone of the Temple.  
2. Beware on the other hand, lest you so pry into and peer upon the weaknesses of God's Worthies, as not to value and imitate those virtues which did break forth brightly in their conversations. You must give good gold all its allowance, and not throw it aside, because it wants some grains and hath a crack. The Snow-like Swan hath black legs, and in many things we offend all. 
jam. 3. 2.  And though some of these precious servants of Jesus Christ, who are justly commended in this book, had their blemishes in judgement, or in some actions: yet how much did they in many particulars exceed the most famous Professors of our times?  
3. When you meet with that in their lives which was not only truly, but eminently good, sit not down satisfied till you have attained their measure. Be followers of me, 
Phil. 3. 17. 20  etc. (saith the Apostle) for our conversation is in Heaven. Follow the forwardest Christians with a desire to overtake them. His speech savored more of wit then grace, who counselled his friend not to come too nigh unto truth, lest his teeth should be beaten out with its heels. Dwell upon the Exemplary Lives of these transcendent Saints, till you be changed into the same image; Their love to Christ, his truth and people should enlarge your hearts: Their zeal should inflame you. Their magnanimity should encourage you. Their humility should abase you. Their patience should calm you. Their labours should quicken your diligence. Their temperance should moderate you in the use of all sensual contentments. Their confidence should confirm your fiducial dependence upon Gospel-promises. Their contempt of the World should call you off yet farther from all empty sublunaries. Their high estimation of the holy Scriptures should heighten your reverend respect of them. 
Virtutes sanctorum sunt quasi testimonia, quae nos confirment, ut Illis vel ducibus vel sociis freti, alacrius ad Deum pergamus. Cal▪ in Heb. 1 2. 1.  Their many assaults from Satan and sufferings from men, in estate, liberty, credit, and body, should embolden and arm you in evil times. Their experiences of support under grievances, of supplies in necessaries, of comfort in crosses, of deliverance in straits, of success in services, and of triumphing perseverance, notwithstanding all oppositions from within and from without, should hold up your faint hopes, unweariedly to wait for the full accomplishment of all the precious promises of Covenant-grace in Jesus Christ.  
4. Confine not your desires, designs, endeavours, to any degree of Spiritual goodness attained by the fairest Saint on this side Heaven. For no example (Christ's only excepted) did ever reach that rule, according to which we are always obliged to order our hearts and lives. A man may fully fall in with the forwardest follower of Jesus Christ, and yet fall far short of conformity to God's commandments. That blessed Apostle who propounds himself a pattern for imitation, having his conversation in Heaven, yet he speaks thus of himself, Not as though I was already perfect. And that beloved Disciple John tells us, that Every one who hath a well-grounded, 
1. joh. 3. 3.  lively hope of heaven, purgeth himself, as Christ is pure.  
If according to this counsel, with these directions, you shall improve the manifold precious examples, which are here presented unto your perusal, then shall you have good cause to bless Almighty God for bringing this book unto your hands. The godly and Reverend Author, our ancient friend and Fellow-Pupil with one of us (under the tuition of Master Thoms Hooker in Emanuel College, 
S. Ash  who for his eminent abilities, and glorious services, both in this and in the other England, deserves a place in the first rank of them who are here recorded) hath in this collection imitated the Lord, who hath a book of Remembrance, wherein he Registers the gracious speeches and actions of his zealous servants in cvil times. 
Mal. 3. 16.  Hereby also he is instrumental in the accomplishment of God's promise, who hath said, 
Psal. 112. 6.  The righteous shall be had in everlasting remembrance. An instance whereof the Apostle gives in Abel (the proto-Martyr) who, for his faith and righteousness, is yet spoken off (as some render the phrase) though long since dead. 
Heb. 11. 4.   
That which the Apostle affirms, upon the reveiw of his Catalogue of believers, recorded in the eleventh Chapter of his Epistle to the Hebrews, I may apply to this Book; We are compassed about with a cloud of witnesses: for which way can we look, or to what condition and concernment of life can we turn ourselves, wherein some Example propounded in this book, will not aptly suit with our estates for guidance, comfort, encouragement? 
Heb. 12. 1.   
And although the labour of our Author, hath been in this collection very great, yet he resolves (if God give life and health) to add a second part unto this now published: wherein, if any one will be pleased to furnish him, with full and faithful relations, of the godly life and death of any their Christian friends (whether Ministers or others) who have been eminent in their days, their Names may hereby be perpetuated unto the service of posterity.  
Here we might have given in a true, though short Character of some precious servants and messengers of Christ, whose graces were admired whilst they lived, and whose memory their surviving friends do much honour: viz. Doctor Preston, 
Most of whose lives are since published by the Author.  Sibs, Tailor, Stoughton, etc. Mr. Rogers, Stock, Culverwel, Pemble, etc. As also Mr. Hildersham, Dod, Pierson, Herring, Ball, Nicols, Hind, and Rathband, who for their Christian graces, and Ministerial abilities, for their services and sufferings, do deserve an honourable memorial in the Church of Christ: The later of these (though they lived and died Non-conformists) yet they always kept a due distance from Brownistical separation, and were zealously affected towards the Presbyterial Government of the Church, as the works of some of them do sufficiently witness.  
Through God's grace, their judgements were never tainted with the noisome Errors of these declining times, neither were their lives stained with any such scandals, for which too many who pretend to an higher pitch of purity and Saintship, are justly reproached. But now we will not discourse any further of them, because we hope that the next part of this book (which before we intimated) may bring to light the excellencies of some of them (at least) which call for remembrance and imitation.  
And now (Christian Reader!) craving pardon for our tediosness, whereby thou hast been thus long detained out of this pleasant Garden, we desire that God's direction and blessing may accompany thy passage through it: that whilst thou seest thyself surrounded with sweet and fragrant flowers, thou mayst adore the inexhaust fullness of Jesus Christ, from whom all graces and consolations do continually flow. And because an inward supernatural principle is necessary to the right improvement of such helps, (as the Bee by an innate quality, which other creatures want, maketh Honey out of Flowers) we commend thee to the God of all Grace, that by the abilities of his spirit, thou mayst be abundantly benefited in spiritual respects, by thy serious survaying of this useful book.  
London, Decemb. 7th. 1649. Thine, in the service of Jesus Christ SIMEON ASH. JOHN WALL.   

THE AUTHOR'S EPISTLE TO THE CHRISTIAN READER.  
Christian Reader!  
THE holy Apostle tells us, 
Ephes 4. 11, etc.  that when Christ ascended on high, he gave gifts unto men, some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come into the vaity of the Faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ: The accomplishment hereof will in part appear by these Examples following, wherein we shall see how the Lord Jesus Christ hath in all Ages raised up, and sent Pastors after his own heart for the ends before mentioned: and because that old subtle Serpent the Devil knows, that the chiefest way to hinder the success of the Ministry is to breed in men's hearts an undervaluing, and disesteem of the Ministers; therefore we may take notice what titles Christ Jesus in the New Testament is pleased to honour them withal; He calls them Angels: 2 Rev. 1. 8, 12, 18, etc. Stars: 1 Rev. ult.. Ambassadors of Christ: 2 Cor. 5. 20. Bvilder's: 1 Cor. 3. 10. God's Stewards: Tit. 1. 7. Lights of the World. Matth. 5. 14. The Glory of Christ: 2 Cor. 8. 23. Nurse's: 1 Thes. 2. 7. Spiritual Fathers: 1 Cor. 4. 15. And such as stand in Christ's stead: 2 Cor. 5. 20. And such indeed have most of these Worthies been, whose Lives are recorded in this Book: Yet lest any should run into the contrary extreme, and judge of them above that which is meet, the Scriptures tell us also, that they are earthen vessels, 2 Cor. 4. 7. and men subject to the like passions with others: James 5. 17. Acts 14. 15. This you shall find evidenced in the Narratives of some of these Lives, who, though they were men of God, yet were they sons of Adam also; and I could have given you in a Catalogue of the Naevi, and blemishes of the Ancient Fathers, as well as of the Modern Divines, that so we might be convinced that our faith ought not to stand in the wisdom of men, but in the power of God: But most men are too apt to espy motes upon a black coat, and therefore I forbear them.  
What excellent use may be made of these Lives will appear if we consider, First, the Divine and comfortable speeches which have proceeded from these holy men of God, worthy to be written in letters of Gold, and to be engraven, not upon the Tables of stone, but upon the fleshly Table of our hearts.  
Secondly, the industry, diligence, and faithfulness which they showed in their general and particular callings, worthy our best imitation.  
Thirdly, their behaviour and deportment in times of persecution, and how ready the Lord was to support, encourage, and strengthen them therein, which may help our faith and dependence upon God in the like times, and upon the like occasions.  
Fourthly, their zeal, patience, and perseverance in the truth, not loving their lives unto the death, 
Rev. 12. 11.  so they might fulfil their Ministry with joy; which should teach us to be followers of them, 
Heb. 6. 12.  who through Faith and Patience do now inherit the promises.  
What benefit this collection of mine may afford to the learned, and to Ministers, I leave it to their own prudence who can best judge of it: Yet thus much I dare say, that here they shall find gathered into one book those things which before lay scattered in many: Here they shall see in what Centuries, Ages, and places the famousest lights of the Church, both Ancient and Modern, have flourished.  
Here they shall have contracted into one little volume the substance of that, which if it had been translated, or transcribed according to the Originals, would have filled many such books as this and yet (as I suppose) nothing of worth or weight omitted.  
And if together with this, they shall please to make use of my two Martyrologies, and my Mirror, 
Now much enlarged.  or Looking-glass both for Saints and Sinners, I presume they may be stored with examples, almost for every subject which they shall preach upon: and how grateful and useful to the Auditors such examples are, I conceive none can be ignorant.  
But to conclude, I hope (through God's blessing) these my weak and unworthy endeavours will prove seasonable and suitable to the times; pleasant and profitable to the Readers, and some way or other instrumental to God's glory, which is the serious and earnest desire of  
Thy unfeigned friend to serve thee, SAMUEL CLARK. From my study in Threed-needle-street, Decemb 10. 1649.   

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Thomas Dugard. A. M. Rector Barfordiae.   

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Idem.   

To his Reverend Friend Mr. Samuel Clark.  


Samuel Clark ANAGRAM  
A Cull-markes: Or,  
Cull's a mark.    
FAlse Lights to Error now our Souls betray;  
Thou art a Cull-markes to direct our way.  
From White of Truth we rove as in the dark,  
Thy Book's our Marksman, and Cull's out A Mark.  
We sail in troublous Seas midst rocks and shelves,  
Thou settest up Sea-marks lest we lose ourselves:  
Mercurial Statues here raised out of clay,  
Whose Faith, Zeal, Patience guide us heavens way:  
Thy Life, Name, Works so well in one agree,  
I wish me follower of these LIVES with thee.  
Jo. Fuller, Minister of God's Word at Botolphs-Bishops-gate.   

Others by the same.  
story's a Light of time for after Ages,  
This Book's a Lantern which this Light incage's:  
No fatal Comet's here with fear to dread us,  
But Pole-stars all from Christ to Christ to lead us.  
And should the witnesses not yet be slain,  
Thou mak'st us see they may be raised again.  
If Teachers be as Stars, then sure thy Book  
Doth as an Heavenly Constellation look:  
If they be seasoning salt, this Book of thine  
May well be named a Rich Salt Peter-Mine.  
If Watchmen, Witnesses, he's not misled  
Calls it a Mizpah and a Galeed. 
Gen. 31. 47, 49.   
A Sacred Sampler drawn to th' life in Story,  
Legend of Saints, indeed a Directory.  
And whilst that some snuff out Lights of our Age,  
Thou trim'st, and settest such here in equipage:  
Spirits once raised, employed not, vanish soon,  
When these LIVES guide us, than thy Book is done.  
Joh. Fuller.   

To my Reverend and learned friend, upon his Book called The LIVES, etc.  
LIke Jacob's Rods thy LIVES thou layst in view;  
His Rods were peeled, thy LIVES are picked; their hue  
(Reader) is thy Exemplar; Look on, Love,  
Buy, Read, yea Live their LIVES, and then 'twill prove  
That when you have enquired what bargain's best,  
A purchase made for LIVES is gainfullest:  
Could but one Life be bought, who would not trade?  
Who buys thy Book, buys many Lives: I'll wade  
One step more in thy praise; How th' Faces fit  
I judge not, sure thy LIVES to th' Life are writ.  
Guilielm. jenkyn, Ecclesiae Christi apud Londinenses Pastor.   

Upon the Book of the LIVES of the FATHERS, etc. Made by the Reverend, his dear Father Mr. Samuel Clark.  

LO here the quintessence of more  
Than Croesus ever saw before.  
Gold, Silver, Diamonds, these are,  
Compared to this, not half so rare,  
Contracted worth! much in a little space:  
'Tis Homer's Iliads in a Nutshell case.   

Rare Chemistry! how could you make  
So pure Elixir? did you take  
These Worthies ashes so Divine,  
As matter fit for your design?  
Such Sacred Relics, whereso 'ere enshrined,  
Make the Urn precious to a pious mind.   

Of several Stars our Sophies say,  
Vnited's made the Milkie-way:  
The Ignes fatui cannot be  
Exalted to such dignity.  
No wand'ring Stars are here. These fixed are;  
A Constellation in heaven's highest Sphere.   

Then sure this Book, if read, will please;  
Who will not choose to be with these  
Deceased Heroes? this bliss  
To th' Reader here imparted is.  
Here's many Saints; one Book: thus Schools do tell  
Ten thousand Angels in one point may dwell.   
Sam. Clark, A. M. Aul. Pembr. Soc.   

To his Reverend and much honoured Father, Mr. Samuel Clark, concerning his Book called The LIVES, etc.  
HOW! LIVES! They're dead. No: death they did evade  
By their good Lives, which them immortal made.  
Death could not take their Lives away, you find  
He took their bodies, left their Lives behind;  
Which here assembled show themselves so well,  
As though they strove each other to excel.  
'Tis a choice Synod, O! who would not be  
Present, their Acts, and Orders for to see!  
Like Cyrus' Court with good men 'tis so stored,  
That wink and choose, it will good choice afford.  
Then since good LIVES are in this Book so rife,  
I make no doubt to call't a Book of Life.  
Jo. Clerk Fellow of Pemb. Hall, Camb.   

A Table of the Names of those persons whose Lives are contained in this Book, according to the several Centuries wherein they lived.  
Cent. 1, and 2.  pag. IGnatius 111 1 Polycarpus 170 5 Dionysius Areopagita 96 10 Justin Martyr 139 14 Irenaeus 182 21 Cent. 3.   Tertullian 202 25 Clemens Alexand. flourished 196 29 Origen 220 31 Cyprian 259 46 Cent. 4.   Arnobius 330 54 Eusebius 340 54 Lactantius 308 57 Athanasius 375 58 Hilary 355 92 Cyril 365 93 Cent. 5.   Ephrem Syrus 404 95 Basil flourished 370 98 Gregory Nazianzen flourished 370 105 Epiphanius flourished 370 109 Ambrose 397 112 Gregory Nissen flourished 480 119 Theodoret flourished 420 121 Hierom 422 123 Chrysostom flourished 400 134 Augustine flourished 430 146 Cyril of Alexandria flourished 430 162 Peter Chrysologus flourished 440 163 Prosper 466 165 Cent. 6.   Fulgentius 529 166 Cent. 7.   Gregorius Magnus 605 178 Isidore 675 184 Beda 735 185 Damascen 730 187 Cent. 8.   Theophylact flourished 880 188 Cent. 10.   Anselm flourished 1080 188 Cent. 11.   Nicephorus 1110 189 Bernard 1153 190 Peter Lombard flourished 1196 196 Cent. 12.   Alexander of Hales 1270 196 Bonaventure 1274 197 Thomas Aquinas 1274 199 Cent. 13.   john Wickliff 1384 201 Cent. 14.   john Huss 1415 211 Hierom of Prague 1416 220 Cent. 15.   Martin Luther flourished 1500 224 Cent. 16.   Zuinglius 1531 257 Oecolampadius 1531 269 john Frith 1531 274 Thomas Bilney 1531 281 William Tindal 1536 287 Bertholdus Hallerus 1536 293 Urbanus Regius 1541 295 Andrew Bodenstein Caralostad. 1541 299 Walfgang Fabricius Capito 1541 302 Leo judae 1542 305 George Spalatinus 1545 307 Frederick Myconius 1546 309 John Diazius 1546 314 Gasper Cruciger 1548 318 Mathias Zellius 15●8 321 V●●us Theodorus 1549 323 Paulus Fagius 1550 324 Martin Bucer 1551 327 Gasper Hedio 1552 333 Oswald Myconius 1552 335 Georg P. of Anhalt 1553 481 Justus Ionas 1555 485 John Rogers 1555 487 Laurence Sanders 1555 491 John Hooper 1555 497 Rowland Tailer 1555 504 John Bradford 1555 511 Nicholas Ridley 1555 518 Hugh Latimer 1555 524 John Philpot 1555 529 Thomas Cranmer 1555 536 Conradus Pelican 1555 551 john Bugenhagius 1558 555 Philip Melancthon 1560 561 john a Lasco 1558 572 Augustine Marlorat 1562 575 Peter Martyr 1562 579 Amsdorsius 1563 597 Musculus 1563 599 Hyperius 1564 610 john Calvin 1562 615 William Farellus 1555 671 Verge lus 1562 676 Strigelius 1569 681 john Brentius 1570 684 Peter Viretus 1571 691 john jewel 1571 694 Zegedine 1572 702 john Knox 1572 709 Peter Ramus 1572 726 Matthew Parker 1574 729 Henry Bullinger 1575. 731 Edward Deering 1576 745 Flacius Illericus 1575. 747 josias Simler 1576 749 Emanuel Tremelius 1580 751 Peter Boquine 1582 752 Edmund Grindal 1583 756 Bernard Gilpin 1583 758 Zacharie Ursin 1583 766 Abraham Bucholizer 1584. 771 Martin Chemnisius 1586 776 Rodolphus Gualther 1586 778 Ludovicus Lavater 1586 779 Gaspar Olevian 1587. 780 john Wigandus 1587. 785 john Fox 1587. 789 George Sohnius 1589 796 Laurence Humfreid 1589 799 james Andrea's 1590. 800 Hierom Zanchius 1590. 804 Usum Sadeel 1591. 808 William Whitaker 1595 813 Lambert Danaeus 1596 821 Robert Rollock 1598. 823 Nicholas Hemingius 1600 829 james Heerbrand 1600 831 David Chytraeus 1600 835 Cent. 17.   Alexander Nowell 1601 839 Daniel Tossanus 1602 841 William Perkins 1602 850 Francis junius 1602 854 Luke Trelcatius 1602 860 john Whitgift 1603 862 Theodore Beza 1605 865 john Rainolds 1607 887 joseph Scaliger 1609 889 Amandus Polanus 1610 891 Thomas Holland 1612 892 john Drusius 1616 894 john james Grynaeus 1617. 895 Robert Abbat 1618. 901 William Cowper 1619 902 Andrew Willet 1621. 908 David Pareus 1622 913 Thomas Erpenius 1624. 918 Abraham Scultecus 1624. 920 john Piscator 1625 922 Robert Bolton 1631 923 William Whately 1639 929 Anthony Wallaeus 1639 935 Henry Altingius 1644 986 Friderick Spanhemius 1649 997   

A Table of the persons whose Lives are contained in this Book, set down Alphabetically.  

A  
Abbot pag. 901  
Alexander of Hales 196  
Altingius 986  
Ambrose 112  
Ampsdorsius 597  
Andraeas 800  
Anselm 188  
Aquinas 199  
Arnobius 54  
Athanasius 58  
Augustinus 146   

B  
Basil 98  
Beda 185  
Bernard pag. 190  
Beza 865  
Bilney 281  
Bolton 923  
Bonaventure 197  
Boquinus 752  
Bradford 511  
Brentius 684  
Bucer 327  
Bucholtzer 771  
Bugenhage 555  
Bullinger 731   

C  
Calvin 615  
Capito 302  
Caralostadius 299  
Chemnisius 776  
Chrysologus 163  
Chrysostom 134  
Chytraeus 835  
Clemens Alexandrinus 29  
Cowper 902  
Cranmer 536  
Cruciger 318  
Cyprian 46  
Cyril 93  
Cyril of Alexandria 162   

D  
Damascen 187  
Danaeus 821  
Deering 745  
Dionysius Areopagita 10  
Diazius 314  
Drusius 894   

E  
Ephrem Syrus 95  
Epiphanius 109  
Erpenius 918  
Eusebius 54   

F  
Fagius 324  
Farellus 671  
Flacius Illyricus 747  
Fox 789  
Frith 274  
Fulgentius 166   

G  
George Prince of Anhalt 481  
Gilpin 758  
Gregory Nazianzen 105  
Gregory Nyssen 119  
Gregorius Magnus 178  
Grindal 756  
Grinaeus 895  
Gualther 778   

H  
Hallerus 293  
Hedio 333  
Heerbrand 831  
Hemingius 829  
Hillary 92  
Hierom 123  
Hierom of Prague 220  
Holland 892  
Hooper 497  
Humphred 799  
Huss 211  
Hyperius 610   

I  
Ignatius 1  
Ionas 485  
Irenaeus 21  
Isydore 184  
Juell 694  
Junius 854  
Justin Martyr 14   

K  
Knox 709   

L  
Lactantius 57  
Lascus 572  
Latimer 524  
Lavater 779  
Leo Judae 305  
Lombard 196  
Luther 224   

M  
Marlorat 575  
P. Martyr 579  
Melancthon 561  
Musculus 599  
F. Myconius 309  
O. Myconius 335   

N  
Nicephorus 189  
Nowell 839   

O  
Oecolampadius 269  
Olerian 780  
Origen 31   

P  
Paraeus 913  
Parker 729  
Pelican 551  
Perkins 850  
Philpot 529  
Piscator 922  
Polanus 891  
Polycarpus 5  
Prosper 165   

R  
Rainolds 887  
Ramus 726  
U. Regius 295  
Ridley 518  
Rogers 487  
Rollock 823   

S  
Sadeel 808  
Sanders 491  
Scaliger 889  
Scultetus 920  
Simler 749  
Sohnius 796  
Spalatinus 307  
Spahemius 997  
Strigelius 681   

T  
Tailer 504  
Tertullian 25  
Theodoret 121  
U. Theodorus 323  
Theophylact 188  
Tindal 287  
Tossanus 841  
Trelcatius 860  
Tremelius 751   

U  
Vergerius 676  
Viretus 691  
Ursin 766   

W  
Wallaeus 929  
Whately 935  
Whitaker 813  
Whitgift 862  
Wickliff 201  
Wigandus 785  
Willet 908   

Z  
Zanchy 804  
Zegedine 702  
Zellius 321  
Zuinglius 257    

IF to the●● two Parts of Lives the Reader shall please to add the two Martyrologies lately published by this Author, he may find a Compendium of the History of the Church from the beginning of the World, especially from the Apostles times to our present Age; together with the various dispensations of God towards the same. In this first Part, besides what was remarkable in the Lives and Deaths of these Worthies, he may find the Rise, Reign, and Ruin of most of the Heretics and Heresies which have molested the Peace of the Church from Christ's to our present times: In the Second Part, he may see what eminent Emperors, Kings, and Princes God hath raised up in sundry Ages and Places, for the defence of the Church and Gospel of Christ Jesus: In the two Martyrologies he may find the Torments and Triumphs, the Conflicts and Conquests of the Worthies of Christ in all places where the Gospel hath come, who have found that Scripture fulfilled upon themselves, 2 Tim. 3. 12. All that will live godly in Christ jesus shall suffer Persecution.  
There is also now coming forth the second Impression of his Mirror, or Looking-glass, much enlarged, containing almost all the Heads in Divinity, together with the Texts of Scripture concerning them: And under each, first Scriptural Examples, and then Examples out of the best approved Authors, both Sacred and Profane.   

READER,  
I Pray thee correct these few faults with thy pen, and for other mistakes of the Printer in Letters or Points, they are easily discerned and amended.  
Page 88 line 5. read valiant for violent, p. 260. l. 7. r. wives for ways, p. 262. l. 17. r. that by for with, p. 481. l. ult. r. lies for evils, p. 538. l. 13. r. years for days, p. 612. l. 19 r. whence for which, p. 693. l. 1. r. verbo for verbi, p. 725. l. 12. r. conciones for consciones. Mend the figures in the pages from 900 to 910.   
The Lives of the FATHERS AND OTHER Learned and famous DIVINES, from Christ's Time to this present Age.  


IGNATIUS  The Life of Ignatius, who died Anno Christi 111.  
IGnatius saw Christ in the flesh, being about 12 years old at his Crucifixion: The occasion of his apprehension was this, Trajan returning from the Parthian war, commanded gratulatory sacrifices to be offered in every City; and himself coming to Antioch, Ignatius was required to be present at those Sacrifices; 
His courage  but he before Trajan's face did justly and sharply reprove their Idolatry, for which cause he was delivered to ten Soldiers to be carried to Rome. He was Pastor at the Church at Antioch next after the Apostle Peter.  
As he passed through Asia strictly guarded with that troop of Soldiers, 
His zeal.  he confirmed the Congregations through every City where he came, Preaching the Word of God to them, and giving them wholesome exhortations; especially charging them to avoid the heresies lately sprung up, and at that time overflowing the Church: Requiring them steadfastly to cleave to the Traditions of the Apostles, and to their Doctrine. When he came to Smy●na where Polycarp was Bishop, he wrote an Epistle to the Church at Ephesus, making mention of Onesimus their Pastor; and another he wrote to the Church of Magnesia on the River Meander, wherein he forgetteth not Doema their Bishop: Another he wrote to the Church at Trallis whose Pastor at that time he mentioneth to be Polybius, to which Epistle he prefixed an exhortation to them not to refuse Martyrdom, lest thereby they should lose the hope that was laid up for them: 
His sufferings.  For which end he useth these expressions, From Syria saith he, even till I came to Rome, I had a battle with Beasts, as well by Sea as by Land, night and day, being bound amongst ten cruel Leopards, (so he called the 10 soldiers that guarded him) which, the more benefits they received at my hands, became so much the worse to me: 
His patience.  But I being exercised, and now well acquainted with their injuries, am taught every day more and more to bear the Cross, yet hereby am I not justified. Would to God I were once come to the Beasts that are prepared for me, which I wish also to fall upon me with all their violence: whom also I will provoke, that without delay they may devour me, and not abstain from me, as they have from some others whom for fear they have left untouched: and if they be unwilling to it, I will compel them to fall upon me: Pardon me I pray, I know well how much this will avail me. Now do I begin to be a Disciple of my Master Christ, 
His invincible courage.  I neither regard things visible, nor invisible, so I may gain Christ, Ignis, crux, bestiarum conflictationes, ossium destractiones, etc. i. e. Let Fire, Cross, breaking of my bones, quartering of my members, crushing my body, and all the torments that man and the Devil can invent fall upon me, so I may enjoy my Lord Jesus Christ, etc.  
Writing to Polycarp, whom he knew to be a holy man, 
A faithful Pastor.  he commends to him the Congregation at Antioch, praying him to be careful of the business there, and especially for the election of a godly Bishop in his room, thereby proving himself to be a sincere and right Pastor, taking such care of his flock, not only whilst he lived, but even after his death. When his Martyrdom approached, he said, Frumentum Dei sum; dentibus ferarum molar, & mundus Dei panis inveniar: I am God's corn; when the wild beasts have ground me to powder with their teeth, I shall be his white-bread. 
His humility.  He was so humble, that he disdained not to learn of any: He suffered Martyrdom the eleventh year of Trajan at Rome, Anno Christi, III. His usual saying was A, mor meus crucifixus est: 
His sayings.  My Love is crucified, meaning either Christ the Object of his love: or that his affections were crucified to the world, as Gal. 6. 14.  
Nicephorus reports that when Ignatius was a child, our Saviour would take him up in his arm, and show him to his Disciples. It may be he was one of those little children that were brought to Christ that he should touch them; or that little child whom Jesus took, and set in the midst of his Disciples to learn them humility: He saw Christ after his Resurrection, as himself writes in one of his Epistles, 
He saw Christ in the fl●sh.  Ego vero, & post resurrectionem in carne eum vidi etc. Truly I did see him after his Resurrection in the flesh; and do believe that it is he, etc.  
He used to say, Nihil praestantius est pace bonae conscientiae: that there is nothing better than the peace of a good conscience.  
That good and wicked men are like true and counterfeit money, the ones seems to be good, and is not, the other both seems and is good.  
That the Lion's teeth are but like a ●●ll, Which though it bruiseth, yet wasteth not the good Wheat, only prepares and fits it to be made pure Bread: Let me (saith he) be broken by them, so I may be made pure Manchet for Heaven.  
Parents ought to afford these three things to their children; 
Parent's duty.  Correction, Admonition, and Instruction, both in humane Arts, and God's Word: all which preserves them from idleness and folly, gives them Wisdom, and learns them subjection and obedience to their Superiors.  
Other Graces are but parts of a Christians armour: as the shield of Faith, the sword of the Spirit, etc. But Patience is the Panoply or whole Armour of the man of God: The enemy foils us without it: but we foil him by it.  
Grace slowing from the blessed Spirit of God, makes the Soul like a Fountain whose water is pure, wholesome and clear: For Grace beautifies, cleanseth, and so saveth the whole man.  
He wrote divers Epistles: 
His works,  To St. John: To the Ephesians: To the Magnesians: To the Trallians: To the Romans: To the Philadelphians: To Polycarp, etc. Concerning which the learned Scultetus saith: Inter dubia & incerta numero Epistolas Ignatii, & Polycarpi. Nondum enim inter Orthodoxos convenit sintne Epistolae istae celeberrimorum Martyrum Ignatii & Polycarpi, an aliorum: For which he gives his reasons.   


POLYCARPUS  The Life of Polycarp, who died Anno Chr. 170  
POlycarpus was Disciple to S John, and Bishop of Smyrna: he going with S. John to a Bath at Ephosus, and espying Cerinthus the Heretic in it, said, Fugiamus ocyùs, etc. 
His zeal against Heretics.  Let us depart speedily, for fear lest the Bath wherein the Lord's adversary is, do fall upon us: as one of the Fathers made haste out of the house of a wicked man, which soon after fell to the ground. 
God's judgement against Heretics.   
The History of his Martyrdom is excellently set forth in an Epistle written by his own Church at Smyrna, 
The History of his Martyrdom.  to the Brethren of Pontus, out of which, so much as concerns this matter, I shall transcribe. The Congregation which is at Smyrna, to the Congregation which is at Philomilium, and to all the Congregations throughout Pontus; mercy to you, peace, and the love of God the Father, and of our Lord Jesus Christ be multiplied, Amen. We have written unto you (Brethren) of those men which have suffered Martyrdom; and particularly of blessed Polycarp, who by shedding his blood, hath (through God's mercy) put an end to this persecution, the manner whereof we shall now relate to you: This holy man hearing of the cruel persecution abroad, was therewith nothing terrified, but retained the inmovable tranquillity of his mind, 
His courage.  and continued still in the City, till at length he was persuaded through the importunity of his friends, 
His slight.  to betake himself to a certain Farm-place, not far from the City: where he remained with a few, exercising himself night and day in prayer, making humble supplications, as his usual manner was, for the peace, and tranquillity of all the Churches in the world. Having been in prayer, three days before his apprehension, and now fallen asleep, he saw in a Vision by night the pillow under his head set on fire, and suddenly consumed to ashes, 
His vision foretelling his Martyrdom.  which when he awaked, he interpreted to them that were present, to foresignify that his life was near an end, and that his body should be Burned for the testimony of Christ.  
When the Searchers were now at hand, and all the people cried out, Quaeratur Polycarpus: Let us search out Polycarp; at the earnest entreaty of his friends, he removed to another Village, unto which the Searchers coming, caught two boys, and scourged them till one of them confessed and led them to Polycarps lodging: Yet might he easily have escaped; 
Height refused.  but he would not, saying, the will of the Lord be fulfilled: and so coming to them, he communed with them very cheerfully, so that it was wonderful to see; those which a little before knew not the man, now beholding and viewing his comey age, and his grave and constant countenance, lamented that they had so employed themselves for the apprehension of so worthy a person: 
He seasts his persecutors.  But he on the contrary commanded that the table should be presently spread for them, entreating them to eat, and dine well, requesting but one hours' space to make his prayers unto God in, which they assenting to, he arose, and went to prayer, and being replenished with the grace of God, he so poured out his soul, that all that heard him praying, were astonished at it, yea many of his enemies were sorry that so holy, honest, and aged a man should be put to death.  
The hour being now come wherein he was to set forwards, they set him upon an Ass, and brought him to the City of Smyrna upon a solemn Feast day, and there met him Herod the Justice of Peace, and his Father Nicetes, who receiving him into their Chariot, 
His tentations.  said unto him, What harm is it to say, Lord Caesar, to sacrifice, and so to be saved? At first he answered nothing, but when again they urged him, he said, I will not do according to your counsel: They perceiving that he would not be persuaded, gave him very rough language, and at last tumbled him out of their Chariot, 
cruelly.  whereby he broke his shins: But he, as though he had received no injury, nor hurt at all, went bolt upright, cheerfully and apace towards the Theatre: And being come thither, a voice came down from Heaven (though by reason of the great tumult few heard it) Be of good cheer, O Polycarp, and play the man: 
He is encouraged from Heaven.  The speaker no man saw, but the voice was heard by many of us. The multitude was in a rage, and the Proconsul demanded of him whether he were that Polycarp? yet withal beckoning to him to deny it, 
His tentations.  said, Have respect unto thine age: tender thyself: swear by the Fortune of Caesar: Repent of what is past, and say, Remove the wicked. But Polycarp looking about upon the multitude with a steadfast countenance, and casting up his eyes towards Heaven, 
His courage.  said, Remove O Lord these wicked. Yet the Proconsul urged him again, saying, Swear, and I will let thee go: Blaspheme, and defy Christ, and thou shalt be safe: To whom Polycarp answered, Octoginta sex annos illijam inservivi etc. 
An excellent speech.  Fourscore, and six years have I served Christ, neither hath he ever offended me in any thing, and how then can I revile my King that hath thus kept me? The Proconsul still urged, and said, Swear by the Fortune of Caesar; 
His invincible courage.  Polycarp replied, If thou requirest of me this vain glory, that I should protest the Fortune of Caesar, pretending that thou knowest not what I am? Know then that I am a Christian: And if thou desirest to know the Doctrine of Christianity, appoint a day, and thou shalt hear it. Persuade the people unto this, said the Proconsul. Truly said Polycarp, I thought it my part to make this tender unto you, Because we are commanded of God to give unto Governors and Powers whom he hath ordained, the honour, and obedience which is due unto them, and not hurtful unto us: but as for these people, I deem them not competent judges, and therefore will not purge myself before them: Then said the Proconsul, I have wild Beasts to devour thee, unless thou repent. 
He fears not threatenings.  Polycarp answered, Bring them forth: for we have determined with ourselves not to repent, nor to turn from the better to the worse: It's more convenient for you to turn from evil to that which is good, and just. I will, said the Proconsul, tame thee with fire, if thou set naught by the wild Beasts, and wilt not repent: To which Polycarp answered, you threaten me with sire which shall last but an hour, and is quickly quenched; but thou art ignorant of the everlasting fire at the Day of Judgement, and of those endless torments which are reserved for the wicked. But why make you all these delays? appoint me to what death you please. Whilst he spoke these things, he was replenished with joy, and boldness, and his countenance appeared so full of grace, and gravity, that it was evident, that he was nothing troubled with the cruel threats of the Proconsul: but on the contrary the Proconsul himself began to be amazed, and sent for the Crier, commanding him in the midst of the Theatre to cry three times: Polycarp hath confessed himself to be a Christian. Hereupon the multitude both of Jews, and Gentiles, inhabiting Smyrna cried out in a great rage, 
The jews and Gentiles rage against him.  Iste Asiae Doctor, etc. This is that Doctor of Asia, the Father of the Christians, the Overthrower of our gods, who hath taught many that our gods are not to be adored: and thereupon they cried to the Proconsul, that a Lion might be let loose to devour him: But he told them that he might not do it, for that the game of Beasts was now finished: Then they cried with one voice that Polycarp should be burned alive: To which when the Proconsul had assented, the multitude forthwith carried logs, and wood out of their Shops and Booths; especially the Jews, after their wont manner, were very forward herein. The pile being prepared, Polycarp put off his apparel, the faithful assisting, and contending amongst themselves who should touch his body at his farewell: Being thus made ready, when they would have nailed him to the stake, 
He 〈◊〉 to be nailed to the stake.  he said; Nay suffer me even as I am: for he that, hath given me strength to come to this fire, will also give me patience to persevere therein without your fastening of my body with nails; Then they bound his hands behind him, which done, 
His Prayer.  he prayed thus. O Father of thy Wel. Beloved and blessed Son Jesus Christ, through whom we have known thee, O God of Angels, Powers, and of every living creature, and of just men which live in thy presence: I thank thee that thou hast graciously vouchsafed this day, and this hour to allot me a portions amongst the number of Martyrs, to drink of the Cup of Christ, unto the Resurrection of everlasting life, both of Body and Soul, through the operation of the Holy Spirit, amongst whom I shall this day be received into thy sight for an acceptable Sacrifice; And as thou hast prepared, and revealed this before hand, so thou hast now accomplished and fulfilled the same, O thou most true God, which canst not lie; wherefore for all these things I praise thee, I bless thee, I glorify thee, through the everlasting Bishop and Shepherd of our Souls Christ Jesus: to whom with thee, and the Holy Ghost be all Honour, and Glory, world without end: Amen. Having ended his Prayer, the tormentors kindled the fire. 
The fire will not burn him.  The flame vehemently flashed about; which was terrible to the beholders: But the flame framing itself after the manner of a vault, or sail of a Ship, with the blustering blasts of wind, touched not the holy Martyr's Body, which sent forth a fragrant, and sweet smell like unto Frankincense, or such like precious Perfume: But the cruel Persecutors perceiving that the fire touched not his body, called for a tormentor, charging him to thrust him into the side with a spear; which being done, there issued our such abundance of blood as quenched the fire, 
He is slain.  to the great astonishment of the beholders. Then did the Jews stir up Nicetes the Father of Herod, and his Brother Dalces to move the Proconsul, 
The jews malice.  that his body might not be delivered to the Christians; lest (say they) leaving Christ, they fall to worship him: This they said through their ignorance, not knowing that we can never forsake Christ, which died for our Salvation, to worship any other. For we worship Christ as the Son of God: the Martyrs we love as the Disciples, and followers of the Lord, and that worthily, for the invincible love which they bear to their King and Master, etc. 
His body burned.  Hereupon the Proconsul caused his body (to satisfy the Jews) to be laid upon a pile of wood, and burned.  
Irenaeus being young, was acquainted with him, and writeth of him, that Anicetus being Bishop of Rome, Polycarp went thither, and questioned with him about the celebration of Easter. He saith also, that there is extant an Epistle of Polycarps unto the Philippians, very profitable for such as are careful for their Salvation: where they may know the true character of Faith, and the right rule of Doctrine.  
It is said of him, that he was testis fidelis, constansque veritatis: A faithful and constant witness to the Truth: Nay, by his Wisdom, Zeal, and Piety, he recalled many from Heresies, and Errors  
He so detested Heretics, that when Martion (of his former acquaintance) met him at Rome, and wondering that he took no notice of him, said, Dost thou not know me Polycarp? Yea, said he, I know thee well, thou art the eldest son to the Devil.  
His manner was to stop his ears if at any time he heard the wicked speeches of Heretics, 
His zeal against Heresies.  and to shun those very places where such speeches had been uttered. He suffered Martyrdom in the seventh year of Verus, Anno Christi, 170. of his Age 86.  
In the midst of the flames he made this excellent Prayer. 
His prayer in the fire.  O God the Father of thy Beloved Son Jesus Christ, through whom we have received the knowledge of thee: O God the Creator of all things, upon thee I call, thee I confess to be the true God: Thee I glorify. O Lord receive me, and make me a companion of the resurrection of thy Saints, through the merits of our great High Priest, thy Beloved Son Jesus Christ; to whom with the Father and God the Holy Ghost be honour, and glory for ever, Amen. He was a Bishop about 63 years. Herom writing of him, saith, that he was in great esteem through all Asia, for that he was Scholar to the Apostles, and to them that did see and were conversant with Christ himself; and therefore his authority was of great credit, not only with his own Church, but with all other Churches about him.  
There is extant an Epistle of his to the Philippians, 
His works.  but Scultetus judgeth it spurious.   

The Life of Dionysius Areopagita, who died Anno Christi 96.  
DIonysius Areopagita was born at Athens of eminent Parents, 
His Parentage and education.  he was very studious: He traveled into Egypt to get skill in Astronomy: At the age of 25 years at Heliopolis, whilst he lived with Apollophanes the Philosopher, he saw that general Eclipse of the Sun at our Saviour's passion, and as one amazed, said, Aut Deus naturae patitur, 
His speech at Christ's death.  aut mundi machina dissolvetur: Either the God of Nature now suffers, or the frame of the World shall be dissolved: And to another, Ignotus in carne patitur Deus, etc. God, unknown in the flesh, doth suffer, for whose sake the Universe is covered with this thick darkness.  
Saint Paul coming to Athens, Act. 17. and espying an Altar there with this inscription, Ignoto Deo, took occasion from thence to Preach of the true God, of the Resurrection, and Judgement to come: whereupon by the great Philosophers of that City, he was accounted a wicked, and sacrilegious person, for which he was carried by them to Mars his hill, where the Court of the Areopagites sat which was the chiefest Judicatory in that City: But before those Judges he preached with such Divine eloquence, and forcible arguments, that through God's mercy he converted this Dionysius, the chief Precedent of the Judges, 
D●onysius converted.  with Damaris his wife, who used Paul very courteously, and were instructed by him in the knowledge of our Lord Jesus Christ. At which the whole City was much amazed: for all men accounted Dionysius a very wise and judicious man; But now he was not ashamed of a Master to become a Scholar: so that within 3 years' space, he became an admirable instrument to propagate the Gospel of our Saviour Jesus Christ. 
He is made Pastor at Athens.  Then was he by Paul ordained Pastor of the Church at Athens, where for a good while he preached the Word of God with great wisdom, zeal and diligence; and as a wife Harvestman brought in many Sheaves of Corn into Gods Barn. Afterwards he went to Ephesus to visit S. John, and S. Paul: by whose persuasion (leaving one Publius to look to his flock at Athens) he went to Rome, 
He goes to Rome.  at which time Clemens governed that Church. 
And into France.  And having conversed a while with Clemens, he entreated him to go into France to preach the Gospel there, and to give knowledge of Salvation to that Nation: This he willingly undertook; and judging Paris to be the fittest place to reside in, he so laboured amongst them, that in a short space, through God's blessing, 
The success of his Ministry.  he brought many Sheep into the fold of Christ, and that not only of the meaner sort, but many Rich, Noble, and Great Persons, who overthrowing the Temples of their false gods, erected new places for the service of the true God. But this progress of the Gospel being envied by Satan, 
Satan's malice  the enemy of Christ's Church: he stirred up the Idolatrous Priests, who suborned many to dispatch Dionysius: 
God's mercy.  but there was such a gracious lustre, and radiancy in his countenance, that when they beheld him, some of their hearts failed them: others were so affrighted, that they fled away.  
Shortly after, Sisinius the Praefect gave command that Dionysius, with his fellows, 
His apprehension.  should be apprehended; and when he was brought before him, he sharply reproved him, for that he had preached against the Worship of their gods, who, by reason of his Sermons, had lost their former honour and esteem: He therefore required him to confess his error, and to stop up that breach which he had made, leaving off those novelties, and unheard of Doctrines, that by his recantation the people might see how vainly they had been seduced, and so return to their ancient Rites and Customs again. 
His zeal, and courage.  To this Dionysius with great zeal, wisdom, and eloquence, answered: That they were no gods whom they worshipped, but Idols, and the works of men's hands, and that it was through mere Ignorance, Folly, and Idolatry that they adored them: Adding, that there was but one true God, according as he had preached: At which words Sisinius was exceedingly incensed, commanding him to be laid upon an hurdle, and a gentle fire to be made under him to roast him. Some others relate, 
Miracles.  that he was thrown to hungry wild Beasts, which yet would not tear him: Then that he was put into an hot Oven, which would not burn him. Whereupon he was the second time brought before Sisinius, 
Persecutors cruelty.  who caused him publicly to be beaten with many, and cruel blows by his Officers: and when this prevailed not, he standing up, said: Seeing thou hast contemned our gods, derided the Emperor's Edicts, and by Magic hast wrought many Miracles to delude the people, whereby thou hast seduced them from the obedience of the Emperor I will therefore that thou shalt be forthwith beheaded. Dionysius nothing terrified herewith, told him that he worshipped such gods as would perish like dung upon the Earth; but as for myself (said he) Come life, 
A brave speech.  come death, I will worship none but the God of Heaven and Earth. This so enraged the Praefect, that he commanded him presently to be executed▪ whereupon he was haled out of the City to the top of an high Mountain, and delivered to the Officers to be tormented, which was accomplished with all the cruelty that could be: Then lifting up his eyes and hands to heaven he said, O Lord God Almighty, thou only begotten Son, and Holy Spirit: O sacred Trinty, 
His Prayer at death.  which art without beginning, and in whom is no division: Receive the soul of thy servant in peace, who is put to death for th● Cause and Gospel: Which Prayer being ended, he was beheaded with a sword which was made dull on purpose that his pain might be the greater. 
His Martyrdom.   
He suffered Martyrdom in the reign of Hadrianus, Anno Christi 96. and of his own Age 110.  
He used to say, that he desired these two things of God, 
His saying.  first that be might know the truth himself: Secondly, that he might preach it as he ought unto others.  
He wrote sundry Epistles, 
His works.  (as some affirm) and some other works: all which Scultetus for very good reasons rendered by him, judgeth to be spurious.   


JUSTIN MARTYR  The Life of Justin Martyr, who died Anno Christi 139.  
IVstin Martyr was born at Neapolis in the Country of Palestine: 
His Parentage and education.  His father was Priscus Bachius, by whom in his youth he was set to school, where he profited so much, that in time he became a famous Philosopher: For being exceedingly inflamed with a desire of knowledge, he would not be satisfied in his mind, till he had gotten Instructors singularly seen in all kinds of Philosophy. 
His study of Philosophy.  First he applied himself to be a Scholar to a certain Stoic: but finding that by his help he nothing profited in Divine knowledge, after a time he left him, and went to one of the Sect of the Peripatetics: with whom after he had been a while, he demanded of him a stipend for his teaching: whereupon Justin accounting him no Philosopher, left him, and departed. And being not yet satisfied in mind, but desirous to hear of further learning, he adjoined himself to one that professed the Pythagorean Sect, a man of great ●ame, and one that highly esteemed of himself: whom after he had followed a time, his Master asked him, whether he had any skill in Music, Astronomy, and Geometry, without the knowledge whereof he said, he could not be apt to receive the knowledge of virtue and felicity: for that his mind must be drawn from the knowledge of sensible matters, to the contemplation of things intelligible. He spoke much in commendation of these Sciences, how profitable and necessary they were: and because Justin declared himself to have no skill therein, he turned him away; which much grieved Justin, who considering with himself, what time was requisite for the learning of these Sciences, and purposing to defer it no longer, betook himself to the Sect of the Platonists for the great fame that ran of them: Wherefore choosing to himself a singularly learned man of that Sect, that was lately come into those parts, he remained with him, profiting not a little in contemplation of supernatural things, and invisible forms: Insomuch as he hoped ere long through the sharpness of his wit to attain to the comprehension and contemplation of God, which is the end of Plato's Philosophy. And thus he employed his Youth: 
His conversion, and the occasion of it.  But afterwards being grown to riper years, he was converted to the knowledge and profession of Christianity by this means: Beholding the Constancy, Courage, and Patience of the Christians in their torments, and sufferings, he was wonderfully moved therewith, which made him thus to reason; that it was impossible for that kind of people to be subject to any vice, or carnality, which would certainly disable them to sustain such sharp adversity, and much more the bitterness of death.  
Hereupon (naturally affecting Knowledge) he began to love and embrace the Christian Religion. This himself testifies in the end of his first Apology; telling us moreover, that being afflicted in mind about finding out the truth, he resolved for more privacy to retire himself unto a Grange near the Seaside, where he might be free from the concourse of people, whither as he went, 
He is instructed by an old man.  there met him a grave ancient Father, of a comely visage, and gentle behaviour, who began to reason with him; and after long disputation, told him plainly that there was no knowledge of the truth amongst the Philosophers, who neither knew God, nor were directed by the Holy Ghost: He also further reasoned with him of the immortality of the soul, of the reward of the godly, and of the punishment of the wicked: So that Justin being convinced by his arguments, voluntarily assented to him, and demanded of him by what means he might attain to the knowledge of the true God? The old man counselled him to read, and search the Word of God; and to adjoin Prayer thereto. But what man (quoth Justin) shall I use for my instructor therein? And who shall be able to help me, if these Philosophers (as you say) lack the Truth, and are void of the same? To which the old Father answered: There have been (saith he) before these Philosopher's others more ancient than they, who were just men, and beloved of God: and who spoke by the Spirit of God: foreseeing, and fore-Prophesying of those things which we now see are come to pass, and therefore they are called Prophets. These only have known the Truth, and revealed it to men, neither fearing, nor respecting the persons of any. They were seduced with no opinions of man's invention, but only spoke, and taught those things which themselves both heard, and saw, being inspired with the Holy Spirit of God, whose Writings, and Books are extant, out of which the Reader may receive great profit, and knowledge of many things: As of the first Creation of the World, and of the end of the same, with all other things that are necessary for us to know. Neither in their teachings do they use any demonstrations: the things taught being of themselves more certain than that they need any such demonstration: the accomplishment of their Prophecies which we see fulfilled, constraining us of necessity to believe the words, and Doctrine which they have taught: Their Doctrine also hath been confirmed by Wonders and Miracles, which induce us to give credit to it. They preached of God the Creator, and Maker of all things: They prophesied also before of Christ the Son of God sent to be the Redeemer of the World, which the false Prophets, seduced by false and wicked Spirits did not, but only took upon them to work certain prodigious wonders, for men to gaze at, that thereby they might gain belief to their false and unclean opinions: But remember before all things to make thy Prayers to Almighty God, that he will open a gate of light to thee: for otherwise the knowledge of these things cannot be attained to by every man, but they are revealed only to such to whom God and his Christ give understanding.  
The old Father having declared these, and many other things to Justine, departed from him, exhorting him carefully to follow those things which he had spoken: after which he saw him no more. 
Hi. conversion.  But Justine was presently wonderfully inflamed in his mind to know and study the Prophets, in comparison of which all other Philosophy now seemed vain, and unprofitable to him, and so in time he became a Christian, and was baptised. 
His Baptism.   
After this ●e became an earnest defender of the Truth, travelling up and down, and disputing against all those which were enemies, and opposers of it, fearing neither peril of life, 
His zeal and courage.  nor danger of death, so that he might maintain the Doctrine of Christ against the malicious blasphemers of the same, and also increase the number of Christian Believers, as may appear by his vehement disputations against the Heathen Philosophers, and by the long disputation of his at Ephesus against Tripho, and also by his confutations of Heretics: Yea and by his Apologies which with great zeal and courage he exhibited to the Emperor and Magistrates against the Persecutors of the Christians, and in their just defence all which do sufficiently testify the same.  
The first Apology which he wrote, 
His Apology for the Christians to the Senate.  was to the Senate of Rome, in which he wrote with great liberty, telling them, that of necessity he was compelled thus to utter his mind unto them: For that in persecuting the Christians they neglected their duty, and highly offended God, of which they had need to be admonished: This Apology he also sent to Antoninus Pius the Emperor: Writing also to Vrbicius, Leiutenant of the City, he told him, that he put men to torments, and death, for no offence committed, but only for the confession of the name of Christ; which proceedings (saith he) neither becometh the Emperor nor his Son, nor the Senate. In the same Apology he also defended, and purged the Christians from those crimes which were falsely charged upon them by the Ethnics.  
In his second Apology writing to Antoninus the Emperor, 
His Apology to the Emperor.  and his successors, with like gravity, and freedom of speech, he declareth unto them how they had the name and repute of virtuous Philosophers, maintainers of Justice, lovers of Learning, etc. But whether they were so indeed, their Acts declared. As for himself he professeth that neither for flattery, nor for favour he wrote unto them: but that he was constrained to sue unto them for righteousness in their judgements, and sentences: For (saith he) it becomes Princes to follow uprightness, and piety in their judgements, not tyranny, and violence: He also in plain words chargeth as well the Emperor as the Senate with manifest wrong; for that they did not grant to the Christians that which was not denied to all other Malefactors, but judged them to death, not convicted; but out of an hatred to their name. 
Injustice used to the Christians.  Other men (saith he) which are appeached in judgement, are not condemned till they are first convicted: But for us, you take the name for a sufficient crime; whereas indeed you ought to see justice done rather upon our accusers. So that if a Christian that is accused, deny his name, him you release, being not able to charge him with any other offence: But if he stand to his name, you condemn him: Whereas it were your duty rather to examine their manner of life, and so according to their demerits to see justice done upon them. And in another place: You examine not the Causes, but hurried on with rash affections, as with the spur of fury, you slay and murder the innocent without any respect of justice: And if any will say, some of them have been taken in evil doings: I answer, that you use not to inquire after those things, but condemn them before due examination of their offences, for the cause above mentioned: Hereby it appears that you degenerate from the goodness of your predecessors, whose examples you follow not: For your Father Adrian, of famous memory, caused to be proclaimed, that Christians accused before the Judge should not be condemned, unless they were found guilty of some notorious crime, etc.  
In the same Apology he also proves, by firm and strong arguments, that Christians ought not at the sole will and command of the Emperor and Senate to offer Sacrifice to Idols, for which if they be condemned, they suffer open wrong: He affirms moreover, that the only true Religion, is the Religion of Christians, whose Doctrine and Conversation hath no fault. And although by these, 
He prevails for favour to the Christians.  and such like persuasions he could not prevail with the Emperor to love their Religion, and to become a Christian; yet thus much he obtained, that the Emperor wrote to his Officers in Asia in the behalf of the Christians, requiring and commanding them, that those Christians only that were found guilty of other crimes, should suffer, and that none for the bare name of a Christian should be punished, as hitherto they had been. By this it is apparent with what zeal, and ●aith Justine strove against the persecutors of his time, who (as he used to say) could kill, but could not hurt.  
At last he went to Rome, 
He goes to Rome.  where he had many open disputations, and public conferences with some Philosophers, especially with one Crescens, who was of the Sect of the C●nikes, from whom he always bore away the Bell, which tended to the shortening of his life, as himself foresaw, and foretold in these words.  
I look for no other end then this, 
A prediction.  that I be betrayed by some one of them called Philosophers: or knocked on the head with a club by Crescens, no Philosopher indeed, but a proud boaster. For it is not meet to call him a Philosopher, which ignorantly reporteth that the Christians are impious, and irreligious, to the end that he may flatter, and please such as are over-shadowed with the mist of error, and ignorance. For if he impugn the Doctrine of the Christians, having never read, nor known the same, then is he full of malice, and far worse than Idiots, that sometimes fear to reason of unknown matters, lest they speak falsely: Or if he hath read them, yet he understands not the Mystery, and Majestical meaning thereof: Or if in any thing he understands them, yet is he afraid to confess the Truth, lest he should be taken for one of them, and then he is far more wicked, and malicious, yea the bondslave of vain glory, and brutish fear. I desire that you may understand the Truth, I have proposed certain Questions and Interrogatories to him, whereby I have found that he knows nothing: So that if you knew what I propounded, and what answer he made thereto, you would certainly give sentence that he is altogether ignorant in our Doctrine, etc.  
And according to this his prediction, 
His Martyrdom.  he was slain by the procurement of Crescens: being beheaded, An. Christi 139. Suffering Martyrdom with much cheerfulness under Verus the Emperor: or as Epiphanius saith, under Adrian.  
Tatianus, a learned man, writeth thus of it; Crescens (saith he) being in Rome, passed all men in that filthy and unnatural sin of Sodomy, defiling himself with mankind; inferior also he was to no man in covetousness. He taught, that death was not to be feared, yet himself was so extremely fearful of it, that he procured Justins' death, as it were for a great evil: Because that he Preaching the Truth, reprehended the Philosophers as gluttonous and deceitful persons.  
He confuted Martion the Heretic; 
His zeal against Heresies.  and the Valentinians: He complained to the Emperor Antoninus Pius of the cruelty of the Proconsul in Asia against the Christians, who forbade them to read any Books that spoke of Christ.  
His usual saying was, 
His sayings.  That which the Soul is in the Body, that are Christians in the World: for as the Soul is in, but not of the Body: so Christians are in, but no part of the World.  
Also, It is best of all not to sin: and next to that to amend upon the punishment.  
Again, That it is the greatest slavery in the World to be subject to ones own passions.  
He was one that did not only suffer in his Saviour's Cause: but took great pains in defending it against all oppositions in his times. 
His zeal.  He got much repute for his constant zeal against Idolatry, and Superstition, and persuading the Gentiles to leave it, as a vain and unprofitable service: declaring unto them the excellency and benefit of the true Worship of God: So that he was a blessed Instrument to bring many out of that miserable condition, cheerfully to embrace the Faith of Christ crucified.  
His works are these: 
His works.  A Dialogue with Triphon the Jew: An Apology to the Senate of Rome: Another to Antoninus Pius: An Oration to the Gentiles, with some Epistles: One Ad Zenam, & Serenum: Altera ad Diognetum▪ Paraenetica Oratio ad Graecos.   


IRENAEUS  The Life of Irenaeus, who died An. Chrsti. 182.  
IRenaeus was born in Asia, of Greek Parents, 
His birth and education.  as both his name and writings do declare. In his younger years he was scholar to, and a constant hearer of Polycarp, Bishop of Smyrna. In his riper years he went into France, and was Ordained Minister by Photinus' Bishop of Lions, 
Ordained Minister.  and some other Presbyters. At this time the Church of Christ was in great trouble, both by reason of the Persecution raised by foreign Enemies, but especially by reason of Errors, 
His zeal against Heresies.  and Sects which then sprung up in that time, against which he diligently laboured, and wrote much. His Nature did well agree with his Name for he was a great lover of Peace, and endeavoured to the uttermost to procure Unity when Controversies arose in the Church: And therefore when the great controversy about keeping Easter day was renewed, and Victor the Bishop of Rome would have excommunicated the Eastern Churches as Schismatics for disagreeing with him therein: Irenaeus with other Brethren of the French Church, 
He was studious of peace.  being sorry to see contentions amongst Brethren for such a trifle, met together in a Council, and by common consent wrote Letters unto Victor, subscribed with their names, entreating him to alter his purpose, and not to proceed to Excommunicate his Brethren for that matter; and although themselves agreed with him in observing the same time, yet by many strong arguments and reasons, they exhorted him not to deal so rigorously with those who followed the custom of their Country in observing another day. He wrote also divers other Letters abroad concerning the same contention, declaring the Excommunication of Victor to be of none effect.  
After the Martyrdom of Photinus, 
He is made Bishop of ●y●ons in France.  he was made Bishop of Lions where he continued about the space of 23 years: By his frequent, faithful, and powerful Preaching, and by his holiness of life, he brought most of that City from Gentilism to the knowledge and service of the true God. But the common Enemy of mankind envying the progress of the Gospel, 
Satan's malice  and the salvation of so many Souls, beside the public Persecution, stirred up a spirit of Error, and falsehood in some Heretics: as Montanus, Theodosius, Alcibiades, and Maximilla, whereby he greatly disturbed the Peace of the Church. 
His zeal against Heresies.  Hereupon Irenaeus, and his fellow-labourers, to show their care of the Brethren, sent abroad large Epistles of things done amongst them: They sent also the Tenets of Montanus into Asia with their judgements upon them. They wrote likewise Letters to Eleutherius, then Bishop of Rome, 
He is sent to Rome.  desiring him heartily to endeavour to keep the Church in unity; and when they could find no fitter a person for so weighty a business, they made choice of Irenaeus for his holiness gravity, and sincerity, whom they knew to be willing to undergo all travel, danger, and labour for Christ's cause, and the Churches good: Him therefore they sent to Rome, writing by him in this manner.  
Father Eleutherius▪ we with you health in all things, and always in God: We have requested Irenaeus our Brother, and fellow labourer, to deliver these Letters, whom we pray you to accept of as a zealous follower of the will of Christ, etc.  
This Irenaeus wrote five Books against the Heresies of his times, 
His writings.  which are yet extant; in the first of which dilating upon the infinite profundity of matter invented by Valentinus, mixed with many Errors, he discloseth openly the malice of the Heretic, being clo●ked, and concealed, as it were a Serpent hid in his den: For revealing their profane ceremonies, and detestable mysteries, he writeth thus: 
The profaneness of Heretics.  Some (saith he) prepare their Wedding Chamber, and accomplish the service to be said over them that are to be consecrated with charmed words: And having thus done, they call it a Spiritual Marriage, conformable to the celestial copulation. Some bring them to the water, and in Baptising say thus: In the Name of the unknown Father of all things, In the Truth, Mother of all things, and in him which descended upon Jesus. Some others pronounce Hebrew words, to the end that young Converts might be the more amazed. And in his third Book, he wrote that Valentinus came to Rome, in the time of Hyginus, ninth Bishop in succession after the Apostles: 
The immutability of Cerdon.  And also Cerdon another Heretic, who sometimes protested the true Faith, and privily taught the contrary: Afterward he confessed his error, and yet again being reprehended for the corrupt Doctrine which he had taught, he refrained the company of the Brethren: He taught that God preached in the Law, and Prophets, was not the Father of our Lord Jesus Christ. That Christ was known, but the Father of Christ was unknown, etc. After him succeeded Martion of Pontus, a shameless blasphemer, which increased this Doctrine.  
He tells us also in his second Book that the working of Miracles was frequent in his time. 
Miracles continued in the Church.  Some of the Brethren (saith he) and sometimes the whole Church of some certain place, by reason of some urgent cause, by Fasting, and Prayer, have brought to pass that the spirits of the dead have returned into their bodies; and so by the earnest Prayers of the Saints, they have been restored again to life, and have lived with us many years. Some by the like means have expelled Devils, so that they which were delivered from evil spirits, have embraced the Faith, and were received into the Church▪ Others have the Spirit of Prophecy to foreknow things to come: they see Divine Dreams, and Prophetical Visions: Others cure the sick, and diseased, and by laying on of their hands restore them to health. For the gracious gifts of the Holy Ghost are innumerable, which the Church dispersed through the whole World, having received, dispenseth daily in the Name of Jesus Christ, crucified under Pontus Pilate, to the benefit of the Gentiles, etc.  
Whilst he was Bishop of Lions, the state of the Church was very unquiet, troublesome and full of danger, because the Roman Emperor had not called in the Edicts of the fourth Persecution: But in this dangerous time, 
His courage and painfulness.  Irendus was valiant, laboured exceedingly by Prayer, Preaching, Disputing, Instructing, and Reproving with patience and wisdom: Seeking the lost; strengthening the weak; recalling the wand'ring; binding up the brokenhearted, and confirming those that were strong: Whereupon Tertullian saith, Tanta vitae integritate, & Doctrine sinceritate gregi is praesidet, etc. He governed the flock of Christ with such integrity of life, and sincerity of Doctrine, that he was loved exceedingly by his own, and feared by others: But in the latter end of Marcus Antoninus Verus, God sent Peace to his Church, so that the Christians lived securely: held Counsels, and did Preach freely: as also in the reign of Commodus, who succeeded him: 
A great Persecution.  But in the reign of Severus the next Emperor, he being a bloody and cruel man, was raised the fifth Persecution against the Church, to the Martyrdom of many thousands: but especially it raged at Lions, in so much as the blood of the slaughtered Christians ran down the streets; and at last this blessed Saint, with many other of his flock were carried between two hills, where was a Cross on the one hand, and an Idol of the other, where they were put to their choice, to go either to the Cross to suffer, or to the Idol to live; but they chose the Cross, 
His martyrdom.  where they all constantly suffered Martyrdom, about the year 182. Irenaeus being about the age of 60 years; or as some say 90.  
He used to compare the Heretics and Schismatics of his time to Aesop's Dog, 
His sayings.  that lost the substance of Religion, whilst they gaped too earnestly after the shadow.  
Considering the vanity of all earthly things, he said, What profit is there in that honour which is so short-lived, as that perchance it was not yesterday, neither will be to morrow? And such men as labour so much for it, are but like froth, which though it be uppermost, yet is unprofitablest.  
Erasmus thinks that he wrote in Latin: but Hierom reckons him amongst the Greek Fathers: and even till this day some of his Works are extant in Greek, which shows him to be a Grecian.  
Varia scripsit, 
His works.  sed soli qainque libri adversus Haereses eodie supersunt.   


TERTULLIAN  The Life of Tertullian who died An. Christ. 202.  
TErtullian was born in Carthage, 
His birth and education.  his Father was a Centurion of the Proconsular Order. He was carefully educated in all manner of learning, wherein he profited so much, that Lactantius saith of him, he was in omni genere doctrine peritus, skilled in all kind of Learning: Hierom saith that his Works contained cunctam seculi Doctrinam, 
His excellent learning.  all sorts of Learning Vincentius Lyrinensis saith, Inter Latinos omnes hic facile princeps judicandus, that amongst the Latin Fathers he was of chiefest account. His Works which he hath left to us, show that he was excellently versed in Physics, Mathematics, and History. He was eminent for his study of, and knowledge in the Civil Law. Afterward falling to the study of Divinity, 
He is Ordained a Presbyter.  he attained to such excellent skill therein, that at Rome he was made a Presbyter, where he remained to the middle of his age. He flourished under the Emperor Severus, Anno Christi 183. 
His zeal against Heresies.  And burning in holy zeal, he became a great opposite to the Heretics of those times, Martion, Valentinian Praxea, Hermogenes, etc. He was very expert both in Greek and Latin, and had great acuteness in disputing, and writing eloquently, as his Books do sufficiently declare: So that Vincentius Lyrinensis saith, that the force of his arguments was such, that whom he could not persuade, them he compelled to consent to him. God raised him in the time of great Persecution to be as a pillar or stay to his poor afflicted Church: For when the Christians were vexed with wrongs, and falsely accused by the Gentiles, 
He defends the Christians.  Tertullian taking their cause in hand, defended them against their Persecutors, and their slanderous accusations, showing that they never intended a●● stirs, or rebellions either against the Empire, or Emperors of Rome, for so much as the manner of Christians was to pray for the prosperous estate of their Governors. And whereas they were falsely accused to be enemies to mankind, how can that be (saith he) when as the proper office of Christians is to pray for all men, to love their Enemies, never requiting evil for evil, whereas all others do profess only to love their friends; and starcely them? and as touching the horrible slander of murdering Infants, how can that be true (saith he) in the Christians, whose custom is to abstain from all blood, and things strangled, so that it is not lawful for them when they feed at their Tables to meddle with the blood of any Beast? And as for filthy copulations, no sort of men are more free than they who have ever been the greatest observers of chastily, and if they could, have chosen to live in perpetual Virginity all their lives long; if they could not, their manner is to contract Matrimony for the avoiding all Whoredom, and Fornication. Neither can it be proved, that the Christians do Worship the Sun; which false surmise (saith he) ariseth only from this, Because they use to pray towards the East. Much less was there any of them so mad as to Worship an Ass' Head, the occasion of which slander arose from the Jews worshipping the Jaw bone of an Ass, from the story of Samson, which therefore was falsely and wrongfully charged upon the Christians. Likewise against all other lies and slanders raised by the Heathen against the Christians, he clearly purgeth them, and evidently proves that they were persecuted not for any deserts of theirs, but only out of an hatred to their name and Profession. He showeth also that by those grievous persecutions, the Religion or number of Christians was nothing impaired, but increased rather. The more (saith he) we are mown down by you, the more we rise up. The blood of the Christians proves the seed of the Church. 
Persecution increaseth Religion.  For what man (saith he) beholding the painful torments, and the perfect patience of the Christians, will not search and inquire into the cause? and when he hath found it out, will not consent, and agree to both? and when he agreeth to it, who will not be willing, and desirous to suffer for it? So that this Profession can never be extirpated, seeing the more it is cut down, the more it increaseth. For every man seeing, and wondering at the sufferings of the Saints, is moved thereby the more to search into the cause, and in searching he finds it, and in finding, he follows it.  
And as Tertullian thus bestirred himself in defending the innocency of the Christians, 
His learned, works.  so he compiled many excellent and fruitful Works, whereof some are extant, others are not to be found. By these excellent Apologies of his he persuaded the Emperor Severus to savour the Christians, who prayed for his prosperity, and imputed the slaughter of his Subjects at Byzartium, as a just judgement upon them for the effusion of so much Christian blood.  
Having written excellently against the Heretics of his time, 
This was counted an unparallelled crime in Mr. Thomas Edward's.  in the end of his Book, he made a Catalogue of all the Heretics that then tore the Bowels of the Church: Yea he continued these labours when the Persecution was at the hottest, not hiding his head, though the times were so dangerous.  
Once in great triumph, 
A Soldier's humility.  all the Emperor Severus his Soldiers, for the greater pomp, were to put on Crowns of Bays; but one Christian Soldier there was amongst them, who wore it on his Arm; and being demanded the reason, he boldly answered, Non decet Christianum in hac vita Coronari, that a Christian ought not to wear his Crown in this life: Upon which occasion Tertullian wrote his Book De Corona Militis. Cyprian when he would read Tertullian, used to say, Da Magistrum, give me my Master. 
His frequency in prayer.  His manner was constantly to pray thrice a day, at the third, sixth, and ninth hours. Writing De quatuor novissimis, of Death, Judgement, Heaven, and Hell, he saith, Haec nos aliquando risimus, cum de vobis fuimus: fiunt, non nascuntur Christiani. I sometimes scoffed at these things when I was a Heathen; I now perceive that we are not born, but made Christians. He was converted by reading the Scriptures, 
The manner of his conversion.  and the labours of other learned and holy men. In reading the Scriptures, he found them full of Majesty, and truth: And saith he, Quicquid agitur, praenunciabatur: Whatsoever is done, was in them foretold; and after his conversion, 
His study of the Scriptures.  he was taken up night & day in the reading of them, and did with great pains get much of them by heart, and that so exactly that he knew each period. He highly commended Severus, for that knowing many Noble men and women to be Christians, he did not only not punish them, but greatly praised them, and did publicly withstand such as were their enemies. Yet notwithstanding the great Learning, 
The danger of envy.  and famous Virtues of this worthy man, through envy (as it is conceived) at the Roman Clergy, he fell into the Error of Montanus: so that, though the glory of some of his writings was darkened by his Errors: yet his Learning showed in those very writings is admired by all Posterities, insomuch as Cyprian, that excellent Martyr, would let no day pass without reading some part of him. 
His death.  He died in Peace about the 63 year of his age, Anno Christi 202.  
Some of his usual sayings were these,  
If thou be'st backward in thoughts of Repentance, 
His sayings.  be forwards in thoughts of Hell, the burning flames whereof only the tears of a penitent Eye can extinguish.  
If the Devils without Christ's leave had no power over the Gadarens Swine, much less have they power over Gods own Sheep.  
We should not try men's faith by their persons, but their persons by their faith.  
It's in vain to come to the God of Peace, without peace; or to pray for the remission of our own sins, without for giving others. We must not come to make an atonement with God at his Altar, before we have made atonement with our Brother in our hearts.  
His Works are contained in several Tomes, 
His works.  Quaedam enim in usum Ecclesiae; & pro Ecclesia, quaedam contra Ecclesiam scripta sunt: Primi generis sunt, De Patientia, lib. 1. De carne Christi, l. 1. De Resurrectione carnis, l. 1. De Praescriptionibus adversus Haereticos, l. 1. Adversus Judeos, l. 1. Adversus Marcionem, l. 5. Adversus Hermoginem, l. 1. Adversus Praxeam, l. 1. De Corona Militis, l. 1. Ad Martyrs, l. 1. De Virginibus velandis, l. 1. De Habitu Muliebri, l. 1. De Cultu Faeminarum, l. 1. Ad Uxorem, l. 2. Ad Scapulam, l. 1. De Pallio, l. 1. De Testimonio Animae, l. 1. De Anima, l. 1. De Spectaculis, l. 1. De Baptismo, l. 1. Contra Gnosticos, l. 1. De Idololatria, l. 1. De Judaicis Cibis Epistola. De Oratione. Apologeticus. Alterius Generis. De Fuga in Persecutione. De Exhortatione Castitatis. De Monogamia, De Pudicitia. De Jejunio.   

The Life of Clemens Alexandrinus, who flourished, Anno Christi, 196.  
SCultetus saith, that the Parentage, Country, Birth, Breeding, and manner of Conversion of Clemens are uncertain, some would have him to be born at Athens: But certain it is, that he was the Disciple of Pontenus, who moderated in the Catechistical School at Alexandria, and after his death Clemens succeeded in that Office, 
His Learning and Ordination.  whence he was called Alexandrinus. He most flourished about the year of Christ▪ 196. He was endowed with all manner of Polite Learning & was ordained Presbyter in Alexandria, where, by his servant zeal and piety he much propagated the Christian faith, Phot●nus speaking of his writings, saith thus of them; Dictio est florida, quaeque assurgit in Majestatem cum suavitate conjuncta, in quibus etiam est eruditio multa, & decens. That the language is flourishing, and ariseth into a certain majesty joined with sweetness, wherein is much Learning in a comely manner adorned and set forth. 
His zeal against heresies.  He was an excellent Historian, and a zealous Confuter of the Heresies of his times.  
He wrote many Works, most of which are perished with time, to the great prejudice of the Church, and grief of the Learned: Only three remain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Gentes: Pedagogus: & Stromata. In the first, 
His writings.  he exhorts the Gentiles and Heathens to embrace the Christian Faith. In the second he informs those which were newly converted how to carry themselves. In the third, he directs grown Christians in the Doctrines which were fit for them in that estate. He complains much of the decay of zeal, and of the want of the power of godliness amongst Professors in his time. He was Master to Origen, who also succeeded him in his place in Alexandria. He was excellently versed in the Holy Scriptures, and very careful to preserve the Doctrines which he had received from his Predecessors in purity; whereupon in his first Book entitled Stromatôn, he thus writeth: This present Tract of mine is not made for any Ostentation, but these Monuments are laid up as helps against weakness of memory in my old age, that it may be to me a plain Image and Portraiture of that effectual and lively Doctrine which I was thought worthy to hear, etc. The time and manner of his death is uncertain.  
He used to say, 
His sayings.  That such as adorn themselves with gold, and think themselves bettered thereby, are worse than gold, and not Lords of it, as all that have it ought to be.  
Out of the depth and bowels of the Earth hath God discovered and showed gold unto men, and they have made it the occasion of all mischief and wickedness.  
Gold to many men is much dearer than their Faith and Honesty: and the love of it makes many so covetous, as if they were to live here for ever.  
Avarice is not the vice of gold, but of men which use it wickedly.  
Scripsit non pauca: 
His works.  Ex quibus ad nos pervenerunt tria opuscula. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Gentes, Paedagogus. Stromata.   


ORIGEN  The Life of Origen, who died Anno Christi 220.  
Origin was born Anno Christi 189. 
His birrth.  His Father, Grandfather, and Great Grandfather were Christians.  
He was by his Father Leonides trained up from his Infancy in the Christian Religion, 
His parentage, and education.  and other good Literature, but especially in the knowledge of the sacred Scriptures, who demanded of him daily a certain task, and caused him to rehearse the same: and he (though a child) rested not in the bare words of the Scripture, but sought farther into the profound sense, and meaning of them, so that divers times he would gravel his Father in the questions which he propounded to him: For this his Father checked him to his face, admonishing him not to search beyond the capacity of his years, nor beyond that the plain letter gave to understand: Yet inwardly he rejoiced greatly, yielding unto God hearty thanks, who had made him the Father of such a son: Yea, he many times uncovered the Breast of his Son as he lay asleep, and kissed it, as the Temple wherein the Holy Ghost had taken up his residence: He was called Origen Adamantius: the first name was given him for his sublime and Divine speculations, 
The reasons of his names.  who by sweet and mellifluous Allegories, carries his Readers affections from terrene to heavenly meditations and contemplations: The second name he had from the nature of the Adamant, whose lustre and hardness giveth it renown: for such was this man's Noble and Generous mind, that he was not daunted, nor affrighted with any dangers, or afllictions whatsoever.  
When he was but seventeen years old, 
His early desire of Martyrdom.  his Father being carried to Prison, he had such a fervent mind to suffer Martyrdom with him, that he would have thrust himself into the Persecutors hands, had it not been for his Mother, who in the night time privily stole away his clothes, and his very shirt also: whereupon more for shame to be seen naked, then for fear to die, he was constrained to remain at home: Yet when he could do no more, he wrote a Letter to his Father in Prison, in which he exhorted him thus, 
He encourages his Father.  Vide ●ater, ne quid meâ causâ secus facias: See, O Father, that you do not change your resolution for my sake. After the death of his Father, and the confiscation of all his goods to the Emperor, he with his poor Mother and six Brethren were brought to such extreme poverty, that he was forced to sustain himself and them by teaching a Grammar School, till at length being weary of that Profession, he wholly betook himself to the study of the Scriptures and Divinity: 
His studies.  He also studied the Languages, and profited very much in the knowledge of Hebrew, and other Tongues, comparing the Hebrew Text with the Septuagint, as also with other Translations of Aquila, Symachus, and Theo●osion: and thus casting himself upon the Divine Providence for his subsistence, 
God provides for him.  it pleased God, that he was entertained by a religious and rich Matron, together with his Mother, and Brethren: This Gentlewoman had also in her house at the same time a certain man of Antioch, a notable Heretic, who so plausibly demeaned himself, that she entertained him as her dear friend and son: Origen being by this means necessitated to frequent his company, showed forth manifest proof of his cleaving to the right and true Faith: 
His hatred of Heresy.  For when as a great multitude not only of Heretics, but of the Orthodox also frequented the Lectures of this 〈◊〉 (for so was his name) being counted a wise and profound man, yet Origen would never be persuaded to join with him in Prayer, detesting his Heretical Doctrines.  
During this time he applied himself to the study of Rhetoric, and other humane Learning, wherein he profited exceedingly: and so being well accomplished with Learning, and the Catechist-School at Alexandria being void at that time, every one being forced away by the Thunderbolt of Persecution, he set upon Preaching there, being now about 18 years old.  
Unto his Lectures many of the Gentiles resorted, 
His early Preaching.  and were by God's blessing upon his Ministry converted, as one Plutarch, who was afterwards crowned with Martyrdom, and Heracles his Brother, who afterward succeeded Demetrius in the Bishopric of Alexandria, and many others. In this employment he prospered exceedingly, and purchased to himself a famous name amongst all the faithful, 
He inconrageth the Martyrs.  in that he cheerfully embraced and encouraged all the Martyrs, not only of his acquaintance, but even such as were unknown unto him. He visited such as were in deep Dungeons and close Imprisonment, encouraged them when they were to receive their last sentence, and after their sentence pronounced yea he accompanied them to the place of Execution, putting himself often into great danger thereby: He boldly embraced, and kissed them at their farewell, so that once the Heathens in their furious rage had stoned him to death, 
God's Providence over him.  if the Divine power of God had not marvellously delivered him. And the same Divine Power and Providence of God did at many other times protect and defend him, even so oft as cannot be told, being assaulted by the Adversaries for his prompt mind, and invincible courage in publishing the Doctrine of Christ.  
Yea, 
The Gentiles hated him extremely.  so extremely was he hated by the Infidels, that Soldiers were oft fain to be hired to watch about his house by the multitudes of those that repaired to him to be instructed in the Christian Faith; and the Enemy's rage was so vehemently bend against him for this cause, that he could not pass safely in the streets of Alexandria; he was also forced oft to change his lodging, 
The fruit of his Ministry.  thereby to prevent the pursuers. As he taught, so he lived; and as he lived, so he taught: and God's Grace working exceedingly with and by him, multitudes were converted to the Christian Faith by his Ministry: Hereupon Demetrius the Bishop divolved the whole charge and care of the School upon him alone, and he judging the reading of Humanity to be out of season, wholly applied himself to Divinity-Lectures: and afterwards (his necessities being urgent) upon the advice of his friends he sold all his Authors of Humanity, which he had diligently perused, and now lay by him, to one, upon condition that he should allow him two pence a day for his maintenance, wherewith he contented himself: And to cut off all occasions of youthly concupiscence, 
His Chastity.  all the day long he spent in the forenamed exercises, and a great part of the night he spent in meditating upon the Holy Scriptures, taking his rest only for a few hours, and that not in his bed, but on the bare ground: He used also Fasting often, and expounding the saying of our Saviour literally, would not wear two Coats, neither Shoes, but went barefoot, not taking care for the time to come with a greedy or covetous desire. He in●ired himself to cold and nakedness, and abstinence from Wine, even to the amazement of his familiar friends, and to the offence of many who would willingly have relieved his necessities: By these means he was in great danger (through weakness of limbs, and faintness of body) to have destroyed and cast away himself: Yet this his strict course of life won many, not of the common people only, but of the wise, learned and rich, to become zealous followers of his Doctrine, many of which in those times of Persecution suffered for the same, as you may see more at large in my General martyrology.  
Having many Matrons and Virgins, who upon sundry occasions resorted to him, to prevent temptations to uncleanness, mistaking those words of our Saviour Christ, 
He gelded himself.  There are some that make themselves Eunuches for the Kingdom of Heaven sake: he gelded himself, the rather to prevent such slanderous reports as might be raised of him, to the scandal of the Gospel.  
The Church of Achaia being at this time vexed with divers Heresies, Origen was singled out, and being furnished with Letters Testimonial from the Church, was sent to confute them. As he passed through Palestine, 
He is ordained a Presbyter.  he was by the Bishops ordained a Presbyter, that thereby he might be armed with the more Authority against the Heretics: wherein he did not run before he was sent.  
But his Life and Doctrine grew so renowned and eminent, as stirred up envy in the hearts of some against him, especially in Demetrius the Bishop, 
He is envied by his great friend.  who had formerly loved and preferred him: So that now on the contrary, he did all he could to darken and obscure his fame: Hereupon he ripped up origen's faults, and by his Writings published them to the World▪ upbraiding him especially with that rash and inconsiderate act of dismembering himself, for which he judged him unfit for the Ministerial Office: Thus in the height of origen's fame these things were divulged, and his adversary was potent, and thereupon he was forced to give way to the storm, and to yield to the importunity of his enviers, 
He is forced to leave Alexandria.  and so left Alexandria, yet always retained his constancy and courage, Preaching the Gospel with all diligence and painfulness, striving to convert many to Christ, not troubling the Church with Schism, nor yet requiting his Adversary with ill language, but on the contrray, speaking well of his slanderers. The principal place wherein he taught was ●aesarea of Palestine, where he instructed many in the Faith, and saw the fruits of his labours in the Conversion of many to God, which afterwards proved famous in the Church of Christ. 
He instructs the Emperor's Mother.  Mammaea also the Mother of Alexander Severus the Emperor hearing of his fame, sent for him to Antioch. and after she had been instructed by him in the Christian Faith, dismissed him honourably.  
After this he wrote a learned Epistle to Philip the Emperor, who was deemed the first Christian King of the Romans. He reclaimed Ambrose from the heresy of the Marcionites. He never affected wealth, 
He reclaimed Ambrose.  but contented himself in a low condition, whereas having so many and great friends, he might have abounded in wealth if he had pleased.  
Afterwards he returned to Alexandria again, and laboured hard in the affairs of the Church, so that he continued above the space of 52 years, in Teaching, Writing, Confuting, Exhorting, and Expounding the Scriptures, even to the time of Decius and Gallus  
Divers and great persecutions he sustained, 
His Persecutions.  and sometimes was so eagerly pursued, that scarce any shifting of Place or Country could preserve him. In the Reign of Decius for the Doctrine of Christ he underwent bands and torments in his body, rackings with bars of Irons, Dungeons, besides terrible threats of death and burning, and divers and sundry other torments which he manfully and constantly suffered for Christ. At length hearing that some Christians were carried to an Idol-Temple to force them to Sacrifice, he out of his zeal ran thither to encourage and dissuade them from it. 
He is ensnared.  This was the opportunity which his Adversaries expected, and therefore letting go the other, they laid hold upon him, putting him to his choice, whether he would offer Incense to the Idol, or have his body defiled with a fowl and ugly Black-More, which they had prepared for the purpose. Origen being in a miserable strait, at last chose rather to offer Incense then to have his chaste body polluted by so filthy a creature; Then did they presently put Incense into his trembling hands, and whilst he demurred upon it, they took his hands and caused him to throw it into the fire: whereupon they presently cried out, Origen hath sacrificed, Origen hath sacrificed. 
He is Excommunicated.  After which fact he was excommunicated by the Church; and so being filled with shame and sorrow, he left Alexandria and went into Judea, and when he came to Jerusalem, being well known for his learned Expositions, and gift of Utterance, he was entreated by the Ministers to bestow a Sermon upon the People in the Church and open Assembly, and after much importunity, 
A special Providence.  being in a manner constrained thereto, he stood up, took his Bible, opened it, and the first place that he cast his eye upon was this portion of Scripture; Unto the wicked saith God Why dost thou Preach my Laws, 
Psal. 50. 16.  and takest my Covenant into thy Mouth Which Text so soon as he had read, he clapsed the Book, sat down, and burst out into abundance of tears, the whole Congregation weeping with him also, so that he was unable to say any more unto them. 
His torments of Conscience.  After this he wandered up and down in great grief and torment of Conscience, and wrote this Lamentation:  
In the bitterness and grief of mind, 
His Lamentation.  I go about t● speak unto them Which hereafter shall read this confused writing. But how can I speak when my tongue is tied up, and my lips dare not once move or wag? My tongue doth not his office, my throat is dried up, and all my senses and instruments are polluted with iniquity.  
But I will proceed, and first I will fall to the ground on my bare knees, and make my humble supplication unto the Saints that they will help me, filthy wretch, which by reason of my sins dare not crave aught at the hands of God. 
He means the living Saints.  O ye Saints and blessed of God, with waterish eyes, and wet cheeks soaked in dolour and pain, I beseech you to fall down before the Seat of Almighty God, for me miserable sinner. Woe is me because of the sorrow of my heart: woe is me that my Soul is thus afflicted, woe is me that I am compassed thus on every side, and shut up in my sin, so that there is no health in me. Woe is me my Mother that ever thou broughtest me forth, for a skilful Lawyer to be overthrown in his unrighteous dealing: for a religious man to fall into extreme impiety. Woe is me my Mother that broughtest me forth, a righteous man to be conversant in unrighteousness; an heir of the Kingdom of God to be now an inheritor of the Kingdom of the Devil: A Minister to be found wallowing in impiety: A man beautified with honour and dignity, to be in the end blemished with shame and ignominy, yea beset with many evils, and choked with infamous doings. Woe is me my Mother that broughtest me forth a lofty Turret, yet suddenly thrown to the ground: a fruitful Tree, yet quickly withered; a burning light, yet forthwith darkened: A running Fountain, yet by and by dried up. Woe is me that ever I was decked with Gifts and Graces, and now seem pityfully deprived of all: But who will minister moisture to my head? and who will give streams of tears unto mine eyes, that I may bewail myself in this my sorrowful plight? Alas O my Ministry, how shall I lament thee? O all ye my friends tender my case, and pity my person that am so dangerously wounded? Pity me O ye all my friends▪ who am now become an abject person. Pity me O ye my friends, for that I am now with sorrow come to naught. Pity me O ye my friends, for that I have now trodden under foot the Seal and Cognizance of my Profession, and joined in league with the Devil. Pity me O ye my friends, for that I am rejected, and cast away from before the Face of God: It is for my lewd life that I am thus polluted and branded with open shame The Lord hath made and engrafted me into a fruitful vine; but instead of pleasant clusters I have brought forth pricking thorns, instead of grapes I have brought forth brambles.  
But let the Wel-springs of tears be stirred up, and let my cheeks be watered: let them flow upon the Earth and moisten it, for that I am born in iniquity, and souked in sin etc. Alas what have I felt, and how am I fallen? Alas how am I thus come to naught? There is no sorrow comparable to my sorrow; there is no affliction that exceedeth my affliction; no bitterness that passeth my bitterness: no lamentation more lamentable than mine; neither is there any sin greater than my sin, and there is no salve for me. Where is that good Sipherd of Souls? Where is he that went down from Jerusalem to Jericho, which salved and cured him which was wounded by the Theives? Seek me out O Lord, that am fallen from the higher▪ Jerusalem: which have broken the vow I made in Baptism: which have profaned my Cognisance in that I dealt injuriously with thy blessed Name. Aless that ever I was Doctor, and now occupy not the room of a Disciple! Thou knowest O Lord, that I fell against my will: whereas I went about to enlighten others, I darkened myself: when I endeavoured to bring others from death to life, I brought myself from life to death. When I minded to present others before God, presented myself before the Devil. When I desired to be found a friend and favourer of godliness, I was found a foe and furtherer of iniquity; when I set myself against the Assemblies of the wicked, and reproved their doings, there found I shame, and the most pestilent wound of the Devil. Some promised me to be Baptised: but after that I departed from them, the Devil the same night transformed himself into an Angel of Light, and said into me: When thou art up in the morning, go on, and persuade them, and bring them to God: But the Devil going before me prepared the way by whetting their wits to devise mischief against me, silly-wretch, sowing in their mind's hypocrisy, dissimulation and deceit. But I (O unhappy creature) skipping out of my bed at the dawning of the day, could not finish my wont Devotion neither accomplish my usual Prayers, desiring that all men might be saved, and come to the knowledge of the Truth, whilst in the mean time I wrapped myself in the snares of the Devil. I got me to those wicked men; I required of them to perform the Covenant made the night before, I silly soul not knowing their subtlety, and we came to the Baptism. O blinded heart, how didst thou not remember? O foolish mind, how didst thou not bethink thyself? O witless brain, how didst thou not understand? But it was the Devil that lulled thee asleep, and in the end slew thy unhappy and wretched Soul. He bound my power and might, and so wounded me. I answered but in a word, and became reproachfully defamed. I spoke without malice, yet felt I spite. The Devil raised an assembly about me, and prononnced against me that unjust sentence, Origen hath sacrificed. O thou Devil, what hast thou done unto me? How hast thou wounded me? I bewailed sometimes the fall of Samson, but now have I fallen worse myself: I bewailed formerly the fall of Solomon, but now have I fallen far worse myself: I have bewailed formerly the state of all sinners, yet now am I plunged into sin myself: Samson had his hair cut off; but the Crown of glory is fallen off my head. Samson lost the carnal eyes of his body; but my spiritual eyes are put out. It was the williness of a woman that brought confusion upon him: but it was my tongue that brought me into this sinful condition: And as he afterwards wanted the comfort of his Earthly possessions: so my tongue by this wickedness hath deprived me of those spiritual gifts, which sometimes have flown into me with heavenly riches. And as he endured those things by leaving the Israelites, and cleaving unto foreigners. So I going about to save notorious sinners, made myself Captive to Captives, and a bondslave unto sin. Alas my Church liveth, yet I am a Widower. My Sons be alive, yet I am barren: Every creature rejoiceth, and I alone am desolate and sorrowful, etc. Bewail me O ye blessed people of God, who am banished from God: Bewail me who am deprived of all goodness Bewail me who am deprived of the Holy Ghost. Bewail me who am thrust out of the Wedding Chamber of Christ. Bewail me who was once thought worthy the Kingdom of God, but am now altogether unworthy. Bewail me who am abhorred of the Angels, and severed from the Saints of God. Bewail me for that I am condemned to eternal punishments. Bewail me for that I am here on earth, and yet am tormented with the prick of conscience. I do fear death for that I am wicked. I do fear the dreadful Day of Judgement for that I am damned for ever. I do fear the punishment, for that it is eternal. I do fear the evil Angels that oversee the punishment because they are void of mercy. I do fear out of measure all the torments; and what I shall do I wot not, being thus on every side beset with misery. If there be any man that can, I beseech him now to assist me with his earnest prayers and sorrowful tears. For now it behoveth me to shed infinite tears for my great sin: who knoweth whether the Lord will have mercy upon me, and whether he will pity my fall? Whether he will tender my person? Whether he will be moved with my desolation? Whether he will show mercy unto me? Whether he will have respect to my humiliation, and incline his tender compassions towards me? I will prostrate myself before the threshold and porch of his Church, that I may entreat all people both small and great, saying unto them, Trample and tread me under foot who am the unsavoury salt; tread upon me who have no taste nor savour of God: tread upon me which am fit for nothing. Now let the elders mourn, for that the staff whereon they leaned is broken. Now let the young men mourn, for that their Schoolmaster is fallen. Now let the virgins mourn, for that the advancer of virginity is defiled. Now let the Ministers mourn, for that their Patron and Defender is shamefully fallen. Woe is me that I fell so lewdly: Woe is me that I fell most dangerously, and cannot rise again. Assist me O holy Spirit, and give me grace to repent. Let the fountains of tears be opened, and gush out into streams, to see if that peradventure I may have the grace worthily & throughly to repent, and to wipe out of the Book of my conscience the accusations Printed therein against me. But thou O Lord, think not upon my polluted lips, neither weigh thou the tongue that hath uttered lewd things: but accept of my repentance, affliction, and bitter tears, the dolour of my heart and heaviness of my soul, and have mercy upon me, and raise me up out of the mire of corruption, for the puddle thereof hath even choked me up. Woe is me, that was sometimes a pearl glistering in the golden garland of glory, but now am thrown into the dust, and trodden in the mire of contempt. Woe is me that the salt of God now lieth on the dunghill. But how great streams of lamentations shall cleanse and purify my humble heart? Now I will address myself, and turn my talk unto God; Why hast thou lifted me up and cast me down? For as thou hast: exalted me with the Divine word of thy Heavenly wisdom, so me thinks I stick in the depth of sin which myself hath wrought. I had not committed this impiety, unless thou hadst withdrawn thine hand from me. But it is thy pleasure O Lord which art good to do all things graciously, and I on the other side being a fool have foolishly fallen. But why, O Lord, hast thou shut my mouth by thy holy Prophet David? Ha●e I been the first that sinned? Or am I the first that fell? Why hast thou thus forsaken me being desolate, and rejected and banished me from amongst thy Saints, and astonished me when I should preach thy Laws? What man is he that is born of woman, that sinneth not? What man is he that was ever conversant here on earth, and did no iniquity? Thus I say, because thou hast forsaken me. David himself who hath shut up my mouth, sinned too bad in thy sight, yet upon his repentance thou receivedst him to mercy. Peter that was a pillar, after his fall, wiped it away with salt tears, not continuing long in the puddle of his infidelity. But they in favour were thought worthy of mercy. Woe is me that I fell most wickedly. Woe is me that my adventure in this thing proved so unfortunate: But now I humbly beseech thee O Lord, call me back for that I tread a most perilous and destructive way. Grant me that good Guide and Instructor, the Holy Ghost, that I be not made a pricking Hedgehog, and become an habitation of Devils: but that I may tread under foot the devil that trod upon me, & overcoming his sleights, may be again restored to the joys of thy salvation. Remember not, O Lord, the iniquity of thine humble suitor. Remember not, O Lord, mine iniquity, who made answer with wicked language.  
Now all ye which behold my wound, tremble for fear, and take heed that ye slumber not, nor fall into the like crime: but rather let us assemble together and rendour hearts, and provoke streams of tears to gush out of our heads; for when these run and flow upon the earth, there will follow remission of sins; the pains will be avoided, and the torments shall not be felt. I mourn and am sorry from the heart-root, O ye my friends, that ever I so fell: I am fallen and am bruised, so that there is no health in me: Let the Angels lament over me because of this my dangerous fall. Let the Assemblies of the Saints lament over me, for that I am severed from their blessed societies. Let the holy Church lament over me, for that I am woefully declined. Let all the people lament over me, for that I have my death's wound. I see the clouds in the sky shadowing the light from me, and the Sun hiding his bright beams: You all do now see that the Prophet David hath shut my mouth. I was constrained by the Bishops to speak some words of Exhortation, and taking the Book of Psalms into my hands, I prayed and opened the Book; and I lighted upon this sentence which I am ashamed to repeat, yet compelled to pronounce, Unto the wicked, saith God, Why dost thou preach my Laws, and takest my Covenant in thy mouth? But bewail me, and lament this my bitter sorrow: bewail me that am in the like case with the reprobate Jews; for that which was said unto them by the Prophet, now soundeth alike in mine ears. What shall I do that am thus beset with manifold mischiefs? Alas O death, why dost thou linger? Herein thou dost spite and bear me malice. O Satan, what mischief hast thou wrought unto me? How hast thou pierced my breast with thy poisonous dart? Thinkst thou that my ruin will avail thee any thing at all? Thinkst thou to procure to thyself any ease or rest whilst that I am grievously tormented? Who is able to signify unto thee whether my sins be not wiped and done away? Whether I have not escaped the pains which I grievously feared? Who is able to signify unto thee whether I shall not again be coupled with and made a companion to the Saints? O Lord, I fall down before thy Mercy-seat, have mercy upon me who mourn thus out of measure, because I have greatly offended: I shed many salt and bitter tears, and every living creature hath lamented my miserable condition. Why hast thou broken down my hedge and strong holds? The wild Boar out of the Wood hath destroyed me, and the wild beasts of the field have eaten me up. Rid my soul, O Lord, from the roaring Lion. The Assembly of the Saints doth make intercession for me who am an unprofitable servant. Show mercy, O Lord, to thy wand'ring sheep which is subject to the rending teeth of the ravenous wolf: Save me, O Lord, out of his mouth; suffer me not to become the sacrifice of sin; But send down upon me thy holy Spirit, that with his fiery countenance he may put to flight the crooked fiend of Hell, that I may be brought home again by thy Wisdom, that the Bill of Sin written against me may be blotted out, that my lamentation may cease in the evening, and that I may receive joy in the morning. Let my sackcloth be rend asunder, and gird me with joy and gladness. Let me be received again into the joy of my God: Let me be thought worthy of his Kingdom through the earnest Petitions of the Church, which sorroweth over me, and humbleth herself to Jesus Christ in my behalf: To whom with the Father, and the Holy Ghost be all glory and honour for ever and ever. Amen.  
Whilst Origen was a Catechist at Alexandria, 
His studiousness.  finding himself not sufficient, neither able alone to search out the profound mysteries of the holy Scripture, neither the interpretation and right sense thereof, because of the multitude that frequented his School from morning till night in several companies, one succeeding another, so that he wanted leisure for his private studies, he ordained Heraclas his familiar friend, who was expert in the holy Scripture and a profound Philosopher, to be his fellow-helper, committing to him the instruction of the inferior sort which were lately come to the Faith; reserving to himself the teaching of those that were farther & better entered. Having also a great desire to search out the deep mysteries of the holy Scriptures, he studied the Hebrew Tongue and bought Copies that were used amongst the Jews: He searched out also other translations besides the vulgar, as that of Aquila, of Symachus, and of Theodosion: These being compacted together in one Volume, and the Pages divided into several Columns, setting each copy against other, and adding the Hebrew to them, he published the fame, and entitled it Hexapla. When the rumour was now every where spread abroad of the same of Origen, 
His converts many.  many learned men came to try the truth of his Doctrine, and to have experience of his utterance in preaching; yea many Heretics and famous Philosophers resorted to him, and were converted by him. 
He wrote the first Commentaries on the Scriptures.  Origen was the first that wrote Commentaries upon the sacred Scriptures, being earnestly solicited thereto by Ambrose, who for his encouragement made him large allowance for his necessary expenses, furnishing him with above seven swift Notaries, who wrote that which he dictated to them.  
Whilst he continued at Alexandria, there came a Soldier with Letters from the Governor of Arabia to Demerius the Bishop of that Sea, 
He goeth into Arabia.  and to the Lieutenant of Egypt, desiring them with all speed to send Origen to him, which might communicate to him some part of his Doctrine; Hereupon he took his voyage into Arabia, and instructed the Governor thereof; and hearing that Beryllus Bishop of Bostra in● Arabia taught that our Lord and Saviour Jesus Christ, before his incarnation had no being, and that he had no proper Divinity but only his Father's Divinity dwelling in him (about which Heresy many Bishops had dealt with him by conference and disputation, and yet could not reclaim him) Origen was sent for, who conferred with him at first to find the ground of his opinion, after which, perceiving him not to believe aright, he rebuked him, persuaded him with reasons, convinced him by manifest proofs, and so restored him to the truth.  
He wrote 22. Tomes upon the Gospel of St. John, 
His works , 12. upon Genesis, five upon the Lamentations of jeremy: Annotations upon the first five and twenty Psalms; two Books of the Resurrection; one of Principal Beginnings; ten called Stromateis. He wrote also Commentaries upon Isaiah in 30. Tomes; upon Ezekiel in 25. Tomes; upon the Canticks in ten Books, etc.  
Whilst Origen executed his Pastoral Office at Caesarea (which was after he had left Alexandria) many flocked to his Ministry, not only men of that Country, but also infinite Foreigners, who forsaking their Native soil came to be his Disciples: amongst whom were Theodorus and Athenodorus two brethren, who after they had continued with him five years, profited so much in the holy Scripture, that they were ordained Bishops in Pontus. And now Origen being above sixty years old, and much worn and wasted by reason of his incessant studies and painful exercises, at length permitted that those things which he had publicly preached and disputed of, should by his Notaries be copied out, which before he would not suffer to be done. About the same time also he wrote his Book against Celsus the Epicure, entitled the word of truth. Then 25. Tracts upon the Gospel of St. Matthew; and 25 upon the Minor Prophets; he wrote also above an hundred Epistles.  
About this time there arose some Heretics in Arabia, 
He reclaims Heretics.  who taught that the soul dyeth together with the body, and that in the General Resurrection they should arise together, and be restored to life again For which cause a Synod was congregated, and Origen was sent for, who so strenuously disputed against these Heretics, that he withdrew their seduced minds from this foul error.  
Decius succeeding Thilip in the Roman Empire, 
He is persecuted.  raised a persecution against the Church: wherein, amongst others, Origen suffered grievous things: the spiteful Devil deadly pursuing him with his whole Troop, striving against him with all the might and sleight that could be possibly invented, so that for the Doctrine of Christ, he sustained imprisonments, torments of body, scourging at Iron stakes, stench of dark and loathsome dungeons, and for many days his feet lay stretched four spaces asunder in the stocks, all which he patiently endured, together with the terrible threats of fire, and all that the enemy could invent against him. After all which he died under Gallus and Volusianus, being 69. years old, Anno Christi 220.  
It is to be wondered at, 
His death.  what pious ejaculations, comfortable prayers and zealous exhortations he made, and gave to the Christians in the extremity of his sufferings, retaining his valour and constancy to the giving up of his Ghost.  
One saith of him, Origeni nulla pars aetatis periit à studiis: That origen's whole life was a continued study. And another saith, Origenis ingenium sufficiebat ad omnia perdiscenda; that he had such pregnancy of wit that he could learn any thing: that he had a wonderful faculty in expressing himself ex tempore, and that he was wondrous quick and able to explicate obscure places of Scripture. Jerome styles him Magistrum Ecclesiarum post Apostolos. Another saith, Quis ex Scriptoribus qui post Origenem vixe●●, non ●●●gniter ab eo est adjutus; Who of all the writers that lived after Origen, that was not singularly holpen by his Labours?  
He used to say, 
His sayings.  That God's Providence hath ordained all things for some end and purpose. He made not malice, and though be can restrain it, yet he will not. For if malice were not, virtue should not have a contrary, and so could not shine so clear. For the malice of joseph's Brethren was the means whereby God brought about many admirable works of his providence as the story showeth.  
Opera Origenis Tomis duobus Basiliae 1536. 
His works.  apud Frobenium sunt edita.   


CYPRIAN  The Life of Cyprian, who died Anno Christi 259.  
CYprian was an African, 
His birth and education.  born in the ancient City of Carthage, and being educated in the study of the Liberal Arts, he profited so much therein, that whilst he was young he was chosen Professor of Rhetoric. Yet was he at first a Gentile, and Idolater, loose and profane in his practice, and much addicted to the study of Magical Arts: But it pleased God, who had chosen him to be a vessel of mercy for his own glory, to convert him by the means and Ministry of Cecilius, a godly Presbyter of Carthage, (whose name he ever afterwards bore;) and through the occasion of hearing him preach upon the History of the Prophet Ionas; Immediately upon his conversion, 
His Conversion.  he distributed all his goods amongst the poor: 
His charity.  And the Carthagenians perceiving in him a very great zeal and ardour for the propagation of the Christian Religion, they prevailed with him to be ordained a Presbyter, in which office he so worthily demeaned himself, that not long after he was made the Bishop of the Church of Carthage; 
He is made Bishop.  and therein gave an excellent example of Modesty, Humility, Charity, 
His modesty.  Greatness of mind and Fidelity. His modesty appeared, in that in all great and weighty businesses he would never determine or act any thing of himself, but by the common consent and advice of his Presbyters, yea he many times called in the help and assistance of the whole Church; His humility appeared, 
His humility.  in that he was never tenacious, nor wilful in his own judgement, but what was wholesomely advised and counselled by his brethren and Colleagues, that he willingly assented to. His charity was notably seen, 
His charity.  in that he did not only commend the care of the poor to his Presbyters; but himself also, according to his ability, was always forward in ministering to them. The greatness of his mind appeared in this speech of his, 
His magnanimity.  Si qui sunt, etc. If there be any, saith he, that think to adjoin themselves to the Church, not by their prayers, but by their threats; not by their humiliation and satisfaction when they have scandalised the Brethren, but by their great words and menaces: let all such know, that the Church of the Lord will oppose them, and that the Tents of Christ will prove immovable, and not to be conquered by them. His fidelity will notably appear by his Epistles, 
His Fidelity.  wherein he excellently comforts the afflicted, recalls such as were fallen; or commends the care of them to other Bishops of the Church, vigorously opposeth the Heretics and Schismatics. Neither was he only a Spectator of the Martyrdom of others; but suffered himself to be proscribed, 
His Courage.  yea chose death rather than to betray the truth of the Gospel, or to approve of the least defection to the impious worship of the Gentiles.  
By these means his fame increased so exceedingly that he was not so much the Bishop of Carthage, as of all Africa, yea of Spain, the East, West and Northern Churches. Yea, he was judged the Father of all Christians.  
And to the further setting forth (to the praise of God's grace) of his glorious virtues wherewith he was endued, appearing as well in his own works, as described by other worthy Writers: he was courteous and gentle, loving and full of patience, and therewithal severe and impartial in his Office. Furthermore he was most affable and kind towards his Brethren, and took much pains in helping and relieving the Martyrs: Yea, he wrote Letters to the Elders and Deacons of his Bishopwrick, that with all study and endeavour they should gently entertain, and do all the Offices of love that possibly they could to the Martyrs in his absence. He was very prudent and circumspect: Of a marvellous liberal disposition towards the Brethren that fled for refuge from other Countries: and so often as he had cause of absence, 
His Charity to Exiles.  he committed the care of those poor men to his fellow Officers, writing to them, that of their own proper goods they should help their banished Brethren to that which was necessary for them.  
He had also great skill in the foreknowledge of future events. He was of so communicative a disposition that he concealed nothing which he knew, but with meekness and willingness uttered it to others. He maintained Ecclesiastical Peace and Concord with those that differed from him in smaller matters. Lastly, he neither circumvented, nor did prejudice to any man: but did that which always seemed good in his judgement. He much addicted himself to reading, 
His studiousness.  and would let no day pass wherein he read not some part of Tertullia's Works, and when he called for him, he used to say, Da Magistrum, Give me my Master. 
His Chastity.  He chiefly studied to keep his body continent, and clean from fleshly lusts, saying, That then his heart would be truly sit to attain to the full capacity and understanding of the Truth, if once he could trample down Concupiscence.  
A great Persecution being raised against the Church of Christ by Aemilianus Precedent of Egypt, Paternus, and Galerius Maximus, Proconsul's of afric, Cyprian showeth the true causes thereof in his fourth Book, Epist, the fourth, in these words,  
We (saith he) must acknowledge and confess, 
●in the fore ●unner of Persecution.  that this turbulent oppression and calamity which hath wasted for the most part all our Church, and doth daily more and more consume it, ariseth chiefly from our own wickedness and sins, whilst we walk not in the way of the Lord, nor observe his Precepts left unto us for our instruction. Our Lord Christ observed the will of his Father in all points; but we observe not the will of the Lord having all our mind and study set upon lucre and possessions: we are given to pride: full of emulation and dissension: void of simplicity and faithful dealing: renouncing this World in word only, but not in deed; every man pleasing himself, and displeasing all others; and therefore are we thus scourged and that worthily; for what stripes and scourges do we not deserve, when as the Confessors themselves who formerly enaured the trial of their Faith, and aught to be an example to the rest in well doing, do now observe no Discipline? And therefore for their sakes who proudly brag with swelling words of their former Confession and Sufferings, these torments come, even such as do not easily send us to the Crown, except by the mercy of God, some being taken away by a quick death, do prevent the tediousness of punishment. These things do we suffer for our sins and deserts, as by the Lords threatening we have been forewarned, where he saith, If they shall forsake my Law, and will not walk in my Judgements, If they shall profane my Institutions, and will not observe my Precepts, I will visit their iniquities with the rod, and their transgressions with scourges. These rods and scourges we justly feel who neither please God with our good deeds, nor repent of the evil; wherefore (saith he) let us pray from the bottom of our hearts, and with our whole mind, and let us entreat his mercy who promiseth that his loving kindness shall not be wholly taken away. Let us ask and we shall obtain; and though we be delayed, yet seeing we have grievously offended, let us continue knocking; for he hath promised that to them that knock it shall be opened: therefore with our Prayers, sighs and tears let us still knock, and we shall be sure to speed, etc. And in another part of his Epistle, he shows what vices were principally reigning amongst the Christians, 
The sins of Professors.  viz. grievous divisions and dissensions amongst the Brethren. For when these words were spoken to them in a Vision, Petite & impetrabitis: Pray, and ye shall obtain: afterwards when it was required of the Congregation to direct their Prayers unto God in the behalf of certain persons assigned to them by name, they could not agree about the persons that were to be prayed for, but disagreed in their Petitions, which thing did greatly displease God, that spoke unto them, Pray, and ye shall obtain, because they were not uniform in voice and heart, neither was there one joint consent amongst the Brethren. Upon which occasion Cyprian moveth them to Prayer with mutual agreement. For (saith he) if it be promised in the Gospel, that whatsoever two or three shall agree upon to ask upon Earth, it shall be granted in Heaven, what shall then be done when the whole Church agree together? Or what if this Unanimity were amongst the whole Fraternity? which Unanimity if it had been amongst the Brethren, Non venissent fratribus haec mala, si in unum fraternitas fuisset animata, i. e. These evils had not befallen the Brethren, if they had joined together in brotherly Unanimity.  
Cyprian having thus described the causes of this Persecution, sets down a Vision, wherein was showed unto him by the Lord before the Presecution came, what should happen: 
A Vision.  The Vision (saith he) was this; There was a certain aged Father sitting, at whose right hand sat a young man very sad, and pensive, as one that with indignation is sorrowful, with his hand upon his breast, and an heavy countenance. On the other hand sat a person having a Net in his hand, wherewith he threatened to catch the people that stood about; and as Cyprian marvelled hereat, it was said unto him; The young man whom thou seest sit on the right hand is sad and sorrowful, because his Precepts are not observed: But he on the left hand danceth and is merry, for that occasion is hence given to him to get power from the ancient Father to afflict men. This Vision was seen long before this tempest of Persecution happened, wherein was declared, that the sins of the Christians were the cause why Satan in this and in all other Persecutions, did then, and still doth get such power, with his Net of destruction to rage against the blood of Christian men: and all (saith Cyprian) because we neglect Praying, and are not so vigilant therein as we should be: wherefore the Lord, because he loveth us, corrects us: corrects us to amend us: amends us to save us, etc. And further speaking about this Vision, he saith; To the least of his servants, both sinful and unworthy, hath God of his tender goodness vouchsafed to reveal these things: and tell him, said God, that he be quiet, and of good comfort, for Peace will come, albeit there be a little stay for a while, for that some remain yet to be proved and tried. 
Another Vision.  He had also another Vision, wherein he was admonished to use a spare diet, and to be sober in his drink, lest his mind given to heavenly meditations, might be drawn away with worldly allurements, or oppressed with too much surfeiting upon meats and drinks, and thereby should be less apt and able to Prayer and spiritual Exercises.  
Furthermore, whereas the Christians were charged by the Heathens as the causes of all public calamities; 
He vindicates the Christians from scandals.  he tells them that it was long before prophesied of by Christ, that towards the end of the World there should be Famine, Wars and Pestilences, which was rather to be imputed to their impious Idolatry, and contempt of the true God, then to Christians: which evils (saith he) are increased by the wickedness of men: For, Famen majorem facit rapacitas, juàm siccitas. Famine comes more by the Avarice of men then by the drought of the Air: but the special cause thereof proceeds from the shedding of so much Christian blood. And whereas the Christians were condemned for not worshipping their Idols: he showed that those Idols were no true Gods, but Images of certain dead Kings, which could neither save themselves from death, nor such as worshipped and trusted in them.  
In the beginning of this Persecution, 
He goes into exile.  Cyprian went into voluntary banishment, lest (as himself saith) he should do more hurt then good to the Congregation: And from the desolate places of his abode, where yet he was often sought after, he wrote to the Churches, showing thereby the beseeming virtue of a faithful Pastor in that he took no less care of his Flock in his absence then when he was present. 
A faithful Pastor.   
After the death of the Emperor Decius he returned to his place, 
He is again banished.  but not long after he was again banished by Paternus, the Proconsul of Africa, into the City of Thurben. But when Paternus the Proconsul was dead, he came back again, and Galienus Maximus succeeding in the Office of Paternus, found Cyprian in a Garden, 
His apprehension.  whereupon he caused him to be apprehended by his Sergeants, and to be carried before the Idols to offer Sacrifice; which when he would not do, the Proconsul broke forth into these words, saying, Long hast thou lived in a sacrilegious mind, and hast gathered together men of a wicked conspiracy and hast showed thyself an enemy to the gods of the Romans, and to their holy Laws, neither could the sacred Emperors Valerianus and Galienus revoke thee to the Sect of their Ceremonies; wherefore I condemn thee to have thy head cut-off; To this he answered joyfully; Do fully what belongs to your Office: and thereupon putting off his Apparel, he gave it to his Deacons, wishing them to give his Executioner 25 pieces of gold in testimony of his love to him, and so kneeling down he covered his Eyes, 
His martyrdom.  and willingly submitted his Neck to the stroke of the Sword, suffering Martyrdom, Anno Christi, 259.  
He was undaunted in the time of Persecution, 
His courage.  so that neither his wives dissuasions, nor the World's frowns, nor the malice of his Adversaries could affright him: He never turned Widow empty from him: 
His charity.  He was the blind man's Eyes, the lame man's Legs, the naked man's Garment: He called Cecilius that converted him, Novae vitae parentem, the Father of his Christian life: His carriage was such, as it was hard to say whether he was more loved or feared: He tells that the Church having enjoyed long Peace, all men studied their private wealth, so that Devotion, Religion, and good Discipline were quite neglected, and all estates were fearfully corrupted: Ergò sivit hoc flagellum Deus, therefore (saith he) God suffered this scourge of Persecution to reform it: In the time of a Pestilence he showed much piety and charity, 
His charity.  comforting some, administering to the wants of others, and stirring up others to do the like: He suffered under Valerianus and Galienus.  
Some of his usual sayings were these; 
His sayings.  Ne dormiat in Thesauris tuis quod pauperi prodesse potest. Let not that sleep in thy Treasury that may be profitable to the Poor.  
Duo nunquam veteras●unt in homine, cor semper novas cogitationes machinando; Lingua vanas cordis conceptiones proferendo. Two things never wax old in man: the heart ever imagining new cogitations; the tongue ever uttering the vain conceptions of the heart.  
Quod all▪ quando de necessitate amittendum est, sponte pro Divina remuneratione distribuendum est. That which a man must necessarily sometime part with, it's wisdom for a man to distribute it so that God may everlastingly reward him.  
Integritas ibi nulla esse potest ubi qui improbos damnent desunt, & soli qui damnentur occurru●t. There can be no integrity, whereas they which should condemn the wicked are ever wanting, and they only which should be condemned are ever present.  
S●rioum & purpuram indutae, Christum induere non possunt: Women that pride themselves in putting on silk and purple, cannot lightly put on the Lord Jesus Christ.  
Faminae crines suos malo praesagio inficiunt: capillos enim sib: flammeos auspicati non metuunt: They which colour their locks with yellow and red, begin betimes to prognosticate of what e●lour their hair shall be in Hell.  
Qui se pingunt in hoc seculo aliter quam creavit Deus, metuant ne cum venerit resurrectionis dies, artifex creaturam suam non recognoscat. They which love to paint themselves in this world, otherwise than God created them, may justly fear that at the Resurrection their Creator will not know them.  
Qui Pauperi elemosynam dat, Deo suavitatis odorem sacrificat, He that gives an alms to the Poor, offers a sweet smelling Sacrifice unto God.  
Contemnenda est omnis injuria praesentium malorum, fiducia futurorum bonorum: All injury of evils present is to be neglected, for the hope of good things to come.  
Nihil prodest verbis proferre virtutem, & factis destruere: To set out virtue in words, and by deeds to destroy the same, is nothing worth.  
Cyprian in another Book mentioneth twelve absurdities in the life of man, which are these;  
Sapiens sine operibus: A wise man without good works.  
Senex sine Religione: An old man without Religion.  
Adolescens sine Obedientia: A young man without Obedience.  
Dives sine Elemosyna: A rich man without Alms.  
Famina sine Pudicitia: A woman without shamefacedness.  
Dominus sine Virtute: A guide without Virtue.  
Christianus contentiosus: A contentious Christian.  
Pauper superbus: A poor man that is proud.  
Rex inîquns: A King that is unjust.  
Episcopus negligens: A Bishop that is negligent.  
Plebs sine Disciplina: People without Discipline.  
Populus sine Lege: Subjects without Law.  
His works are four Books, containing 62 Epistles; Besides,  
Tractatus contra Demetrianum. De Habitu Virginum, 
His works.  De Simplicitate Praelatorum. De Idolorum Vanitate. Sermo de Eel emosyna. De Zelo & Livore. De bono Patientiae. De Mortalitate. De Lapsis. De Oratione Dominica. Liber de Exhortatione Martyris.   

The Life of Arnobius, who flourished Anno Christi 330.  
ARnobius was a famous Professor of Rhetoric in a City of afric, called Sicca; About the year 330. being converted to the Christian Religion, he came to some Bishops, earnestly desiring to be admitted into the Church, and Baptised; but they suspecting, nè vir seculari eloquentiâ tumens, etc. lest a man swelling, and puffed up with secular wisdom, and who had always hitherto opposed Christian Religion, should make a mock both of them and it, therefore they rejected him; whereupon he offered unto them those seven Excellent Volumes of his Disputations against his former Gentilism, which they seeing, with great joy received him: He was Master to Lactantius; He used to say, 
Persecution.  that Persecution brings Death in one hand, and Life in the other: for while it kills the Body, it crowns the Soul: He flourished under Dioclesian between Anno Christi 300. & 330.  
Learned Scultetus in his Medulla Patrum, 
His works.  holds all the works that go under the name of this Arnobius to be spurious, but only those seven Books which he wrote against the Gentiles: wherein (saith he) Eruditè, & quidem tumido elatoque; orationis genere contra gentes disputat.   

The Life of Eusebius, who died Anno Chri. 340.  
THe life of Eusebius was written by Acatius, his Disciple, and successor in the Bishopric of Caesarea, which being lost, I can meet with no Author, that gives us any account either of his Parents, Masters, or his first course of life: But Eusebius is commended to the Christian World, not for his Parents and Master's sake, 
His commendations.  but for his excellent wit, and great variety of Learning: So that S. Basil saith of him, Eusebius Palaestinus est fide dignus propter multiplicem experientiam. Eusebius of Palestine is worthy to be credited for his great experience. S. Hierom saith, Eusebius in Divinis Scripturis studiosissimus, & Bibliothecae Divinae cum Pamphilo Martyre diligentissimus pervestigator, Eusebius was a great student of the sacred Scriptures, and together with Pamphilus the Martyr a most diligent seacher of the Divine Library. Evagrius saith, Eusebius vir sanè cum in aliis rebus disertissimus, tùm in scribendo tantum pollens, ut possit lectores suorum librorum etsi non efficere perfectos Christianos, ita tamen persuadendo impellere ut Christianam Religionem lubenter colant. Eusebius truly was a man, as in other things most Eloquent, so in writing of such prevalency, that though he could not make the Readers of his Books perfect Christians, yet he could enforce them by his persuasions willingly to embrace the Christian Religion.  
He was Bishop of Caesarea Palestina, and for his great love to Pamphilus, 
Constantine's esteem of Eusebius.  sir-named Pamphilus: a most learned man, of whom Constantine the Great used to say, that he was worthy to be Bishop not of one only City, but of the whole World: and for his eloquence, Hierom styled him Romani eloquii Tubam: the Trumpet of Roman Elocution.  
About this time Eustathius Bishop of Antioch was deposed from his Bishopric as some say for the Sabellian Heresy, whereupon there was kindled in Antioch such a fiery flame of Sedition, 
A sedition in Antioch.  that in a manner the whole City was therewith turned upside down Amongst the common sort of people some cleaved to this side, some to that; The Garrison Soldiers also were so divided, and set one against the other, that if God, and the Allegiance they owed to the good Emperor Constantine the Great, had not been called to remembrance, they had lamentably murdered one another. But the Emperor by his Letters appeased the Tumult, and Sedition that was raised amongst them: the cause whereof was this; One party of them chose Eusebius Pamphilus for their Bishop, and would bring him in▪ the other party would have their former Bishop Eustathius again: But Eusebius refused to come to them, whereupon the Emperor Constantine highly commended him for his wisdom and moderation.  
Afterwards a Synod being gathered at Tyre, 
A Synod.  to determine the controversies which were sprung up amongst the Bishops, Constantine sent Eusebius thither to take cognizance of their differences, where this memorable thing fell out, Potamon (one of the Bishops) seeing Eusebius to rit as a Judge, and Athanasius standing, and pleading his cause before him, being overcome with sorrow, 
Eusebius reproved.  and weeping for those things which he saw the Professors of the Truth to suffer, with a loud voice he inveighed against Eusebius, saying: Thou sittest there Eusebius, and innocent Athanasius stands to be judged by thee: Who can endure such things? Tell me Eusebius, Was thou not in Prison with me in the time of Persecution? and I truly lost one of my Eyes for the Truth sake, but thou hast nothing mutilated in thy Body, neither didst thou give any testimony for thy Confession; thou livest and hast had no member cut off. How gatest thou out of Prison, but because thou either madest a promise of submission to our Persecutors, or else didst that which was abominable? Eusebius hearing these things, grew into great choler, and dissolved the Assembly, saying, If you come hither, and now speak such things against us, surely your Accusers speak nothing but the truth. For if you go about to exercise a Tyranny here, much more will you do it in your own Country.  
There is much contest amongst Divines both Ancient and Modern what Eusebius Faith was about the person of the Son of God: Some charge him with Arianism for denying the Deity of Christ: but Athanasius saith that he recanted it in the Nicaene Council. Eustathius of Antioch accused him for innovating the Nicaene Creed, when as himself professed that he rested satisfied therewith. Hierom nameth him for an open defender of the Arian impiety. On the contrary Socrates out of Eusebius his writings endeavours to vindicate him from that charge.  
Learned Scultetus thus reconciles them, Aries (saith he) denied two things: The Eternity of the Son of God, & his Co-equality with the Father. Eusebius doth every where profess the Eternity of Christ: But his Co-equality he never seriously believed.  
He used to say, That Moses wrote the Old Law in dead Tables of stone: but Christ did write the perfect Documents of the New Testament in living Souls: He flourished under Constantinus Magnus and Constantius.  
His Ecclesiastical History is well known, besides which he wrote some other Books as Libri Praeparationis Evangelicae 15. Libri Demonstrationis Evangelicae decem, and some others which are lost.   

The Life of Lactantius, who flourished An. Chri. 308.  
Lucius' Caelius was an Italian by birth, 
His birth and education.  and from his Country Firmia was called Firmtanus, & d lacteo dicendi genere was called Lactantius; He sometime lived at Rome, where he was scholar to Arnobius, under whom he profited exceedingly, and became so famous for his Eloquence, that he far surpassed his Master therein. Wimphelingus contends to have him a Germane by birth, and saith that there is till this day a famous family of the Firmianis in Germany, who boast themselves to be the Progeny of Lactantius. Having perfected his Studies at Rome, he went into Bythinia, where he taught Oratory under the reign of Dioclesian and Constantine; and when he saw the Christian Religion to want some Eloquent Defenders of it, he took pen in hand, and besides divers others writings which are perished, he wrote his seven Books of Institutions against the Gentiles; a Book De Ira Dei, 
His works.  of the Anger of God: and another of God's Workmanship: Also an Epitome of the Divine Institutions. Other things that are fathered upon him are spurious, saith the Learned Scultetus.  
About the nineteenth year of Dioclesian there was an horrible Persecution raised against the Church of Christ, 
A great persecution.  wherein the Christian Churches were demolished, the Sacred Scriptures, and other godly Books were burnt, the Christians themselves were dragged to most inhuman tortures and torments; yea, where any were found that constantly adhered unto Christ, they were cruelly martyred; 
God's Providence.  yet it pleased God to hide Lactantius in this great storm, though he retained his Piety, fearing no torments, but resolved both in Life and Death to cleave close unto Christ.  
He Dedicated most of his Works to Constantin. Magn. Hierom faith of him, Lactantius quasi quid●m fluvius Tullianae Eloquentis: Lactantius flowed with Eloquence, yea, as abounding as Tully himself, etc. In his old Age for his rare Parts he was appointed Tutor to Cris●us, Constantine's Son: 
His Contentation.  He was so far from seeking after riches, that he died very poor.  
He used to say, That godliness always enriches the possessor: He flourished under Dioclesian Anno Christi 308.   


ATHANATIUS  The Life of Athanasius, who died Anno Christi 375.  
AThanasius was born in Alexandria, 
His birth and education.  and by the care of his Parents was brought up in all sorts of Learning both Humane and Divine: Being a boy, upon a solemn sestival day, he was playing amongst other boys, who would needs imitate the Church in her Sacred Offices, and for that end they chose Athanasius for their Bishop, who acted his part well, examining other boys about the Principles of Religion to prepare them for Baptism. It fell out that whilst they were at their sport, came by Alexander, the Bishop of Alexandria, and observing the manner of their past-time, he called them before him, examining every boy what part he had acted, thereby gathering their dispositions for future employments: Then did he cause them all to be carefully educated in good Learning: but above all he took a love to, and was exceeding careful of the education of Athanasius, for his ingenuity, diligence, and towardliness: and when he came to ripeness of years he made him Deacon, and finding him a nimble, 
He goes to the Council of Nice.  and good Disputant, he took him with him to the Council of Nice, summoned by Constantine the Great against the Arians, to aid and assist him in his Disputations, which procured him much hatred and trouble from the Arians, as afterwards we shall hear.  
Alexander having by long familiarity with him, gained experience of his Piety, 
His zeal against Heresies.  Parts and Zeal in defending the Truth against the Heretics of those times, when he lay upon his death bed, was directed by God to choose Athanasius for his successor in his Bishopric; which Athanasius having intelligence of, hid himself, that he could not be found. Yet did Alexander call for him and when he came not, being now near death, he said, O Athanasius, thou thinkest that thou canst escape, yet shalt thou not escape this Office. 
He is made Bishop of Alexandria.  After the death of Alexander he was searched out, and made his Successor. This so irritated the Arians (who had now crept into favour with the old Emperor) that they sought by all means to cast him out of Alexandria, 
He is persecuted by the Arians.  and for that end they accused him to the Emperor as the Author of much Sedition, and of many tumults in the Church; they charged him with keeping many out of the Church which desired to return into the Unity of it, by which means Peace and Concord was prevented: they procured many Bishops and Presbyters to attest the truth of these things to the Emperor, professing themselves to be Orthodox, and accusing Athanasius and the Bishops that adhered to him, to be the Authors of the murders, bonds, unjust stripes, wounds, and burnings in the Church: Athanasius on the contrary wrote to the Emperor, that those Arians were the Authors of unlawful Ordinations, and of innovating the Decrees of the Council of Nice, of corrupting the Faith, of Seditions, and of prosecuting the Orthodox with unjust contumelies and reproaches. The good old Emperor in these various informations, knew not whom to believe: but the Arians being about him, having his Ear at command, they procured the Emperor to write to Athanasius, to require him to prohibit none from entering into the Church, and if he should do otherwise, he threatened to drive him out of Alexandria, and to place another Bishop in his room. Hereupon Athanasius wrote back to the Emperor, labouring to convince him, that the Arians ought not to be admitted to communicate with the Catholic Church. Eusebius (one of the chiefest of these Arians) perceiving that he could not this way prevail against Athanasius, intended secretly to make him away, but not finding how to effect it, he spoke with the Miletians (other Heretics) promising that if they would accuse Athanasius to the Emperor, he would so far prevail with him and some other great persons about him, that their cause should be heard: 
He is accused to the Emperor.  Hereupon they put in a charge against Athanasius, that he had imposed a Tribute of Linen Garments upon the Egyptians, affirming that he had also gathered the same. But it pleased God that by chance there were present Alippius and Macarius, two Presbyters of Alexandria, who easily refelled and wiped off this false charge: yet they so far prevailed, that Athanasius was sent for, and then they charged him with sending a sum of Gold to one Philumenus, to make away the Empeperour. But Athanasius easily cleared himself from this aspersion also: whereupon the Emperor suffered him to return home again in peace. 
He is cleared by Constantine.  He wrote also by him to the people of Alexandria, assuring them of the singular Modesty, and sound Faith of Athanasius, with whom he had had much comfortable conference, and found him to be a truly Divine man, and one that had been accused by his adversaries out of envy, and not for any just cause that they had against him.  
Yet for all this the Miletian Heretics, because they were frustrated in their former endeavours, invented two other grievous accusations against Athanasius; 
He is again accused.  First, that he had broken the Holy Chalice. Secondly, that one Arsenius being slain, he had cut off his Arm, and kept it to practise Magic withal. This Arsenius was a Presbyter, 
The falsehood and subtlety of Heretics.  who having committed a great fault, hid himself, fearing lest his Bishop Athanasius should call him to an account, and punish him for it: which the Miletians having intelligence of, they diligently sought him out, and having found him, they spoke him fair, promised him much favour and security, persuading him to retire himself to one Prines, a friend of theirs, and a Presbyter of a certain Monastery, and prevailing with him they hid him there: Then did they everywhere disperse rumours in the streets, and at the meetings of the Magistrates, that Athanasius had privily murdered. Arsenius: yea they suborned a certain Monk called John to charge Athanasius with this grievous crime: Hereupon the rumour of this abominable fact being spread abroad, came at last to the Ears of the Emperor Constantine. Athanasius perceiving that though happily he might defend himself against so false an accusation, yet that it would be a difficult thing for him to answer for himself before the Judges whose minds were prepossessed with those false rumours, therefore for the full clearing of himself before all, he endeavoured that the truth might not be concealed: 
His prudence.  yet withal, he judged it almost impossible to defend and clear himself, so long as Arsenius could not be found: and thereupon he employed one of his Deacons, a most faithful man, to search out Arsenius. This Deacon going into Thebais, by conferring with certain Monks, learned where Arsenius was hid. But when he came to Prines, Arsenius could not be found: for Prines' having had intelligence before hand of the Deacons coming, had sent him away into the lower Egypt: Hereupon the Deacon seized upon Prines, and together with him upon one Helias, his intimate friend, who was said to have conveyed away Arsenius, and carried them along with him to Alexandria: When they came thither they were carried before the Governor of the Egyptian Soldiers, unto whom upon examination they confessed that Arsenius was alive, that he had formerly been hid with them, and that now he was hidden in Egypt: This Confession of theirs Athanasius desired to be sent to the Emperor, 
He is again cleared by the Emperor.  and obtained it; whereupon the Emperor wrote back to him, that he should go on diligently in his Office, that he should be careful in instructing the people, and promoting Piety amongst them; and that he should not at all value the snares of the Miletians: For (saith he) I know sufficiently, that being stirred up by envy, they have invented these false and forged accusations against you, and thereby raised tumults in the Church; I have therefore decreed that such wickedness shall not go unpunished, but that Judgement shall be executed according to the Civil Laws, and that except they be quiet they shall be severely punished, as such as lay snares to entrap the innocent, as disturbers of the Peace, and right order of the Church, and as destroyers of true Piety.  
This his Epistle he commanded to be publikley read before all the Congregation, whereby all the people might be informed of his mind. Hereupon the Miletians being stricken with fear, carried themselves peaceable, being very fearful of the Emperor's displeasure. 
The Church prospers under him.  And the whole Church of Egypt being quieted and governed by so worthy a Bishop, flourished exceedingly, and daily increased, many of the Gentiles and of other Sectaries being converted to the true Faith.  
Yet not long after, 
He is again accused, and cited to a Council of Arians.  his restless adversaries began again by cunning and subtle devises to disturb his peace, to carry new complaints against him to the Emperor, and to suborn such a multitude of accusers, that the good Emperor by their importunity was forced to call a Council at Caesarea Palestinae: to which Athanasius was summoned to appear; but when he heard that Eusebius Bishop of that City, and Eusebius of Nicomedia, and other Arian Bishops his adversaries ruled all the roast there, he refused to appear, fearing that he should have no equal dealings at their hands. They again and again sent for him, greatly urged his coming, yet he deferred it about 30 months' space: But afterwards when they still urged his appearing, he went to Tyrus, where many of the Oriental Bishops were met, who commanded him to answer to the crimes objected against him. 
His charge.  For Callinicus a Bishop, and Ischirion (an Arian) had accused him for breaking the holy Chalice, for overthrowing the Seat, and for that he had often imprisoned this Ischirion, being a Presbyter. 
Forgeries against him.  As also for that he had falsely accused him to Hyginus the Praefect of Egypt, for throwing stones against the Images of the Emperor, whereupon he had been bound with chains. Furthermore, for that he had removed Callinicus the Bishop of Pelusium, and had committed the government of the Church to one Mark, a Presbyter of the same, causing Callinicus to be kept by Soldiers, to be beaten, and brought before the Judgement Seat: Some other of the Arian Bishops accused him also for causing them to be beaten. In brief, all of them objected against him, that he had obtained his Bishopric by the perjury of certain men, whereas all the Bishops had protested that none ought to be ordained to the Office before he had cleared himself from such crimes as were objected against him; for which causes they had refused to communicate with him, and yet instead of clearing himself from the crimes wherewith he was charged, he fought by force of Bonds and Imprisonment to compel men to join with him. To these things, they renewed also the charge against him about the matter of Arsenius, and as commonly it falls out where snares are purposely laid to entrap a man, on a sudden some that formerly seemed to be his friends, stood up to be his accusers: Letters also were produced, and read, that the people of Alexandria had made many out-cries against him, and for his sake had refused to come to the public Assemblies of the Church.  
Athanasius being commanded to answer for himself, 
His answer.  often came into Judgement, easily wiping off some of these charges, and requiring some time for the clearing himself from the rest. Yet he was very doubtful what to do, when he saw his accusers wholly to frame themselves to the will and beck of his Judges: as also that they had gotten many witnesses against him, partly of the Arians, and partly of the Miletians, which grievously calumniated him, though the crimes objected were false, and he had easily refuted them; yet the false accusers went away with impunity: especially in the great business about Arsenius, whose arm they said he had cut off to practise Magic with: they accused him also for giving gifts to a certain woman, that he might satisfy his just upon her; vea that one night he had lain with her against her will: both which accusations were plainly ridiculous and full of falsehood: For whereas they brought the woman into the Council before them to justify this charge, Timothy a certain Presbyter of Alexandria standing by Athanasius (according to their former agreement) spoke thus to the woman: Did I lie with you by force? Yes, said she, did you not? and withal told them the time and place where it was done. Athanasius also produced Arsenius in the midst of them, and showed them both his arms safe and sound, requiring with all that his accusers should show the arm that was cut off. 
God's providence.  For it pleased God that Arsenius being again hidden by them, hearing that the good Bishop was in danger by reason of him, stole away in the night, and hasted to Tyrus, and came to Athanasius two days before he was to be judged for that cause. By these means Athanasius was so clear from both the crimes wherewith he was charged, that he thought he needed not any other purgation.  
In the records of the Council there is no mention made of the first of these charges, the business being so fowl and ridiculous that they were ashamed to make mention of it: Put for the latter, his accusers thought it sufficient to say that Plusianus, one of the Bishops that was under Athanasius, by the command of Athanasius had set Arsenius his house on fire, bound him to a pillar, and whipped him, and afterwards shut him up in his house, but Arsenius escaping out at a window had hid himself for his own security, and he no where appearing, it gave just cause of suspicion that he was murdered; for which cause the Arian Bishops pretended that they had diligently sought after him as a worthy Person and Confessor, and when they could not find him, had brought his cause before the Magistrate.  
Athanasius perceiving their violence, began to be afraid, and justly to suspect, lest his adversaries should watch an opportunity privily to murder him. The Council having many meetings after this, and all things being filled with Tumult, Athanasius his adversaries still crying out against him, that he was a juggler, a violent man, a man that was unworthy of his Ministry, and worthy to be punished with death, they which were appointed by Constantine to see businesses regularly managed in this Council, began greatly to fear, lest a tumult being raised (which they had just cause to suspect) Athanasius should be murdered amongst them; whereupon they secretly conveyed him out of the Council. 
He goes from the Council.  Athanasius also finding certainly that he could not safely remain at Tyrus, and that it was not possible for him to contend with such a multitude of accusers before such Judges as were his professed Enemies, he fled to Constantinople: 
He is unjustly deposed.  Hereupon the Council without rendering any reason, condemn him, cast him out of his Bishopric, and Decree that he shall no more return to Alexandria, lest (say they) by his presence there, he stir up and occasion Seditions and tumults, and withal they absolve the Arians, and all others which had been censured by him, 
And complained of to the Emperor.  as if he had done them much wrong therein, whereupon they did not only restore them to Communion again; but to all those places and offices from whence they had been justly ejected. They also signified these Decrees to the Emperor, and wrote to all other Bishops that they should hold no Communion with Athanasius; that they should by no means write to him, nor receive any letters from him: Because (say they) having sundry great crimes proved against him before us, partly by his flight, and partly by refusing to plead his cause before us, he hath declared himself to be guilty. Furthermore they declared that they proceeded to pass such a sentence upon him, because when the Emperor the former year had called together the Bishops of the East to meet in a Council at caesarea for the hearing of his cause, he never came at them, and thereby had tired the Council, and despised the Emperor's Command: and when many Bishops were met together at Tyrus, he came to them with a great multitude of persons, raising tumults in the Council, one while refusing to answer before them, another while loading the Bishops with reproaches: sometimes when he was called before them, he refused to hear them, and others sometimes refusing to stand to their judgement: As also because it plainly appeared to them that he had broken the Holy Chalice: for witness whereof they had produced Theognis Bishop of N●ce: Mars Bishop of Chalcedon: Theodore Bishop of Heraclea; besides Valence, Vrsacius and Maced●nius, whom (said they) we have sent into Egypt to examine the matter, and when they came into a certain Village, they found the Chalice broken.  
By such cunning and fly Allegations they sought to traduce Athanasius; 
Dissenters in the Council.  yet there were many Presbyters present in that Council, who altogether disliked their proceedings as unjust: whereupon 〈◊〉 a Confessor took Maximus Bishop of Haerusalem by the hand, saying, Come let us rise, and be gone hence; for it doth not become us that have lost our Eyes, and have been lamed for the Truth of Christ, to be present, or to communicate with such wicked men in their sins.  
But Athanasius (as we said before) being gone to Constantinople, complained to the Emperor of the unjust judgement that the Bishops had passed against him; whereupon the Emperor sent for them to appear before him, to give an account of their proceedings: who as soon as they came, perceiving that their false and unworthy dealings were fully discovered, leaving those former fictions, they now accuse Athanasius to the Emperor for threatening to restrain the coming of corn out of Egypt to Constantinople, as it used to do; to which accusations the too credulous Emperor giving heed, was so much incensed against Athanasius, that he banished him to Triver in France.  
Presently after his departure, 
Athanasius banished by the Emperor.  Arius with his complices returned to Alexandria▪ where he made such factions and divisions, that he cast the whole City into disorder and tumults: the people of Alexandria being much grieved and offended, that Arius with his companions had that liberty granted them of returning thither; but especially because they understood that their godly reverend Bishop was driven into Exile by their means. 
Seditions raised by Arius.  But when the Emperor understood of the perverse mind, and unquiet behaviour of Arius, he sent for him to Constantinople, to give an account of the tumults and seditions that he had raised at Alexandria.  
At this time there was one Alexander, a godly and worthy man, Bishop of Constantinople. He in the dimication which arose about Arius, showed himself a very prudent and pious man: For as soon as Arius came to Constantinople, he presently raised divisions amongst the people there also, so that great tumults ensued whilst one part of the people stood for the Faith confirmed by the Nicene Council: another part of them said that the opinion of Arius was most consonant and agreeable to reason: Hereupon Alexander fell into a great perplexity, especially because Eusebius Bishop of Nicomedia, often and grievously threatened him, that he would depose him from his Bishopric, if he would not receive Arius and his companions into Communion with him. But Alexander was not so solicitous about his own Deposition, as he was careful for to maintain the Nicene Faith, and the Doctrine established by that Council. For esteeming himself bound to be a Patron of the Decrees of that Council, he thought that it was his duty to the uttermost of his power to see that they might not be broken, nor made invalid: Being therefore engaged in this contestation, he laid aside humane arguments, and betook himself to the help and assistance of God; and thereupon shutting himself up in the Church, 
Alexander prays against Arius.  he fell to Fasting and Prayer, and night and day with tears he begged of God, that if the opinion of Arius was true, he might never see the day appointed for the trial, but if his own Faith were the truth, that then God would inflict some visible judgement upon Arius, the Author of all those mischiefs.  
In the mean time the Emperor, desirous to find out the opinion of Arius, sent for him to his Palace, and asked him whether he did agree to the Decrees of the Council of Nice? He without delay willingly and cheerfully subscribed them: whereas in the mean time he cunningly and fallaciously evaded those things which were determined about matters of Faith. 
Arius his equl vocation and prejury.  The Emperor wondering at it, required him to swear to them, which he also did, but with the like fraud as he had before subscribed them. For having writrens privately his own opinion, he put it into his bosom; and then swore that he did truly, and from his heart believe according as he had written. The good Emperor giving credit to his Subscription and Oath, commanded Alexander the Bishop of Constantinople to receive him into Communion. This was on the Saturday, and Arius expected the next day to be admitted into the Communion of the Church, but God prevented it. For Arius going out of the Palace with Eusebius, and a great number of his followers in great pomp and pride, as having gotten the victory of his adversaries: He no sooner came to the chief Market place in the City, 
God's just judgement upon Arius.  but his Conscience began to accuse and terrify him for all his deceit and wickedness: through the violence whereof his belly was loosened, whereupon he asked whether the Jakes was not ne'er, and being informed that they were hard by, he turned aside into them, and whilst he was casing Nature, first his Fundament came forth, 
His wretched death  then abundance of blood, and at last he voided his Bowels, with his Spleen, and his Liver, whereupon he immediately died. Some of his company thinking him long, went in to see the cause, and found him dead in this miserable manner. Hereupon Eusebius and all his rout were stricken with a wonderful terror: The fame of Arius his accursed death presently flew all over the City, yea almost over all the World: Every one as they went by, pointed at the place where he made this wretched end, and shunned the use of it: Yet his Associates gave it out that his adversaries by the help of Magic had thus destroyed him. 
Heretical lies.  And whereas many resorted to see the place of his death, whereby it became very infamous; at length a certain rich Citizen that was an Arian, bought it, and pulling down the Jakes, built an house in the room of it, that so the thing in process of time might be wholly forgotten.  
Athanasius being throughly informed of these things, writes thus of them, 
Athanasius his judgement of Ari●●'s death.  Arius (saith he) the Prince and Author of his Sect, and the companion of Eusebius, was by the art and industry of the Eusebian Faction sent for to Constantinople by the Emperor of blessed memory, who commanded him to write his Faith: and this cunning Fox wrote it indeed: but (after the manner of the Devil in quoting Scripture) he craftily suppressed, and left out the impudent words of his impiety. And when Constantine urged him, that if he had no other opinion which he kept secret in his mind, he should subscribe, and swear to the truth; withal, telling him, that if he forswore himself, God would find him out, and plague him for it: this miserable wretch swore that he held no other opinion, nor thought otherwise then he had written: Whereupon (saith he) going forth from the Emperor, God's hand presently fell upon him, and like Judas, dying, he burst in sunder, and his bowels came forth. And though death be common to all men, so that no man, no not our Enemy is to be reproached after death: yet the death of Arius being so strange, and differing from the death of other men, is not to be passed over in silence. For when Eusebius and his followers, threatened to bring Arius the very next morning into the Congregation, and Alexander by Prayer had sought unto God to prevent it. It pleased God, who was now made the Judge, that very day, to bring him to such a fearful end.  
Constantine being informed hereof, wondered at it, assuring himself that Arius had been guilty of perjury.  
But shortly after it pleased God to take away that good Emperor: 
Constantine's death.  After whose death Eusebius Bishop of N●comedia, and Theognis Bishop of Nice, supposing that now they had gotten a fit time, endeavoured by all means possible to take away the Nicene Creed out of the Church, 
Heretical subtlety.  wherein was the clause of One Substance, and in the room thereof to settle the detestable heresy of Arius: But this they knew they could never effect, if Athanasius returned from Exile to Alexandria: wherefore they made use of a certain Arian Priest to carry the last Will and Testament of Constantine to Constantius his son, together with the Legacies bequeathed him. Constantius finding in the Will that which he greatly desired, viz. that the Empire of the East was left to him, made very much of the Priest, granted him great liberty, charged him to use his Palace freely and boldly at his pleasure. 
The danger of suffering heretics amongst great persons.  Hereupon this cunning seducer insinuated into acquaintance with the Empress, and with her Eunuches and Chamberlains: and whereas one Eusebius was chief of the Eunuches through the persuasions of this lewd Priest, he became an Arian, and infected the other Eunuches of his Company: Yea the Empress also by the enticements of this Priest, and her Eunuches fell into the pestilent Heresy of Arius. Yea a while after the Emperor himself began to favour that opinion, and so by little and little it was spread everywhere; first, the Emperor's Guard took it up: than it busied the minds of the multitude in the City: the Emperor's Chamberlains in the very Palace began to contend with women about it: And this woeful Effect followed the countenancing of this Heresy, 
The danger of heresy.  that in every House and Family through the City they brawled and went together by the ears about it. Yea this infection spread itself quickly through other Regions and Countries, and the controversy much like a spark of fire, kindled the minds of the hearers with the fiery flame of discord and dissension. For every one that desired to know why they made tumults, by and by had occasion given him to reason: and every one was not satisfied with questioning, but contentiously would argue thereof: By these means the peaceable and quiet state of the Church was turned upside down: But in the interim it pleased God, that this flame kept in the East, whilst the Western Church enjoyed peace and quietness▪ For by no means would they suffer the Canons of the Nicene Council to be violated or made null.  
After the heat of contention was blown abroad, and burned more and more, the Faction of Eusebius doubted not but it would turn to their great advantage: for they hoped that it would come to pass that some Bishop would be chosen of Alexandria that would favour and advance their opinion. But at the very same time Athanasius returned unto Alexandria, 
Athanasius returns to Alexandria.  carrying along with him Letters from Constantine the Younger, who was one of the Emperors; The tenor whereof was this:  
Constantine Caesar to the People of the Catholic Church of Alexandria sendeth greeting: 
Constantine's Let●er to the people of Alexandria.  I hope it is not unknown to your discreet wisdoms, that Athanasius the Professor of sacred Divinity, was for a time banished into France: lest that through the mischievous dealing of lewd men (for blood suckers and cruel beasts sought to bereave him of his life) he should privily be slain: wherefore that he might be sheltered from the malice of those despiteful men, he was taken out of their jaws, and was commanded to live under my Dominion, where I took care that he might be fully furnished with all things needful, as if he had been in the City where formerly he lived. And when as our Lord and Father of famous memory Constantine the Emperor, had intended to restore him to his Bishopric again, he was prevented by death before he could accomplish his desires; I thought it my part and duty, therefore to execute the intent of so godly an Emperor: With what estimation and reverence I have entertained the man, he shall report with his own mouth at his return to you: neither is there any marvel that I showed him such courtesy: For me thought that I saw in him the great longing ye had for him, and I beheld also the Fatherly reverence and gravity of the man himself, all which moved me not a little thereunto. God of his goodness (Well-beloved Brethren) have you in his tuition.  
Athanasius upon the confidence of these Letters returned unto Alexandria, whom the people received with most willing minds: 
The Arians raise tumults against Athanasius.  But such in that City as were infected with the Leprosy of Arianism, conspired against him, so that many tumults and skirmishes were raised, which gave occasion to the confederates of Eusebius to accuse Athanasius falsely to the Emperor, that of his own private spirit, without the consent of the Assembly of the Bishops, he had settled himself in that Church: This odious accusation so far incensed the Emperor Constantius, that he sent one Gregory an Arian to be Bishop of Alexandria, and with him Syrianus a Captain, with 5000 Soldiers to drive out Athanasius, and to settle Gregory in his room; the Arians which were in the City joined themselves with them to help them: It was then eventide, and the people were assembled in the Church to prepare themselves for the Sacrament, which was the next day to be administered.  
The Captain drew nigh, set his Soldiers in battle array, 
The cruelty of Heretics.  and beset the Church, Athanasius understanding the danger, devised how the people might take no harm for his sake: whereupon he commanded his Deacon to read the Collects to the people, and after that to sing a Psalm: 
A special providence.  and as the Psalm was sweetly and harmoniously sung, all the people went out at one of the Church doors, and it pleased God that the Soldiers had no power to meddle with them, and Athanasius in the midst of the Singers escaped also without any harm: and Gregory took possession of the Church; 
〈◊〉 flies to 〈◊〉▪  whilst Athanasius being thus (through God's mercy) delivered, went in all haste to Rome.  
About this time Constantine the younger was slain by the soldiers, and Constance the youngest of the three Emperors, remained Emperor of the West. Athanasius coming to Rome, complained to the Bishop Julius of the great wrong which was done to him: the like did divers others of the Eastern Bishops, who were unjustly thrust out by the Arians: Hereupon Julius wrote freely unto the Bishops of the East, requiring them to restore those Bishops to their places again, sharply rebuking such as had rashly and unjustly procured their deposition.  
The wronged Bishops trusting to Julius his Letter, returned every man to his own Church, conveying the Letters unto whom they were written: who when the Letters came to their hands, took it very heinously that Julius should interpose in that cause, 
His return to Alexandria.  and thereupon summoned a Council at Antioch. In the mean time Athanasius being come to Alexandria, there was great stir, and many tumults were raised by Gregory, and the Arians against him: they also forged and divulged this slander, viz. 
Heretics falsehood.  That whereas Constantine the Great had given certain grain for Alms to relieve the Poor of the Church of Alexandria; this (say they) Athanasius had sold, and converts it to his own private lucre: the Emperor takes this slanderous report for truth, and threateneth him with death, which Athanasius hearing of, fled, 
〈◊〉 flieth.  and hid himself in a secret and obscure place: At length Julius Bishop of Rome being informed where he lay hid, sent for him, and when he was come to Rome, he acquainted the Emperor Constance with all the injuries which were done to him: This good Emperor being much affected with that sad relation, wrote to his Brother in the East, requesting him to send to him three men that would justify the accusations against Athanasius. Accordingly there were sent Narcissus the Cilician, Theodore the Thracian, ●aris the Calcedonian, and Marcus the Syrian: But when they came to Rome they would by no means reason with Athanasius, only they exhibited to the Emperor a certain Form of Faith, and so took their leave without reasoning of any other matter.  
Not long after the Western Bishops assembled in a Council at Sardis, where Athanasius was acquit from the crimes charged upon him, 
Constance defendeth him.  and thereupon Constance wrote to his Brother to acquaint him therewith, and to request him that Athanasius might be restored to his Bishopric: But when Constantius deferred from day to day to answer his desire, Constance wrote to him the second time, giving him in choice either to restore Athanasius, and so account of him as his friend, or else to hear the Proclamation of open War, and so find him his deadly foe The Emperor of the East hearing this, was wondeful sad and pensive; and calling together many of the Eastern Bishops, layeth before them the choice his Brother had given him: demandeth of them what was best in this case to be done: they answered, that it was far better to restore Athanasius, then to make that an occasion of mortal and deadly Wars: Hereupon the Emperor wrote this Letter unto him:  
Constantius the Puissant and Noble Emperor, 
Constantius his letter to Athanasius.  unto Athanasius the Bishop sendeth greeting. Our singular and wont clemency will no longer suffer thy Fatherhood to be turmoiled and tossed with the surging waves of the Seas; the Piety which we have always in great price, will no longer permit thy Holiness now banished out of thy Native soil, bereft of thy substance, barred of all prosperity, to wander through crooked and cross ways, through Deserts and dangerous Country's. Although we have lingered now a great while from sending our Letters, whereby we might signify unto thee the concealed secrecy of our mind, hoping that of thine own accord thou wouldst repair unto us, and with humble suit crave remedy and redress of thine injuries: Yet nevertheless (fear peradventure hindering thee of thy purpose) we sent presently our gracious Letters unto thy Grave Wisdom, that with all celerity thou come unto us, whereby thou shalt satisfy longing desires, thou shalt have trial of our wont clemency, and be restored to thine own Sea, and Nativeo s●l. For to this end I have entreated my Lord and Brother Constance the Puissant and Noble Emperor, that he would licence thee to return unto us, whereby thou mightest by the means of us both enjoy thy Country, and have this token for trial of our singul●r clemency▪ and good will towards thee.  
But whilst Athanasius doubted and feared to go unto Constantius, by reason of the false and slanderous reports that were raised of him, and the implacable malice of his Enemies, Constantius wrote this second Letter to him.  
Constantius the Puissant and Noble Emperor, 
His second letter to Athanasius.  unto Athanasius the Bishop sendeth greeting. Although by our former Letters we have signified to thy Wisdom after the plainest manner, that with secure mind and safe conduct, thou shouldst come unto our Court, because we were fully determined to restore thee to thy former dignities: We have notwithstanding sent these Letters also to thy Holiness, that thou hire a common Wagon, and removing all timorous thoughts from thy distrustful mind, thou speedily repair unto us, to the end thou mayest the sooner enjoy thy long wished desires.  
Presently after he wrote again this third Letter for his further satisfaction.  
Constantius the Puissant and Noble Emperor, 
His third letter to Athanasius.  unto Athanasius the Bishop sendeth greeting: Being lately at Edessa▪ where also were some of thy Presbyters then present, it seemed good unto us, to send one of them unto thee, that thou shouldst hasten unto our Court, and after thy coming into our presence, without delay return unto Alexandria: And forasmuch as it is now a great while ago since thou receivedst our Letters, and hast deferred thy journey, therefore now also we thought good to put thee in remembrance, that without delay thou come unto us, and so thou shalt possess the liberty of thy Country, and thy long wished ease and quietness. And that thou mightest fully persuade thyself of all the promises, we have sent unto thee Achetas the Deacon, by whom thou shalt unde● stand, both what our purpose is, and also how that thy heart's desire shall prevail.  
Athanasius being at Aquil●ia when he received these Letters, immediately posted to Rome, and showed them to Bishop Julius; whereby the Church of Rome rejoiced much, conceiving that Constantius the Eastern Emperor was of the same Faith and opinion with themselves, whereupon Julius wrote this Letter to the People of Alexandria in the behalf of Athanasius.  
Julius' Bishop of Rome, 
Julius' his Letter in the behalf of Athanasius.  unto the Presbyters, Deacons, and Well-beloved Brethren of Alexandria, sendeth greeting in the Lord: I do greatly rejoice with you (Well-beloved Brethren) that henceforth you may behold with your Eyes the fruit of your Faith: For that is to be seen in my Brother and fellow Bishop Athanasius, whom God hath restored unto you partly for 〈◊〉 sincere and godly life, and partly also by the means of your Prayers. Hereby it may be easily conjectured what pure and fervent Prayers you have always poured out unto God; for when you called to mind the heavenly promises, and the entire affection which you bore unto them, all which you learned of my foresaid Brother, you understood plainly, and through the right Faith engrafted into your minds you were fully persuaded that Athanasius, (whom in your godly minds you beheld as present) should not be always severed from you: wherefore I need not to use many words unto you, for whatsoever I can say, the same hath your Faith prevented: and whatsoever you all heartily desired, the same (through the Grace of God) is now fully come to pass. And that I may repeat the same again, I do greatly rejoice with you, that you have continued so firm and steadfast in the Faith, that by no means you could be withdrawn from it. Moreover I do no less rejoice for my Brother Athanasius, who notwithstanding the manifold calamities, and sundry miseries which he endured, yet remembered almost every hour your entire love, and great longing for him: And though for a season he seemed to be absent from you in body, yet lived he always as present with you in the Spirit. I think verily (Well-beloved Brethren) that all the temptations and pains which he endured are not void of their commendations or profit: For by this means both his Faith and yours have been made manifest to the whole World. If he had not been tried with such great and lamentable temptations, who would ever have thought, or known that your minds had been so unmovably fixed upon so worthy a Bishop; or that he was the man that excelled in such rare gifts, by means whereof he is made partaker of the hope that is laid up for him in Heaven: wherefore he hath attained to a notable testimony of his Faith, not only in this life, but of that which is to come: For by his patient suffering of much adversity both by Sea and Land, he bathe trampled and trod under foot all the malicious treacheries of his Arian adversaries: Oft-times by reason of their spite, he stood in great hazard of his life, yet made ●e no account of death; but through the Grace of Almighty God, and power of our Lord Jesus Christ he escaped their hands, whereby he conceived good hope that in the end he should quit him of his adversaries, and be restored to the comfort of you all, and bear away together with you the victorious garland of welldoing, in that he is already famous even to the ends of the World: highly commended for his good life: renowned for his free and constant perseverance in the defence of the Christian and Heavenly Faith, and registered by the censure of you all to immortal memory, for the singular love and affection he showed towards you; wherefore he is returned unto you bedecked with greater excellency and renown then before his departure. If the purity of fine and precious metal, as of gold and silver be tightly tried in the fire; what can be spoken of so excellent a man in respect of his worthiness, who after the quenching of so many flaming fires of Sedition: after the recovering of so many dangerous perils, and grievous downfals, is now restored to you, and found innocent, not only by our determination, but by the Decree and censure of the whole Council? Entertain therefore (Well-beloved Brethren) your Bishop Athanasius, and also such as have been partakers of his afflictions, with all reverence, joy and gladness: Rejoice in that you have obtained your desires: in that you have (as it were) fed and quenched the thirst of your Shepherd, hungering and thirsting in his absence after your godly zeal: For thereby, during his abode i● Foreign and far Countries, you comforted him not a little, and whilst he was tossed to and fro with the storms of Persecution, and entangled with the snares of his malicious adversaries, you mitigated his grief and sorrow by sending to him tokens of your faithful and fervent minds towards him; When that I think with myself, and cast in my mind the conceived joy of you all at his return: the flocking multitude full of Religion and godliness: the solemn Feast of sage Persons assembled together: what kind of day the return of my Brother unto you is like to be, I cannot but conceive with wonderful joy; especially because the schism and discord which reigned heretofore will then be plucked up by the roots: for that his honourable return according to your own hearts desires, hath replenished you with incredible joy and gladness: So that the joy for the greatness thereof hath reached unto us, to whom it is given from above to have acquaintance and familiarity with so excellent a man. It seemeth good that we end our Epistle with a Prayer;  
God Almighty, and his Son our Saviour Jesus Christ, give you always of his Grace, and grant you of his Mercy the reward of so noble a Faith which you have showed towards your Bishop, with so worthy a testimony: that both you and yours may not only in this World, but also in the Life to come enjoy far more excellent gifts, which neither Eye hath seen, nor Ear hath heard, neither the Heart of man conceived the things which God hath prepared for them that love him through our Lord Jesus Christ, to whom with Almighty God be glory for ever and ever. Amen. God have you in his tuition, Well-beloved Brethren.  
Athanasius having received these Letters went into the East, 
Athanasius goeth into the East.  and though the Emperor Constantius at that time received him not unwillingly, yet giving ear to the crafty sleights of the despiteful Arians, he thus reasoned with him.  
Although that art restored to thy Bishopric by the Decree of the Council, and our determination: yet because there are in Alexandria certain people differing in opinion from thine, and severing themselves from thy Communion, my request is, that thou permit them one Church by themselves: Athanasius made answer to this request very wittily, 
His prudence.  and said, O Emperor it lieth in thee to do as pleaseth thee best: to command, and execute the Commandment: I also will crave of thee another thing by way of recompense, and my humble request is, that thou grant it me: And when the Emperor answered that with most willing mind he would condescend thereunto: Athanasius immediately said: My humble suit is, that I may obtaint that which thou wouldst have at my hand, viz. That thou wouldst grant one Church through every City for such as will not Communicate with the Arians. The Arians perceiving that the request of Athanasius was not unreasonable, made answer, that they would defer the answer unto another time, and consider better of it; that they hindered not the Emperor, but suffered him to do what pleased him best: wherefore the Emperor restored Athanasius to his Bishopric again, writing Letters to the Bishops, Clergy, and People of Alexandria, that they should receive him lovingly and willingly: the tenor whereof was as followeth;  
Constantius the Mighty, 
Constantius his Letter to the Alexandrians in the behalf of Athanasius.  Noble, and Puissant Emperor, unto the Bishops and Presbyters of the Catholic Church, sendeth greeting: It appeareth evidently that Athanasius the Reverend Bishop was not destitute of the grace and goodness of God, but though by the judgement and censure of men he was dealt injuriously withal, and unjustly condemned for a little while: yet the Divine Providence of Almighty God, the beholder of all things, pronounced for him the just sentence of Innocency, so that by the will of God, and our Decree, he recovered both his Native Soil and proper Church, where the Holy Ghost hath assigned him Governor. He is to receive at your hands such things as our clemency, being led by right and reason, shall think convenient for him: so that all, whatsoever hath been heretofore decreed against such as communicated with him, be henceforth quite forgotten, that all suspicion raised of him be henceforth removed, and that his Clergy (reason so requiring) may enjoy such liberty, freedom, and privilege as they have done in times past. Moreover of our Soverraign benignity towards him, we have thought good to add this also, That as many as are allotted to the Sacred Senate of the Clergy may understand of truth, that we have granted safety and good leave to as many as cleave unto him, be they Bishops, or of what other degree soever of the Clergy. Every ones firm and sure consent in this behalf, shall be a sufficient sign or token of his faithful mind and purpose: We have commanded that such as embrace his Communion, addicting themselves to the sounder opinion and better sentence, all alike now by our permission, as heretofore by the Providence of God, may enjoy the benefits bestowed upon them from above.  
He wrote also to the Governor this Epistle.  
Constantius the Puissant and Noble Emperor, 
His Letter to the Governor of Alexandria.  unto Nestorius sendeth greeting. If any thing be found decreed and recorded to the prejudice, hurt, or damage of such as communicate with Athaniaius the Bishop, our will is that the same be wholly abrogated and disannulled. Our pleasure is moreover, that his Clergy shall enjoy their like Franchises and liberty as in times past: we will have this commandment put in ure, that as Athanasius the Bishop is restored to his Sea, so all the Clergy of his Communion may recover, and possess the like liberty with other Ecclesiastical persons, that so they may live at hearts ease.  
Athanasius having received these Letters, passed through Syria, and came to Palestinee: and arriving at Jerusalem, he opened unto Maximus the bishop, both the Decrees of the Council of Sardis, 
Athanasius is restored by a Council.  and also the Emperor Constantinus his agreement and consent therein, and procured a Synod of Bishops to be assembled there: which being gathered together, Maximus gave to Athanasius the Communion, and assigned to him his Dignity, and the Council signified by their Letters to the people of Alexandria, and to the Bishops of Egypt and Lybia, all their Decrees and Canons touching Athanasius, and so dissolved.  
Hereupon all the adversaries of Athanasius cried out against Maximus, because that aforetime he had subscribed to his Deposition; but now repenting of his folly, he became of his Faith, and awarded to him both the Communion and his Dignity.  
When Vrsacius and Valence, who formerly had been earnest followers of Arius, heard of these things, they condemned their former doings, and got them to Rome, there to exhibit their Recantation to Julius the Bishop, subscribing also the Creed that contained the clause of One Substance: writing also to Athanasius, that thenceforth they would communicate with him.  
Athanasius travelling through Palestine towards Alexandria, preached in every City where he came, exhorting them to eschew the Arians, and to embrace such as confessed the Faith of One Substance; and in divers of the Churches also he Ordained Ministers, which gave occasion to his adversaries to accuse him again for presuming to make Ministers in other men's Provinces.  
Not long after it pleased God, that Constance the Emperor of the West died, and Constantius made challenge unto all the Dominions of his Brethren, and being proclaimed Emperor of the West, he made an expedition against Magnentius and Bretanion, two Tyrants that had usurped the Government there. The Adversaries of Athanasius supposing that now they had gotten a fit opportunity, 
He is again accused by the Aliens.  invent, and charge him with new heinous offences: Informing the Emperor that he had perverted all Egypt and Lybia: they urged against him his late Ordination of Ministers in other men's Diocese. Athanasius in the mean time came to Alexandria, convened divers Councils of the Bishops of Egypt, where they agreed to the Decrees of the Council of Sardis, and of that held at Jerusalem.  
The Emperor upon this occasion, who aforetime was addicted to the Arian Heresy, wrested all things that he had lately decreed on the contrary part; 
Bishop Paulus murdered.  and first he banished Paulus the Bishop of Constantinople, whom the guides that were to conduct him into exile, very lewdly stifled at Cacusum in Cappadocia. Marcellus was expulsed. 
Others persecuted.  Lucius' Bishop of Adrianople was clapped up into Prison, and there choked with stink. But above all, the Emperor was most incensed against Athanasius, giving commandment, that he should be executed wherever he could be taken: He charged also that Theodulus, and Olympius, Bishops of Thrace should be put to death, and Arians were placed in all these Bishop's rooms.  
But it pleased God that Athanasius was made privy to these bloody Decrees of the Emperor; 
Athanasius flieth.  whereupon he fled from Alexandria, and escaped the danger. This the Arians rejoiced at, and grievously traduced him for it: which Athanasius hearing of, Apologized for himself, making relation of the horrible practices committed at Alexandria by Georgius the Arian.  
There came (saith he) to Alexandria certain persons that sought us out to Execution: 
His Apology for it.  the Soldiers unawares beset the Church, and instead of devout serving of God, took in hand their bloody sword; Georgius also joined with them: then were the Virgins haled, 
Their wicked practices of the Arians.  and clapped up into Prison: the Bishops were bound, and led away by bands of Soldiers: the Fatherless and Widows were dispossessed of their Houses: whole Families were rifled: the true Christians were violently trailed and lugged out of their Habitations: their doors were nailed up: The Clergy men's Brethren were in great danger for their brethren's sake: These things were very grievous, but that which followed was far worse. 
Their cruetly against the Orthodox.  The Week after Whitsuntide the people did Fast, and met in the Churchyard to Pray, because they abhorred the Communion of Georgius: But when this passing lewd man heard of it, he stirred up against them one Sebastian, a Captain, who also was a Manichee. He immediately with a great Troop of Soldiers, all in Armour, and with naked Swords in their hands, and Bows and Arrows prepared, ran upon the people as they were Praying upon the Sabbath, and finding there but a few, (for the hour being past, the greater part was gone home) he committed such heinous acts as very well became his person. He set on fire a great company of faggots, he made the Virgins stand nigh the burning flame to scorch them: He endeavoured thereby to enforce them to confess the Arian Faith: But when he perceived that they would not, and that they despised the burning heat of the raging fire: He stripped them stark naked: buffeted them about the head and face, so that for a long time after they were scarce known of their own friends. He also took forty persons, and plagued them with a new kind of torment, never heard of before: He took Palm-twigs newly plucked off from the Trees, and stripping them, scourged them therewith, and the twigs having on their pricking knobs, so rend them, that by reason of the stumps sticking in their flesh, they were fain to repair to Surgeons to be dressed of their wounds: Others of them not being able to endure such terrible pains, died of their wounds: And such Men and Virgins as remained alive, he sent away by the Soldiers into exile. The dead carcases not yet fully cold, were denied to their friends, being thrown here and there, and lying unburied (for that liked them best) the Soldiers insulting over then, as though they had not been faulty in committing such horrible crimes: This did they, having their minds besotted with the furious rage of frantic Heresy. And when as the dear and familiar friends of the dead rejoyeed at the bold and constant Protestation of their Faith, yet mourned, because that their corpses were not covered with Earth: the savage impiety and beastly cruelty of these Soldiers revealed itself with greater shame and infamy.  
Moreover, they banished forthwith sundry Bishops of Egypt and Lybia, and some of the Presbyters: and having bereft them of their Native Soil, they used them so mercilessly, that some of them died by the way, and others in Exile. They put to death also above thirty Bishops. They followed the steps of wicked Ahab, employing all their art and industry to root out the Truth from off the face of the Earth.  
Constantius his Armies having overcome and slain the Tyrants, he presently removed to Rome, there to celebrate the Triumphs for his Victories: and hoping that he might by one means or other draw the chief dissenting Bishops to an agreement in the Faith, 
A Council summoned in sword. ●  he summoned a Council to meet in Italy: about which time Julius the Bishop of Rome died, having been Bishop 25 years, and Liberius succeeded him. Whereupon those Bishops which were against the Nicene Faith, persuading themselves that they had gotten a fit time to disperse their calumnies against the Orthodox, laboured by all means with the Emperor, that all those Orthodox Bishops, whom they had deposed, might not be again restored to their Churches, both because they maintained a Form of Faith contrary to theirs, as also for that in the life time of Constance, they had endeavoured to sow the seeds of contention betwixt the two Emperors. And this odious suggestion they made, because of Constance his Letters formerly mentioned in the behalf of Athanasius; but their chiefest spleen was against Athanasius: 
Athanasius condemned by a Conventicle.  Whereupon about thirty of these Arian Bishops meeting together at Antioch, they wrote to all other Bishops that Athanasius had returned to Alexandria against all the Laws of the Church: Not by the decree of a Council, but by the contention of some that were of his own opinion: whereupon they commanded that none should communicate with him, neither write to him, but that they should hold Communion with Bishop Georgius whom they had Ordained.  
But Athanasius little esteemed these their doings, expecting to meet with far greater afflictions afterwards. For Constanstantius being now the sole Emperor of Rome, laboured by all means to draw the Western Bishops to agree with them that denied Christ to be consubstantial with the Either: yet at first he attempted not this by force, but sought rather to effect it by fraud, and fair means, endeavouring to persuade them to agree with the Fastern Bishops in that sentence which they had pronounced against Athanasius: assuring himself, that if by this means he could but remove Athanasius out of the way, he could compose matters of Religion according to his own mind.  
A Council therefore being called to meet at Milan, few of the Eastern Bishops came to it, some being hindered by sickness, and others by the length of the journey: But of the Western Bishops there appeared above 300.  
The Eastern Bishops which were there, required that Athanasius might be condemned, and deposed from his Bishopric: and of the Western Bishops, some (through fear,) others being circumvented by fraud, and another part being ignorant of former proceedings, assented to it: Only Dionysius Bishop of Alba, Eusebius Bishop of the Verselle, Paulinus Bishop of Trevir, and Rhodanus and Lucifer protested against such proceedings; For (say they) if such things be suffered, their evil will not rest here, but the Decrees which are rightly and truly established concerning God, and the Nicene Faith will be utterly subverted; and we discern that all the care of the Emperor and of the Arians is to bring this to pass: But because these men spoke so freely in the Council, they were all of them banished: and the event showed that they did not miss the mark. For shortly after there was another Council gathered at Ariminum, and another at Seleucia, both which laboured to introduce new things against the Decrees of the Council of Nice.  
In the mean time Athanasius perceiving that snares were laid for him in the Emperor's Palace, and that he could not come thither without apparent danger, 
His prudence.  he appointed five Bishops of Egypt, amongst whom Serapion was one, a man eminent for Piety, and holiness of life, and also very Eloquent, to go to the Emperor, who was yet in the West: and with them he sent three of his own Presbyters to see if by any means they could reconcile the Emperor to him, and vindicate him from the calumnies which his enemies had cast upon him, as also to transact other businesses which much concerned the good both of him and his Church.  
But as soon as they were gone from Alexandria, he received Letters from the Emperor, 
He is sent for to the Emperor.  requiring his present coming to the Court. This much troubled Athanasius and all his people, much doubting what the issue might be: for they knew that he could neither safely assent to the Emperor, who defended a contrary Faith, neither yet could he without apparent danger cross him therein. Hereupon Athanasius resolved to abide at Alexandria, and sent him back who had brought the Emperor's Letters.  
The Summer after came another messenger from the Emperor, who with the assistance of the Governors of Egypt forced Athanasius to depart out of Alexandria, 
He is again banished.  and grievously molested the Clergy of his Church: But when the Messenger saw the people to be extremely offended with these proceedings, and that they betook themselves to their weapons, he went his ways without effecting what he came about.  
Shortly after the Forces which were called the Latin Legions, were commanded to assemble out of Egypt and Lybia, and to go to Alexandria, and the Captain of them being informed that Athanasius lay hid in one of the Churches, he took a Company of Soldiers, and Hilarius that brought the Emperor's command, and going to the Church, they environed it, and broke in at the windows, searching every corner, yet found not Athanasius. 
A special providence.  For it had pleased God by a Divine Revelation to warn him of his dangers, (as in many other straits he had formerly done): whereupon he had a little before conveyed himself out of the Church, and thereby escaped. The like also had happened once before, when being grievously threatened by Constantius, in the life time of Constance, he had retired himself to a friend, and there lay hid in a Cave, that formerly used to be full of water: In that place he continued long, and a certain Maid used to minister to his necessities: but the Arians making diligent enquiry after him, had by their large promises corrupted this Maid to betray him: But God discovering the danger to him, a little before they came to apprehend him, he had conveyed himself to another place.  
The like also happened at another time; for Athanasius being forced to fly from Alexandria, he entered into a Pinnace, and went up the River Nilus, which his adversaries being informed of, sent a Captain and Soldiers in another Ship to pursue, which being revealed to him by God, he required the Master of his Pinnace to turn again towards Alexandria, and so having the stream with him, he swibuftly passed by his pursuers, and returning to Alexandria, he hid himself in his friends houses, and by reason of the multitude of people was easily concealed, thereby escaping the danger. For these, and such like miraculous escapes, his Adversaries, the Arians and Gentiles accused him for dealing in the Magical Art.  
Athanasius being thus (as we said before) escaped, his Clergy and people enjoyed the liberty of his Churches, for a short time, 
The cruelty of the Arians.  viz. till the Governor of Egypt and the Captain of the Soldiers cast all that adhered to Athanasius out of the same, and delivered those Churches to such as longed for the return of Georgius the Arian: who shortly after came to Alexandria, and carried himself very sternly towards all, but cruelly towards all the friends of Athanasius, casting both men and women into bonds, and cruelly scourging them, so that every one looked upon him as a Tyrant: Yea he grew into such hatred of the multitude, that on a time they rose up against him whilst he was in the Church, and he hardly escaped being torn in pieces by them: which so affrighted him, that he immediately fled to the Emperor: Hereupon the friends of Athanasius recovered their Churches again; but they kept them but a while; for the Praefect of the Egyptian Soldiers drove them out, and restored the Churches to the followers of Georgius: The Emperor also sending his Secretary to Alexandria, he grievously punished many of the people, whipping and scourging them in a cruel manner: and shortly after him came Georgius, and for the aforementioned causes was far more terrible to them then formerly he had been: which procured him their implacable hatred, both for incensing the Emperor against them, and for his Heretical opinions, and cruel usage of them.  
But not long after in a tumult raised by the Gentiles, 
Georgius slain by the Gentiles.  Georgius was pulled out of the Church by the Ears, tied to a Camel, torn in pieces, and burned to ashes together with the Beast: Constantius the Emperor also died, and Julian the Apostate succeeded him: about which time Athanasius returned to Alexandria, and was lovingly and cheerfully entertained by his people: the Arians were banished, and the Church was restored to the Government of Athanasius.  
But the Arians took occasion from his former flight exceedingly to reproach, and traduce him, whereupon he made this Apology.  
Behold (saith Athanasius) the lewd practices of wicked persons: 
Athanasius 〈…〉  although they are privy to the heinous offences committed against me, yet are they nothing ashamed of them: but charge me with a foul spot (in their opinion) and blemish of infamy for escaping the hands of cutthroats and bloodsuckers; yea they beshrew themselves that they dispatched me not out of the way: Moreover, that they may slain my credit and estimation, they fall to accuse me of faint-heartedness, and a timorous disposition, being forgetful, that whilst they blaze these things to my dispraise, they cause the shame to light upon their own pates. For if it be a discredit to fly the hands of a Tyrant, how much more for them to persecute a man to death? He that flieth, seeks means to save his life: But he that persecuteth, goeth about to procure another's death. That we should fly in such cases the Scripture doth warrant us: but in thirsting after the blood of our brother, the command is broken, and the author thereof is found the chief cause of the flight. If they blame me for giving them the slipped, they are worthy of far greater shame, and reprehension themselves: For let them cease from persecuting, and threatening with death, and then will I cease from running away. But their spite and malice hath no end: they do nought else but devise snares to bring men to destruction: Yea, though they know full well that the slight of the persecuted is a foul shame to the Persecutors. For no man flieth from the gentle and meek: but from the cruel and wicked man. They that were far indebted to others gave Saul the slip, and fled unto David. Wherefore these men go about to dispatch such as convey themselves out of their way, lest the lewdness of their Bishops should be manifestly known. Herein also they seem to be stark blind: For look how evident the slight is, far more apparent will their slaughter and banishment seem unto the World. If they murder men, death no doubt lifteth up her voice, and soundeth out their cruelty. If they banish them, therein they set up monuments for the remembrance of their wicked doings. Had they been in their right wits, they might have perceived their own folly, and seen themselves overthrown in their own devices. If they reproachfully charge them with hiding themselves from such as seek their lives, and accuse them for flying from the hands of their Persecutors; what have they to say, when they read that Jacob fled from the face of his brother Esau? and that Moses for fear of Pharaoh conveyed himself to Madian? what have these contentious quarrellers to say unto David who fled from Saul, which sent some of his Guard to slay him, who hid himself in a Cave, counterfeited his person until he had subtly past Abimelech the Priest, and avoided their laying of wait for him? what answer can these rash babblers give, when they see that the great Prophet Elias, who so devoutly called upon the name of God, and raised the dead, was fain to fly from, and hide himself from Ahab, and run away because of the threats of Jezebel? The sons of the Prophets also in those days being sought for, hid themselves, and through the help of good Obadiah, were sustained in Caves. Have they not read these ancient stories? Are they ignorant also of what the Evangelists have written? For the Disciples fearing the Jews fled, and were scattered abroad in divers Countries. Paul also being at Damascus, and sought for by the Governor of that country, was let down over the wall in a basket, and so escaped the danger. The Scripture therefore having showed us these things, what colour can they find to cloak their impudent cavils? If they charge them with timerousness and fear; the fault recoils, and lights upon their own distempered brains. If they say it is contrary to the Will of God, then are they found altogether ignorant of the Word of God: For it's commanded in the Law, that Sanctuaries and Cities of Refuge should be appointed for such as were pursued to death where they might live in safety. Yea, what saith Christ, When they shall persecute you in one City, fly into another; And again, (saith Christ) When you shall see the abomination of desolation, mentioned by the Prophet Daniel, standing in the Holy place, then let them that be in Judaea, fly into the Mountains: He that is on the House top, let him not come down to take aught out of the House: and let not him that is in the Field return home for his raiment. Holy men having learned these things, framed their lives thereafter. Yea the Word of God being made man, sticked not to hide himself, as we commonly do, when he was sought for; he fled to avoid the conspiracies of Herod, and afterwards of the Pharisees which persecuted him. For as by his patient suffering of hunger and thirst, and such miseries, he showed himself to be true man, so also by flying away from the face of his Adversaries. And as in his childhood he fled into Egypt from Herod, so when he heard that Archelaus reigned in his Father's stead, it pleased him to go aside into the parts of Nazareth. Afterwards when he manifested himself to be God, and healed the withered hand, the Pharisees went out, and took counsel how they might dispatch him, but Jesus perceiving their conspiracy, conveyed himself from amongst them. Again, when he restored Lazarus to life, they took counsel how they might put him to death: Jesus therefore after that time showed himself no more openly amongst the Jews, but departed into a solitary place near to the Wilderness. Again, when our Saviour avouched, Before Abraham was, I am, the Jews took up stones to throw at him: but our Lord hid himself, and went out of the Temple, and passing through the midst of the throng, escaped away. When they see these examples, and bethink themselves of these precedents, are they not inwardly pricked in their consciences, when they presume thus to sit in judgement upon the sayings and doings of our Saviour? So also when Jesus heard of the beheading of John the Baptist, the Text saith, that he took Shipping, and went aside into a Desert place. I would to God that these men would now at length be ashamed of their doings, and presently cease from slandering true Professors, and proceed no further in their furious dealings, charging even our Saviour himself with timerousness and fear thereby blaspheming the Majesty of his blessed Name. But no man can away with such persons as are wholly given over to all manner of ungracious behaviour. It may easily be proved, that they are altogether ignorant of what the Evangelists have left us in writing: The cause that moved our Saviour to fly and go aside, (being laid down in the Gospel) was most agreeable unto reason: and was therefore an example for all his Saints: For whatsoever things are written to have happened unto him after the manner of men, the same is to be referred unto all mankind, insomuch as he took our nature upon him, and lively expressed in himself the humane affections of our frail constitutions: He suffered not himself to be taken before his hour came, neither yet hid himself when his hour was come, but yielded himself to the Enemy. In like sort the blessed Martyrs in the great heat and troublesome storms of Persecution, which often fell out, being pursued by men, stead away, and hid themselves in secret and solitary places: but being taken, they valiantly encountered with their Adversaries, and ended the combat with Martyrdom.  
Though this violent Champion of Christ Athanasius, in the beginning of Julian's Reign returned to Alexandria, 
His return to Alexandria.  yet long could he not rest in quiet: For his Adversaries forged self accusations against him, complaining unto the Emperor that he had subverted Egypt, and the whole City of Alexandria, so that it stood with the Emperor's interest to banish him the City: Upon these suggestions the Emperor wrote to the Governor of Egypt, and greatly incensed him against Athanasius, which he being informed of, 
He is banished by Julian.  said to some of his familiar friends; My friends, let us go aside for a season, Nubecula est, & cito transibit, this is but a little cloud, which will quickly vanish away; and accordingly taking Ship, he fled away into other parts of Egypt: The Enemy hearing of it, made haste to overtake him: 
God's providence over him.  But when they approached (God revealing the danger to him, as was said before) his friends in the Ship gave him counsel to haste to the shore, and to fly into the Desert; but he on the contrary required the Pilot to sail back to Alexandria, and when they met the Pursuers, they enquired of them if they had not seen Athanasius; to whom the other answered, that if they made haste they might overtake him, and so let them go: But Athanasius returning to Alexandria, hid himself amongst his friends till the storm of Persecution was blown over: and indeed most of that time he lay hid in the house of a most beautiful, chaste, and godly Virgin, who was very careful to supply him with all necessaries, and to borrow such Books for him as he stood in need of: and when news came of julian's death, Athanasius that very night appeared in his Church, 
Athanasius in Alexandria.  to the great rejoicing of his Friends, and the astonishment of his Adversaries, who wondered how he could so suddenly be there, when he had been so diligently sought after by the Magistrates, and could not be found.  
Not long after, hearing that Jovianus the Christian Emperor was come to Antioch, Athanasius consulting with his friends, thought good to visit him: Some say that this good Emperor sent for him, craving his advice for the establishing of the true Orthodox Religion, which when he had done, he was to return to Alexandria: But Euzoius the Arian Bishop of Antioch, joining with him Probatius an Arian Eunuch, 
He is again complained of to Jovianus.  and some others of that Faction, went to the Emperor, and made grievous complaints against Athanasius, as that all the time since he was made a Bishop, he lay under great scandals, for which by the former Emperors he had been often condemned and exiled: as also that he had been the Author of much discord in Religion, and of great tumults amongst the people; whereupon they prayed that another Bishop might be appointed for Alexandria. But the good Emperor knowing that these were malicious forgeries, would by no means hearken to them, commanding Probatius and the rest, as they loved their own ease and good, to give over such malicious proceedings, adding threatenings in case they obeyed not: And as for Athanasius, whom he highly esteemed for that worth which he found in him, he sent him back into Egypt, 
He returns to Alexandria.  bidding him Govern his Church as he saw best. Commending him highly for the Virtue, Piety, and Prudence which he found in him.  
Not long after it pleased God to take away this good Emperor by an immature death in Bythinia, 
See the Life of Jovian in my second Part.  as he was going to Constantinople, having reigned only eight months: and the Army coming to Nice in Bythinia, chose Valentinian a good and worthy man for their Emperor, who when he came to Constantinople, chose his Brother Valence for his Companion in the Empire. These, though they were Brethren, yet did they differ in their Religion: For Valentinian was Orthodox, and Valence an Arian. Valence Reigning in the East, sent his Mandate to the Magistrates, that such Bishops as had been deposed in the time of Constantius, and returned to their Seats under Julian, should be again banished and expelled from their Churches. Hereupon the Magistrates of Egypt took occasion to endeavour the expulsion of Athanasius out of Alexandria. For the Emperor's Letters grievously threatened such Magistrates with great mulcts and corporal punishments, that should neglect to observe them. But the multitude of Christians meeting together in Alexandria, desired the Precedent that he should not rashly nor inconsiderately go about to drive away their Bishop Athanasius from them; but rather seriously to consider what the scope of the Emperor's Letter was: For (say they) they extend only to such as were banished by Constantius, and returned under Julian: But Athanasius though he was banished by Constantius; yet was he by him called back again, and restored to his place: and Julian whereas he called from Exile all the other Bishops, yet Athanasius alone was by him driven into Exile, whom Jovian again restored to his Seat.  
When the Precedent would not be persuaded by these arguments, the people resisted him, and would not suffer their Bishop to have any violence done to him: Hereupon the people being assembled from all parts, a great tumult was raised, so that every one expected a Sedition to ensue: the Precedent sent presently to the Emperor to acquaint him with these proceedings, and in the mean time suffered Athanasius to remain in the City.  
Many days after, when the Sedition was well appeased, Athanasius privily stole out of the City, 
Athanasius flieth again.  and went and hid himself in a certain secret place. The night after the Precedent and Colonel of the Soldiers went to his house which joined to the Church, and there sought every corner for him, but not finding him, they lost their labours: For they thought that now the people were quieted, and feared no such matter, they might easily apprehend him, and so execute the Emperor's command: But when Athanasius could not be found, every one much wondered at it, believing that God had discovered the danger to him, and thereby preserved him from it. Others say, that Athanasius mistrusting the heady and rash motion of the common people, fearing that if any mischief were wrought by them, it would be laid to his charge, retired privily and hid himself for the space of four months in his Father's Monument. But in the mean time the Emperor Valence considering how many friends Athanasius had: which by reason of his absence might happily raise commotions, to the great prejudice of the Empire: and withal considering that Valentinian, who was an earnest Defender of the Nicene Faith might take the banishment of Athanasius very heinously; hereupon he wrote very loving Letters to the people of Alexandria, 
He is again restored.  signifying that his pleasure was, that Athanasius should quietly, according to their hearts desire enjoy his Bishopric. 
The cruelty of the Arian Heretics.  Yet in other places a great Persecution was raised against the Orthodox, who were driven out of their Churches, and Arians placed in their rooms, only the Churches of Egypt enjoyed Peace all the life time of Athanasius, whose death fell out not long after, when having endured many skirmishes in the quarrel of the Church, and having been Bishop 46 years, in which time he had often been in great hazard of his life, yet at the length through the goodness and mercy of God, 
His death.  he died in peace in his own City of Alexandria, leaving behind him Peter, a godly and zealous man to succeed him Anno Christi 375. It was said of him, Non solùm Episcopi, etc. Not only Bishops, but Emperors, Kingdoms, Nations and Armies opposed him: whereupon he used to say: Though an Army should encamp about me, yet would I not fear.  
In the time of Julian the Apostate, (who made much use of Conjurers) the Magicians and Soothsayers in Alexandria cried out, that they could do nothing in their Art, except Athanasius were removed out of the City.  
It was said of him, Vnus Athanasius contra totum mundum: One Athanasius stood firm against all the world. Gregory Nazianzen styles him Tubam ingentem, & Columnam Ecclesiae: The great Trumpet and Pillar of the Church. Theodoret styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Bulwark of Truth.  
His Works are commonly printed in two Tomes, 
His works.  which Scultetus distinguisheth into Germana, Dubia, & Supposita. Germana sunt  
Oratio adversus Gentes. Oratio de incarnatione verbi, Expositio Fides. Respons. ad Liberium. Epistola de fide ad Jovinianum. Sermo de incarnatione, Orationes quinque contra Arianos: Tractat, in illud dictum, Omnia mihi sunt tradita à Patre. Epistolae, and Adelphinum fratrem: and Maximum Philosophum: de sententia Dionysii. Refutatio hypocriseos Miletii, Eusebii, & Pauli Samosetani. Sermo de humana natura suscepta. Epistolae ad Epictetum; de Incarnatione Christi contra Apolinarium. Oratio contra Apolinarium. Oratio contra gregales Sabellii. Epistolae duae ad Scrapionem de spiritu sancto, Epistola de Incarnatione Verbi Dei. Apologiae ad Imperatorem Constantinum. De fuga sua prima, & secunda. Ad Africànos. Narratio de Concilio Nicaeno: Epistola Catholica. Epistolae ad Antiochenses: ad Serapionem de morte Arii: ad omnes solitariam vitam agentes. De Synodis Arimini, & Seleuciae: ad omnes ubique Orthodoxos: Ad Joan. & Antiochum. Ad Palladium: Ad Dracontium: Ad Ruffianum. De Sabbato, & Circumcisione. De peccato in S. Sanctum. Synopsis Scripturae sanctae: Dubia sunt, Orationes de Sement: De Ascensione Christi: Symbolum Athanasii. Epistola ad Aremùn, Fragmentum Epistolae festalis. Vita S. Antonii. De Virginitate, sive de meditatione. Omnia reliqua sunt supposititia.   

The Life of Hilary, who flourished An. Chri. 355.  
HIlarie Bishop of Poitiers, was nobly descended, and of excellent gifts: He was frequent in Preaching, exemplary in Life: a great opposer of the Arian Heresy: whereupon the Bishops, Valence and Vrsacius procured the Emperor to banish him into Ph●ygia: Afterwards the Emperor commanding many Bishops to assemble at Seleucia to give their opinions about the Arian Heresy, Hilary carried himself so well there, that he was restored to Poitiers. After which he traveled over Italy and France, diligently instructing the Bishops of both those countries in the Canons of the Catholic Faith: He was a very Eloquent man, and wrote many things in the Latin tongue, amongst which he wrote 12 Books of the Trinity, expounded the Canon containing the clause Of One Substance, 
His works.  proved it sufficiently, and confuted the arguments of the Arians. He was a very Heavenly man both in his Life and Doctrine, and by his means especially, the Faith confirmed in the Nicene Council, was propagated and defended in these Western parts of the World all his life time. He wrote also against the Emperor Constantius one Book▪ Two Books to the Emperor against Auxentius the Arian. Commentaries on Matthew: Epistles to S. Augustine, etc. He died in peace under Valentinian and Valence.   


CYRIL  The Life of Cyril, who died Anno Christi 365.  
Cyrillus, Bishop of Jerusalem, was at the first an Arian, and therefore by that faction was made Bishop of Jerusalem: but shortly after he was accused in a Council for certain heinous crimes, 
He is deposed.  by whom he was deposed from his Bishopric, and being often called by them to purge himself from those crimes, he still absented himself for the space of 2 years, thinking thereby to escape, and the crime to be forgotten; as soon as he was deposed he sent an appellation in writing to his Deposers, appealing from them to the Judges of the Higher Court. Constantius the Emperor admitted his appellation, 
His appeal.  so that Cyril was the first and the only man that brought in this precedent, so prejudicial to the Ecclesiastical constitutions. At length he came to Seleucia to have his cause heard, where his Deposition was confirmed for his communicating with certain heretical Bishops: and Herennius was substituted in his room Bishop of Jerusalem, and after him Heraclius, and after him Hilarius; These continued the Government of that Church, till the reign of Theodosius signior: At which time Cyril having reform his former miscarriages, 
His reformation.  was again placed in the Bishopric of Jerusalem by that good Emperor, and he proved an eminent instrument of God's glory and his Churches good: Insomuch as one saith of him, that he was Magnae sanctimoniae vir, a man of great Sanctity, Learning and Wisdom; he endured many heavy things for the testimony of Faith and a good Conscience, 
His patience.  being often forced to forsake his place by the rage of the Arians: 
His charity.  He was very charitable, insomuch that in a great Famine many poor people resorting to him for relief, he gave them all he had, and that not sufficing, he took the Vessels, and Church Ornaments, and sold them to relieve their wants: When Julian the Emperor had given command to re-edify the Temple at Jerusalem in his time one night there was such a terrible Earthquake, 
God's judgement on the Jews.  that it parted the very stones of the foundation, and so all the upper buildings fell down; and when many Jews came together to behold what was done, suddenly there came fire from Heaven that consumed all the tools and instruments of the workmen.  
Epiphanius gives him this testimony: He not only not feared to encounter Acrcius the Arian, but did Christianly and faithfully oppose divers other Heretical Bishops. 
Testimonies of him.  Hierom also saith thus of him; Cyril that valiant Soldier and Combatant for Jesus Christ, that most constant maintainer of the Orthodox Faith, for many years together strove for the propagation of Divine Truth, suffered various and heavy Persecutions: being exercised in such dangers from almost the beginning of Constantius his reign, to the reign of Theodosius; yet all this while in the midst of these manifold afflictions he kept his first resolution, and died in the Faith at last, 
His death.  Anno Christi 365.  
He used to say, 
His sayings. The benefit of hearing.  Some come to the Church to see fashions, others to meet their friends; yet it's better to come so then not at all: in the mean time the Net is cast out, and they which intended nothing less, are drawn in to Christ, who catches them, not to destroy them, but that being dead, he may bring them to life eternal.  
He wrote divers Treatises, 
His works.  which are called his Catechisms upon the principal Heads of Divinity.   

The Life of Ephrem Syrus, who died Anno Christi 404.  
EPhrem Syrus was born in Nisiba, 
His birth and education.  and by the care of his Parents was educated in Learning, in the study whereof he was exceeding industrious, insomuch that without the help of an instructor he attained to excellent skill in the Syriack tongue: He was also a great Philosopher, and a very good Orator, so that he far excelled most of the Greek writers. Basil Bishop of Caesarea in Cappadocia did wonderfully admire and commend him for his Learning. 
His excellent learning.  He is said to have written three hundred thousand verses, which were much esteemed in those times, many endeavouring to imitate his Learing therein; amongst whom were Abbas, Zenobias, Abraham Meras, and simeon, all of them famous amongst the Syrians, and amongst all such as diligently study that language. But besides his exquisite Learning, he also got great honour and commendations for his many good works, and exact course of life. He was very grave and severe in his carriage, 
His Chastity.  and living a single life, that he might prevent all calumnies and scandals, he shunned the sight of a woman: For the report goes, that a certain woman dissolute in life and manners, and of an impudent face, either on purpose to tempt the man, or else being hired thereto by some others, on purpose met him in the City gate, and earnestly stared in his face: Ephrem taking notice of it, sharply rebuked her, and bade her look down upon the ground: But the woman answered, How can I do that, who am not made out of the Earth, but of thee? It's more meet that thou shouldst look upon the ground from whence thou hadst thy original, but that I should look upon thee, from whom I was procreated, Ephrem wondering at the woman, went his ways, and wrote a Book of these passages betwixt them, which the learned in the Syrian tongue do much esteem, It's also recorded of him, that though by nature he was very choleric, and all his Youth, could not bridle his anger; 
His patience.  yet after he entered into this strict course of life, he was never seen to be angry with any man.  
Having fasted divers days, one of his Servants that was bringing him his supper, let the Earthen Pitcher fall wherein it was, and broke it, and Ephrem seeing him overwhelmed with fear and shame, said to him: Be of good cheer, let us go to our supper, since it will not come to us, and so sitting down by the fragments of the pot, 
His humility.  did eat his supper. He was very humble, full of self-denial, and a great enemy to vainglory, as will notably appear by this example. Upon a time he was voted to an Episcopacy, and they that had chosen and designed him thereto, sought him out to bring him to the place where he was to be created Bishop, which as soon as he understood, he ran into the Market place, and there by sundry signs made show as if he was crack-brained; so that they that came for him, thinking him to be besides himself, took further counsel what to do: by which means he having gained time, fled privily away, and concealed himself, till he had heard that they had chosen another Bishop to that place. Another notable example of his charitable disposition will appear by this instance: 
His charity.  Upon a time there was a very great Famine in Edessa, whereupon Ephrem coming out of his house, and calling many rich men together, he grievously accused, and complained of them, that the poor were almost starved, whilst they in a covetous manner kept their riches by them, which (saith he) will in the end turn to your own great loss, and to the torment of your souls, whereas you ought to prefer the wealth of your souls not only before all your riches, but before your very bodies themselves: They hearing this, were much affected with his words, and said thus unto him: Truly we care not much for our riches, but we know not whom to commit them to, to be faithfully distributed amongst the Poor, seeing that almost every man is infected with the desire of lucre and gain, and they use to make merchandise and advantage to themselves upon such occasions: Then said Ephrem to them, What do you judge of me? To whom they answered, We judge you to be a very faithful, good, and upright dealing man, as every man esteems you to be. Well (said he) and for your sakes I will undertake this great and trouble some work; and so receiving their money, he caused three hundred beds to be provided, 
His care for the poor in a Famine.  and laid in the cloisters, placing in them such as were sick by reason of the terrible Famine, for whom he made convenient Provision, and not only for them, but also for strangers, and for all such as were driven by the Famine out of the Villages to seek relief in the City. And thus he continued till the Famine being ceased, he returned into his retired house again, and not long after he quietly slept in the Lord, 
His death.  Anno Christi 404.  
He was a great opposer of Sabellius, Arius, Apollinarius, and other Heretics: 
An enemy to Heretics.  so chaste, that he repelled the shameless behaviour of a lewd woman, 
His chastity.  which being instigated by the Devil, thought to have enticed him to lust; but with his grave Exhortations, Admonitions, and Divine speeches he caught and overcame the tempter: so that by his Fatherly advice she proved a grave, 
His humility.  modest, and religious Matron: In his Will he commanded that they should sing no verses in his commendation, bury him in no fine linens, nor with ointments, raise no monuments for him: for (saich he) I am a stranger and so journey, etc. He was very merciful to the poor, 
His charity.  as in part we have heard before, and having not of his own to give, by his sweet and attractive Sermons, he stirred up the hearts of others to relieve them.  
He used to say, 
His save.  That the resolute Traveller knows that his journey is long, 
The bought of perseverance.  and the may dirty, yet goes on in hope to come to his house: so let a Christian, (though the way to Heaven be narrow, though it be set With troubles and persecutions) yet let him go on till be bath finished his course With Joy, for Heaven is his home. And again, He that feasts his body and starves his soul, is like him that feasts his slave and starves his wife, He died under Valence.  
His Works are contained in three Tomes upon several Subjects. 
His works.    


BASIL  The Life of Basil, who flourished An. Chr. 370.  
BAsil was born in Pontus, 
His birth.  of noble and religious Parents: his Grandfather, and great Grandfather suffered Martyrdom under Galerius Maximus. He was called Basilius Magnus, for as one saith of him, he was great in wit, great in eloquence, great in wisdom, great in defending, great in propagating Gods glory, great in convincing Heretics, etc. When he was grown up to years of discretion, 
His education.  he went to Caesarea of Cappadocia, which was then the most famous City of Asia for learning: In which place in a short time he made such a proficiency in his studies, that he excelled all his equals in all sorts of Learning: From thence he went to Constantinople, where having studied a while, he went to Athens, where he heard those famous Rhetoricians Hymerius and Proaeresius: at which place also he fell into acquaintance with Gregory Nazianzen, and joining studies together, they continued in firm amity all their life after: He was of an excellent constitution, but by much watching, praying, fasting, reading, and spare diet, he much weakened his body.  
Afterwards he went to Antioch in Syria, where he frequented the School of Libanius, and became an excellent Orator. So that he was thought worthy to deliver to the World the Precepts of Philosophy, and was much solicited thereunto by many excellent men: Others persuaded him to become an Orator: but neither of these employments suited with his purpose: wherefore having sufficiently profited in Philosophy under Libanius, he provided for himself the Commentaries of Origen (who then was famous throughout the World) and learned out of them to interpret and expound the Sacred Scriptures: Then did he valiantly encounter with the Arians, and when as they alleged origen's Books for the confirmation of their Heretical opinions, 
His zeal against Heresy.  he refuted their ignorance, and showed by plain demonstrations, that they understood not the mind and meaning of Origen. Yea Eunomius a favourer of that Sect, and as many Arians as were of greatest reputation, and accounted the profoundest Scholars, when they disputed with him and Gregory Nazianzen, proved themselves fools and unlearned persons.  
He was at first Ordained Deacon by Aliletius Bishop of Antioch, afterwards Bishop of Caesarea in Cappadocia▪ where he was born: after which he gave himself wholly to benefit and profit the Church: And when he greatly feared that the new device of Arius his brain would creep throughout the Province of Pontus, in all haste he got him into those parts, instructing the ignorant, and confirming the wavering minds of weaklings in the Faith. A little before, some difference arose betwixt Eusebius Bishop of Caesarea, and Basil, about their different opinions, which Valence the Arian Emperor hearing of, hasted thitherward, and when he came into Cappadocia, according to his usual manner, he grievously afflicted the Orthodox, thrusting them out of their Churches, and placing Arians in their rooms: and he hoped easily to do the like when he came to Caesarea, because of the enmity that was betwixt Eusebius and Basil, But it fell out far otherways; for Basil in Pontus hearing of the Emperor's proceedings in Cappadocia, hasted to Caesarea, and presently was reconciled to Eusebius, and by his Ministry seasonably strengthen the Church: So that when Valence came thither, finding his hopes frustrated, he returned without effecting what he came about.  
Not long after Eusebius died, and Basil was chosen and ordained Bishop in his room; 
A good Pastor.  where he performed the Office of a worthy Shepherd to his flock, as well by duly and truly feeding them with the sincere milk of God's Word, as by driving away all Heretics, that like Wolves sought to devour his Sheep.  
At last came back the Emperor Valence into Cappadocia, 
A special providence.  fully purposing to drive Basil out of Caesarea: but the Lord prevented him by this means. The very night after he attempted this wickedness, his Wife was grievously troubled with dreadful dreams about him, and his only Son Gallates fell sick of a sharp and violent Fever, so that the physicians despairing of his recovery, gave him up for dead: His Wife also told him of those ugly shapes, and fearful visions of Devils and wicked Spirits which she had seen in her sleep: adding, that their child also was visited with that sickness, because of the evil and mischief which he had purposed against Basil.  
The Emperor marking diligently the words of his Wife, and musing with himself, cast in his mind what to do, and at length resolved to send for Basil, and when he came, spoke thus unto him; If thy Faith and Opinion be true, pray that my Son die not of this disease. To whom Basil answered; If thou wilt promise me to believe as I do, and if thou wilt bring the Church into unity and concord, thy child no doubt shall live: But the Emperor would by no means agree unto this: Then said Basil, Let the Lord deal with the child as pleaseth him, and so departed, and immediately after the child died.  
He was very charitable, insomuch as in a great Famine, he sold his lands and all his other goods to relieve the Poor, and stirred up other rich Merchants by Scripture, and sweet speeches, to contribute to their necessities: He was also careful to see the sick provided for: and caused public places to be erected for their maintenance, and would often not only visit them, but also administer to them. Julian the Emperor having formerly known him at Athens, sent, and desired him to write to him, 
His zeal.  which he refused to do, because of his Apostasy: Nay Valence the Emperor, when he persecuted the Orthodox, and had put eighty Presbyters into a Vessel, thinking to have burnt them at Sea, yet meeting Basil, he spoke him fair, and sent also to him by many messengers to win him to that Heresy; yet neither threats, nor promises could once move him; for when the messenger gave him good language, 
His courage and constancy.  and promised him great preferment, he answered, Alas Sir, these speeches are fit to catch little children that look after such things: but we that are taught, and nourished by the Holy Scriptures, are readier to suffer a thousand deaths, then to suffer one syllable, or tittle of the Scriptures to be altered: 
His zeal.  And when Modestus the Praefect asked him, Know ye not who we are that command it? 
His courage.  No body (said Basil) whilst you command such things: Know ye not (said the Praefect) that we have honours to bestow upon you? to which he answered, They are but changeable, like yourselves: Hereupon in a rage he threatened to confiscate his goods, to torment him, to banish or kill him: to which he answered, He need not fear confiscation that hath nothing to lose; nor banishment, to whom Heaven only is a Country: nor torments, when his body would be dashed with own blow: nor death, which is the only way to set him at liberty: the Praefect told him that he was mad; 
An excellent speech.  to whom he replied, Opto me in aeternum sic deliràre, I wish that I may for ever be thus mad: yet the Praefect gave him that night to resolve what to do; but he was the same next morning: whereupon the Praefect related all to the Emperor, who went to Church with intentions to have disturbed him in his holy duties; but seeing his reverend carriage, he was so convinced that he made a large offering, 
His zeal.  which Basil refused, as coming from an Heretic.  
At another time the Praefect sending for him, commanded him to comply with the Emperor in his opinion, or else threatened him with death: whereupon Basil unfeignedly and freely spoke his mind about the Emperor's opinion, withal highly commending the Faith Of One Substance: and whereas (saith he) you threaten me with death, would it would fall out so well on my side, 
Death desired for Christ's cause.  that I might lay down this carcase of mine in the quarrel of Christ, and in the defence of his Truth, who is my Head, and Captain. Then said the Praefect: Be not so rash in thy answer: second thoughts may prove better, and therefore I give thee this day and night to consider further of it, and to morrow I will expect thy answer, desiring that thou mayst not wilfully cast away thyself: Whereupon Basil replied; I have no need to take further Counsel about this matter: 
His courage and constancy.  Look what I am to day, the same thou shalt find me to morrow; but I pray God that thou change not thy mind: For since I am a creature myself, I can never be persuaded to Worship one that is like me, and to acknowledge him for God; or to conform myself to thine, and the Emperor's Religion. For though you be Illustrious Persons, and command a great part of the World, yet must not I submit to your wills, being but men, nor obey you, with the neglect of my Faith in God, which God assisting, I will never betray, though you confiscate my goods, though you banish me, or torment me to death: Seeing none of these things will trouble me at all. As for riches, truly I have none besides my torn garments, and a few Books, and I so dwell here in this World, as one that is always ready to leave it: and as for my body, it is so weak, that one only blow will make it insensible both of grief and torments. This resolute answer caused the Praefect to dismiss him.  
Yet after this the Arians prevailed again for his banishment; but when the writing was brought to Valence to be confirmed, the pens would not write the least title, 
A Miracle.  being often tried; and when the Emperor being mad with rage, still endeavoured to confirm the Edict for his banishment, he was struck in his right hand with a great trembling: So that at last being terrified with these judgements of God he tore the paper in pieces.  
So having been Bishop at Caesarea and Cappadocia eight years and an half, 
His death.  he departed this life with these words, Into thine hands, O Lord, I commend my spirit.  
He used to say, To know thyself is very difficult: for as the Eye can see all things but itself; 
His sayings.  so some can discern all faults but their own: 
Love.  And again, Divine Love is a never failing treasure: he that hath it, is rich; and he that wanteth it, is poor: 
Scriptures.  When he had read the Bible over, he said, It's a physicians shop of Preservatives against poisonous Heresies: a pattern of profitable Laws against rebellious spirits: a treasury of most costly jewels, against beggarly elements: and a fountain of most pure water, springing up to eternal life.  
Erasmus saith, 
Erasmus his Testinonie of Basil.  that he rather deserved the name of Maximus, then of Magnus: Concerning whose Eloquence (saith he) I take it to be a great disgrace to him, if I should compare him with any of those whom the Grecians most admired, and endeavoured to imitate. For which of all those great Orators did so excel in Eloquence, wherein something was not either wanting or offensive? Did Perycles Thunder and Lighten in his Orations? yet it was without Art. Lysias was frozen in his Attic subtlety. Phalereus had much sweetness, but wanted gravity. Isocrates was but the shadow of an Orator. Demosthenes, whom Tully maketh the complete example of an exquisite Orator, yet wanted affections, and urbanity in his Orations: But S. Basil was an incomparable man, in whom was wanting neither Nature nor Art, nor Exercise: He was not only an excellent Orator, but a great Philosopher, and exactly skilled in all kind of Learning. But as I said before, it's a disgrace to compare such a Christian with any of the Heathens: It's fitter therefore to compare him with Christians, like himself, and truly that Age produced many excellent men famous both for their Learning and Piety; as Athanasius, Gregory Nazianzen, John Chrysostom, and Gregory Nissen. And each of these excelled in their several gifts: Athanasius for excellent teaching: Nazianzen for his florid and acute Orations: chrysostom, though he answered his surname by reason of his golden mouth, yet he hath many superfluous words, and was immoderate in his digressions. Nissen was content with his pious simplicity. But I know not what the most critical Reader can desire more than he shall find in Basil. He shall find in him a simple and natural form of speech flowing from his most holy breast, drained of all humane passions: whatsoever Art can do, is to be found in him, yet without the appearance of Art. There thou mayst find the knowledge of mundane Philosophy, without the least ostentation of it: there thou mayst discern his skill of the Liberal Sciences, and amongst them of the Mathematics; and yet he makes them all handmaids to Piety. In his discourses he doth tightly mingle Divine testimonies of Scripture, that they are like to precious stones not sowed to, but bred in purple clothes.  
His Works are these;  
In Opificium sex dierum. 
His works.  Hom. 11. In Psalmos. Hom. 17. Variorum argumentorum. Hom. 28. De Virginitate. De Paradiso. Contra Apologeticum Eunomii. Contra Sabellianos, & Arium. De S. Sancto. De Libero Arbitrio. De Baptismate. Exercitamenta per aliquot Sermons. Praefatio de judicio Dei. De Fidei Confession. Moralium Summae. Questiones diffusè Explicatae, Aliae compendio Explicatae. Constitutiones Exercitatoriae. Epistolae. Explicationes in Psalmos Davidis.  
All printed at Basil by Froben. Anno Christi, 1566.   


GREGORI NAZIANZEN  The Life of Gregory Nazianzen, who flourished Anno Christi 370.  
GRegory Nazianzen was first Bishop of Sasima, then of Nazianzum in Cappad●cia, and lastly, of Constantinople: he was a living Library of Philosophy and Divinity: exceeding Eloquent: 
His Character.  a defender of the poor and oppressed; and a comforter of the afflicted. In his younger days he became acquainted with Basil, 
His education  and joined studies with him: So that with him at Athens he heard those famous Rhetoricians Hymerius and Proaeresius. At Antioch in Syria he frequented the School of Libanius, and by these means he became an excellent Orator. By reading the Commentaries of Origen, he learned to expound, and interpret the Sacred Scriprures. In disputation he foiled and overthrew the most learned amongst the Arians: 
His zeal against Heresy.  and fearing least those Errors should infect the Churches of Cappadocia; he got him thither to oppose them, where he was made Bishop of Nazianzum, 
He is made Bishop of Nazianzum.  a mean City of Cappadocia, whereof his Father had been Bishop before him.  
What insight he had into men's dispositions by their Physiognomies, may appear by that which he wrote concerning Julian the Apostate, in his second Oration against the Gentiles, where he thus writeth; 
His judgement on Julian.  I foresaw (saith he) long ago in Julian that which is now come to pass, when I knew him at Athens: For he came thither when the Empress had procured Licence of the Emperor for his voyage, and when his Brother Gallus had conspired the death of the Emperor Constantius. There were two causes that moved him to repair to Athens: The first was tolerable; the second had small honesty in it: The first was to see Greece, and the Schools that flourished therein: The second (which was more secret, and was known unto few) was to consult with Soothsayers, and Sacrificers, about his affairs in time to come, because it was not permitted openly for the Authors of such impiety to practise such devilish inventions. And I myself in conjecturing of him at that time, (although I am not of the number of Prophets) yet was not much deceived: For his wavering mind and frantic disposition made me Prophet good enough. I saw not one sign in him that gave me any hope that ever he would become an honest man.  
He had a running head: 
A description of Julian.  his shoulders did never leave waging: he had winking eyes that continually rolled in his head: His countenance was staring: He had a sliding and limping pace: His visage was scornful. He had a fleering face of his own, the which, his immoderate laughter, and continual scorning did declare. His manner was without all honesty, to say and unsay: His words came tumbling out with vehemency and stops, the sentence broken in the midst: His questions and objections were rash and foolish: His answers were little better, which oftentimes followed one after another, and as there was little hold of them, so were they proposed without order. But what need I to run over all particulars? I foresaw in him before he was created Emperor, that which afterwards proved to be most true. If there were any of my familiar friends present which heard me thus divining of him, I am sure they would testify this to be no otherwise then I do report it: in whose hearing also at the foresight of these things, I uttered these words; O good God, what a Monster the Empire of Rome doth nourish? When I had uttered these words, I desired of God, that in this matter I might be found a liar. For that had been far better, then that the whole World should have been visited with so many mischiefs, or then that such a Monster should have been seen amongst men, the like unto whom had never been remembered before: For in his time happened many deluges, and floods overflowing the Countries, the which both young and old do at this time remember: Besides great losses by fire, terrible Earthquakes and gapings of the ground: Men also of a strange shape were born into the World, of mixed and compound natures, being half Men, half Beasts: But he purchased to himself such an end as his frantic disposition justly deserved: These things did Gregory report of Julian.  
Not long after, in the reign of Theodosius, signior, Gregory was translated from the City Nazianzum to govern a little Church within the walls of Constantinople; unto which the Emperor afterwards annexed a goodly Temple, called the Resurrection: But Gregory being a famous man, and excelling in virtue and godliness all that flourished in his time, when he perceived that some murmured, and objected to him that he was a stranger and foreigner, although he rejoiced at the Emperor's coming, yet utterly refused to continue any longer at Constantinople.  
He had such a dexterity of wit, 
His excellent parts.  that which way soever he turned himself he could happily effect it: In opening the Mysteries of the Sacred Scriptures he was an excellent Teacher, diligent, cautious, plain, and without offering violence to the Text. Nature seemed to have framed him for Panegyric Orations, yet did he so temper his speeches therein to the minds and ears of the multitude, that he was very plain to the ignorant, and yet at the same time to be admired by the learned. In his Disputations against Eunomius, he showed admirable acuteness, yet never receded from perspicuity of speech: and so contained himself within bounds of defence of the Catholic Truth, 
His modesty.  that he never broke forth into reproaches extravagant from the cause. Neither was he unlike himself in his work to Amphilocus about the Holy Ghost. 
His excellent gifts.  But what argument soever he handled, wholesome and pleasing speeches were never wanting to him, and those not acquired, but natural. According to his name in all his works there appears a certain Kingly Majesty, mixed with admirable humanity. He so inveighed against the evil manners of men, that they could not but love him whilst he child them. And look what his Doctrine was, such was his life. By this dexterity of his wit, when Eusebius Bishop of Caesarea, by his ambition stirred up Sedition, of an aemulus he made him his very good friend. By this he so contented Modestus, the Emperor's Praefect, that he drew that wicked man by the shining of his virtue to admire him. By this when the Emperor Valence himself entered into his Church, he first astonished him, and afterwards by his discreet conference, deterred him from his cruelty, year reclaimed him from the faction of the Arians, though afterwards those wicked men prevailed to bring him over to them again. 
His desire of Martyrdom.  He had always a mind so prepared for Martyrdom, that he desired it as a great favour. In all his writings there is such a peculiar grace and excellency, that he never tires his Reader: but always dismisseth him with a thirst after more. One saith of him, that the true beauty of his soul did shine forth in his Eloquence, 
Eloquence.  Rhetoric being both his companion and servant. Hierom was his scholar: He was of such Authority in the Greek Churches, that whosoever durst oppose his testimony, was suspected for an Heretic. He so loved solitude, that when for his excellent Learning and Sanctity, he should first have been made a Bishop, he retired himself into obscurity; but being discovered, the people chose him for their Bishop. At last, growing old and unfit for his public employment, he constituted another Bishop, and returned to his former solitude. He flourished under Theodosius.  
He used to say, 
His saying Preaching.  That in a great multitude of people of several Ages and Conditions, who are like an Harp with many strings, it is hard to give every one such a touch in Preaching, as may please all, and off end none. He wrote divers works both in prose and verse.   

The Life of Epiphanius, who flourished Anno Christi 370.  
EPiphanius Bishop of Salamine in Cyprus, was born in Palestine, in an obscure Town called Besanduces, 
His birth and education.  of poor and obscure parents; his Father dying when he was young, he was adopted, and brought up by one Tryphon a Jew, whereby he attained to an excellent knowledge in the Hebrew: 
His Conversion.  He was converted to the Christian Faith by one Lucianus, famous for his Learning and Virtue: Lucianus put him to H●arion to learn, under whom he profited exceedingly: 
Heretics seek to ensnare him.  Whilst he was a boy, certain Heretics, called the Gnostics, cunningly sought to invegle him, and to draw him over to their opinions: but it pleased God to preserve him from the temptation, and to keep him in the Truth. 
His commendations.  In his riper years he was famous in the Church for his Piety, Holiness of Life, and for the Sincerity of his Doctrine, and Elegancy of his Style, as his Books witness, which show their Author to be a man of great reading, skilful in the Tongues, well acquainted with Controversies, prudent in asserting the Truth, and acute in confuting Errors; whereupon Melancthon saith of him; We have no fuller an History of those ancient affairs of the Church than the writings of Epiphanius do contain, in which whilst he intends the Confutation of Heresies, he inserts many Historical passages: So that out of this Author may be collected almost a continued History of the ancient Church, if any would with prudence join his Narrations together: and I wish that some Prince would take care to see such a work done.  
He was of a very liberal and charitable disposition, insomuch as he spent all his estate in relieving the Poor. 
Made Bishop of Salamine.  Being afterwards chosen Bishop of Salamine in Cyprus, he at first modestly refused that dignity, but importunity prevailing with him, he so lived that Vitam doctrinâ, 
Preachers pattern.  doctrinam vitâ comprobaret, his Doctrine approved his Life, and his Life descended his Doctrine: 
His zeal against Heresies.  He was semper Hereticorum acerrimus oppugnator, always a sharp opposer of Heretics: He purged all Cy●rus, defiled and slurried with divers Heresies: and having gained an Edict from Theodosius the Emperor, he cast all the Heretics out of the Island.  
About this time Theophilus Bishop of Alexandria having upon some false surmises conceived displeasure against John Chrysostom Bishop of Constantinople, he sought cunningly to thrust him out of his Bishopric: whereupon he sent Letters to the Bishops throughout every City, concealing his principal drift, 
Epiphanius abused by Theophilus.  and only pretending that he misliked the Books of Origen: Epiphanius also being at this time very old, Theophilus wrought upon his weakness, and prevailed with him to call a Council in Cyprus: In which Council the Bishops Decreed that thenceforth none should read the works of Origen: 
origen's books condemned.  and by the instigation of Theophilus, they wrote also to Chrysostom, exhorting him to abstain from the perusing of those Books, and requesting him to summon a Council at Constantinople, and to ratify that Decree with the uniform consent of all.  
After this Epiphanius went to Constantinople, 
Epiphanius his weakness.  and contrary to the Canons of the Church, Ordained some Ministers there, and administered the Sacrament: Yet Chrysostom honoured him highly, went with the rest of his Clergy to welcome him to the City; invited him to lodge at his own house, and to make use of his Church during his abode there: But Epiphanius being prepossessed with prejudice, 
His contests with Chrysostom.  answered that he would neither lodge in his house, nor join with him in Prayer, except he would condemn the Books of Origen, and drive away Dioscorus with his associates from him, who were favourers of Origen. But Chrysostom answered, that it would be great injustice to condemn men before their cause was heard; especially considering that the time for administration of the Sacrament was now near, and with this answer he left him.  
Presently after the Enemies of Chrysostom came to Epiphanius, and persuaded him publicly before all the people to condemn the Books of Origen, and also Dioscorus and his followers, and withal to tax the Bishop of the City for favouring these persons: Epiphanius being of too facile a disposition, went out the next day to perform these things, which Chrysostom hearing of, sent Serapion, who met him not far from the Church, and protested, that if he did these things, he would do that which was neither just nor equal, nor convenient for himself: For that hereby he might bring himself into danger, if any tumult should be raised amongst the people. Hereupon he desisted; yet privately he called together some Bishops that stayed in the City, and showed them the Decrees which condemned the Books of Origen, and drew some of them to assent to the same: but the greatest part refused, and Theotymnus Bishop of Scythia blamed him to his face for it, and told him that it was altogether unlawful thus to calumniate and asperse a man that was dead long since, especially being of so great worth, and his writings approved of by their Predecessors, etc.  
At last he resolved to return into Cyprus, and for a farewell to Chrysostom, he said, 
Two Predictions.  I hope that thou wilt not die a Bishop: To which Chrysostom replied, and I hope thou wilt never return into thy own Country: Both which came to pass: for a while after Chrysostom was cast out of his Bishopric: and Epiphanius died upon the Sea: and when he found himself mortally sick, he called his friends, and said to them, Salvi estote filii, etc. God bless you my children, for Epiphanius shall see your faces no more in this life; 
His death.  and shortly after he died, aged 115 years, having been Bishop 55 years, his loss was exceedingly lamented at Salamine.  
He used to say, 
His sayings.  That he never let his adversary sleep; not that he disturbed him in his sleep; but because he agreed with him presently, 
Hatred cured.  and would not let the Sun go down upon his wrath.  
His Works are printed together, 
His works.  being most of them against the Heresies of his time, the names are;  
Opus contra Octuaginta Haereses. Panarium Appellatum. Compendium Fidei Christianae. Anchoratus, docens de Fide Christiana. Anacephalaeosis, sive summa totius operis Panarii appellatum. Libellus de mensuris & ponderibus. Historia de Prophetarum vita, & interitu. Epistola ad Johannem. Episc: Constantinopolitanum.   


AMBROSE  The Life of Ambrose, who died An. Christi 397.  
A Mbrose Bishop of Milan, 
His birth.  his Father was a Praefect in France: when Ambrose was an Infant, a swarm of Bees (as he lay in his Cradle) settled on his Face, 
A Prodigy.  and flew away without hurting of him, whereupon his Father said, Si vixerit infantulus iste, aliquid magni erit, if this child live, he will be some great man. 
His education.  Afterwards he went to Rome, and gained great knowledge in the Liberal Arts, and was excellently accomplished with Eloquence, and sweet behaviour, whereupon he was made Governor of Insubria, and so went to Milan, where he was made Lieutenant, and being made Lieutenant thereof, about the same time this strange act happened; When Auxentius whom the Arians had chosen to be Bishop of that Sea, died, all was there on an uproar about the Election of another Bishop, and great strife there was, whilst some would prefer this man, and some others that man unto the Bishopric. The tumult being raised, Ambrose the Lieutenant of the City, who also was a Consul, fearing greatly lest that Schism would breed mischief in the City, came purposely into the Church to appease the Sedition: And his presence prevailing very much with the people, after he had given them many notable exhortations, and thereby mitigated the rage of the heady and rash multitude; 
A special providence.  All on a sudden with one voice, and as it were with one mouth nominated Ambrose for their Bishop, hoping hereby that all things would be reconciled, and that all would embrace one Faith and Opinion. The Bishops that were present thought verily that the uniform voice of the people was the voice of God himself: wherefore without any further deliberation they took Ambrose (who was but a Catechumenist) and baptised him, 
Ambrose baptised.  purposing also to enstal him in the Bishopric: Ambrose came willingly to Baptism, yet denied utterly to be a Bishop; whereupon the Bishops made the Emperor Valentinian privy to their doings: He wondering at the consent and agreement of the people, judged that which was done to be the work of God himself: he signified therefore to the Bishops, that they should obey the Will of God, and create Ambrose Bishop, saying, that God rather than men preferred him to this dignity. Thus Ambrose being made Bishop, 
He is made Bishop.  the Citizens of Milan, who aforetime were at discord amongst themselves, thenceforth embraced Peace and Unity. Whereupon the good Emperor publicly returned thanks unto God in these words; I give thee humble thanks O Omnipotent God, and our Saviour Jesus Christ, that whereas I had committed the Government of their Bodies to this man, thou hast also committed their Souls to his care, and thereby hast declared that my sentence was just in appointing him to such a place.  
Not long after Ambrose spoke very freely to the Emperor, 
His fidelity and courage.  complaining of divers things which were ill administered by sundry of the Magistrates: To whom that worthy Emperor answered; I knew long ago that thou wast a free-spoken man, for which cause I was so far from resisting thine Ordination to the Bishopric, as that I gave my free and full consent to it; wherefore according to the rule of God's Holy Word, do thou prepare a medicine for our erring minds.  
This good Emperor a while after dying, 
Justina's malice.  Justina his Wife, being infected with the ●ilth of Arianism, yet whilst her husband lived, she could no kind of way molest those that embraced the Faith of One Substance: but after his decease removing to Milan, together with her young son, she raised such tumults against Ambrose the Bishop, that in the end she prevailed for his banishment: 
The people resist her.  But the people, who bore singular love and affection to Ambrose, withstood her Act, and hindered their force that went about to convey him into exile; and it pleased God, that just at the same time news came that Maximus a Britain had rebelled, and that Gratian the Emperor was slain in France by And●agathius the Captain of Maximus: Which news so cooled the heat of Justina's spleen, that she was content to let Ambrose alone. Yet did she proceed to work upon the tender and flexible mind of her young son Valentinian junior, and to instil into him the Principles of Arianism; and the young man deceived by the enticements of his Mother, too greedily drank in the poison thereof, whereupon at length he began to communicate his mind to Ambrose, supposing that if he could but draw him to his opinion, he could easily overcome the rest: But Ambrose began to mind him of the Piety and Sincerity of his Father, exhorting him to defend the Truth which he had received from him, as he would defend his Empire: He also opened to him the difference between those two opinions, showing him how that of the Arians was directly contrary to the Doctrine of Christ, and his holy Apostles, and that of the Orthodox was most consonant thereunto: But the young man, 
The Emperor enraged against Ambrose.  as a young man that was blinded with the Error of his Mother, was so far from harkening to the good counsel of Ambrose, that on the contrary, being inflamed with wrath, he compassed the Church where Ambrose was, with a great number of armed Soldiers, thinking thereby to terrify him.  
But when he saw that this valiant Champion and Soldier of Christ was no whit affrighted, he grew into such a rage, that he commanded him to come forth of the Temple: To whom Ambrose answered: 
His courage and constancy.  That will I never willingly do, neither will I betray the Sheepfold of my Sheep to the Wolves, nor deliver up this Temple of God to the Authors of blasphemy: but if thou pleasest to kill me, here is my breast, pierce it either with thy sword or spear as thou pleasest, for I desire and am willing to embrace such a death: This his resolute answer made the Emperor to withdraw.  
About this time Theodosius the great, reigning in the East, there fell out a great Sedition in the City of Thessalonica, which some of the Magistrates coming to quiet, by the furious people they were not only greatly reproached, but stoned to death: The news hereof being carried to Theodosius, he was so grievously incensed against the Citizens of Thessalonica, that he sent an Army against them, 
A passionate act of Theodosius.  and slew seven thousand of them, even the innocent amongst the guilty, without ever examining the fact, and proceeding judicially against the nocent: And presently after he went into the West against the Tyrant Maximus, whereof you may read the story in my second Part of the Marrow of Ecclesiastical History, in the life of Theod. signior. And having obtained a wonderful victory, he went to Milan; but as he was about to enter into the Church, Ambrose met him at the door, and said unto him: 
Ambrose his speech to Theodosius.  It's very likely O Emperor that you know not the greatness of that murder that was committed by you, neither after your anger was appeased, did you by reason weigh the greatness of your crime. For it may be the greatness of your Imperial Dignity would not suffer you to acknowledge your sin: but your Power blinds your Reason: For you ought to consider the weakness and frailty of our Humane Nature, and to bend your Eyes upon our Mother Earth, from which you had your Original, and into which you must return: neither ought you by reason of the splendour of your Purple garments, to be ignorant of the weakness of that body which is shrouded in them: Consider further that you rule over those who are partakers of the same Nature with you▪ and therefore are your fellow-servants. For God the Creator of the Universe, is Lord and King of all men: With what eyes then can you behold his Temple who is Lord of all? With what feet can you tread in his Courts? How dare you (I pray you) stretch forth before him those hands which are defiled with murder, and unjust bloodshed, and with the same receive the Holy Sacrament of Christ's Body? Or how dare you put his Holy Blood into your mouth, which being inflamed with anger, commanded unjustly the spilling of so much blood? 
He excommunicates Theodosius.  Depart therefore, and do not increase your former sin by adding a new one to it, but embrace that bond which the Lord of all doth from Heaven impose upon you: which bond truly hath force to cure you of the disease of your Soul, and of restoring you to health.  
The godly Emperor willingly submitted to him (for having been religiously trained up, 
Theodosius his humility.  he knew full well what was the duty of God's Ministers, and what was proper for Kings to do in such cases) and accordingly returned to his Palace full of sighs and tears. And about eight months after, the Feast of Christ's Nativity being to be celebrated, the Emperor sat still in his Palace, giving himself to lamentations, and pouring out abundance of tears: which Ruffinus the Master of his Hall taking notice of, being very dear unto the Emperor, went to him, and asked him the cause of his weeping: Then the Emperor mourning more bitterly, and pouring out more abundance of tears, said; Surely Ruffinus thou dost but mock me! or knowest not with how great misery I am afflicted: For I sigh and bewail my calamity, whilst I consider in my mind how open the Church is to my servants, yea to beggars, who have free leave to pour out their Prayers before God: But not only that place, but even Heaven itself is shut up against me: For that saying of our Saviour comes into my mind, Whose sins you bind on Earth shall be bound in Heaven: To this Ruffinus answered, therefore if it please you, I will run to the Bishop, I will entreat, beseech, and persuade him to free you from this bond. 
He seeks for absolution.  But I fear (said the Emperor) that he will not hearken to you. For I know that Ambrose's sentence is so just and equal, that he will not violate the Law of God for fear of the Imperial Power. But when Ruffin was not yet satisfied, promising that he would prevail with Ambrose, the Emperor bade him run quickly: and himself hoping that Ruffian might prevail, immediately followed him. But as soon as Ambrose saw Ruffin, he said unto him: Thou seemest unto me (Ruffian) to imitate the impudence of dogs: For although by thy persuasion that cruel slaughter was committed, yet thou hast so steeled thy Face that thou art not ashamed, neither art thou grieved that by so great madness thou ragedst against the Image of God: But when Ruffin had earnestly entreated him to be pacified, and told him that the Emperor would presently be there, Ambrose being kindled with an holy zeal, said, I profess, Ruffian, that I will forbid him entrance into the Church, and if he will turn his Power into Tyranny, I am willing to be slain by him. Ruffin hearing these things, presently sent a messenger to the Emperor, entreating him to stay in his Palace. The Emperor meeting with this message in the Market place, 
The Emperor's madness.  said, Yet I will go that I may undergo his just reproofs which are due to me: And when he came to the Church door, he entered not, but went to the Bishop, desiring him to absolve him from his Excommunication. But Ambrose told him, that his coming was Tyrannical; and that he was enraged against God, and trampled his Laws under his Feet▪ To whom the Emperor answered: I do not oppose those Laws with an obstinate mind, neither do I desire wickedly to enter into the Church, but I entreat thee to absolve me, and to set before thine eyes the clemency of him who is Lord of all things: neither shut thou those doors against me which he opens to all that truly repent of their sins. To which Ambrose answered: What repentance dost thou show after so grievous a sin committed? What medicines hast thou applied for the healing of such great wounds? It is thy part (said the Emperor) to prepare the medicine, to apply it, and when the wound is cured, to remove it: It's my part to follow thy directions. Then said Ambrose; Because thou gavest way to thy anger, and didst not temper it with reason, but pronouncedst sentence with an inflamed mind, 
How to prevent sinful anger.  I desire that thou make a Law, that all sentences pronounced in anger shall be void: and that in all causes which concern death, or confiscation of goods, thirty days intervene between the sentence and execution, that so if there be just cause, the sentence may be revoked: and that at the end of the thirty days, they which writ thy sentence, show it thee, that so laying aside all anger, thou mayst weigh the cause with judgement, and so either establish it or make it void.  
The Emperor judging this most prudent counsel, willingly embraced it, and presently commanded a Law to be Enacted, which he confirmed by his subscription: 
Theodosius absolved.  which being done, Ambrose absolved him; and the Emperor presently entering the Church, sell prostrate, pronouncing that verse of the Psalm; My soul cleaveth to the dust, quicken me according to the Word; and then with many tears and testimonies of sorrow he begged pardon, and afterwards was made partaker of the Sacrament of the Lords Supper.  
Upon a time a certain Witch sent his Spirits to kill Ambrose; 
Special providences.  but they returned answer, that God had hedged him in as he did Job: Another came with a sword to his bedside to have killed him; but he could not stir his hand, till repenting, he was by the prayer of Ambrose restored to the use of his hands again: When Eugenius was Emperor, Flavianus the Praefect desired leave of him to build the Altar of Victory at Milan, which Ambrose hearing of, departed from thence to Bononia; but after a while (Eugenius and Flavianus going to war against Theodosius) he returned to Milan again: But before they went, they sent word, that when they returned Conquerors, they would make the great Church in Milan a Stable for Horses: 
Profaneness punished.  but God prevented them: for Eugenius was slain by his own Soldiers, and Theodosius got the victory. This Ambrose was very abstinent, full of watchings and prayer, diligent in writing, never dining but on the Sabbaths: he was very courageous for the Truth, and merciful to the Poor, and Captives: 
His charity.  he would weep when he heard of the death of any godly Minister: Falling sick, he appointed Simplicianus a godly old man to succeed him, and continuing instant in Prayer, he departed this life the third year after Theodosius, Anno Christi 397. 
His death.   
He used to say, 
Repentance not to be delayed.  When gold is offered to thee, thou usest not to say, I will come again to morrow and take it, but art glad of present possession: But Salvation being proffered to our Souls, few men haste to embrace it: And again, It is not so much to be enquired how much thou givest, 
True charity.  as with what heart: It's not liberality, when thou takest by oppression from one, and givest it to another: 
Conscience.  And again, A clear Conscience should not regard slanderous speeches; nor think that they have more power to condemn him, than his own Conscience hath to clear him: And again, Death is the burial of all vices; 
Death.  for it is the progress and accomplishment of the full mortification of all our Earthly members, wherein that filthy flux of sin is dried up in an instant: It is a voluntary sacrificing of the whole man, Soul and Body to the Lord, the greatest and highest service we can do him on Earth.  
His works are printed in five Tomes. 
His works.    

The Life of Gregory Nissen, who flourished Anno Christi 480.  
GRegory was surnamed Nissenus from the City whereof he was Bishop; 
His parentage.  He was born in Cappadocia in the fourth age after Christ. His Father's name was Basil, his Mother's Emmelia: His Brother's names were Basil Bishop of Caesarea, and Peter Bishop of Sebastia. He had a Sister called Macrina. From his childhood he was much affected with the study of Rhetoric, 
His learning.  wherein he grew as famous as any of the ancient Fathers. He affected not that solitary life which his Brother Basil did, but employed himself in instructing others. First he was a Professor in a School of Rhetoric: Afterwards he became a Reader of Divinity in the Church: Yet after a while returning to his Rhetoric School again, he was reduced to his former work of reading Divinity by Gregory Nazianzen, Suidas saith, that he was Vir insignis, omnique Doctrina exuberans; A famous man abounding with all manner of Learning: Neither was he less signal for his Piety and Holiness of Life, as Nicephorus testifies. 
He is made Bishop.  For his great worth he was preferred to the Bishopric of Nyssa, a chief City in Cappadocia.  
He was banished by the Arian Emperor Valence, 
He is banished.  and from the seventh to the fifteenth year of his Reign, he wandered up and down; yet still went to such places where the necessity of the Church required his presence, 
His zeal to do good.  and where he might do most good; In which godly employment he was much encouraged by Gregory Nazianzen. He lived under Constantius, Julian, Jovian, Valentinian, and Valence, Gratian, and Theodosius the Great: and in his time, together with Gregory Nazianzen, was Precedent in the Universal Council of Constontiple against the Macedonian Heretics, Anno Christi 492. When Hierom wrote his Catalogue of Illustrious men, he was alive; but the year of his death is not expressed by any Author. He was admired for his Eloquence, and one calleth him pervigilem Antistitem, the faithful and vigilant Prelate: 
Scriptures.  He used to read the Scriptures with all diligence, reverence and strictness, having a special regard to the genuine sense of them: He was a strong opposer of Eunomius his Heresy: By the Ecumenical Council of Constantinople he was appointed as a man most fit to visit the Churches planted in Arabia.  
After the decease of his brother Basil he finished his Commentaries which he had left imperfect upon the Six Days Works. 
His works.  He also preached at Constantinople a Funeral Sermon upon the death of Miletius Bishop of Antioch. He wrote an admirable book against Eunomius, and another no less famous of the Creation of Man, besides many Excellent Sermons which he made: But the Treatise Of the Soul, which he wrote to his sister Macrina, deserves the praise of Learned men in all succeeding Ages. Many things are fathered upon him: but judicious Scultetus owneth only these; Exegetica Scripta in Ecclesiasten. In Cantica Canticorum. In Psalmos. De Occursu Domini. De Deo & Trinitate. De Creatione. De Providentia. De Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Baptismo, De cultus Dei in genere. De cultu Dei in specie. viz. De Peregrinatione ad loca sancta: De Oratione. De Pauperum Amore. De Beatitudinibus, De Fornication fugienda. De iis qui aegrè ferunt reprehensiones. De iis qui temerè alios damnant. De Vsurariis, Funebres Orationes sive de morte piorum, De Resurrectione mortuorum. De Theologia Vniversa in Oratione Catechetica magna.  
He compared the Usurer to a man giving water to one in a Burning-fever, 
His sayings.  which doth him no good, 
Usury.  but a great deal of mischief: so the Usurer, though he seem for the present to relieve his brother's want, yet afterwards he doth greatly torment him: He gave this Character of an Usurer, He loves no labour but a sedentary life: the Pen is his plough: Parchment his Field: Ink his Seed: Time is the Rain to ripen his greedy Desires: his Sickle is calling in of Forfeitures; his House the Barn where he winnows the Fortunes of his Clients: He follows his Debtors as Eagles and Vultures do Armies, to Prey upon the dead Corpse: And again, Men come to Usurers as Birds to an heap of Corn; they desire the Corn, but are destroyed in the Nets: And again, There is no excuse for hardheartedness; for where can a rich man cast his eyes but he may behold objects of his charity? etc. He died under Valentinian and Valence.   

The Life of Theodoret, who flourished Anno Christi 420.  
THeodoret Bishop of Cyrus was born at Antioch of Noble and Religious Parents: 
His parentage.  His Mother before she had him was much grieved in mind, because she was barren, and without hope of issue to inherit their large possessions, whereupon she with her husband resolved to bequeath all their Revenues to the maintenance of Poor Christians: 
His birth.  Yet at last God was pleased to answer her requests, giving her a son which she named Theodoret, The gift of God: He proved of great acuteness, and in a short time profited so in Piety, and in Letters, that he was made a Bishop whilst he was yet a young man: 
His learning.  and shortly after he set forth that excellent work which he called The History of the Lovers of God: 
His zeal against Heresy.  He was a great opposer of Heretics, and wrote much against them, and reduced many round about him that were Marcionites, even to the hazard of his life: 
His charity.  He was wondrous charitable, visiting and refreshing the bowels of the poor: He was a careful imitator of Chrysostom, whom he always proposed as a worthy pattern for his stile in his writings: and by this means he proved very fluent and eloquent, which his learned Works do plainly declare: His Commentaries upon the Scriptures are very excellent, 
His works.  wherein he resolved many of the hardest questions in the Old Testament. He showed much learning in his Divine Treatise Of God's Providence: He very strongly opened and confuted the fond conceits of abundance of Heretics: as of Simon Magus, Menander, Basilides, Carpocrates, etc. A Synod being appointed at Ephesus to stop the Heresy of Nestorius, and Cyril coming first thither, (not knowing that the Bishops of Syria were coming also) he of himself condemned Nestorius, which afterward caused much contention, especially between Theodoret and Cyril: 
Theodisius his wisdom.  But Theodosius junior calling them together to Constantinople, by his ear and wisdom healed this breach, and Theodoret and Cyril were wondrous loving each to other ever after. In that famous Council of Chalcedon, wherein were above six hundred Bishops, he was styled by their unanimous consent, Catholicus & Orthodoxus Ecclesiae Pastor, & Doctor sincerus. A Catholic and Orthodox Pastor of the Church, and a sincere Teacher of the Truth. Gennadius testifieth of his writings that they were strengthened with impregnable and undeniable Arguments, by which with Reasons and Testimonies of Scripture, he proves and confirms that Christ was truly incarnate of the Virgin Mary. Bellarmine styles him Viram plane doctissimum, An absolute learned man. He wrote an Ecclesiastical History which is of great use to the Church: He died in the reign of Theodosius junior, 
His death.  being not very old; but rather spent with labours and studies then with age.  
He used to say, 
His saying.  That the delights of the Soul are to know her Maker, to consider his Works, and to know her own Estate.  
His Works were printed in two Tomes, 
His works.  at Collen Anno Christi 1617. Which besides his Ecclesiastical History, contain Expositions upon many portions both of the Old and New Testament.   


JEROM  The Life of Hierom, who died Anno Christi 422.  
HIerom was born in a Town called Stridon in the confines of Dalmatia and Pannonia, Anno Christi 331. 
His birth and parentage.  His Father's name was Eusebius, a pious and godly man, who before his Country was overrun and sacked by the barbarous Goths, (who about this time laid all waste before them) was a man of a middle and competent estate, and very careful of the education of this his Son: His Mother also was a religious Woman; and therefore from his infancy he was trained up (like another Timothy) in the knowledge of Christ and of the sacred Scriptures; 
His education.  and as he grew in years, so did he also in learning; and when he was a boy, 
He goes to Rome.  he was by his Parents sent to Rome, at that time the most famous place both for Piety and Religion, in the West, where he was brought up in the study of the Liberal Sciences. For they seemed to foresee that they had begotten a son for the good of the World, and therefore in his Education they did not indulge their private affections, but sought to promote the public good: He quickly by reason of his ingenuity became very expert both in the Greek and Latin Tongues: then he became a very good Grammarian and Rhetorician, 
His studies.  having an excellent wit, and being of an indefatigable disposition. And it was his hap to have excellent Schoolmasters: Donatus for the Grammar, and Victorinus for Rhetoric, who were at that time famous men in Rome. Afterwards being grown riper in years, he fell to the study of Philosophy of all sorts, as Aristotle's, Plato's, the Stoics, etc. Yet he spent not too much time herein, but proceeded to the study of History, Cosmography, and Antiquities: because he perceived that even to that time amongst the Latins, Theology was but an Infant, whereupon many ahhorred reading of Divinity books, and therefore he thought that if a man could attain to set forth the Dignity of Theology with excellency of speech, it would come more into request: besides he thought by this means to stop the mouths of the Ethnics, who reproached Christians as barren and barbarous persons.  
He had for his fellow Students, Pammachius of Noble Parentage, a man of such I earning and Integrity, that he was solicited to be Bishop of Rome: Bonosus, who also proved very famous: Heliodorus whose virtue advanced him to a Bishopric.  
Having now sufficiently profited in the knowledge of Humane Arts, he proceeded to more grave and weighty studies, and after the example of other worthy men, for the further polishing of his mind with Wisdom and Experience, 
His travels.  he traveled all over France, procuring the acquaintance of, and familiarity with the most worthy men of that Country: Bonosus also was his companion in these travels: He was very diligent in searching the Libraries in every place where he came: and at Trevir he wrote out with his own hand a great Volume of Hilary de Synodis; and having much profited himself, not only in Learning, but Religion also, after a long time, he returned to visit his Countries, both where he was born, and where he was new born [〈◊〉].  
Then did he begin to consider what course of 〈…〉, 
〈…〉 choose.  take himself to, and in what place to fix his habitation; 〈◊〉 that it would much conduce to his comfort, if he 〈…〉 such a course with judgement as was most suitable to his 〈◊〉. He seriously considered that Rome was as yet over spread with Paganism, and that it was not safe for a young man to be in a place of so much pleasure, which himself sometimes called Babylon: He also considered, that his own Country was cerrupted with barbarous pleasures, as himself somewhere notes in one of his Epistles: Whereupon he consulted with some of his intimate friends, resolving to depart to some place where he might with more privacy follow the study of Divinity, and wholly dedicate himself to Christ. It was also a great trouble to his mind, to consider how Christians and Pagans were intermixed together, whence it necessarily came to pass, that many who professed Christ, were Christians rather in name then in truth. He considered further, that in marriage, besides other encumbrances, he should lose his freedom; And that in the life of Ministers and Bishops there was a great deal of danger; that will he, nill he, he must be entangled with riches, honours, and cares of the World, and thereby be cast upon many temptations: Besides, the lives of many of them displeased him seeing the ancient Piety of the Ministry to begin to degenerate into Pride and Tyranny. All these things seriously considered, he began to be in love with a Monastic life, which in those times did far differ from their lives in future Ages, which was afterwards entangled with Ceremonies and Superstitions. For in those times they had liberty to change their condition when they pleased, to go whither they pleased; they had a great deal of freedom to attend their studies, betaking themselves to Fasting and Prayer, they were not bound under any humane constitutions. Their Apparel was mean, yet not enjoined, but left to every one's free will, not which was noted for prodigious novelty, so that every one might point at them with the finger, but which was most agreeable with Christian simplicity; they were tied by no Vows but such as every true Christian ought to be subject to.  
Having resolved upon this course of life, his next endeavour was to associate some companions to him therein: But Pammachius, who hitherto had been his chamber-fellow, and fellow-student, for his course of life was wholly of another disposition: The greatest freedom was most pleasing to Hierom, and a married life to Pammachius. Bonosus having settled his affairs, forsaking his Country, Parents and Friends, and only accompanied with his Books, was departed into a solitary Island; and therein had outrun Hierom, extricating himself from the snares of the World to enjoy more freedom in the service of Christ.  
Not long after Hierom having settled his affairs, 
Hierom goes into Syria.  and provided things necessary for his journey, especially a fair Library, he sailed into Syria, having Heliodorus for his companion, who having remained a while with him in Syria, disliking that course of life, left him. Yet did not Hierom at all break off his good esteem of him for the same. Then did Hierom go to Jerusalem, viewing all the observable places about that once famous City: 
His sickness.  But shortly after by reason of the change of Air and Country, he fell into a grievous sickness, at which time Evagrius entertained him into his house, and showed much kindness to him. Having recovered his health, he was inflamed with an earnest desire of prosecuting his former resolution for the manner of his life, and thereupon retiring himself into a Desert between the Syrians and Saracens, he had no company besides wild Beasts and Serpents, and here and there a Monk's Cell that had betaken himself to the same course of life, as Hierom now did. But before his fixing in this Wilderness, he spent some time in Antiochia, which yet he stayed not long in, partly by reason of the celebrity of the place, and partly because of a Schism that was in the Church: Neither could he stay long in Chalcis, 
His troubles by the Arians.  because of the neighbourhood of some Arians, which molested him: and indeed this holy man was grievously vexed by their wicked practices, who daily cited him before them to give an account of his Faith. In brief, he met with so many molestations, that many times he repented his coming into Syria. And thereupon at length he shut up himself far from the commerce of men in that forenamed Desert, 
His retreat into the wilderness.  thinking it far better to live amongst Thiefs, and wild Beasts, then amongst such Christians. And continuing there four years together, 
His carriage there.  he only conversed with Christ, and his Books, seriously busying himself according to his former purpose. And having in his youth fallen into some looseness, the first thing he did was with showers of tears to bewail his sins, and to endeavour to make his peace with God; Then by abstinence, watchings, and incredible austeritty of life to beat down his body, and to bring it into subjection to his spirit, that so he might be freed from all temptations to fleshly lusts: and left his carnal affections should impede his heavenly life, he prescribed and exacted of himself a daily task wherein he was employed. He distributed his time into two parts, 
His industry.  one for his studies, the other for meditation and prayer, wherein also he spent a good part of the night: He allowed himself the least part for sleep, less for his food; and none for idleness: when he was weary of study, he betook himself to Prayer, or singing of a Psalm: and then presently returned to his studies again. He read over all his Library, and then rubbed up his old studies: 
His study of the Scriptures.  He learned most of the Scripture by heart. He meditated much upon the Prophets, labouring to find out the Mysteries of their Prophecies: He extracted Christian wisdom out of the Evangelists and Apostolical Writings, as out of most pure Fountains. For it is the first step to Piety, to acquaint ourselves with the Truths of God. Then he read over the Works of such as had Commented thereon with great Judgement, not pretermitting the Works of Ethnics and Heretics. For he knew how to gather Gold out of a Dunghill, and Honey out of Weeds, leaving the Poison to Spiders: then did he collect what he could out of the Egyptian Writers, endeavouring to beautify the House of God by the spoils of his Enemies: And for the help of his Memory, and to make him more prompt, he digested all that he read into certain heads and common places. ●ut especially he read over origen's Works, whom he called Suum, his own: and some of whose Homilies whilst he was a young man, he had turned into Latin: His reading also he mixed with writing.  
About this time he interpreted the Prophecy of Obadiah Allegorically, because he knew not the History, as himself afterwards confessed in his Preface to his second Interpretation of that Prophecy, in which he makes amends for his former youthly precipitation. In brief, he pretermitted nothing that might make him an admirable Doctor of the Church, and a most accomplished Divine: that nothing might be wanting in his Learning: nothing amiss in his Life, which might any whit tend to the diminishing of the credit of his Doctrine. Afterwards also finding by experience, that many secrets could not be understood, nor handled as they ought to be, without learning those Languages wherein they were first written, and taught, by hard study and industry he overcame the difficulties which are in the Hebrew tongue; 
His study of the Hebrew and other Eastern languages.  Yea, he did not only labour for the knowledge of it, but to give the right sound and pronunciation to some barbarous and strange Languages which he studied. And for his perfecting in the Hebrew, he did with great charges hire the most learned of the Jews to instruct him; emptying his Purse to enrich his Soul with Learning. He also learned the Chalde, because the Books of Job, Daniel, and some other Portions of the Old Testament, though they were written in Hebrew, yet much use of the Chaldean Language is made therein. He studied also the Syriack, because through their commerce with the Helrews their speech was ne'er of kin to it. In these holy labours, though he spent some years, as also in his rigorous course of Life, yet he professeth that he took much pleasure therein: For that which at first seemed difficult and troublesome, by degrees became easy and familiar to him; and that which was best in its own nature, became most pleasant also. Yea, he was so far from prising and desiring the delights of Rome, that living in a Wilderness, he seemed to converse with Angels. Sometimes his friends visited him, and sometimes himself visited his neighbour Monks, and by intercourse of Letters he enjoyed the society of his absent friends. And though he could have desired all his life long to enjoy this pleasing retiredness, yet it much conduced to God's glory, and the good of the Church, that this Champion of Christ should at last appear in public, and that this excellent Light should no longer be hid under a Bushel: and therefore though he seemed unwilling thereto, yet Divine Providence so ordered it, that at last he was drawn back to Rome, 
〈…〉  and that by the means of Epiphanius Bishop of Salamine in Cyprus, and Paulinus Bishop of Antiochia, by whom he was formerly Ordained a Presbyter. 
His employment.  At Rome he became acquainted with some Noble Matrons, and amongst the rest with Marcelia: all whom he inflamed with the desire of studying the Sacred Scriptures, yea himself became an Interpreter thereof unto them, especially to Marcelia, who so profited under him, that afterwards when any controversy arose about the testimony of Scripture in such and such points, they repaired to her to be a Judge therein. By these means the fame of Hierom grew so great, that every one judged him worthy to succeed Damasus in the Bishopric of Rome. But as there is never a shadow but when the light is present, so the eminency of this holy man wanted not envy. There were not some wanting who calumniated him for his first departure into Syria, 
He is envied by some.  and in his absence wounded him with the darts of their virulent tongues: Notwithstanding which he was very dear to, and highly prized by Damasus the present Roman Bishop, and living three years in strict friendship with him, and Paula a Noble Matron, he procured the greater envy to himself thereby, which at length broke forth into open burning. For certain of the Arian Faction were closely crept into Rome, who the better to conceal themselves, had taken upon them the name of Origenists; 
The subtlety of the Arians.  These men that they might the better strengthen themselves, screwed themselves into familiar acquaintance with sundry Noble Matrons, amongst whom they secretly spread the poison of their Doctrines: and because Hierom was much taken with origen's wit, and had highly commended him, they sought to make him a partner of their Faction: being so much the more dangerous by how much under a pretence of friendship they plotted his ruin, 
Their dissimulation.  so that he began to consult about leaving Rome, of which himself in a certain place speaks thus. I was accounted a scandalous person, a turncoat and inconstant, a liar, and one that deceived by Satan's artifice. They kissed my hands, whilst like Vipers they detracted me behind my back▪ they seemed to grieve for me with their lips, whilst in their hearts they rejoiced at my hurt. One jeered at my gate, another at my laughter, another under my simplicity seemed to fear some mischief.  
He had many reasons to induce him to leave Rome: The remembrance of his former ease and freedom from the troubles and distractions of the City; then the troublesome celebrity of the City, the more troublesome delights, together with the pride and luxury which attended the same.  
For about this time the riches of the Church increasing, Christian simplicity began to decrease: Also the malice and envy of the Origenists against him grew daily more violent: especially Ruffinus living in the City at this time, who as he never was a sincere friend to him, so now he was a secret, yet pestilent adversary against him.  
Upon these and such like reasons Hierom left Rome, 
His return into Syria.  and went back to Syria: concerning which journey himself, thus writes; When (saith he) I touched at Cyprus, I was entertained lovingly by the venerable Bishop Epip●anius when I came to Antiochia I enjoyed the society of that excellent Confessor Paulinus, and departing from him in the midst of Winter, 
His travels and studies.  the weather being extreme cold, I came to Jerusalem, where I veiwed all things, and saw those places with mine Eyes which I had only read, or heard of before. From thence I went into Egypt, where I saw Asps lurking in the Monk's Cells: Lastly, I returned to Bethlehem. I saw also the famous Lake: 
Asphaltites.  neither did I indulge myself, but by travelling up and down, learned many things which before I knew not. In this journey he grew acquainted with Gregory Nazianzen, whom he calls his Master, and professeth, that he learned much out of the Scriptures by his assistance. He also often heard Apollinarius at Antioch, and had much familiar society with him: by whose persuasion he went to Alexandria, and there completed his studies in Divinity by the help of Didymus. Lastly, by the help of Barhanina a Jew, he perfected his studies of the Hebrew tongue.  
Thus by long experience having got much Wisdom, and by the society of many Learned and Excellent men, having attained to a great measure of Learning, he buckled himself to the handling of Divinity. Undertaking the Office of a Divine: settling himself at Bethlehem, 
His labours at Bethlehem  which place by his Virtues and Writings, he made famous all over the World; and in which place he lived a very quiet and comfortable life in the company of some godly, learned, and faithful friends, spending his time in Singing Psalms, Translating the Bible, and Preaching to his Auditors. Very many resorted to him out of all Countries, all whom according to his ability he entertained lovingly and bountifully, driving none from his house but such as were branded for Heresy: 
His zeal against Heresy.  He wrote much against the Heresies of those times, so that there was no chief Heretic but looked upon Hierom as his great Adversary: And indeed there were never any times more full of Sedition, and Confusion than those, wherein the Heretics had so diffused their Errors, that it was a piece of great Art to be Orthodox. Especially the Arians by their writings, weapons, and countenance of the Emperors, had not only disturbed the Peace of the East, but almost of all the World: 
The increase of Arianism.  And when that Heresy was in some measure ●ulled asleep, it revived in the Origenists, who were crept into Rome itself, and there secretly and cunningly spread abroad the poison of their Doctrines: The Captain of whom was Ruffinus of Aquileia, who in his childhood had been very intimate with Hierom: But afterwards these great friends became great enemies: though the first breach betwixt them was pieced up by the Prudence of H●erom, who saw, and yet connived at his secret devices and clancular detractations: But when Ruffin began to charge the Truth with Heresy, and to make Hierom a partner in his impious Opinions, the Holy man could bear no longer, but breaking the bands of friendship, they wrote most bitterly one against another; 
His great troubles.  Hierom thinking that all forbearance towards a Heretic was impiety, not a virtue. Many were stirred up by Ruffinus means to write against Hierom, and to charge him with many and foul aspersions both in his Life and Doctrine; but he, like to an old and well rooted Oak, broke the winds that assaulted him on every side: He remained in all these storms unbroken, and unconquered, and was so far from departing from that which was honest: That the more his Enemies barked against him, the more he was provoked to the study of Piety, And against the violence and fraud of Heretics, he was somewhat holpen by Epiphanius and Theophilus Bishops of Alexandria: At Rome, he had Pammatius and Chromatius to take his part. By reason of these troubles his Life was a continual Martyrdom: He spent whole 30 years in the study of the sacred Scriptures and Divinity, and to extreme old age continued in Teaching and Writing: He was of a very weak constitution, and conflicted with many painful diseases, before old Age came upon him: which diseases he procured by the great austerity of life, and his nightly studies: But especially by his indefatigable labours in writing so many great Volumes, for which cause it was that sometimes he was forced to make use of Notaries: 
His death.  And at last having worn out himself with his great pains, and continual labours, he quietly slept in the Lord in the ninty first year of his Age, Anno Christi, 422. Honorius and Constantine being Emperors.  
His holy Life and his Books stuffed with so much Learning and Eloquence, 
His great esteem.  procured him so much credit and authority, that learned Greece which used to undervalue the Learning of all Nations but their own, took care that his Commentaries should be translated into Greek. He was so famous in his Life time, that if any difficulty did occur in Expounding Scriptures, all men had recourse to him as to the Oracle of the Christian World. Frequent Letters and Messengers were sent to him out of Italy, Spain, France, Germany, and Africa: He was consulted with by Bishops, by Noble men, by Matrons, and by the chiefest of all sorts: Many from all parts repaired to Bethlehem; not so much for Religion sake, as to see and confer with Hierom. Augustine held a strict bond of friendship with him, and was willing to learn of him as of his Master. Paulus Orosius the Historiographer learned many things by conference with him. His Industry was admirable, whence Erasmus saith of him; Minima pars vitae dabatur somno, minor cibo, nulla otio. Et Sacras literas ad verbum ediscebat. His usual Prayer was; Lord, let me know myself, that I may the better know thee the Saviour of the World.  
He used this excellent saying, 
His saying, Christian fortitude.  If my Father stood weeping on his knees before me, and my Mother hanging on my neck behind, and all my Brethren, Sisters, Children, and Kinsfolk bowling on every side to retain me in a sinful life, I would fling my Mother to the ground, 
Love of Christ.  run over my Father, despise all my Kindred, and tread them under my feet that I might run to Christ.  
Erasmus saith of him, Quis docet aptiùs? quis delectat urbani ùs, etc. Who teacheth more distinctly? who delights more modestly? who moves more effectually? who praises more candidly? who persuades more gravely? and who exhorts more ardently? Trithemius saith, Vir in secularibus valdè eruditus, etc. He was a man well seen in Secular Learning, but in Divinity he was inferior to none of the Doctors of the Church, and famous for his skill in the Languages: a rooter out of Heretics, and a defender of the Truth.  
He used to say, 
The danger of Heresy.  Dead flesh is to be cut off for fear of a Gangrene: Arius at first was but a spark, but being not suppressed betimes, he proved the Incendiary of the whole Church: And again, You must be a Dove, and a Serpent: one, not to do hurt to others; 
Chastity.  the other, not to be hurt by others: And again, That woman is truly chaste, that hath liberty and opportunity to sin, and will not.  
What ever he did, he still thought that that voice was in his Ears, 
judgement.  Surgite mortui, & venite ad judicium, Arise you dead, 
Virtue.  and come to judgement: And again, All virtues are so linked together, that he that hath one, hath all; and he that wants one, wants all.  
He translated the Bible out of the Originals into Latin.  
His Works were printed in nine Tomes at Paris, Anno Christi 1534. 
His works.  with Erasmus his Scholia upon them: where he also shows which of them are genuine, which doubtful, and which spurious.   


CHRYSOSTOM  The Life of Chrysostom, who flourished Anno Christi 400.  
IOhn Chrysostom was born in Antioch, 
His parentage.  a City of Caelosyria; his Father was called Secundus, his Mother was Anthusa: he descended of the Noble Race of Senators: He was the Disciple of Libanius the Sophist, and the Auditor of Androgathius the Philosopher: His first purpose was to apply himself to the study and practice of the Law, and to handle the public affairs of the Commonwealth: but when he perceived how lewd and unrighteous a trade of life they led which busied themselves therein, he left that troublesome and dangerous course, and betook himself to a quiet and more retired manner of life: and so changing both his habit and behaviour, he addicted himself wholly to the study of the Sacred Scriptures, 
His study's.  devising with himself how he might be most useful and profitable to the Church of Christ. He persuaded Theodorus and Maximus his fellow-Students, who together with him had frequented the School of Libanius, to forsake that trade of life, which was wholly set on lucre and gain, and to follow that which was contented with a little. He also associated himself with Basil, and was a partner in his studies; After which he was made Reader in the Church of Antioch by Zeno Bishop of Jerusalem, and a while after was made Deacon by Meletius, and afterwards for three years' space he lived a retired life, severed from all the troublesome affairs of the World: at the end whereof he was made a Presbyter by Evagrius, 
His Ordination.  than Bishop of Antioch. He was a man of marvellous great temperance, very austere in life, and rather harsh then courteous in his deportment: He had no great forecast, made no account of the World, and because of his plain and simple meaning, was soon deceived: He was very copious and free of speech with all such as had any conference with him. 
His diligence in his Ministry.  In his Ministry he was very diligent and painful, endeavouring all that possibly he could to reform the lives and manners of his Auditors: and he had an excellent faculty in persuading, wherein he excelled most men of that age. He was very frequent and earnest in reproving sin, not only in his public Ministry, but by going to the houses of such as were scandalous, and dealing privately and plainly with them, laying to heart the dishonour done unto God, as if himself had been personally wronged by them: By this means he became very grateful to the common people: but most ungrateful to great and rich men, who usually take most liberty in sinning. Hereupon his fame spread all over the Roman Empire: Such as knew him, prized his great experience; such as knew him not, were drawn by the fame of his great Learning: insomuch as the Bishopric of Constantinople being void, he of all others was thought most worthy to succeed therein: and thereupon he was unanimously chosen both by the Clergy and Laity, 
He is chosen Bishop of Constantinople.  the Emperor himself approving well of their choice, and sending some messengers to fetch him. In the mean time also the Emperor convocated a Synod, that by that means his Ordination to the Bishopric might be better approved of.  
Asterius the Praefect of the East, having received the Emperor's Letters, sent to Antioch for John, as if he meant to confer with him about something: But as soon as he came, taking him up in his Coach, he carried him to Pagra, where he delivered him to the Emperor's Messengers: and this he did because he knew the tumultuous disposition of the Antiochians, who would have raised some Sedition rather than have parted with him, and would never but by force have suffered him to have gone from them.  
When he came to Constantinople, the Clergy were called together: But Theophilus Bishop of Alexandria opposed his Ordination, endeavouring to prefer to that place one of his own Presbyters called Isidore, who had been his Instrument in an action very prejudicial to the Emperor. But when Eutropius one of the Courtiers had told him that except he consented with the rest for the choice of John, he should be questioned for that former fact, he also gave his suffrage for him.  
Thus John being settled in the Bishopric of Constantinople, his first study and care was to reform the lives of his Clergy, and making a diligent Inquisition into their conversation, 
He reforms his Clergy.  their diet, and other carriages, he reproved, corrected, yea and cast some of them out of the Church. For John being of a choleric and hasty Nature, and now armed with Authority, would not indulge their faults, but laboured throughly to reform them: And this he did not only to the Clergy of his own Church, but being of a great spirit, and inflamed with zeal, he endeavoured the Reformation of all within his Jurisdiction: And finding also a great Rent and Schism between the Eastern and Western Churches, 
He endeavours the peace of the Church.  he did all that possibly he could for the healing and making up of the same, and prevailed somewhattherein, though he could not perfectly attain his desire.  
His Government and Ministry (through God's mercy) proved very effectual in Constantinople, so that he converted many Pagans to Christianity, and reduced many Heretics from their Errors. Many flocked daily to him, some for the profit and benefit which they got by his Doctrine; 
The great success of his Ministry.  others for the tempting of him, all whom he held Captive, and prevailed with them to agree with him in matters of Religion. So great a confluence of people resorted to his Sermons, with an insatiable desire after them, that they were ready to stifle one another whilst every one crowded to come nearest to him.  
About this time Chrysostom was informed that the Churches in Asia were generally governed by unworthy Bishops, 
His 〈◊〉.  who either for affection or bribes preferred unfit persons to the Ministry, whereupon he went to Ephesus, and examining these things, he deposed thirteen Bishops, some in Lycia, some in Phrygia, and the rest in Asia, placing more fit persons in their rooms. At Ephesus finding the Bishop to be lately dead, he placed Heraclides, born in Cyprus, and sometimes a Disciple of Evagrius. 
He is h●●ed for it.  But upon the removal of these Bishops, they with their adherents raised many slanders against Chrysostom, accusing him every where as a violator of their Country Laws: and amongst others they stirred up Eutropius, an Eunuch in the Emperor's Court against him, who was in great favour, and was esteemed as the Father of the Emperor, and made one of the Consuls of the City. This Eutropius procured a Law to be Enacted, that Malefactors taking Sanctuary in the Church, should be drawn thence and punished according to their demerits. Shortly after himself was accused for using the Emperor's wife unworthily, whereupon he fled to the Church, and there lay under the Communion-Table, Chrysostom being to Preach the next day, took occasion to speak against the Pride and Insolency of Great men, and to show the vanities and uncertainty of all worldly glory: and Eutropius according to his own Law was fetched out of the Church and beheaded.  
About the same time also the Arians, 
The subtlety of the Arians.  who by the Emperor Theodosius were driven out of all the Churches within Constantinople, held their Conventicles in the Suburbs, where first they met together in the nighttime, and made certain songs and responsories in favour of their own Heresies, and in disgrace of the Catholics, and at last they grew so bold, that they went about the streets every morning, especially on the first and last days of the Week, singing them as they went▪ John Chysostom suspecting lest some of his people might be seduced by these means, 
Chysostom counterplots them.  stirred them up to the like practice: whereupon the Heretics being enraged, fell upon the Orthodox, so that some of both sides were slain; which so incensed the Emperor against them, that he forbade all the Conventicles of the Arians: by which means the people were more in love with John, both for his Prudence and profitable Preaching. Yet many of the Great, Rich men, and of the Clergy hated him, because he was so free and impartial in his reproofs: for as oft as any of his Clergy offended, he punished them: and such as abused their Riches to Pride, 
The danger of riches.  Luxury, and dishonest Pleasures, he laboured by all means to reduce them to Virtue. Some of the Clergy joining with some Monks reproached him as a choleric and implacable man; and endeavoured to alienate the affections of the people from him by suggesting that he was unsociable, never inviting any man to his Table, nor going to any Feast when he was invited: whereas the reason of it was because of his great temperance, and by reason of his hard studies he was troubled with Rheums and Headache, which made him shun such meetings.  
About this time there arose a great contention amongst the Monks in Egypt, 
Ignorant Monks.  whilst some of the more ignorant and illiterate held God to have a body like unto man; others denied it: Theophilus Bishop of Alexandria held with, and favoured the former, laying snares to entrap some of the latter, who thereupon went to Constantinople to complain of him to the Emperor, and to John: These he received very courteously, and admitted them to the Prayers of the Church, but not to the Sacrament till their cause was heard before the Emperor. But a rumour being spread in Alexandria, that he had admitted them to the Sacrament, Theophilus was extremely offended with him, and sought to put him out of his Bishopric: Whilst he meditated these things, he wrote to all the Bishops thereabouts that they should condemn the Books of Origen: and considering that it would much advance his affairs, if he could draw Epiphanius Bishop of Salamine in Cyprus, a man famous for his Life and Learning, to side with him, he wrote very flattering Letters to him, whereby he made him his friend; Then did he persuade him to call a Synod in Cyprus to condemn the Works of Origen: which the good man too easily affented to: 
Epiphanius his weakness.  and calling a Council they condemned them: Then did Epiphanius write to Constantinople to John, to call a Council and to condemn them likewise there. Theophilus in the mean time considering that he might safely do what such a famous man as Epiphanius had done, he also summoned a Council of all the Egyptian Bishops, where they also condemned the Books of Origen. But John thought that this business did not deserve the calling of a Council, and therefore neglected it, showing to his friends the Letters sent him by Theophilus and Epiphanius: Hereupon the Clergy, and the Rich and Great men who were angry with him for the reasons aforesaid, perceiving that the purpose of Theophilus was to remove John from his Bishopric, they studied how they might promote the same, and so far prevailed with the Emperor, 
A Council called.  that a very great Council was summoned to meet at Constantinople, which Theophilus much rejoicing at, presently commanded all the Bishops of Egypt to repair thither: He wrote also to Epiphanius, and to all the Eastern Bishops that they should hasten to Constantinople, himself following them.  
Epiphanius was the first that arrived, and in a Town near to Constantinople he went into the Church, where he made public Prayers: From thence going to the City, John with all his Clergy met him with all the respect that might be: but Epiphanius showed by his carriage that the calumnies raised against John, had made too deep an impression in him: for when he was invited to the Bishop's house, he refued to go in, and shunned to have any society with John: Yea moreover●calling privately together such Bishops as were at Constantinople, he showed what they had Decreed against the Books of Origen, 
origen's books condemned.  and prevailed with some to give their suffrage to the same, though the greater part protracted the doing of it. And Theotinus●ishop ●ishop of ●ythia blamed him to his face for it, saying that it was altogether unlawful thus to condemn a man that was dead so many years before; and that it was not without blasphemy thus to calumniate the judgement of our Ancestors, and to reject those things which they had Decreed: and withal plucking forth a certain Book of origen's, he reads part of it, and shows how useful and profitable it was for the Church: saying further, they that discommend these things, show their great folly, and it's to be feared that in time they may condemn the Scripture itself, about which these Books are written.  
Notwithstanding these things, 
John's meekness.  John did much reverence Epiphanius, entreating him to partake with him both in his House and Table; yea and in the Church too: But he returned answer, that he would neither come into his House, nor Communicate with him at Church, except he would condemn the Books of Origen, and drive away Dioscorus with the rest of the Monks his companions: John thought this very unequal thus to drive them away before their cause was heard, the rather because he had appointed a Sacrament in the Apostles Church. Then did the Enemies of John suborn Epiphanius, that he should come forth in public, and before all the people condemn the Books of Origen with Dioscorus and his companions for holding the same opinions, and that withal he should tax the Bishop John for favouring of them: The design of these men which thus set him on was to alienate the affections of the people from their Bishop. Accordingly two days after Epiphanius went to the Church to accomplish these things: at which time John hearing of his purpose, sent Scrapion, one of his Presbyters to meet him, and to protest to him that he was going about that which was neither just nor safe for himself: for that hereby he might bring himself into danger if any Tumult or Sedition should arise amongst the people, where of he would be judged the Author: This cooled his heat, and made him desist from his purpose.  
About this time a young son of the Emperors fell sick, whereupon the Empress sent to Epiphanius, requesting him to pray for him▪ Epiphanius answered, that the child should live, and do well, if she would forsake Dioscorus and his Heretical Associates. 
Epiphanius reproved.  But (said the Empress) I leave my child in the hands of God; Let him do with him as he pleaseth; he gave him me, and he may take him away again; But for thy part, if thou canst raise the dead, why didst thou suffer thy Archdeacon Crispion to die, who was so dear unto thee? Shortly after Epiphanius departed towards Cyprus, and as he went down to the Haven to take Shipping, 
Two Predictions.  he said to John, I hope thou shalt never die a Bishop: And John answered him again, I hope thou shalt never come alive into thy Country: Both which came to pass: Epiphanius dying by the way in the Ship, and John being deposed and banished, as afterwards we shall hear.  
After the departure of Epiphanius, Theophilus came to Constantinople; but none of the City Clergy went to meet and entertain him, because they knew that he was an Enemy to their Bishop; yet some Mariners of Alexandria which were then at Constantinople, met him, singing songs in his praise, and so he went to the Emperor's Palace, where a lodging was provided for him: He also cunningly found out many which hated John, and were ready to accuse him, whereupon he went to Quercus, a Suburb of Chalcedon, where he gathered a Council, and there again condemned the Books of Origen. The Council also sent to Constantinople to summon John, and some of his Presbyters to appear before them, and to answer to such things as should be objected against them. John answered, that he refused not to come to his trial, if first he might know his Accusers, and the crime objected against him, and be brought before a free Council: But (said he) I am not such a fool as to appear before such Bishops as are my professed Enemies, and to suffer them to be my Judges: Most of the Bishops were much incensed at this answer; only Demer●ius and some few that favoured John departed out of the Council: Then did the rest cause John to be called four times, and because he appeared not, 
John condemned by the Council unjustly.  but had appealed to an Ecumenical Council, they deposed him. When tidings hereof was brought to Constantinople, the whole City was on an uproar, and they watched his house all night, lest he should be thrust out of the City: They cried out also that he should have been heard before a fuller Synod: But the Emperor's command was that he should be carried into Exile: 
He is banished  Hereupon John the third day after his deposition about noon, unknown to the people, (for he was loath there should be any ado for his sake) yielded himself into the hands of his Adversaries, and so privately went away; This being known, the people were all in a Sedition, and many that hated him before, changing their minds pitied his case: yea some that before desired to see his deprivation, now cried out that he was falsely accused, and craftily dealt withal. Many cried out against the Emperor, but more against the Council, and most of all against Theophilus, whom they knew to be the Author of all this mischief. Hereupon in all haste, the Emperor caused John to be sent for again; the Messenger was an Eunuch of the Empresses, 
And recalled.  who found him at Prenetum, a Mart Town over against Nicomedia, and brought him to Constantinople: Yet John though he was thus brought back from Exile, resolved not to enter into the City till his innocency was cleared, and he were acquitted by the sentence of higher Judges, and thereupon he stayed in the Suburb called Mariana: But because he returned not into the City the people fell a railing upon the Magistrates, which necessitated him to come home. As he came into the City multitudes of people met him, brought him to the Church with great rreverence, requested him to continue their Bishop, and thence forward after the usual manner to pray for the peace and prosperous estate of the Church of God.  
Shortly after a Silver Picture of Eudoxia the Empress was made and erected upon a Marble Pillar near to the Church called Wisdom, and common Plays and Shows were celebrated at the same time: and John believing that these things were very scandalous and dishonourable to the Christian Religion, not forgetting his wont audacity and liberty of speech, 
His sharp reproof.  sharply reproved the Authors and Abettors of such vanities: whereupon the Empress applying these things to herself, and supposing that they were spoken in disgrace and reproach of her, she caused another Council of Bishops to be called together against him. john being informed hereof, in his Sermon used these expressions; Herodias rageth afresh, stomacketh anew, danceth again, seeketh the head of John in a Platter, which Sermon more enraged the Empress against him. 
A Council summoned.  Then did divers Bishops meet together, as Leontius Bishop of Ancyra in Galatia, Ammonius Bishop of Laodicea, Briso Bishop of Philippi, Acatius Bishop of Beraea, etc. who called the late accusers of john before them, to accuse him again: john trusting to their just dealing, requested only that the accusations against him might be equally and indifferently examined: In the mean time the Emperor sent john word that he would not communicate with him before he had cleared himself from the crimes laid to his charge: But the accusers being stricken with shame, could prove nothing; so that the Bishops then present, affirmed that they ought not to examine any other offence, saving whether after his Deposition he had not of himself assumed his Bishopric again of himself without the admission of a Council? To this john answered, that he had the consent of fifty Bishops which communicated with him. Leontius replayed that there were more against him. Again, john said that that Canon belonged not to their Church, for that it was made by the Arians at Antioch against Athanasius: But they making no account of this answer, 
He is condemned.  proceeded to pass sentence against him, not considering that they which were Authors of this Canon, were also Deposers of Athanasius. Upon this the Emperor sent john word that he had no Authority to go into the Church, for that he was deposed, whereupon he kept himself in his house; 
Banished.  till by the Emperor's command he was carried into Exile: But God suffered not this wickedness to go long unpunished; 
God's judgements on his 〈◊〉.  for Cyrinus Bishop of Chalcedon, who had railed upon him, had a sore broke forth in his Leg, so that he was forced to saw it off, yet then did the sore grow in his other Leg, which he was forced to cut off also: and presently after so great a hail fell in the Suburbs of Constantinople, as the like was never seen; and four days after died the Empress: john was carried to Cucusus in Armenia: and divers Ministers that adhered to him were carried to Chalcedon, and there cast into bonds: and his Enemies going about Constantinople, sought out as many as were favourers of him, dragging them to prison, and forcing them to curse Ioh● whilst he was at Cucusus in Armenia grew very famous; for having much money sent him by his friends, 
His charity.  he wholly employed it for the Redemption of Captives, and for the relief of the Poor: He also by his Ministry got him many friends, so that he had great resort to him, not only of the Armeniant, but out of Syria and Cilicia; which so incensed his Enemies at Constantinople, that they got a new Order from the Emperor to carry him to far remoter parts; which also they put in practice: but by the way, he being grown weak, and not able to endure the scorching of the Sun in those hot Countries, 
His death.  made an end of his Earthly Pilgrimage, to receive his Crown in Heaven.  
Chrysostom was so styled ob venustatem Eloquii, 
Why so called.  for his graceful Eloquence: He was Disciple to Eusebius: of an admirable wit in framing his Homilies; beloved and reverenced of all men: 
Lying abhorred.  Sophronius testifies numquam eum mentitum fuisse, etc. that he never told Lie, never cursed any, never spoke any scurrilous matter, and never admitted of vain sports: His style was neither too lofty, 
Preachers pattern.  nor too mean, but fitted to the profit of the hearers: Holiness and Scholarship are joined in one, his works throughout: He studied not aures titillare, but corda pungere, to tickle the Ears of his hearers, but to prick and ravish their hearts: He used to tell his Auditors, That they were not only to learn, but exercise themselves in practising and searching the Scriptures, to avoid idleness. He contemned Riches, and hated vices: was full of sweet similitudes: Theodoret styles him, Eximium orbis terrarum luminare, The eminentest light of the whole world. By authority from the Emperor, 
His Zeal.  he employed some to throw down and demolish all the Idols, and their Temples throughout all Phenice; and reform all the Churches in Asia, stirring up the Ministers to the study of Piety: He sent many Ministers and Deacons into Scythia, 
His zeal against Heresy.  which was overrun by the Arian Herefsie, reducing many thereby to the Orthodox Faith. Hearing also that the Scythian Nomads by the River Isther thirsted after the knowledge of Christ, he sent some to bring the glad tidings of the Gospel to them: And whereas some of the Marcionites had infected the parts about Ancyra with their Errors, he procured an Edict from the Emperor, which he sent to the Bishop of Ancyra, to expel them out of their places: Also, whereas one Gainas a great man in Scytia, 
His magnanimity.  of an Insolent and Tyrannical spirit, had importuned the Emperor for a Church for himself and his followers being Arians; the Emperor acquainted Chrysostom with it, telling him that he durst not say him nay: He desired to speak with this Gainas before the Emperor, 
His Courage.  where in his presence he so daunted the proud Tyrant with his stout and resolute speeches, that he caused him to be ashamed of his request, and to be content without it: Yea, he afterwards so prevailed with Gainas, that when he had invaded some parts of the Empire, he brought him not only to make peace with the Emperor Arcadius, but also to set his Prisoners free. He stoutly told Eudoxia the Empress, that for her covetousness she would be called a second Jezabel: she thereupon sent him a threatening message, to which he answered, Go tell her, Nil● nisi peccatum timeo, I fear nothing but sin: yet when she, confederating with some others his Enemies, had procured his banishment into Hieron, as he went forth of the City, he said, None of these things trouble me; but I said within myself, If the Queen will, let her banish me; The Earth is the Lords and the fullness thereof: if she will, let her saw me a sunder; Isaiah suffered the same: if she will, let her cast me into the Sea, I will remember jonah: if she will, let her cast me into a burning fiery Furnace, or amongst wild Beasts; the three Children and Daniel were so dealt with: if she will, let her stone me, or cut off my head; I have S. Steven and the Baptist my blessed companions: if she will, let her take away all my substance; Naked came I out of my mother's womb, and naked shall I return thither again. He was so beloved, that on a time when he was like to be silenced, the people cried out, 
Love to the Ministry.  Satius est ut Sol non luceat, quam ut non doceat Chrysostomus, We had better want the shining of the Sun, than the Preaching of Chrysostom.  
He used to say, 
His sayings. Meditations. Danger of riches.  As a great shower of rain extinguisheth the force of fire: so meditation of God's Word puts out the fire of lust in the soul: And as a Boat over-laden sinks: so much wealth drowns men in perdition. And a bulwark of Adamant is not more impregnable, 
His love.  than the Love of Brethrer. And as a rock, though winds and waves beat against it, 
His faith.  is unmovable; so Faith grounded on the Rock Christ, holds out in all temptations, and spiritual combats. 
His Tentation.  And the Devil's first assault is violent; resist that, and his second will be weaker: and that being resisted, he proves a coward.  
His Works were printed very acurately in Greek by Sir Henry Savill at Eton College, 
His works.  Anno Christi, 1613. in eight Volumes.   


AUGUSTINUS  The Life of Augustine, who died An. Christi 430.  
AVgustine was an African by birth of Thagasta, 
His birth and parentage.  of pious parents, Patricius and Monica, who by breeding their son in Learning much weakened their estate: He attained to singular skill in the liberal Arts, wherein he was much holpen by the bountiful contribution of Romanian, a Noble Gentleman: In his youth, he was vicious in manners, and erroneous in judgement; tainted with the Error of the Manichees. He first taught Grammar in his own City where he was born: Then Rhetoric in the Regal City of Carthage; Afterwards he went to Rome, and from thence to Milan, where he was Tutor to Valentinian the Fifth; And by the Doctrine and Wisdom of Ambrose, 
He is reclaimed by Ambrose.  he was reduced from his Error, and Baptised: after which, he wholly set his heart to seek the Lord, regarding neither honour nor riches, being then about thirty years old: This much rejoiced Monica his Mother, than a Widow, who was more glad that her son devoted himself to the Service of God, than she would have been of having grandchildren by him: He also gave over reading of Rhetoric, leaving his Scholars to seek them a new Master. After this he returned into Africa, 
Preachers pattern.  spent his time in Watchings, Fast, and Prayer, serveing God both day and night, and at last was chosen Minister in Hippo, where he Preached both by Life and Doctrine diligently.  
But before this it fell out that a certain Great man at Hippo, hearing the fame of Augustine, both for his Life and Learning, was very desirous to see and speak with him, promising to himself that he should easily be persuaded to forsake the World with the allurements of it, and all the lusts of the flesh, if he could but once hear the Word of God taught by him: which when Augustine was informed of by faithful witnesses, 
His zeal.  being desirous to deliver a soul from the perils of this life, and eternal death hereafter, he hasted to Hippo, where he visited and often preached to the man, exhorting him to remember his promise, and to perform his Vows to God; yet he deferred the performance of it from day to day; neither did Augustine at that time see his desires accomplished. At this time one Valerius was Bishop of Hippo, who (the necessity of the Church requiring it) was very solicitous to procure a Minister for that place: whereupon when the Congregation was assembled, he exhorted and persuaded them, seeing they now had experience of the Life and Doctrine of Augustine, to make choice of him: Augustine not suspecting any such matter, was present amongst them. Hereupon the people laid hold of him, and presented him to the Bishop, all of them with one heart and, mouth earnestly desirng that he might be their Minister. 
His humility.  At this Augustine wept very much, which some of them misinterpreting, laboured to comfort him, saying, that though he deserved a better place, yet being called to the Ministry, he was in the next degree to a Bishop; whereas indeed the cause of his weeping was, because he foresaw how many and great perils hung over his head by undertaking the Government of that Church: Thus being made a Presbyter for that place, 
He is made a Presbyter in Hippo.  he associated to himself some others which might live with him according to the example of the Primitive Church, having all things in common. Valerius the Bishop being a very godly man, rejoiced exceedingly, and gave thanks to God for answering his Prayers, by such a special Providence sending him one so able by his Doctrine to edify the Church of Christ: and this he did the rather, because himself being by Nation a Grecian, was not so fit nor able to instruct that people as was Augustine; and contrary to the use and custom of the African Churches, he permitted, yea urged Augustine often to Preach in his own presence; for which some other Bishops reproached him: But this Venerable and good man, knowing that it was usual in the Eastern Churches, and seeking the glory of God and the good of the People, regarded not the reproaches of evil tongues, whilst his Minister did that which himself was less apt and fit to do: By this means Augustine like a bright candle set in a candlestick, 
His diligence.  gave light to all that were in the house. The fame of this thing flying abroad, was the occasion that many Presbyters being allowed by their Bsishops, Preached the good Word of God to the People in the Bishop's presence.  
At this time the Manichaean Heresy had infected many, both Citizens and Strangers in the City of Hippo, being deceived by a certain Pestilent Heretic, by name Fortunatus, a Presbyter, remaining in that City: Hereupon many of those Citizens and Strangers, both Catholics and Donatists come to Augustine, requesting him to confer and dispute with this Manichaean Presbyter (whom they judged a learned man) about his opinions: who willingly embraced the motion, being ready to render a reason of the Faith, and Hope that was in him, to every one that should ask it: as also not only to exhort with wholesome word of sound Doctrine; but to convince the gainsayers: But he enquired whether Fortunatus, was willing to do the like? Hereupon they hasted to Fortunatus, exhorting, persuading, and earnestly entreating him to embrace the motion. But truly Fortunatus was very fearful to encounter with Augustine, whom he had formerly known at Carthage infected with the same Error. But being overcome by their importunity, and ashamed to decline the encounter, he promised to give Augustine a meeting, and to dispute with him. The time and place being appointed, multitudes flocked to it; public Notaries were appointed to write down what passed; 
He disputes with a Donatist.  the Disputation continued two days: the event was that this Master of the Manichees was neither able to overthrow the Catholic Faith, nor to defend his own Erroneous opinions: and so wanting an Answer, he which before was accounted a great and learned man, was now judged of no value nor ability to defend his Errors; which did so fill him with confusion and shame, that presently after he forsook Hippo, and never after returned again. 
The success of it.  And so, through the blessing of God upon Augustine's labours, many who before were infected with that Error, were reclaimed, and embraced the true Catholic Faith.  
Augustine continued to Preach the Word of Truth frequently, both in the Church and from house to house, 
His zeal against Heresies.  confuting the Heresies of the times, especially the Donatists, Manichees, and Pelagians: The same also he did by his writings, the Christians wonderfully admiring and rejoicing in it: so that through God's blessing the Catholic Church in afric began to lift up her head, which formerly had been wonderfully corrupted and dejected by reason of Heretics, especially through the Rebaptizing of the Donatists, whereby they had infected and seduced many. Augustine's Books also and Tractates being dispersed, filled with Learning and the Authority of the Holy Scriptures, so prevailed through the Grace of God, that not only the Catholics, but many Heretics flocked to Hippo to hear him: and every one that could write, or get others to do it for them, wrote forth his Notes for their future benefit: so that the sweet smell of the Doctrine of christ was by this means dispersed all over afric, which the Church's beyond-Sea hearing of much rejoiced therein: for as when one member suffers, all the members suffer with it; so when one member is honoured, all the members rejoice with it.  
At the same time the African Bishops holding a Synod at Hippo, 
He disputes in a Synod.  by their command Augustine being yet but a Presbyter disputed before them of Faith, and the Creed, which he performed to the joy of them all, especially of the good old Bishop Valerius, who gave much thanks to God for his mercy vouchsafed to him therein: and fearing least some other City which wanted a Bishop should choose Augustine, and so get him away from him (which indeed had come to pass unless Valerius hearing of it, had caused Augustine to go to another place, and there hide himself, so that when they sought him he could not be found) wherefore this good old man, fearing the like again, and finding himself much weakened by Age, wrote privately to the Primate of Carthage, alleging the weakness of his body, and the infirmities of his old Age, and therefore desired that Augustine might be made his Coadjutor in the Bishopric of Hippo, which by his importunity he also obtained: So that the Primate coming to visit the Church of Hippo, and bringing some other Bishops with him, Valerius before them all, and before all the people which were assembled together, declared publicly his desire; which they all approved very well of, and the People earnestly desired that it might be effected: but Augustine refused the Bishopric, being contrary to the custom of the Church whilst his own Bishop lived. But many persuaded him that it was not such an unusual thing, producing many examples both of the foreign and African Churches for it, 
He is made Bishop of Hippo.  so that he was forced to yield his consent, and was ordained to the charge of the Bishopric. And when he was thus ordained a Bishop he Preached the Word of Life more frequently, fervently, and with greater authority than he did before, and that not only in his own City and Country, but in all places where he was requested, whereby the Church of God exceedingly increased: Many also of the Donatists frequented his Sermons, took Notes, and carried them to their Bishops, which when they had read, they used to contradict; but they that carried them, either answered them themselves, or else carried their answers to Augustine who with much meekness and gentleness confirmed the Truth, and reselled their Errors.  
He also wrote many private Letters to the Bishops and many principal Laymen of the Donatists, admonishing and exhorting them that they would either reform their Errors, or come to a public Disputation: but they, distrusting their own cause, would never write back to him again, but being enraged with anger, used to exclaim against, and both publicly and privately to rail upon Augustine as a deceiver of souls, and that as a Wolf he ought to be slain in defence of the Flock, and without all shame, 
The malice of the Schismatics.  neither fearing God nor men, they proclaimed that whosoever would murder him should without all doubt have all their sins remitted unto them.  
These Donatists had in their Churches a perverse and violent kind of men, who went up and down under the pretence of chastity, 
The Circumcellians.  who were called Circumcelliones; and there were very great numbers of these who were dispersed through all the Regions of afric: These being instructed by evil Teachers, were so inflamed with Pride, and grew to such audacious boldness, that many times they neither spared their own nor other men, requiring them to do things against all right and reason; and if any one opposed them, he was sure either to be sound beaten, or basely murdered by them, they being usually armed with sundry weapons, raging up and down through Villages and Countries, having no fear to shed blood. But whilst the Word of God was diligently Preached, and Peace was endeavoured to be held with these haters of Peace, they committed many acts of hostility: And whilst the Truth was made known against their Erroneous opinions, they which were Lovers of Truth shunned their society, and endeavoured to preserve the unity of Truth in the bond of Peace. 
They persecute the Orthodox, especially Ministers.  Hence it came to pass that these men, seeing their number to be diminished, and envying the increase of the Church, being incensed with extreme anger, raised intolerable persecutions against the true members of Jesus Christ, often setting upon the godly Ministers both by night and day, and many times robbing them of all they had; and not contented therewith they often murdered them: and often threw Lime and Vinegar into their Eyes to blind them: for which cause these Rebaptising Donatists grew hateful to their own Disciples: So that (through God's mercy) the Word of God prevailed the more in Hippo by the Ministry of Augustine and his Colleagues: and the fame thereof spreading abroad, many Cities sent to choose their Bishops out of that Society, which exceeding●y conduced towards the furtherance of the Peace of the Church. He Preached and writ also very learnedly against the Donatists, Pelagians, and other Heretics, whereby the African Churches recovered their ancient splendour. He went not so willingly to a Feast as to a conference to reduce any that erred. He would not receive gifts to the Church from those which had poor kindred of their own.  
Augustine's Books also being dispersed, and some of them translated into Greek, and sent beyond-Sea into the Eastern Churches, were means of very much good. But these things so much the more enraged the Circumcellions, insomuch as when 
The malice of Schismatics.  Augustine went abroad to Preach to and visit his Churches, which he frequently used to do, they often lay in wait for him by the way to have murdered him, and had certainly one time effected it, but that the person who was his guide, by a special Providence of God mistook his way, and so led him by a By-way to the place, 
A special providence.  whereby he escaped their hands, as afterwards came to his knowledge, for which he praised God as his only deliverer: But these men in the mean time neither spared Ministers nor Laymen. One notable example we have of their wickedness which is not be passed over in silence: One of Augustine's Society being called to be Bishop at Calamen, was very careful to propagate the Truth, and to beat down Heresies: but whilst he was going from Town to Town about this business, 
The cruelty of Schismatics.  he fell into the hands of the Rebaptising Donatists who lay in wait for him; these men took away the Beasts both from him and his company, and all their necessaries, beating the Bishop very cruelly: Hereupon the Proconsul being made acquainted with it, sent for Crispin the Bishop of the Donatists in that place, and set a fine upon him according to the wholesome Laws made against Heretics. But Crispin denied himself to be an Heretic; whereupon a Disputation was appointed at Carthage between these two Bishops, which was to be in the presence of Augustine, and the Eyes of all Africa were fixed upon the event of it: To be brief, the Bishops met, and after three days Disputation Crispin was overthrown, and by the Proconsul was adjudged and condemned for an Heretic: but he not standing to this sentence, appealed to the Emperor, who patiently heard all the cause, and at last concluded that the Donatists were Heretics, 
The Donatists condemned for Heretics.  that they ought not to be suffered in any Public places, and that the Laws against Heretics should be put in Execution against them: whereupon Crispin was fined in two pounds of Gold: But the Catholic Bishops, and especially Augustine so prevailed with the godly Emperor that the rigour of his sentence was taken from them: which Piety and Charity of theirs much conduced to the increase of the Church.  
Not long after there was a Council held at Carthage by the appointment of the good Emperor Honorius, 
A Council at Carthage.  who sent thither a Tribune and a Public Notary to supply his own place: This Council consisted of the Bishops both Catholics and Donatists: wherein the Donatists being heard to the full whatsoever they could say for the defence of their opinions, were fully confuted by the Catholics, and condemned for their Errors, and by the Emperor's Judge were declared to be Heretics: Their Persecutions also against the Catholics were declared even to the cutting off their members, and taking away of their Lives to the great disturbance of the Peace of the Church: But after this Council was dissolved, many of their friends reported that they were not suffered to speak all they could for themselves and their cause, because that the Judge appointed by the Emperor was too favourable to the Catholics: which yet appeared to be but a poor shift to excuse the weakness of their cause, seeing that they knew him to be a Catholic before the Disputation began, and yet never excepted against him.  
Not long after there was another Council assembled at Caesarea, 
A Council at Caesarea.  a chief City in Mauritania, for the settling of other affairs of the Church. In this City was Emeritas the Bishop of the Donatists, a chief defender of his Sect, and one whom they most relied upon: Him therefore Augustine singled out, and in the Public Congregation challenged him, desiring him now to produce what he had further to say for his Opinions, seeing his friends gave out that formerly he could not be suffered to do it at Carthage; but now he had full liberty and security being in his own City, and environed with his friends; Notwithstanding which, neither by this Exhortation of Augustine, neither by the instant request of his Parents and Friends could he be persuaded to it, though they told him that they would all be of his Communion, though they lost their Estates, or underwent any other temporal punishment, if he could overthrow the Catholic assertions: yet nothing would prevail with him, having indeed nothing to say more than he had spoken before: which distrust of his cause, through God's mercy, turned to the great advantage of the Church, which was much increased and confirmed hereby.  
At another time at Carthage many Manichees being brought before him, 
Manichees converted.  of those whom they called Elect men, and Elect women, Augustine who had formerly known that execrable Sect, produced their damnable blasphemies out of their own Books, and at length brought them to an acknowledgement of their blasphemies: and those Elect women also confessed what filthy things had been (according to their customs) committed amongst them: all which things exceedingly redounded to the benefit of the Church, and to the securing of the flock against such thiefs. There was also a certain Noble man called Pascentius an Arian, 
The craft of an Arian.  by whose authority the tribute was exacted with much rigour, the Catholic Faith was much opposed, and many godly Ministers were much molested and troubled; Augustine coming to Carthage where he was, proffered to dispute with him in the presence of many Noble men: But this Heretic, though he accepted the challenge, would by no means suffer any thing to be written which passed betwixt them: his pretence was, lest that which was written might be made use of against him to his prejudice because of the Law: Hereupon Augustine consented privately to dispute with him without Notaries; yet withal foretelling that after the Disputation every one would take liberty to make what reports they pleased of things never spoken, because there was nothing set down in writing to refel them. Augustine in the conference declared his Faith and Judgement, requiring an account of the same from the other; by Arguments and Authority of the Scriptures he confirmed his own, and refeled the Errors of the other; which so enraged him that he broke up the conference, 
Heretics, Liars.  and when he was departed, he falsely reported that he had overcome Augustine, and scattered abroad many such lies; which coming to the Ears of Augustine, he was compelled to write to Pascontius, and therein to set down all the passages of the conference, which if he should deny, he was able to produce many witnesses for the proof thereof both worthy and Honourable men, who were then present: But he being thus twice written to by Augustine scarce returned a single answer, wherein also he rather railed, then asserted his Opinions.  
Also when the Goths came into afric, there came along with them one Maximus an Arian Bishop, 
Augustine con●utes an Arian.  who coming to Hippo, at the earnest request of many godly and eminent men, and in their presence Augustine entered into the Lists with him, having Notaries to write down all that passed betwixt them: His Adversary showed more subtlety than solidity, but the Truth prevailed: yet this impudent Heretic when he was returned to Carthage amongst his own Sectaries, lyingly boasted that he came away with the Victory: whereupon Augustine was enforced to publish in writing a Narrative of the whole Disputation with all the Objections and Answers, withal showing wherein Maximus failed, and to what Arguments he was able to give no Answer.  
He took great pains also by the space of ten years against the Pelagians, 
His zeal against Pelagians.  who were subtle Disputants, publishing their Heresies by a very cunning way, and endeavouring to propagate them not only in Public but from house to house: Against these Augustine wrote many Books, and often disputed with them in the Congregation, both to reduce them, and preserve others from the infection of their Errors. He was the Author also of calling many Councils in afric against them, who wrote to the Bishop of Rome that that Heresy was abominable, and to be condemned by all that adhered to the Catholic Faith: whereupon the godly Emperor Honorius taking cognizance of it, condemned it by his Laws, and appointed the holder's of it to be reckoned amongst the Heretics; whereby many of them forsaking their Errors, returned to the true Church again. Thus was this holy man of God Augustine very solicitous about, and careful of the safety of the whole Church; and truly God gave him much comfort and occasion of rejoicing in the fruit of his labours even in this life: 
The success of his Ministry.  First in Hippo and the Country thereabouts, which was more immediately under his charge, the Churches thereof enjoying much Unity and Peace: Then in other more remote parts of afric, which either by his labours, or by the labours of such of his Society as were called forth to be Bishops and Ministers in other places, were very much established in the Truth; many Manichees, Donatists, Pelagians, and Pagans being converted from their Errors, and rejoicing that they were now made Members of the true Church. 
His patience.  He was very patient towards all men: he bore with the infirmities of the weak, mourned for the sins of the wicked, both of such as were within and without the Church, rejoicing when any were gained to the Lord, and weeping when any were lost. 
His great labours.  So many things were dictated and published by him, so many Disputations held in the Church, so many things written against Heretics, and so many Books of Sacred Scripture expounded by him for the edification of the godly, that a studious man all his life long can scarcely know and read over. And knowing the duty imposed by Saint Paul, 1 Cor. 6. 1, etc. of endeavouring to decide Controversies, he was very forward whensoever he was requested either by Christians, or by men of any other Sect to compromise and decide their Controversies, with much patience and prudence hearing both parties, that so he might pass a righteous sentence; and that he might the more fully take cognizance of the cause, he used sometime to spend a whole day fasting to hear the same, always taking advantage thereby to do what possible good he could to their souls, like a good Steward Preaching the Word in season, out of season, Exhorting, Instructing and Reproving with all long suffering and Doctrine, endeavouring to instruct the Ignorant, and to quicken those that were remiss in the way to Heaven. Many Letters he wrote to such as sought to him for counsel and direction in their secular affairs: But this he thought a trouble to him, and hindrance from better employments, and therefore he always thought best of those who would either write or speak to him about Heavenly businesses. He seldom was absent from the Councils which were often held in divers Provinces, yet always seeking therein the things which were of God, 
His humility.  and not his own advantage: His endeavour was that the Faith of the Holy Catholic Church might be preserved inviolate: that such Ministers as were unjustly Excommunicate might be absolved: that such as were wicked and obstinate might be cast out. In the Ordination of Ministers he always judged that the consent of the godly should concur in it, and that the custom of the Church should not be violated.  
Upon a time Augustine, 
A special Providence.  forgetting the Argument which he first proposed to prosecute, fell upon a confutation of the Manichees: and one Firmus a rich Merchant, and a Manichee, hearing him, was so convinced, that he came to him after, and with tears, on his knees, confessed his Errors, and promised Reformation. Also one Felix a Manichee, coming to Hippo to spread his Heresy, in a Disputation with Augustine after the third time, was so convinced, that he recanted his Errors, and was joined to the Church. He was termed Hereticorum Malleus, The hammer against Heretics. He won also many Pagans to embrace the Truth. He took much pains in ending disferences. His Apparel was neither sumptuous nor sordid: 
His humility.  his Diet usually was Broth and Roots, (He used to say, Non ego immunditiam obsonii timeo, sed immunditiam cupid●tatis. Scio enim No omne genus carnis quod cibo esset usui m●nducare permissum, & Heliam Cibo carnis refectum, &c) Though for his Guests and sick-folks, he had better: His Dishes for his meat were of Earth or Wood, or Marble: His Table rather for Discourse and Disputation then for rich Banqueting, and it had Engraven upon it, 

Quisquis amat dictis absentem rodere famam,  
Hanc mensam indictam noverit esse sibi.   

He that doth love an absent friend to jeer,  
May hence depart, no room is for him here.   Which rule some of his Fellow Bishops upon a time forgetting, he sharply reprehended them for it, and told them that he must either blot those Verses out of his Table, or arise from dinner, and go to his chamber.  
He would never buy either House or Land: but any thing that was given to the Church he would not refuse it: 
His prudence.  yet he often refused Inheritances, when dying persons would have given them to the Church; not but that he thought the● might be profitable to the Poor: but because he judged it fit and equal that their Children, Parents, or Kindred should rather inherit them: often saying, that it was fitter that Legacies should be left to the Church than Inheritances, which are troublesome, and sometimes chargeable; yet those Legacies he would have freely given, and not begged or extorted from men. He was almost wholly taken up with heavenly affairs, wherein he laboured both day and night, with Mary, choosing the better part, which could not be taken from him. 
His charity.  He was very careful of the Poor, and in case of great want would ●ell the Ornaments of the Church for their relief. And when the Church stock was spent, he used to declare to the people, that he had nothing left wherewith to relieve the Poor, that thereby he might stir up their charity to contribute to so good a work. All his Presbyters lived with him in the same House, fed with him at the same Table, and were maintained and clothed out of the common purse. He always judged it fit that Ministers should be present at Marriages, both to testify the mutual consents and compromises, and to bestow his Benediction upon the married persons. He always kept Scholars in his house, whom he fed and clothed. He was so severe against Oaths, that he abated of their allowance to those that swore. 
Oaths.  He never admitted women into his house, though of his own kindred; no not his own Sister when she was a Widow, and had wholly devoted herself to the Service of God; nor his Uncle's daughter; nor his Brother's daughter; saying, that though they might dwell in his house without suspicion; yet they could not be without Maids, or other Women would come to visit them, which could not be without offence and scandal; and when any Women sent to him, being desirous to see or speak with him, he would always have some of his Ministers present, and would never speak with them alone. He praised one, who when he was sick said; I have not lived so, that I am ashamed to live longer; nor do I fear to die, having so good a Master to go to.  
In his latter days he looked over all his Books: Those which he wrote at his first Conversion whilst he was a Layman, and those which he wrote when he was a Minister; and lastly, those which he wrote when he was a Bishop; and whatsoever he found in them less agreeing with the Word of God, and the Ecclesiastical Constitutions, he corrected, or retracted: Of which he wrote two Volumes, 
His Retractations.  which he called his Retractations. He complained also that some Ministers had gotten and divulged some of his Books, before he had perfected them, though afterwards he amended them. Yet being prevented by death he left some of his Books unperfected. 
His works.  And being desirous to profit all, knowing that many were desirous to read much, which yet for want of time they could not do, out of the Old and New Testament he collected such Precepts as concerned the rule of a Christian Life; and such things as were forbidden in the same; which he composed into a Book, adding a Preface to it, that so every one which pleased might read it, and thereby discern how obedient or disobedient he was unto God; and this he called A Looking-Glass.  
But shortly after broke out (by the permission of God) that hideous inundation of Goths and Vandals, and other Northern people, 
The coming of the Goths into afric.  who were ensis Dei, God's sword to punish the pride of the Roman Empire. These sailing out of Spain arrived in afric, overrunning the whole Country of Mauritania and other African Provinces and Countries, laying all waste before them, and destroying all they could with barbarous cruelty and inhumanity, filling all places with torments of all sorts, 
Their horrible cruelties. See more of it in my General Martyrology.  murders, burnings, and with innumerable and abominable depopulations, sparing neither sex nor age; no not the Ministers of Jesus Christ: The Church's Ornaments they plundered, the Churches themselves they demolished, and like incarnate Devils made havoc of all. This holy man of God lived to see these grievous calamities, and was not affected with them only as other men were: but considering them more deeply and profoundly, and in them foreseeing the great danger of souls, he poured forth Prayers and tears day and night. For he saw Cities subverted, Villages destroyed; the Inhabitants being either slain or driven away: Churches destitute of Ministers: holy Virgins deflowered; some of them dying under their torments; some slain with the sword; some led into captivity, in danger of having their souls infected with Error and Heresy, and their bodies enslaved under a cruel Enemy. He saw the Psalms of Thanksgiving ceased in the Congregations: the Temples burned: and the solemn Assemblies to be given over: The Sacraments either not to be sought after; or none to dispense them to those that desired them: And for those which fled into Mountains, Woods, Deserts, Caves of the Earth, or to any other places of refuge, they were either hunted out and slain, or perished with famine and drought. The Bishops and Ministers of Churches, (which had by the goodness of ●od) escaped their bloody hands, being spoiled of all things, went about begging their bread. He scarce saw of all the innumerable Churches of afric, three remaining, viz. Carthage, Hippo, and Circe, which through God's mercy yet remained in some safety: though not long after his death Hippo being sorsaken of her Inhabitants, 
Augustine dies before the taking of Hippo.  was burned by the Enemy. These things this good man much bewailed; and that which much increased his sorrow was, that just now the Enemies were coming to besiege Hippo, the Governor whereof was one Earl Boniface. This siege lasted fourteen months, wherein Augustine with his fellow Bishops that were fled thither for refuge, and his Presbyters, exercised themselves wholly in Prayers and Tears, entreating the Father of Mercies to be merciful to them, and to preserve his Church from the rage of the Adversaries. And one day as they sat at dinner together, Augustine said to them; You know Brethren, that from the beginning of this siege, my daily Prayers have been, that God would either free us from it, or give his servants patience and courage to undergo what he imposeth, or to take me out of this present evil World; 
His faith.  and I believe that God will answer my desire, And indeed accordingly in the third month of the siege he fell sick of a Fever, which proved his last sickness; neither would God defraud his servant of the fruit of his Prayers; 
The power of his prayers.  And indeed he was very powerful in Prayers, so that sometimes thereby he hath cast out Devils, and restored sick men to their health. 
His death.  His Fever proved so violent, that he died in the same third month of the siege. In his sickness he breathed forth most pious ejaculations: 
His poverty.  He made no Will, having nothing to bestow, but only Books upon several Libraries. He died Aged 76. Anno Christi 430. having been a Minister 40 years. It's written of him, that after his first Conversion to the Faith he was grievously vexed with inward conflicts against his corrupt affections, complaining of his inward, hereditary, habitual, inveterate vices; and after long struggling with them by purposes, vows, strong resolutions, watching, fasting, self-revenge, and other good means, finding still his own weakness, and the increasing violence of his corruptions, as he was intentively musing and meditating what to do more, he heard a voice saying, In te stas, & non stas; whereupon rightly apprehending that his own strength of wit, carnal reason, and other powers and helps of nature could not serve the turn for the effecting of that which was the proper and peculiar work of Grace, he betook himself to his Saviour by humble, faithful, and fervent Prayer; and at last found such assistance from the Holy Spirit of Grace, as strengthened him to stand and make good his resolutions with more comfort than before. His usual with was, that Christ when he came might find him aut Precantem, aut Praedicantem, either Praying, or Preaching. When the Donatists upbraided him unworthily with the impiety and impurity of his former Life, 
An excellent speech.  Look (said he) how much they blame my former fault, by so much the more I commend and praise my Physician.  
He used to say, 
His sayings.  Holy Marriage is better than proud Virginity. And again, 
Prayer.  Prayer that is pure, and holy, pierceth Heaven, and returns not empty. It's a shelter to the Soul, a sacrifice to God, and a scourge to the Devil. And again, There is nothing that more abateth sin, than the frequent meditation of Death: 
Death.  He cannot die ill that lived well; and seldom doth he die well that lived ill. A Christian at home in his house must think himself a stranger; 
Christians are pilgrims.  and that his Country is above where he shall be no stranger. And again, If men want wealth, it is not to be unjustly gotten: if they have it, they ought by good works to lay it up in Heaven. He that hath tasted the sweetness of Divine love, will not care for temporal sweetness. The reasonable Soul made in the likeness of God, may here find much careful distraction, but no full satisfaction; for it being capable of God, can be satisfied with nothing but God. Not to be without affliction, but to overcome affliction is blessedness. Love is strong as death; for as death kills the body, so love of eternal life kills worldly desires and affections. He called Ingratitude the Devil's Sponge, 
Ingratitude.  wherewith he wipes out all the favours of the Almighty. He so admired and loved the seven Penitential Psalms, that he caused them to be written in great letters, and hung within the curtains of his Deathbed, that so he might give up the Ghost in the contemplation and meditation of them. His Prayer was, Lord, give first what thou requirest, and then require of me what thou wilt. And, He that prays well, cannot choose but live well.  
His Works are printed in nine Tomes at Basil by Froben. 
His works.    

The Life of Cyril of Alexandria, who flourished, Anno Christi 430.  
Theophilus' Bishop of Alexandria falling into a Lethargy, shortly after died; whereupon a great contention arose about the Election of a new Bishop: some standing for Timotheus the Archdeacon, and others for Cyrillus: Abudatius the Captain of the Garrison laboured all that he could to prefer Timothy: 
He is chosen Bishop of Alexandria.  but the other party prevailed, and so Cyril was chosen and settled in the Bishopric: About this time Nestorius the Heretic vented his blasphemous opinions against the Deity of our Saviour Christ, whom Cyril answered and confuted: 
A Council.  Upon this the Emperor Theodosius minor summoned a Council at Ephesus, in which Cyril was chosen Precedent, and where with much learning and judgement he confuted Nestorius and Pelagius. So that the Council after serious examination and deliberation, pronounced this sentence; To omit the other abominable wickednesses of Nestorius, 
Nestorius' deposed and excommunicated.  because being sent for by us, he hath refused to appear, neither would he receive those godly and religious Bishops whom we sent to confer with him: being therefore forced by necessity, we proceeded to the examniation of his wicked opinions, and finding partly by the Epistles and Books that he hath written; and partly by his words which in this famous City he hath lately spoken, which by sufficient witness have been proved before us, that he holds and publisheth Heretical opinions contrary to the Word of God and the Canons of the holy Councils; we therefore not without many tears are forced to pass this severe sentence against him: and our Lord and Saviour Jesus Christ, whom he hath so grossly and grievously blasphemed, doth by us Decree that Nestorious be deposed from his Rishoprick and excommunicated from the holy Assemblies of the Ministers of God. Which sentence the Emperor Theodosius did also approve of and confirm, and withal banished him to Oasis, 
Banished by the Emperor.  and God to show the severity of his justice against blasphemers, strake him with an incurable disease whereby his tongue rotten, and breeding many Worms was devoured by them, 
His fearful death.  so that he ended his wretched life after a most miserable manner.  
This Cyril was by birth a Grecian, and as one testifies of him, was Vir doctus & sanctus, a learned and holy man: He was Precedent in the Council at Ephesus, where with much learning and judgement he confuted Nestorius and Pelagius: 
His knowledge in the Scriptures.  He was admirably experienced in the holy Scriptures: flourished under Theodosius junior: he was so famous for piety, eloquence, 
His learning.  and wit, that the Grecian Bishops got some of his Homilies by heart, and recited them to their people. After twenty two years labour in the Government of that Church, he quietly yielded up his spirit unto God, 
His death.  Anno Christi 448. under Theodosius junior.  
He used to say, 
His sayings.  It's the best way for a rich man to make the Bellies of the Poor his Barn, 
Charity.  to succour the fatherless and needy, and thereby to lay up treasure in Heaven, that he may be received into everlasting habitations. 
Modesty.  And, Where the Scripture wants a tongue of expression, we need not lend an ear of attention, we may safely knock at the Council door of God's secrets; but if we go further, we may be more bold than welcome. And again, The Devil runs with open mouth upon God's children to devour them: 
Tentation.  they manfully resist him: he thinks to weaken their Faith, and they, by his assaults are made the stronger: he fights against them, but they get ground upon him; and so what he intended for their destruction, full sore against his will, makes for their advantage. He was called the Champion of the Catholic Faith.  
His Works were printed in two Tomes at Paris, Anno Christi 1605.   

The Life of Peter Chrysologus, who flourished Anno Christi, 440.  
PEtrus Chrysologus, 
His birth and education.  so called because of his golden Eloquence, was born at Imola in France, of honest Parents, bred under Cornelius Bishop of that City, whose care it was not only to instruct him in good Manners and Learning, but to fit him for the Work of the Ministry, that he might bring glory to God in the service of his Church: And not long after he was made Archbishop of Ravenna. He excelled in Learning, Virtue, and all prais-worthy qualities. 
Preachers pattern.  He was present at the Councils, the one at Ravenna, the other at Rome: and sent Letters full of Learning to the Synod of Chalcedon against Eutiches the Heretic. He was powerful in Eloquence, especially in his Sermons to the people, and very holy in Conversation, by both which he won many to the Truth. Always before he penned any thing, he would with great ardency and humility set himself to Prayer to seek unto God for direction therein. 
Prayer.  He lived long, having been Bishop about 60 years, flourished under Martian the Emperor, and died Anno Christi 500  
He used to say, 
His sayings, Charity.  Let not thy care be to have thy hands full, whilst the Poors are empty: for the only way to have full Barns is to have charitable Hands: And, God had rather men should love him then fear him: 
Mercy.  to be called Father then Master: he wins by Mercy, that he may not punish by Justice: If thou wilt be like thy Father, do likewise. And, Neither in the Flint alone, nor in the Steel alone any fire is to be seen, nor extracted but by conjunction, and collision: 
Faith and works.  So, nor by Faith alone, nor by good Works alone is Salvation attained, but by joining both together, And, As the Clouds darken Heaven, so intemperate Banqueting the Mind: as the violence of winds and waves sinks a Ship; 
Drunkeness and gluttony.  so drunkenness and gluttony, our souls and bodies in the depth of hell. And, Virtues separated, are annihilated: Equity without goodness is severity; and Justice without Piety cruelty. And, some that lived commendably before they attained to dignity, being set in the Candlestick of the Church, turn their light into darkness: It had been better for such lights still to have been hidden under a bushel, etc.  
He was a man of an Excellent Wit, and by his Ministry, and example won many to a love of the Truth.  
He wrote 176. 
His works.  Homilies: Lib. ad Eutychen, & epistles alias.   


PROSPER  The Life of Prosper, who died Anno Christi 466.  
PRosper was born in Aquitane, 
His birth and education.  and preferred to be Bishop of Rhegium in France; He was Scholar to S. Augustine, famous for Learning and Piety; learnedly confuted the Pelagian Heresy: 
Scriptures delighted in.  He was assiduous in reading, especially of the Scripture: He usually had the four Evangelists in his hands: He distributed his goods freely to the Poor: 
His charity.  His special care was to take away all strife and contentions from amongst his people. 
A peacemaker.  He was a Father to all ages and sexes that were in the City: He much addicted himself to Watching, Fasting, Prayer, and Meditation. He continued Bishop there twenty years: flourished under Martianus. Upon his deathbed, speaking to many of his people that wept sore, 
His speech at death.  he said, The Life which I have enjoyed was but given me, upon condition to render it up again, not grutchingly, but gladly: For me to have stayed longer here, might seem better for you, but for me it is better to be dissolved, etc. 
His death.  And so Praying and lifting up his hands to God before them all, he departed Anno Christi 466.  
He was excellently versed in the Sacred Scriptures: 
His character.  and no less famous in Humane Learning: He was a very good Poet, and an Eloquent Orator: of a profound Judgement, subtle Wit, a nervous Writer, and holy Liver.  
His Works are all printed in Octavo at Cullen, 
His works.  Anno Christi 1609.  
He used to say, 
His sayings.  Thou shalt neither hate the man for his vice; nor love the vice for the man's sake. And, Thou boastest of thy wealth, 
Pride.  honour, strength, beauty, etc. consider what thou ar● by sin, and shalt be in the grave, and thy plumes will fall: for every proud man forgets himself. And, As the Soul is the life of the Body, so the life of the Soul is God: when the Soul departs the Body dies, and when God departs the Soul dies. And, Those things which God would have searched into, are not to be neglected; but those which God would have hidden, are not to be searched into: by the later we become unlawfully curious, and by the neglect of the former, damnably ingrateful. And, The envious man hath so many tortures, as the envied hath praisers: It's the Justice of envy to kill and torment the envious. And, The Life to come is blessed Eternity, and Eternal blessedness: there is certain security, secure quietness, quiet joyfulness, happy Eternity, eternal Felicity.   

The Life of Fulgentius, who died An. Chri. 529.  
HVnerick the Arian, King of the Vandals, having subdued Carthage, banished all the Senators thereof into Italy, amongst whom was Gordian Grandfather to Fulgentius: And after the decease of Gordian, 
His parentage.  Claudius his son returned unto Carthage; and though his house was given to an ●rian Priest, he recovered a great part of his Inheritance by some favour which he found at the King's hands, and so departing to Lepte, he there settled his habitation: But shortly after dying, he left his son Fulgentius to the care of his Mother Mariana, who was very careful to train him up in Learning, causing him to be instructed in the Greek Tongue, 
His education.  before he learned Latin, that thereby he might attain to the greater perfection in that Language: and as his years increased, so did he highly profit in all sorts of Learning, to the great joy of his Mother, who exceedingly rejoiced to see his wisdom and towardness, which also much refreshed her after the loss of her dear husband: yea she was so well satisfied with his Prudence, 
His prudence in governing a family.  that she committed to his care the government of her whole house: and he so well behaved himself therein, that he pleased his friends, silenced his il-willers, and both by direction and correction procured an awful respect from the servants: He was also very careful to preserve his Patrimony.  
By this his deportment he got so much credit and esteem, that he was made the King's Collector, and required to be rigorous in exacting the rated payments: But after a while it pleased God, that this multiplicity and burden of worldly businesses began to be very heavy to his Soul; and the vain flattering selicity of the World yielding disgust, by little and little the love of spiritual life seemed to take root in his heart, 
His Conversion.  and this begat in him a desire frequently to pray, and to read, and study the holy Scriptures: Then did he often resort to such men as sequestered themselves from worldly businesses, and betook themselves to Monasteries, where he learned by experience the sweet conversation of God's servants, those places being not yet degenerated into such superstition and profaneness as afterwards they were. Amongst them he perceived that as they had no worldly solace, so had they no weariness in their present condition: as they had no temporal joys, so neither had they that vexation of spirit which other men were subject to by reason of their worldly businesses: whereupon with himself he broke out into these words, 
His Speech.  Why travel I in the World, which can yield me no future nor durable reward inswerable to my pains? Though it be better to weep well then joy ill: yet if to joy be our desire, how much excelleth their joy who have a good conscience before God; who dread nothing but sin: study to do nothing but to accomplish the Precepts of Christ? Now therefore let me change my trade; and as before I endeavoured amongst my Noble Friends to prove more Noble, so now let my care and employment be amongst the humble and poor servants of the Highest, to become more poor and humble than they, and like S. Matthew let me turn from a Publican to a Disciple.  
Thus being resolved to renounce all terrene and worldly delights, and to make himself a partaker of that kind of life which upon mature deliberation and examination his judgement approved as most excellent: 
His prudence.  yet withal, wisely considering that sudden changes might breed some distemperature either in body or mind, or both, he began by degrees to accustom himself to Fasting, to avoid the company and accustomed compliments of his old acquaintance and familiar friends, addicting himself to solitariness, much reading and prayer Hereupon all that knew him were stricken with great wonder and amazement at this sudden and unexpected change: imputing this strict demeanour in a man so delicately brought up to proceed from necessity, and privy poverty: But he having thus made some proof of such things, wherein he conceived difficulties might occur, and now finding by experience that nothing was hard to a willing mind, as also lighting upon, and reading that Divine Treatise of St. Augustine upon the 36 Psalms, 
He retires himself from the world.  his love to and longing after that more retired course of life much increased in him, so that he resolved without any further delay to put his former purposes into practice, and accordingly going to Faustus, who was one of those Bishops whom the Arian Tyrant Hunerick had confined to a certain place not far from his own Country, he beseeched him to admit him into his Monastery. The prudent Bishop well knowing the worldly conversation of the young man in times past, gave no credit to his speech, nor comfort to his request, but willed him first to learn to live less delicately before he entered upon so strict a course of life: But he humbly kissing the Bishop's hand, earnestly requested him that he would not reject him, but graciously admit him for one of his Disciples; and so by importunity declaring his sincere affections, he procured admittance; The fame of this thing spreading abroad, some dispaired of his perseverance because of his former delicate life; others considering the excellency of his wit were raised in expectation of some notable and worthy consequence. Divers of his Familiars excited by his example, betook themselves to the like course of life: only his inconsiderate and worldly-minded mother grew exceedingly discontented at it, as if her Fulgentius were already dead, and so, impatiently running to the Bishop, the brawled with him, 
His mother's impatiency at it.  crying out; Restore the Son to his Mother, the Master to his Servants and Household: It becomes you to comfort such disconsolate Widows, not to destroy my forlorn house. The Bishop mildly reprehended her, but wisely concealed her son; wherefore she filled the Air with her exclamations, ever calling upon the name of Fulgentius: This violent temptation did he meet with at his first entrance into this strict kind of life; 
Tentation resisted.  but having his heart fixed in Heaven, he gave no Ear to her exclamations: so that his Mother verily thinking that he had not been there, sorrowfully departed: The Bishop having hereby had experience of the valour of his young Disciple, judged that he that could thus overcome his natural affections, no labour would be hard, nor conquest difficult for the time to come.  
Whilst he continued in this place, he wholly abstained from Wine and Oil, 
His abstinence.  and was so rigorous in Fasting that it much debilitated his body, and procured some diseases: but his heart being wholly set upon the working forth of his Salvation with fear and trembling, 
His sickness, and recovery.  he committed himself to God, saying, The daintiest feeders avoid not sickness: and after he had a while been habituated to this course, he through God's mercy recovered his health and pristine beauty. 
He gives away his inheritance.  His Inheritance (though he had a younger Brother called Claudius) he wholly left it to his Mother, that at her decease she might leave it to Claudius, if he deserved well of her; by which means his Brother (for the Living-sake) was made more dutiful and submiss, and his Mother by this gift received no small consolation to counterpoise the sorrow of his absence.  
Shortly after the Arians renewing their persecution (which for a space they had discontinued under a pretence of more moderation) Bishop Faustus was constrained by frequent removes from one place to another to hide himself, 
The Arians renew their persecution.  and Fulgentius had no better shift then to flee to another little Monastery governed by one Felix, who having sufficiently heard of his Learning and Virtue, would have resigned the government thereof to Fulgentius; but he constantly refused it: yet at the great importunity of the Brethren, he was enforced to take part of the Government upon him: So that these two holy men equal in their love to God and their neighbours, equal in Virtue, and like in Conditions, mutually governed the place, each fearful of offending the other; each vigilantly attending the good of the Society. But the Perfecution growing more hot, they, together with their Disciples, were forced to remove into more remote and unknown parts of Africa: 
His remove to Sicca.  and at last settled in the Territories of Sicca, where they exceedingly profited the people, and gained many Souls to Christ: But the old Enemy of mankind envying their godly labours, stirred up an Arian Priest called Faeix, who, not far off, had corrupted many with his Heretical opinions, 
Heretical malice.  to molest and trouble them. This fellow, great in Power and Authority, but greater in malice, fearing lest by the means of Fulgentius (whose Learning now grew famous) many of his seduced Disciples should be reclaimed to the Truth, he caused all the ways to be beset by which these two Fathers used to go to instruct the people; and it pleased God, that as these two walked by the way, they fell into these watchman's hands, who presently loaded them with Irons, and carried them to the Arian Priest. Faelix when he saw that he was like to be apprehended, threw away some money into a bush, which he happened to have about him for the brethren's sustenance. The Arian Priest when they came before him used them very roughly, demanding of them why they came out of their own Country to subvert his Christian hearers? And as they were about to answer, he would not hear them, but first commanded them to be scourged: whereupon Faelix requested that his Brother Fulgentius might be spared: 
Cruelty of Heretics.  For (saith he) he cannot endure the extremity of the torment, but in all likelihood will breathe forth his innocent Soul under your hands. But 〈…〉 let your wrath be wholly wreaked upon me, who am most guilty of that which you charge us with: Faelix therefore was mostcruelly beaten: but not that Fulgentius should be spared, who being of Noble Parentage was of a tender constitution, and so the blows with the staves were the more grievous to him, 
He is cruelly beaten.  whereupon he earnestly desired to be heard having somewhat to say; and so the stripes and bastinadoes being intermitted, he began with his Eloquent mouth to relate the cause of their travel into those parts, causing his very Adversaries to wonder at his Eloquence and flowing Language So that the Priest had almost forgotten his cruelty, and shame of the injury was ready to embrace his obdurate heart: Yet lest he should appear to be overcome with his words, he cried out; Lay him on lustily, and multiplying your blows ren● this prattler. What? Thinks he by his words to seduce me also? Hereupon he was again beaten most mercilessly: then were both of them shaved deformedly, their clothes pulled off, and so they were sent packing all naked. 
Rejoiceth in sufferings for Christ.  Forth then from the Arians house they departed no otherwise then as from a glorious combat, and as crowned with Laurels of Victory: In their return they found the money which Faelix had hidden, which was a great refreshing to them. The fame of this detestable fact gave great offence to many, and in particular to the Arian Bishop of the Diocese, who had a good opinion of Fulgentius, and much favoured him, and would have punished the Priest, if Fulgentius had desired it of him: and indeed many urged him to seek revenge; but he gave them this humble denial, 
He seeks not revenge.  saying, It is not lawful for a Christian to meditate revenge: our Lora Christ well knoweth how to repay the injuries inflicted on his servants. If my case be avenged, then lose I the reward of my patience; especially seeing it might scandalise many little ones if I a Catholic should require judgement at an Arians hand.  
A while after Fulgentius having heard and read much of the strict lives of the Monks in Egypt, had a great mind to see the same, and so leaving his Monastery, he took shipping for Egypt: but a storm meeting him by the way, 
He sails into Sicily▪  he was driven into the Haven of Syracuse, the chief City of Sicily: At this time Eusalius was Bishop there, who very courteously entertained Fulgentiu, and upon converse, finding his sufficiency, enquired the cause of his voyage, and understanding by him the cause, he much dissuaded him from it, and persuaded him to continue at Syracuse that winter: which when he consented to, he maintained him all that time, and Fulgentius out of that little allowed him, carefully ministered somewhat to the necessities of others. Summer being come, 
He goes to Rome.  he failed to Rome, where beholding the glory of the Roman Nobility, the triumphant pomp of King Theodorick, and the universal splendour and joy of the City, he was so far from being taken with such worldly toys and delights, that it raised up his desires after heavenly joys, saying thus to some of his friends that accompanied him; 
Heaven more glorious.  How beautiful may the Celestial Jerusalem be, when Terrestrial Rome so glittereth? If such honour be given to lovers of vanity, what glory shall be imparted to the Saints who are lovers and followers of Truth? 
His return into afric.  Then did he return into Africa to the incredible joy of his Brethren; but after a while, finding the distractions which necessarily attended his abode there, partly by reason of his care in Government, and partly by reason of much resort of Noble men, and others that daily repaired to him (his fame being now spread abroad) he privily stole away, 
He obscures himself.  and went to another Monastery far off, amidst the shelly Rocks of the Sea, destitute in a manner of all humane solace and necessaries, where being with all courtesy received, as much as he excelled others in Learning and Eloquence, so far subjected he himself to all in humility and obedience. Many Books he there copied out fair with his own hands, and for his recreation made many necessary implements for the house of Palm-leaves: 
His great industry.  But at last his old society gained knowledge of the place of his abode, and presently sent to request his return: Hereupon great contention arose between the two houses, whilst one sought to retain, the other to regain him. The Controversy at last came before Bishop Faustus, who Decreed his return to his first place; 
He is ordained a Presbyter.  and that he might be employed for the public good, he ordained him a Presbyter: At which time sundry Cities wanting Pastors (for the King had forbidden the Ordination of any more Bishops) many of them sought and sued to Fulgentius to undertake that charge, and some proceeded to Elect him outright; yet thought he himself secure by reason of the King's prohibition, till at last the persecuted Bishops, who yet survived, resolved rather to incur the displeasure of the King then to suffer the people any longer to want Bishops; and thereupon meeting together, they Decreed that Bishops should be ordained for all the vacant places; and forthwith (lest the Arian King hearing of it, should prevent them) they sought out godly Presbyters whom they might appoint to this Office, 
His humility.  but then Fulgentius, who was most of all sought for, could no where be found; for he had hid himself to avoid that employment, and so continued till all the solemnities were over passed, and then returned hoping now to live in quiet. But it pleased God otherwise to dispole of it: For it so fell out that the City of Ruspa remained as yet unfurnished, 
He is made a Bishop.  the Citizens whereof getting inkling that Fulgentius was discovered, they came unto him, laid hold upon him, carried him with them, and not request, but constrain him to be their Bishop: Yet in this dignity he nothing forget his former integrity: 
His moderation.  he still used mean and simple attire, went many times barefoot, wholly abstained from Flesh, Wine, and Oil, and always kept about him some of his former associates: But he, with his fellow Bishops enjoyed not long their places: for that fell out which was easily foreseen to be a likely consequent, yet was contemned in respect of the Church's necessity and want, which was that the Arian King enraged by this act, banished about 60 Bishops into Sardinia, 
He is banished.  amongst whom Fulgentius was one, who joyfully ascended the Ship, being heartily glad that he had a share in such a glorious confession: Divers of his Clergy and Friends followed him, and being arrived at Calaris in Sardinia, he there lived with them at the same Table, 
He converts many.  and by his Sermons converted many.  
Not long after King Thrasamund amongst the crafty fetches, and persecutory drifts whereby he endeavoured to allure the Catholics to the Arian Heresy, 
Heretics subtlety.  used this Policy: He feigned a desire to become a Catholic, and setting down divers captious and deceitful questions, pretended that he could not find any that could sufficiently answer those questions, whereupon hearing the fame of Fulgentius, he hastily sent for him: who with an undaunted courage came to Carthage, 
He comes to Carthage.  and not being presently called to the King, endeavoured seriously to confirm the Catholics in their Faith; and with much courtesy and affability answered all questions, rejecting no man; whereby he reclaimed many from their Errors, 
Doth good.  admonishing them to repent of, and to bewail their fall: others he exhorted not to hazard the damnation of their Souls for temporal advantages: and whom he saw in danger of perdition, with mild, yet effectual words he stayed and encouraged to a noble and generous resolution, animating them to suffer any dangers or torments rather than to deny the Truth: and it pleased God so to bless his labours, that some who before were staggering, were now by his means emboldened plainly to reprove the weak-grounded impudence of the Arian party: And thus the Omnipotent God turned the Enemy's device to the advancement of his own glory. Then did the King send for him, 
He is sent for to the King.  and questioned with him, and met with such solid and judicious answers, that he was forced to acknowledge that he found him every way to answer the report which he had heard of his Wisdom and Learning, and withal he proposed sundry difficult questions to which he required his answer in writing, Fulgentius having drawn up his Answer, communicated it to the most learned Catholics, and after their approbation, to the people, before it was delivered to the King, Thrasamund having with great diligence perused it, praised his Wisdom, wondered at his Eloquence, commended his Humility; yet had his heart so hardened that he could not understand and submit to the Truth.  
Fulgentius could not be suffered to stay long at Carthage, for the Arians with their clamours incensed the King, 
He is envied and complained of.  complaining that he had already gained from them some of their Ministers, and that the people fell apace to him, so that their whole Religion stood in great hazard by his means: Then the King to quiet them, 
Is sent back into Sardinia.  sent him back into Sardinia. Late in the night was he carried aboard the Ship, that his departure might be the better concealed from the people: but it pleased God by contrary winds long to detain the Ship in the harbour, so that for many days almost the whole City flocked to him to take their farewell, and many communicated at his hands: And when great lamentation was made for his departure, he took one Juliates (a very godly man) apart, and told him he should shortly again return, 
He prophesies.  and that the Church should enjoy peace; which also came to pass: When he was requested to pray for any that were sick or in misery, he commonly used this Petition: Thou (O Lord) knowest best what will make for our Soul's health: Grant of thy mercy a supply unto our necessities, so far forth as shall not hinder our spiritual profit: And when God graciously answed his Prayers in their behalf, he used to say, 
His humility.  That God did it for their sakes, not for his: He commonly said that Miracles make not a man just or righteous, but famous.  
When he was come back to Sardinia, he returned to his former strict course of life, with his Associates, who had all things in common; and when he distributed more to one then to another by reason of sickness or weakness, he used thus to say to them; Who taketh of the common so much, becometh debtor to all, which debt he can only pay by humility. It was very pleasing to him when any of the Brethren proposed any hard question; and gladly he harkened to the doubts of any though they were never so simple; neither would he through weariness or tediousness cease to give them answers, until they confessed themselves to be satisfied: 
His meekness.  Though he was sometimes severe towards the obstinate, yet he remained even when he seemed most displeased and angry, nothing at all in mind troubled or disquieted.  
Thrasamund the King being shortly after taken away by death, Hilderick succeeded him, who restored peace and liberty to the Catholics, recalling their Bishops from Exile, and amongst the rest Fulgentius, who was received with great devotion by the Africans, 
He is restored to his place.  no less in every City then if he had been their peculiar Bishop: Everywhere they met him with tokens of joy, with whom now rejoicing he rejoiced, as before with them lamenting he had lamented: Yea, their love was so great to him, that a shower of rain falling, they held their garments over his head to keep him dry. Then did he return to his proper seat, where he would do nothing without the advice of his Clergy.  
In the Council of Vincensa, he was by the common suffrage of the Bishop's chosen Precedent: Though Bishop Quodvultdeus claimed that pre-eminence as belonging to his Sea: and though Fulgentius for the present would not oppose this choice, yet at the next Sessions, he procured that the Bishop Quodvultdeus was restored to his right. A year before his death he retired with some Brethren into the Island of Circina, 
His humility.  and there lived a most strict life: But the necessities of his people requiring, and their importunity prevailing, he returned to them, 
His sickness.  and shortly after fell into grievous pangs of sickness, wherein he continued sixty days, 
His deportment.  often crying out, O Lord give me patience and pardon. Physicians persuading him to make use of a Bath, he answered; Can Baths make that man who hath accomplished the course of Nature that he shall not die? Why then do you go about to persuade me now at my last end to remit of that rigour which I have always used? Lastly, calling together the Brethren about him, he thus spoke to them; Dear Brethren, having been careful of your Souls health, perhaps I have been austere and harsh towards you: If any one be offended, I beseech him to pardon me: and if my severity have possibly passed measure, and due moderation, pray ye to God that he may impute it not to me. They all kneeling down acknowledged him to have been always loving, gentle, and mild towards them. Then did he pray for his people, 
A good Pastor.  that God would provide for them a Pastor after his own heart: After this he called for a sum of money, which as a faithful Steward he daily used to distribute amongst the Poor, 
His charity.  willing it all to be presently divided; and reciting by name the Widows, Orphans, and Poor, he allotted to every one his portion. Soon after in the midst of his Prayers died this blessed servant of God, 
His death.  and famous Doctor of the Church, in the 65. year of his Age, Anno Christi 529. having been Bishop about 25 years.  
He was very powerful in Prayer, 
Prayer prevalent.  as may appear by this example: Some time before his death the moors invaded the Territories of Ruspa, filling all places with Rapines, Murders, Burnings, and Devastations, not sparing the Churches themselves, but murdering such as fled to them for refuge: But yet so long as Fulgentius lived, the City of Ruspa remained in safety, and when all the rest of the Province was under miserable Captivity, that City alone enjoyed an happy Peace.  
He wrote many excellent Treatises against Heretics, 
His works.  besides sundry Sermons and Epistles: His moving and affectionate Eloquence was such, as that the Bishop of Carthage hearing him Preach two days together in his Church, could not refrain from tears; Rejoicing that God had given to his Church in those afflicted and comfortless times such a worthy Instrument of his Glory.  
He used to say, 
His sayings.  Christ died for Men, and Angels; for Men, that they might rise from sin: and for Angels, that they might not fall into sin. And, If they go to Hell that do not feed the hungry, cloth the naked, 
Covecousness.  etc. what will become of them that take away bread from the hungry, clothes from the naked? etc. If want of charity be tormented in Hell, what will become of covetousnass?  
His Mother having committed the charge of her house to him in his youth, he so managed it that he got this testimony that he was Matri praefidium, domesticis solatium, etc. A safeguard to his Mother, a comfort to the Family, and to all with whom he conversed, a rare example. In the midst of his greatest sufferings he used to say, Plura pro Christo toleranda: We must suffer more than this for Christ.  
His Works are Printed at Lions, 
His works.  Anno Christi 1633.   


GREGORY THE GREAT  The Life of Gregory the Great, who died Anno Christi, 605.  
GRegory the Great was born in Rome: 
His birth and education.  his Father was a Senator, by name Gordianus; his Mother's name was Sylvia, a woman Noble by birth, but both of them more Noble for their Piety. Our Gregory in his tender years was carefully educated by his Parents, being instructed both in Religion and Literature; and as he grew in years, so he increased in Learning, which he retained with a firm Memory, whereby he was enabled afterwards to make good use of it for the profit and benefit of the Church of God: Having gone through the study of other Arts, he spent two years in reading of Pythagoras; but finding little satisfaction therein, he at last with much diligence breathed after more Divine studies: And after his Father's death, having more freedom in disposing of himself, and his estate, 
His charity.  he gave all his riches towards the relief of the Poor, and betook himself to a Monastical life, 
He turns Monk.  first under Hillarion, and afterwards under Maximianus, who both of them were famous for their Piety and Learning.  
He was very abstemious in his Diet, frequent in Fasting and Prayer, 
His studiousness.  and so studious of the Sacred Srriptures, that he could scarce find leisure to eat his food till necessity urged him thereunto: And indeed his abstinence was so great that he much impaired his health thereby: yet would he not give over his employments, spending all his time in Prayer, Reading, Writing, or Dictating to others. His humility was very exemplary; for though he came of Noble Parents, yet had he so little respect to his descent, that with tears he would often say, That all Earthly Glory was miserable, if the owner of it did not seek after the Glory of God: 
His humility.  He was very exact in spending his time, saying, that he was to give an account of it unto God: Neither was he less charitable to the souls of others: 
Frugal of his time.  For on a time when many Merchants were met to sell their commodities at Rome, it happened that Gregory passed by them, and saw many young boys with white bodies, fair faces, beautiful countenances and lovely hair set forth to sail, whereupon going to the Merchant, their owner, 
His charity to souls.  he asked him from what Country he brought them? The Merchant answered from Britain where the Inhabitants were generally so beautiful: Then said Gregory; Are they Christians, or Heathens? Heathens replied the other: whereupon Gregory deeply sighing said, Alas for grief! that such fair faces should be under the power of the Prince of Darkness, and that such beautiful bodies should have their souls void of the Grace of God; Then did he again ask the Merchant by what name that people were called? He answered Angli: Truly said he, they may be called Angli, quasi Angeli, for they have Angles countenances, and its fit they were made fellow-Citizens with the Angels. Again he asked, What was the name of the Province whence they came? The Merchant answered, Deiri; well may they be of Deiri, for its fit they should be pulled De ira Dei [from under the wrath of God] and called into the grace of Christ. Again he asked him, what was the name of their King? The Merchant answered Awl; whereupon Gregory alluding to his name, said Well is their King called Awl, for its fit that Alleluja to their Creator should be sung in those parts: 
He desires to have England converted.  And so going straight to Benedict, who was Bishop of Rome at that time, he earnestly requested him to send some Ministers into Britain for the Conversion of the Inhabitants thereof; and when none could be found that would undertake that journey, himself would have gone if the Bishop would have permitted it: And indeed at the length, by his importunity he prevailed for leave, and set forwards on his journey: but within three days the people of Rome so complained to Benedict of the loss of Gregory, that he sent for him back, which occasioned his return (though with much sorrow) that he was hindered in so good a work.  
Not long after he was sent upon some Ecclesiastical affairs to the Emperor at Constantinople, 
He is sent to Constantinople.  where though the splendour of the Court was troublesome to him, yet intermitted he not his private studies and devotion, and during his abode there, at the request of a Bishop who was Ambassador for the Visigoths, he wrote a Comment upon the Book of Job. 
He writes upon Job.  Also whereas Eutychius Bishop of Constantinople, had taught and writ that our bodies at the Resurrection should be impalpable more subtle than the air: 
Confutes heresies.  Gregory confuted that Error both by Reason, and by the Example of Christ's Body after his Resurrection: whereupon ensued an hot Disputation betwixt them: This the Emperor Tiberius hearing of, sent for them both to him, heard the cause on both sides, read over diligently the Book writ by Eutychius, and being convinced of the Error by that which he had heard from Gregory, he adjudged the Book to be burned. Shortly after Eutychius fell very sick, and a little before his death, retracted his Error, and acknowledged the Resurrection of our flesh.  
Gregory having dispatched the business about which he was sent to Constantinople, 
His return to Rome.  returned to Rome, about which time the River Tiber swollen to such an unmeasurable height that it ran over the Walls of the City, 
God's judgements on Rome.  and drowned a great part of it, and break into many great houses overthrew divers ancient Monuments; it overthrew also the Granaries belonging to the Church, and carried away many thousand measures of Wheat: Presently after which inundation of Tiber, there came down the River an innumerable company of Serpents, with one monstrous great one, as big as a Beam, which when they had swum into the Sea, were there choked, and their carcases being all cast upon the shore there rotten, which caused such an Infection of the Air, that presently a great Plague followed in Rome, so that many thousands died of it: Yea, Arrows were visibly seen to be shot from Heaven, and whosoever was stricken with them, presently died, amongst whom Pelagius Bishop of Rome was one: and this judgement so raged in the City, that many houses were emptied of their Inhabitants.  
After the death of Pelagius, 
He is chosen Bishop of Rome.  the Clergy, Senate, and People of Rome made choice of Gregory to be their Bishop, though he opposed it all that possibly he could; crying out that he was altogether unworthy of such honour, 
His humility.  fearing lest the splendour of worldly glory, which he had formerly laid aside, should in such an Office creep upon, and infect him. But the importunity of the People being so great, he seemed to consent to them: but privately underhand wrote to the Emperor Mauritius, earnestly requesting him that he would not consent to the Election, but that by his Authority he would free him from it: But Germanus the Praefect of the City meeting with the messenger, took his Letters from him, and reading them, detained them, sending word to the Emperor of the unanimous consent of all in the Election of Gregory: 
He is confirmed by the Emperor.  Whereupon the Emperor returning thanks to God for that they had made so good a choice, confirmed the Election, so that Gregory could no longer evade it. In the mean time the Pestilence raging exceedingly, Gregory called the people together, and showed them the justice of God in his Judgements, who used not to punish till by sin he is provoked thereunto: telling them that they might read the greatness of their sins in the greatness of the Plague; and thereupon exhorted them to repentance by the Precepts of God, and by the example of Nin●veh, 
He appoints a Fast to remove the judgements.  appointing them to lay all their worldly businesses aside, and to meet together the next day to spend it in Fasting and Prayer; which accordingly they did: yet whilst they were together God's hand was out against them, so that fourscore of them fell down dead in the place: But Gregory being not discouraged hereby, continued his Sermon, telling them that God would at length be found of them, if they would forsake their wicked ways, and turn unto him with all their hearts, and with all their souls: and accordingly not long after the Pestilence ceased.  
Gregory observing that many customs were lately crept into the Church which were not warranted by the holy Apostles, 
He reforms the Church.  he first extirpated them out of the Church of Rome, and then calling a Council of many Bishops, he endeavoured to root them out of the whole Church. Then removing from about him all secular persons, he chose Presbyters and other Learned men in their stead, whereby Learning was much advanced in his days. 
His charity.  He was very charitable, and much given to hospitality, insomuch as when very many Inhabitants from divers parts (flying from the barbarous cruelty of the Longobards) came to him, he entertained and relieved them, inviting daily to his house many of those Exiles. He made also large distributions unto others, giving them Corn, Wine, Flesh, Fish, Cheese, and many other refresh in their several seasons. Many times also he sent large relief to the sick, lame, and impotent persons, not only in Rome, but in many other Towns and Villages round about, insomuch as all that he had, seemed to be the common Granary of the Church.  
In the fourth year of his Bishopric having in some good measure settled the affairs of the Church, he now began to think how he might advance the Conversion of the English, 
He sends Austin and some others into England.  which he had formerly been so solicitous for, & had never since been forgotten by him; For which end he sent Austin and some other Ministers from about him, to Preach the Gospel unto them: But they had not gone many days journey before they began to be a weary of undertaking so difficult and dangerous a task, as to go to Preach to a fierce, barbarous, and unbelieving Nation, whole Language they did not understand, whereupon they stopped, and sent Austin back to Gregory, desiring that they might have leave to return, that they might be freed from so laborious, difficult and dangerous a work.  
Gregory having received this message, wrote thus back to them again: 
Encourages them by this Letter.  Beloved Brethren, seeing it had been better that you had never begun a good work, then that you should recede from it, it behoves you through the assistance of Almighty God to go forwards with it: Neither let the labour of the journey, nor the tongues of wicked men deter you from it: I have sent back Austin whom I would have you to obey, knowing that he will counsel you nothing but what shall be for the good of your souls. Almighty God give you his grace, and grant that I may see of the fruit of your labours, though I cannot join with you therein. With this Exhortation Austin did so encourage his Companions, that passing through France, where they found kind entertainment by the good Bishops in every place, 
They arrive in England.  they at last arrived in Britain, and came to Ethelburg, the King of Kent, where through God's mercy they did not only obtain leave to Preach, but had habitations and maintenance allowed them in Canterbury his chief City. Whosoever desires to see the success of this business, may read it in my English martyrology, Pag. 11. etc.  
Gregory died Anno Christi 605. 
His death.  having been Bishop of Rome 13 years, 6 months, and 10 days. He lived under the Emperor Mauritius, and died in the second year of Phocas. Johannes Trithemius gives him this testimony; 
His character.  Gregorius, Virro in Divinis Scripturis eruditissimus, & in secularibus literis utique doctissimus: Theologorum Princeps: splendour Philosophorum, & Rhetorum lumen; vita & conversatione integer, atque sanctissimus.  
He was of an acute wit, whereby he overthrew Eutiches, Pelagius, (who died in his time of the Plague at Rome) and divers other Heretics. He severely reproved the Bishop of Constantinople, who would have been called Universal, which he calls Nomen istud blasphemia, That Name of blasphemy.  
He used to say, 
His sayings.  He is poor whose soul is void of grace, not whose coffers are empty of money: 
Spiritual poverty.  Contented poverty is true riches: And again, God is never absent, though the wicked have him not in their thoughts: where he is not by favour, he is by punishment and terror. He could never read those words, Son, remember in thy life time thou receivedst good things, without horror and astonishment; lest having such dignities and honours as he had, he should be excluded from his portion in Heaven. It is said of him, that he was the worst Roman Bishop of all those that were before him: and the best of all those that followed him.  
He wrote Expositions upon the greatest part of the Bible. 
His works.  His Works are contained in 6 Tom.   

The Life of Isidore, who died Anno Christi 675.  
ISidorus Hispalensis, 
His birth and education.  by birth a Spaniard, carefully educated by his Parents, of a quick wit, and able memory, admired for his Learning and Eloquence, was chosen Bishop of Sivil under Mauritius the Emperor, wherein he was very painful, and could accommodate his speech fitly both to the ignorant and learned: He was full of mercy and good fruits. He was had in great honour, his fame spreading abroad far and wide, both for his Life and learning: He so macerated his body with Labours, and enriched his Soul with Divine Learning and Contemplations, that he seemed to live an Angel's life upon Earth. 
His death.  He died in the Reign of Heraclius the Emperor, about the year 675.  
He used to say, 
His sayings.  Knowledge and a good life are both profitable: yet if both cannot be obtained a good life is to be sought rather than much knowledge. 
Holiness.  And, As the Viper is killed by the young ones in her belly; 
Sinful thoughts.  so are we betrayed and killed by our own thoughts, nourished in our bosoms, which consume and poison the soul. And, All things may be shunned, but a man's own heart: a man cannot run from himself: 
Guilty conscience.  a guilty conscience will not forsake him wheresoever he goes: And, The Devils have a threefold prescience: 1. By natural subtlety. 2. By experience. 3. By supernatural revelation. 
Danger of pride.  And, He that begins to grow better, let him beware lest he grow proud: lest vainglory give him a greater overthrow than his former vices.   


BEDE  The Life of Bede, who died Anno Christi. 735.  
VEnerable Bede, 
His birth and education.  an English Saxon, was born Anno Christi 671. near to the Monastery of S. Peter and S. Paul in Wyrimunda. His Parents dying when he was but seven years old, he was bred up in that Monastery, under two Abbots, Bennet and Ceolfride, men famous in those times for Religion and Learning; under whom he was trained up, and from his childhood accustomed to Virtue and Piety. He proved very learned in Philosophy, Astronomy, Music, and Poetry; In Greek, Rhetoric, Arithmetic, and History: but especially he was very studious of the Holy Scriptures: Three things were familiar to him in his whole life; To Pray, Write, and Preach. He was made Deacon at nineteen years old, 
He is made Deacon.  and a Presbyter at thirty: after which time he wholly devoted himself to the meditation of the Holy Scriptures. 
And Presbyter.  He was so famous for Learning and Piety, that he was sent for to Rome by Pope Sergius, to help to settle the Church's peace: 
His humility.  He was very modest, never hunting after preferments, so devout in reading the Scriptures, that he would often shed tears, 
Scriptures read with devotion.  and after he ended reading, conclude with Prayers.  
He hated idleness, and would oft say, That there was so much work to do for a Divine in so little time, that he ought not to lose any of it. And for pleasures we must deal with them (said he) as we do with honey, 
Pleasures to be avoided.  only touch it with the tip of the finger, not with the whole hand, for fear of surfeit. He finished his works Anno Christi 731. 
His death.  and died about 735. and of his Age 70.  
He used to say, 
His sayings.  He is a sluggard that would reign with God, and not labour for God: in the promised rewad he takes delight: but the commanded 〈◊〉 do affright him. 
Anger.  And, Anger doth languish by 〈◊〉, but flames higher by expressing.  
He wrote on all the Liberal Arts sundry excellent Treatises. Though he lived in the uttermost corner of the World, yet neglected he not the body of the Greek and Hebrew Tongues: He had many excellent scholars, whom by his counsel and example he drew to an inestimable love of the holy Scriptures, endeavouring to make them as famous for their Religion and Piety as they were for their Learning. 
His virtue.  He was of a very bountiful Disposition, Venerable for his knowledge and Integrity of Life; Full of Charity, Devotion, and Chastity.  
He was of a comely Stature, 
His character.  grave Pace, clear Voice, Eloquent Tongue, amiable Countenance, which seemed to be composed of gravity and mildness. He was very affable to such as were good: A terror to such as were proud and wicked: yet mild and humble to his Fraternity. What he learned out of God's Word by study and meditation, he communicated it to others without envy: He had Scholars that flocked to him but of all parts of England, desiring to be trained up in Learning and Manners under such a Master: For his Conversation was a rule of Religion and honesty to all about him.  
Anno Christi 731. 
His works.  and of his Age 59 he finished the Catalogue of his Writings which are many, and that upon most Books in the Old and New Testament, besides Epistles, Histories of the Saints, the History of his own Abbey, the Ecclesiastical History of his own Nation in five Books, a martyrology, a Book of Hymns, and many others, which are all printed at Collen, Anno Christi 1612.  
In his sickness he comforted himself with that of the Apostle, Heb. 12. 6. Whom the Lord loveth he chasteneth, and scourgeth every for whom he receiveth. When his Scholars were weeping about him, he said in the words of S. Ambrose, Non sic vixi ut pudeat me inter vos vivere, sed nec mori timeo, quiah onum Dominum habemus. The time is come if my Creator pleaseth, that being freed from the flesh, I shall go to him, who made me when I was not, out of nothing: I have lived long, and the time of my dissolution is approaching: And my soul desireth to see my Saviour Christ in his glory. After his death one of his scholars was very desirous to have made an Epitaph: Haec sunt in fossa Bede sancti, or Presbyteri, Ossa. yet he could not make up the verse with those words: But in the morning this was found on his Tomb: Hâc sunt in fossa Bedae venerabilis ossa.  
Here lies entombed in these stones  
Of Venerable Bead the Bones.   

The Life of John Damascen, who flourished Anno Christi 730.  
IOhn Damascen was born in Damascus, 
His birth and education.  of Religious Parents, who carefully brought him up in Learning, wherein he profited exceedingly, so that he attained to the knowledge of all the Liberal Sciences; After which going to Jerusalem, he studied the Scripture and Divinity, where he was made a Presbyter, Preached diligently, and much propagated the Faith by his Sermons and Writings: 
His death.  A great opposer of Heretics he was: He flourished under Leo▪ and died in peace.  
He was a very Eloquent man, and second to none of that Age in Learning: He wrote three Books of Parallels of the Sacred Scriptures, 
His works.  four Books of the Orthodox Faith, besides many other Works which are printed at Paris, Anno Christi 1619.   

The Life of Theophylact, who flourished Anno Christi 880.  
THeophylact born in Constantinople, 
His birth and employments.  and afterwards Archbishop of the same, was much employed in visiting and reforming the Churches in Bulgarie, and when he had proved himself a painful labourer in the dangerous persecutions there, 
His death.  he yielded up his spirit to his Maker.  
He used to say, 
His sayings.  Be not troubled if this man lives in tranquillity, and thou in tribulation, 
Submission to Gods will.  God will have it so: he puts thee into the combat, 
His Contentation.  thou must therefore sweat hard before thou comest off with the victory: whereas he that comes forward in the World, goes back in Grace: his estate is miserable that goes laughing to destruction, as a Fool to the stocks for correction.  
He wrote in Greek Commentaries upon the four Evangelists which are translated into Latin by Charles morel, 
His works.  and printed at Paris Anno Christi 1631.   

The Life of Anselm, who flourished Anno Christi 1080.  
ANselm, 
His birth and education.  Archbishop of Canterbury, was born at Aosta, or Augusta Praetoriana, at the foot of the Alps in Italy, and therefore as an Italian, he always favoured the cause of the Roman Bishop. He was carefully brought up in Learning by his Mother Ermerburga, till he was fourteen years old; when she dying, 
Given to pleasures.  he gave himself awhile to vain pleasures, and his Father being severe to him, he resolved to travel, in which he met with wants, 
His travels and want.  spent three years in Burgundy and France, and then became Scholar to Lanfrancus Abbot of Beck, where being held hard to his study, 
Enters into a Monastery.  he entered into a Monastery, and by his strict carriage there, his fame spread abroad, and the old Abbot dying, 
Is made Archbishop of Canterbury.  he succeeded him, and after the death of Lanfrank, he was chosen Archbishop of Canterbury: He received such honours and uncouragements from Pope Vrbane, as never Bishop received greater from a Pope. For at the Council of Barum in Apulia, the Pope placed him at his right foot above all others, which was ever since the place of the Archbishops of Canterbury in all General Councils Much contention was between William Rufus King of England, and him, 
His contention with our Kings.  which caused him to leave the Kingdom till Henry the First his time, when he was reinvested again, but lived not long after his return into England before he died, 
His death.  which was Anno Christi 1109. and in the 9 year of the Reign of King Henry the First, and of his Age 76. He was indeed the Pope's Factor in England for denial of Investures to the King, and Marriages to the Ministers: but otherwise he was found in the main points of our Religion; and taught many things contrary to the corrupt Tenants of the Church of Rome.  
He used to say, 
His sayings.  That if he should see the shame of sin on the one hand, 
Sin hateful.  and the pains of Hell on the other, and must of necessity choose one, he would rather be thrust into Hell without sin, then go into Heaven with sin. 
Man's fall.  And again, O durus casus▪ etc. Oh hard-hap! Alas, what did man lost? what did he find? He lost the blessedness to which he was made; and found death to which he was not made.   

The Life of Nicephorus, who flourished Anno Christi 1110.  
NIcephorus, 
His learning.  a man of profound Judgement and Learning, both in Humanity and Divinity, flourished under Andrenicus senior the Emperor, Anno Christi 1110. He was a great light, when the World was in great darkness, and both by his Life and Doctrine illuminated many. 
His works.  He wrote his Ecclesiastical History in eighteen Books in Greek, and Dedicated them to the Emperor Andronicus, and not long after exchanged this Life for Eternal glory. 
His death.   
He said, 
His sayings.  God beholds, and moderates our actions, using the scourge of affliction for our castigation, 
Afflictions.  and conversion: and after due correction, shows his Fatherly affection to those that trust in h●m for Salvation. And, Christ asked Peter three times if he loved him: not for his own information, but that by his threefold profession, he might help and heal his threefold negation of him.   


BERNARD  The Life of Bernard, who died An. Christi 1153.  
BErnard was born in Burgundy in the Town of Fontane: 
His birth and parentage.  His Father's name was Tecelinus, of an ancient Family, and a brave Soldier: but that which most commended him was that he feared God, and loved Justice, and following the counsel of John the Baptist, he did wrong to no man, and was content with his wages. His Mother's name was Aleth, of the Castle called Mont-Barr, a woman eminent for Piety, Chastity, and Charity, bringing up her children in the fear of God: She had seven children, six sons, and one daughter, all which she nursed with her own breasts. Bernard was her third son, 
His education.  whom from his Infancy (with Hannah) she devoted to the Service of God, and therefore brought him not up tenderly and delicately, but enured him to course fare, and hardship, and as soon as he was of capacity, instilled into him the knowledge of the Sacred Scriptures, and instructed him in the Principles of Religion: and finding him to be of an acute wit, ready apprehension, firm memory, comely feature, courteous and meek deportment, and much addicted to Learning, she set him to School betimes to Castillion, under the care and tuition of able Schoolmasters: and the boy being piously addicted, studious, & of a quick apprehension, easily answered his Mother's desire and expectation, profiting in Learning above his age, and outstripping all his schoolfellows, and showed withal a great contempt of all Earthly things; and indeed he was very simple in all worldly affairs: He shunned company, and affected retiredness; was much in meditation: obedient to his Parents: grateful and courteous to all: He was exceeding shamefaced and modest; loved not to speak much: 
His modesty.  Towards God very devout, that he might keep himself pure in his childhood: And amongst other Learning, he was frequent in reading the holy Scriptures, that from thence he might learn to know and serve God: So that it cannot be imagined how much he profited in a short time.  
Whilst he was yet a boy, he was much troubled with a pain in his head, and lying upon his bed, there was brought to him a woman who had undertaken to cure him with certain verses and charms: 
He refuses cure by a charm.  but as soon as he heard her begin to utter her verses, wherewith she used to deceive the simple, he cried out with great indignation to have her taken away from him, saying, That he had rather endure the hand of God, then to be cured by the power of the Devil: 
His zeal.  And God had respect to the zeal of the boy; for presently after he was freed from his pain. What money was given him whilst he was thus young, 
His charity.  he privately gave it away to the Poor. When he was grown to be a young man, his Mother having seen him to exceed her expectation, falling sick, quietly resigned up her spirit unto God: And Bernard began now to grow famous for his strict course of life, elegancy of feature, sweet manners, sharp wit, and eloquent tongue; so that many opportunities were put into his hand whereby he might have attained to great dignity in the World: Hereupon the Devil who watcheth all opportunities to do mischief, laid his snares for him, seeking to draw him to uncleanness, and presenting an object, whilst Bernard for a time fixed his eyes too firmly upon her, 
He is tempted to uncleanness.  he began to feel the burnings of his youthly lusts to stir in him: but quickly coming to himself he blushed for shame, and purposing revenge, he presently ran into a Pool (the weather being cold) up to the neck, 
How he cures 〈◊〉.  where he continued till he was almost starved, thereby quenching that inward flame which before scorched him: and withal studying how to avoid such snares and temptations for the time to come, he resolved to enter into a Monastery of the Cistercians, which was the strictest Order of Friars, persuading himself that there he might live retired from the World, and enjoy the freer Communion with God: But this purpose of his coming to the Ears of his Brethren and Friends, they laboured by all means to dissuade him, exhorting him rather to continue in his studies of Humane Learning, which might bring him to preferment in the World: This tentation had almost prevailed with him, till the remembrance of his Mother's purpose and care to set him apart for the service of God came into his mind: and then retiring into a private place, he poured out his Prayers well watered with tears unto God, seeking unto him for direction and counsel, and from that day forward he was confirmed in his resolution, and could by no means be removed from the same: Yea, his zeal was such, 
He enters into a Monastery with his brethren.  that he rested not till he had persuaded four of his Brethren to leave the world, and all their worldly preferments, and to join with him in the same course of life: And when they had taken their leave of their Father, and were going towards the Monastery, they saw their youngest Brother [Nivard] a boy playing amongst boys, to whom Guido the elder Brother said, Farewell Brother Nivard, behold we leave to you all our Earthly possessions: But he presently answered, 
Heaven better than the Earth.  You will take Heaven, and leave me the Earth, this is no equal division: And so going home to his Father, after a while he resolved to leave all, and to enter into the same course of life with his Brethren, which he did accordingly.  
These Brethren being thus entered into the Monastery, lived under the government of one Steven, who was their Abbot, which was Anno Christi. 1113. and in the 22 year of Bernard's age. When Bernard entered into this course of life, he intended wholly to sequester himself from the World; but God intended otherwise, who had prepared him to be a Vessel of honour for his own glory: This Bernard knew not, and therefore lived privately in his Cell; spending his time in Study, Meditation, and Prayer, 
His diligence.  often saying to himself, Bernard, Bernard, Remember for what end thou camest hither? He allowed himself very little time for sleep, often complaining that all that time was lost; and indeed in so sparing a diet as he used, there was need of the less sleep: for he never indulged himself in either, neither eating nor sleeping to satiety. Yea, by his rigid abstinence he so weakened his stomach, that he was scarce able to retain food when he had eaten it, and that little which he did retain served rather to retard death, then to prolong his life: yet all this while be remitted nothing of his studies and labours: 
His great labours.  Insomuch as he equalled the other Monks in digging of the ground, felling of wood, and carrying it home upon his shoulders: and when his strength failed, he busied himself about meaner services: and whensoever he had any intermission he spent his time in Prayer, and reading the Sacred Scriptures, which afterwards in the midst of his bodily labours he meditated over again. He read also the best Expositors, yet took far more delight in the Fountain, then in these streams, whereby he became very mighty in the Scriptures, 
His love to the Scriptures.  which stood him in great use, when afterwards he became a Preacher. Shortly after Steven sent forth some of these Brethren to build the Monastery of Claraeval, appointing Bernard to be their Abbot. The place was in the Territory of the Lingones, 
Is made Abbot of Claraval.  not far from the River Alba, where they lived in penury, hunger, thirst, cold, watchings, and prayer, and Bernard understanding that the Ministry of the Word was much wanting in that Country, burning with a zeal to save souls, 
His zeal.  resolved to set upon that work, and seeking one by whom he might be ordained Minister, he pitched upon the Bishop of Catalonia, 
He is ordained a Presbyter.  to whom when he came, and had conversed a while with him, there grew a very strict bond of friendship betwixt them: After his Ordination he was very frequent and fervent in Preaching the Word of God wheresoever he came, whereby he grew very famous. Yet Otho Bishop shop of Frising, who was his contemporary, blameth him for three things: 
What was blame worthy in him.  1. For his jealousy, which carried him away with wrong conceits. 2. For credulity, or lightness of belief, giving Ear to tale-bearers and liars with too much facility, which made him so earnest against the Gospelers, who were better men than himslef. 3. For prejudice, especially against Learned men, who by the help of Art soared aloft like Eagles beyond the pitch of his capacity: For though himslef had an excellent natural wit, yet he was little studied in the Arts and Sciences, and whosoever went not in the road way of Learning, submitting his reason to the Dictates and Pharses of the Roman Church, him would Bernard suspectior an Heretic.  
Anno Christi 1153. 
His sickness.  he fell sick, and wrote this Letter to Arnold Abbot of Boneval, who desired to know how he did in his sickness. 
His Letter to the Abbot of Ben●val.  We received your love in love (faith he) and not in pleasure: For what pleasure can there be where pain and bitterness challengeth all unto itself? Only it's a little delightful to me to eat nothing. Sleep hath departed from me, that sorrow and pain may never depart from me, by the benefit of my senses lulled asleep. The want of a stomach is almost all that I suffer; only it requireth often both day and night to be comforted With a very little liquor What soever it be: But if at any time I admit of a little more, it's most grievous to me: my feet and thighs be swollen as theirs Who are troubled with a Dropsy. And in all these things (that I may conceal nothing from my friend who desires to know the state of his friend) the Spirit is Willing, but the Flesh is weak. Pray unto my Saviour who desireth not the death of a sinner, not that he will defer, but that he will guard my departure by his blessed Angels. Take ye care that my heel, which is naked of merits, be strengthened and defended by your Prayers: that he which lieth in wait may not find where to fasten his tooth, and inflict a wound. Farewell.  
A little before his death all the Monks came and asked him whether he did not take pity on them, and their Monastery? To which he answered, that he was in a great strait, not knowing which to choose, Life, or Death: but left all to the Will of God: For (faith he) my Fatherly love moves me to pity you my children, so as to desire to remain here: but on the other side my desire to be with Christ, draws me to long to depart hence. His humility was such that he called himself an unprofitable servant: a dry tree, from whom no good had come either to himself or others. 
His death.  He died Aug. 20. Anno Christi 1153. and in the 63 year of his age.  
He accompanied the Bishop of Hostin [the Popes Legate] to Tholouse purposely to root out those whom he called Heretics, but indeed were the true servants of Christ: 
His blind zeal.  and being too facile and misinsormed himself, he misreported their Opinions and Doctrines: showing himself the Grand Factor for two Popes, viz. Innocent the second, and Eugenius the third. One Adm, a Canon Regular made this Epitaph on him; 
Clare sunt valles, sed claris vallibus Abbas  
Clarior, his clarum women in orb deait.  
Clarus avis, clarus meritis, & clarus honore,  
Clarnt ingenio, ●t Religione magis.  
Mors est clars, cius clarus, clarumg, sepulchrum,  
Clarior exutat spirtus ante Deum.  He had many opinions differing from the Church of Rome: 
His opinions differing from the Church of Rome.  As that there were but two Sacraments: Denied Transubslantiation. That the wicked receive not Christ's Flesh. That we are justified by the imputation of Christ's Righteousness. That man's Righteousness justifieth not before God. That we might be assured of our Salvation. Denied works of Supererogation, I ree-will. Would not have Traditions obstinately defended, nor superstitiously observed. Complained that Popes and Bishops were the greatest Perfecutors of Christ, etc.  
He used to say, 
His sayings.  Ambtion is a gilded misery, a secret poison, a hidden plague, the eagineer of diccit, the mother of hypocrisy, the parent of envy, the original of vices, the moth of holiness, the blinder of hearts, turning medicines into maladies and remedies into diseases. Ever when he came to the Church-door, he used to say thus to himself, 
How to hear.  Stay here all my worldly thoughts, and all vanity, that I may entertain he wents meditations.  
His Works are well known being bound up together in one Volume. 
His works.    

The life of Peter Lombard, who flourished Anno Christi 1196.  
PEter Lombard was born at Navaria, 
His birth.  afterwards made Bishop of Paris, was contemporary with Gratian; and as Gratian gathered Canons, and was Master of the Canons, so this Peter collected sentences out of Ambrose, Hilary, Augustine, Cassiodore, and Remigius, and out of them, with some addition of his own, compiled his Books. He wrote Commentaries on the Psalms, 
His works.  and Paul's Epistles: but the chiefest of his Works were four books of Sentences: the first concerning the Trinity and Unity of God: the second of the Creation of the World, especially of Angles and Men, and of the grace of God: the third of the Incarnation of the word, and of Virtues and Vices: the fourth of the Sacraments, of the Resurrection and Judgement, for which he was called the Master of Sentences.  
Some of his sayings were, 
His sayings.  There can no good dwell in us that cannot will good: nor can we perfect good that cannot desire good. 
Sin inherent.  There are in us evil concupiscences and desires, which are the Devil's Weapons, whereby when God forsakes us, he over-throws us, and gives our souls a deadly wound. God condemns none before he sins, nor crowns any before he overcomes. Let none glory in the gifts of Preachers, in that they edisie more by them: for they are not Authors of Grace, but Ministers. The instruction of words is not so powerful, as the exhortation of Works: for if they that teach well, neglect to do well, they shall hardly profit their Audience.   

The Life of Alexander Hales, who died Anno Christi 1270.  
ALexander of Hales was born at Hales in Gloucester shire, 
His birth and education.  carefully educated, of an excllent wit, and very industrious, He traveled into other Countries: Read a long time in Paris: he made there the Sum of Divinity, divided into four parts: A great School-Divine, and was called Doctor irresragabilis. He was master to Bonaventure, and Thomas Aquinas: He writ a most copious and notable sum of Theology by the command of Pope Innocent the fourth. He wrote Marginal Notes upon the Old and New Testament, and Commented on most of the Bible. His life was full of charity and labour. He died Anno Christi 1245.  
His sayings, 
His sayings.  A soul patient when wrongs we offered, is like a man with a sword in one hand, 
Patience.  and salve in the other; could wound, but will bed. What the Eye is to the Body, Faith is to Soul● it's good for direction if it be kept well; 
Faith.  and as Flies hurt the Eye, so little sins and ill thoughts the Soul. Cov●tousness deserves the hate of all, 
Covetousness.  for six reasons: 1. It's a sin against Nature, making the Soul Terrene, which should be Celestial. 2. For the many curses against it in the word, Woe to them that join house to house, etc. 3. For the many evils it subjects us to: it's the root of all evil. 4. It makes a man a Fool: O Fool this night, etc. 5. It causes strise●: From whence are strifes etc. 6. It brings men into snares which drown in perdition. 
jyes.  Every lie is odious, but that most which is against points of Faith: as to say Christ was not born of the Virgin, etc. 
Humility.  Faith must be defended, not opposed. An humble man is like a good tree, the more full of fruits the branches are, the lower they bend themselves.   

The Life of Bonaventure, who died Anno Christi, 1274.  
BOnaventure, born in Etruria in Italy, of Noble and devout Parents, 
His birth.  was of a winning countenance, very studious, and a great follower of Alexender Hales. He engraved in his study that saying of our Lord, 
His humility.  Learn of me, for I am meek, etc. and to keep his mind from swelling, he would sweep rooms, wash vessels, make beds, etc. He was very cheerful in ministering to the Poor: 
His charity.  and when he met with any persons that were troubled in mind, he would not leave them till they found comfort. He was much in Meditation and Prayer: In Preaching he sought to inflame the hearts of his hearers: 
Preachers pattern.  His words were not Inslantia, but Inslammantia, not Highswelling, but Inflaming. He hated idleness: Read over the whole body of the Fathers, 
His Industry.  and out of them made that famous piece that he calls his Pharetra. He wrote two Bibles out with his own hand, and had most of them by heart. 
His employment.  After three years' study in Paris he was chosen Divinity-Reader there. He was called Doctor Seraphicus, was present at the Council of Lions, where having spent himself in pious actions and painful studies, he died Anno Christi 1274. And of his Age 53.   


THO: AQVINAS  The Life of Thomas Aquinas, who died Anno Christi 1274.  
THomas Aquinas was born in Italy not far from Naples, 
His birth and breeding.  Anno Christi 1223. and was bred in the Monastery of Cassine: 
His character.  He was humble, modelt, grave, industrious, and witty: zealous, and frequent in prayer. He afterwards taught the Sciences in Paris, Rome, Bononia, and Naples. He was always either at his Book, 
His studiousness.  Disputations, or Meditations: Insomuch that supping at Court with Lewis the French King, whilst others were discoursing of pleasant matters, he was so deep in his meditation, that forgetting himself, he struck the table with his hand, 
Meditation.  saying, Jam contra Manicheos conclusum est, That now the Manichees were foiled. 
His humility.  He was a great contemner of worldly honours, and wealth: When promotions were offered, his usual answer was, Chrysostomi Commentarium in Matthaum mallem, I had rather have Chrysostoms' Commentary on Matthew. 
Preachers pattern.  Inteaching, he framed his speech to the people's capacity: in reproofs, he hated the vice, but spared the person. He died as he was going from Naples to a Council at Lions, being called thither by Pope Gregory the tenth, Anno Christi 1274. the fiftieth year of his Age. He was called Doctor Angelicus.  
He used to say, 
A good conscience.  That a day will come when fair dealing shall be found a Jewel: when a good Conscience shall be better than a good Purse; for then the Judge will not be put off with fair words, nor drawn aside with hope of reward; 
Time to be well employed.  And, Make much of time, especially in that meighty matter of Salvation. O how much would be that now lies frying in Hell rejoice if he might have but the least moment of time wherein be might get God's favour! And, The young man bathe death at his back, 
Death.  the old man before his eyes: and that's the more dangerous Enemy that pursues thee, then that which marches up towards thy face: 
Repentance.  Remember that though God promise forgiveness to represtant sinners, yet he doth not promise that they shall have to morrow to repent in.  
His works are many, 
His works  which are well known.   


JOHN WICKLIFF.  The Life of John Wicklief, who died Anno Christi 1384.  
IOhn Wicklief an English man born, 
His birth and education.  famous both for Life and Learning, under King Ed Ward the third, Anno Christ 1371. was brought up in Merton College in Oxford, profited exceedingly in the knowledge of the Arts, and School-Divinity, every one admiring both his carriage and abilities. He was Divinity-Reader in Oxford, 
His preferments in Oxford.  and also preferred to a Pastoral charge there, in which he took great pains, and protested that his chief end and purpose, was to call back the Church from her Idolatry, especially in the matter of the Sacrament.  
After he had now a long time processed Divinity in Oxford, perceiving the true Doctrine of Christ's Gospel to be adulterated, and defiled with so many filthy inventions of Bishops, 
His zeal.  Sects of Monks, and Errors, with many secret sighs bewailing the general ignorance of the Christian World, he could no longer suffer, nor endure the same, whereupon he resolved to do his utmost endeavour for the Reformation there of: But withal foreseeing how dangerous this attempt would be, for that such things as by long use and custom had been rooted in men's minds, could not suddenly be eradicated and pulled out, he judged it fittest to attempt the same by little and little. 
His prudence.  Where upon he first affailed his Adversaries by Logical and Metaphysical questions, and having made way hereby, he at length came to the matter of the Sacraments, and other abuses of the Church.  
But this Bile could not be touched without great grief and pain to the whole World: 
His adversaries.  For first the rabble of Monks and begging Friars were enraged against him, who (as so many Hornets) assaulted him on every side: after them the Priests, and lastly the Archbishop Simon Sudbury took him in hand, who deprived him from his Benefice which he had in Oxford: yet being befriended and supported by the King he remained there still till about the year 1377. 
His friends.  But the King growing old and infirm, and his son called Edward the black Prince being now dead, a Parliament was convened, wherein twelve sage and discreet Lords and Peers were chosen to manage the affairs of the State (fix at one time, and fix at another) who remained for a certain space in that employment: but they afterwards being removed, the whole Government of the Realm under the King was devolved upon john of Gaunt Duke of Lancaster. This John was a great friend to Wicklief: whereupon to disgrace him, the Bishop of Winchester reported that the said John was not King Edward's son; 
Popish lies and slanders.  nor of the Queen, who being in travel at Gaunt, had no son, but a daughter, which was overlaid by the Mother in bed: whereupon the Queen, fearing the King's displeasure, caused a man-child of a woman of Flanders, born the same day with her own, to be secretly brought to her, whom she brought up, and is now called Duke of Lancaster; and this (as the Bishop affirmed) the Queen told him upon her Deathbed under the seal of Confession; yet withal enjoying him if the Kingdom were like to fall to him, to reveal it, so that a false Heir might not be King; which slanderous report of the wicked Bishop, as it savoured of a contumelious lie; so many apprehended that it proceeded from his zeal to uphold his Popish Religion; The foresaid Duke favouring Wicklief, thereby declared himself to be a professed Enemy to their superstitious practices. 
John of gaunt Favers Wicklies.  The Duke being justly incensed against the Bishop for this soul slairder, so perseceuted him in Parliament, that he was condemned, and deprived of all his Temporal goods: 
The Bishop banished.  he was also inhibited from coming within twenty miles of the Court: But shortly after the Clergy made great suit in the Parliament in his behalf: and when a Subsidy was asked in the King's name of the Clergy, the Bishops complained grievously for the lack of their Brother of Winchester, and enforced the Archbishop to send for him from Winchester, to appear at the Convocation of the Clergy, which he gladly did, and was joyfully received by the Bishops; 
And restored.  and by means of one Alice Perris, a wicked Harlot, which had bewitched the King's heart, he was restored to his Temporalties again. In the mean time the Duke of Lancaster sent for Wicklief from Oxford, who had now proceeded so far as to teach, that in the Sacrament of the Lords Supper the accidents of Bread and Wine remained not without the substance: proving his Assertion by the Authority of Scriptures and the Ancient Fathers, and withal rejecting such as had written upon that Argument since Anno 1000, saying that after that time Satan was loosed, and men were led into many Errors. 
Wicklies hated by the Bishops.  These things the Bishops hated him for exceedingly; yet by the favour of the Duke of Lancaster, and of Henry Lord Percy, he was preserved from their rage and fury, till Anno Christi 1376. at which time they had prevailed with their Archbishop Simon Sudbury, who had before deprived him, and prohibited him to meddle any more in those matters, to send forth his Citation to have him brought before them. 
Cited to appear before them.  The Duke having notice hereof, and fearing that he being but one, should be too weak for such a multitude, sent for four Bachelors of Divinity to join with him; 
Is encouraged by the Duke.  and for more surety, when the day of his appearance was come, himself with the Lord Percy, Marshal of England went along with him.  
As they went along, they enconraged him not to fear the faces of the Bishops, who (say they) are all unlearned in comparison of you, neither be you troubled at the concourse of the people, for we will defend you from them. Being thus encouraged, Wicklief approached Paul's Church, where multitudes of persons were assembled to hear what should be spoken and done, insomuch as the Lord Marshal could searce make way in the crowd: whereupon Courtney the Bishop of London seeing what stir he made amongst the people, said to him, if I had known what masteries you would have played amongst the people, I would have kept you out of this place: at which speech the Duke being offended, said that he would keep such mastery there, though he said nay. When they came to the place where the Archbishop and Bishops sat, Wicklief presented himself before them to know what should be laid to his charge. 
Appears before the Bishop.  Then the Lord Percy speaking to him, bade him sit down, for that having many things to answer to, he had need have a soft seat: whereupon the Bishop of London growing into a great fume, 
The Bishop's pride.  said, he should not sit there, neither said he, is it according to Law or Reason, 
Great contention.  that he that is cited to appear before his Ordinary should sit down during the time of his Answer, but should stand: This kindled such a fire betwixt them, the one rating and reviling the other, that the people began all to be on a hurry: Then the Duke taking the Lord Percies part, gave some hasty words to the Bishop; but neither did the Bishop spare him one jot, returning rebukes for rebukes, so that the Duke was ashamed that the Bishop should out-rail him, telling him that he would take a course to bring down his pride, and of all the Prelates in England: Hereupon the Londoners cried out, that they would rather lose their lives then suffer their Bishop to be abused: So that all things being in a confusion, the Assembly was dissolved for that time: and the Duke with the Lord Pertie returning to the Parliament, 
A Bill in Parliament against the Londoners.  that day a Bill was put up in the name of the King by the Lord Thomas of Woodstock, [another of the King's sons] and the Lord Percy, that London should be no more governed by a Major, but by a Captain, a formerly it had been, and that the Marshal of England should have all the power in taking the arrests in the City, as he had in other Cities. This Bill one John Philpot, a Burgess for London, stoutly opposed; and the next day the Londoners assembled themselves together in Council to consider what to do about it: and whilst they were in consultation, came in two Lords, the Lord Fitz-Walter, and the Lord Guy Brian, whom the Vulgar sort taking to be Spies, were ready to fly upon them, till they were enforced to swear that they came for no harm towards them; and that if it proved otherwise they would be content to forfeit all their Goods and Possessions in the City. Then did the Lord Fitz-Walter tell them of his love to them, and of his care to preserve their Liberties, which said he, If you do not speedily look to, and prevent, you will lose the same: for at this time the Lord Marshal hath one of your Citizens in prison in his house, etc. This was no sooner spoken, 
The Citizens make a tumult.  but the rash Citizens ran to their houses, armed themselves, and going to the Lord Percies house, 
Their rage.  broke open his gates, rescued the Prisoner, took the Stocks and burned them in the midst of the City, searched and ransaked his house for the Lord himself: whom if they had found, they would certainly have slain: and when they found him not, they tore and cut his rich Beds and Hangings in pieces; and then supposing him to be with the Duke, they ran to the Savoy, where though they were disappointed of their cruel purpose, yet they took the Duke's Arms, and hung them up in a reproachful manner in the midst of the City, as if he had been a Traitor: They also so wounded a Priest that spoke in his defence, that he died within a few days after, and meeting one of the Duke's men with his Arms hanging in a Plate on his Breast, they pulled him off his Horse, pulled the Arms from him, and had slain the man but that he was speedily rescued by the Mayor. But these out rages created much trouble to the Londoners, which being beside my purpose, I shall leave the Reader to search them out in the Chronicles of those times.  
Shortly after the old King Edward died, and his Grandson Richard the second succeeded him: upon which change the Bishops taking notice that the Duke and the Lord Percy had given over their Offices, living privately at their own houses without meddling with State affairs, they thought it a fit time to revenge themselves upon John Wicklief; whereupon they caused these Articles to be gathered and drawn up out of his Sermons against him. 
Articles against Wicklief.   
1. That the holy Eucharist after the Consecration is not the very body and blood of Christ, but figuratively.  
2. That the Church of Rome is not the head of all other Churches in the World: nor that Peter had any more power given him by Christ, than any other of the Apostles.  
3. That the Pope of Rome hath no more power of the Keys than any 〈…〉.  
4. That the Lords Tomporal may lawfully take away the Temporalties of the Church men offending habitualiter.  
5. That the Gospel is of itself a sufficient rule both of Faith and Manners without any other rule.  
6. That neither the Pope, nor any other Prelate ought to have Prisons of their own wherein to punish offenders etc.  
These with some others the Bishops gathered out of his Sermons and Writings, 
Condemned at Rome. Persecuted.  which they sent to Pope Gregory, who condemned them for Heretical and Erroneous by twenty three Cardinals; and withal sent his Bull to Oxford, rebuking them sharply for suffering Wickliefs' Doctrine so long to take root amongst them, and not wholly eradicating the same; which Bull being exhibited by the Pope's messenger to the Proctors and Masters of the University, they deliberated long amongst themselves whether they should receive it with honour, or reject it with contempt. The Pope also at the same time sent Letters to the Archbishop Sudbury, and Bishop Courtney of London, commanding them to apprehend and imprison Wicklief, and to admonish the King and Nobles of England, that they should not give any Credit to John Wicklief or his Doctrine in any wise. He wrote also at the same time to the King, desiring him to assist the Bishops in the apprehension and imprisonment of John Wicklief.  
These Letters so encouraged the Bishops, 
The Bishops resolve to proceed against Wicklief.  that they resolved to proceed against him in their Provincial Council, all fear or favour set apart, and that no person neither high nor low should hinder them, neither would they be induced to favour him neither by entreaty, threatenings, nor reward: but that they would proceed roundly with him, though it should be to the hazard of their lives. But it pleased God by a small matter to confound and overthrow their devices, notwithstanding all their proud brags and policies: For the day of Examination being come, 
A special providence.  there came in a Courtier amongst them called Lewis Clifford, a m a of no great birth, and commanded them that they should not proceed to any definitive sentence against John Wicklief, wherewith the Bishops were so amazed and crest-faln, that they became as mute meant, not having one word to answer: And thus it pleased God by his Providence thus once more to deliver Mr. Wicklief out of their cruel hands: and one that writes this story saith further, that whilst the Bishops were sitting in the Chapel at Lambeth upon John Wicklief, not only the Citizens of London, but (saith he) the vile abjects of the City were so bold as to entreat for him, and to stop the Bishops in their proceedings. And thus was Wicklief dismissed, the Bishops charging him that he should Preach no more such Doctrine to the offence and hurt of the Lay people: yet being departed, he ceased not to proceed in his godly purpose, 
His zeal and diligence.  going up and down barefooted, and in a Freeze Gown, endeavouring by his Ministry still to edify and profit the Church as formerly he had done. And God's Providence so ordered it, that about the same time Pope Gregory the 11th died: 
Other providences.  whereupon ensued such a Schism in the Church of Rome between two Popes, and others succeeding after them, that it continued 39 years, even to the Council of Constance. About the same time also, or shortly after, there arose a cruel commotion of the Commons under Jack Straw, where the rude multitude taking Simon Sudbury Archbishop of Canterbury beheaded him, whom William Courtney Bishop of London succeeded, who was very zealous and diligent against the Heresies of Wicklief, (as he called them). Also in the year 1380. William Barton being Vicechancellor of Oxford, 
Wicklief again persecuted.  called together eight Monastical Doctors, and four others, and having the consent of others of that Fraternity, set forth an Edict under the Common Seal, threatening all under a grievous penalty, if they should be so hardy as to associate themselves with any of the fautors of Wicklief: and to Wicklief himself he threatened the greater Excommunication and Imprisonment both to him and his favourers, unless within three days after Canonical warning they repented and amended. Wicklief understanding this, resolved to forsake the Pope, and all his Clergy, and to appeal to the King: but the Duke of Lancaster being now inveagled by the Bishops, interposed, forbidding him not to attempt any such thing, but rather to submit to his Ordinary: Wicklief finding himself hereby in this great strait, was forced to make a Confession of his Doctrine, 
His weakness.  and therein to qualify his Assertions after such a sort that thereby he assuaged the rigour of his Enemies.  
Anno 1382. 
He is again persecuted.  Archbishop Courtney appointed a Convocation to be held at London, principally against Wicklief, wherein this memorable accident fell out: When they were all gathered together at the Gray-Fryers in London, just at the very instant when they were beginning their business against Wicklief, there fell out a wonderful and terrible Earthquake through all England, 
A great Earthquake.  whereupon divers of the Suffragans being frighted with the terror of it, thought good to leave off their further proceeding therein: Yet did the Archbishop carry on his design, declaring some of Wickliefs' Doctrines to be Heretical, others Erroneous, and other Irreligious and Seditious, and not Consonant to the Doctrine of the Church of Rome: and not content herewith, he so prevailed with the young King, that he procured Letters Patents to be directed from the King to himself, 
The king's Letters against him.  wherein are these words; Forasmuch as the Archbishop of Canterbury hath made his supplication to us for the coercion, and due castigation of all such as shall hence forth obstinately Preach and maintain any of those conclusions which in the late Convocation have been adjudged Heretical, etc. requesting that we would vouchsafe to put to the arm and helping hand of our Kingly power: We therefore moved by the zeal of the Catholic Faith, whereof we are, and will be Defenders, and being unwilling that any such Heresies should spring up within our Dominions: Give, and grant Licence and Authority by these presents unto the aforesaid Archbishop and his Suffragans, to arrest, and imprison either in their own Prisons, or elsewhere, all and every such person and persons as shall either privily, or openly Preach, or maintain the aforesaid conclusions, etc. Further, charging and commanding all our Leigh-men, Ministers and Subjects, upon their Fidelity and Allegiance neither to favour, counsel nor help such Preachers or maintainers of the aforesaid conclusions, upon pain of forfeiting all that they have; but to obey, and humbly to attend upon the Archbishop and his Suffragans in the execution of these presents, etc. 
The King's Letter to Oxford.  The like Letter the King wrote also to the Vicechancellor of the University of Oxford, requiring him to give notice, that none should be so bold as to entertain Mr. John Wiclief, or any of his followers into their houses, or to Communicate with them, which if any did that he should banish them the University and Town of Oxford, till they should prove their Innocency before the Archbishop of Canterbury; yea, this young King, pressed by the violent importunity of the Archbishop, wrote another Letter to the Vicechancellor and Proctors of the University, straightly charging and commanding them to make a general Inquisition through the whole University, as well for Wicklief and his followers, as for all others which were suspected to be maintainers, receivers or defenders of those persons, or their opinions any manner of way, and all such to apprehend and expel the University, and to send them up to the Archbishop of Canterbury, to be further proceeded against by him: As also to attach and seize upon all their Books, and to send them to the said Archbishop: and this to do as they would avoid the forfeiting of all the Liberties and Privileges of the University, etc. John Wicklief was hereupon either banished or retired for a while to some secret place; 
Wicklief returns to Lutterworth.  but ere long he returned to his Parsonage of Lutterworth in Leicestershire, where after all these storms, he at last died in Peace, Anno Christi, 1384. 
His death.   
He wrote very many Books, 
His works.  many of which were burned at Oxford, Anno Christi 1410. Aeneas Silvius writes that Subincus Archbishop of Prague burned two hundred Volumes of his, excellently written, richly covered and adorned with Bosses of Gold: One that had all his works, wrote that they were as big as the works of St. Augustine.  
Mr. Wicklief received his first knowledge of the Truth from one Friar Rainard Lollard, who brought the Doctrine of the Waldenses into England, and from whom his Disciples were called Lollards. Mr. Wicklief was an Eloquent man, and so profound a Scholar, that he drew the hearts of many Noble Personages to affect and favour him; whereby he was sheltered from the rage of the Popish Clergy, till Pope Gregory the 11. raised up a Persecution by the Monk's Inquisitors against him.  
All his Books were commanded to be burnt; 
God's providence in preserving his books.  but he had before enlightened so great a number, who kept his Books carefully, maugre all the diligence of his Adversaries, so that they could never wholly deprive the Church of them. For the more they laboured by horrible threats, and death itself, to hinder the knowledge and reading of them, the more were many kindled in their affections to read them with ardency.  
He wrote above a hundred Volumes against Antichrist and the Church of Rome. 
His works.  Multos praeterea in Philosophia, multos quibus S. Scripturam interpretatus est, edidit: Quorum Catalogum videre est apud Balaeum in suis Centuriis. Transtulit etiam Wiclevus in Anglicum sermonem Biblia, adhibitis praefationibus, & argumentis cuique, libro suis. Vertit & Libros 12. Clementis, Lanthoniensis Ecclesiae Praesbyteri, De concordia Evangelistarum, cum multis veterum Doctorum Tractatibus.  
He was a great Enemy to the swarms of begging Friars, with whom it was harder to make war then with the Pope himself. He denied the Pope to be the Head of the Church, and pronounced him to be Antichrist: He confuted and condemned his Doctrine about Bulls, Indulgences, Masses, etc. He affirmed the Scripture to be the Supreme Judge of Controversies, condemned Transubstantiation, etc. He was a painful and faithful Preacher under King Edward the third, 
King Edwayd the third favoured him.  who always favoured and protected him against the rage of his Adversaries: by his means the Pope lost in England his power of Ordaining Bishops, the Tenth of Benefices, and Peterpences; whereupon Polidore Virgil calls him an Infamous Heretic. He was buried at his Parsonage of Lutterworth in Leicester-shire. His dead body being digged up 51 years after: viz. 1428. by the command of Pope Martin the fifth, 
His body condemned and burned.  and the Council of S●ne, was burned: And thus he suffered their cruelty after death, whose cruelty he had Preached against in his life. He wrote above two hundred Volumes, most of which were burned by the Archbishop of Prague.   


JOHN HUS  The Life of John Huss, who died Anno Christi 1415.  
IOhn Huss was born at a little Town called Hussinets about 18. 
His birth and education.  miles from Prague in Bohemia under the Hercynian Wood, of mean but religious Parents, who carefully trained him up in Religion and Learning, and having profited much at School, he went to the University of Prague: 
He goes to Prague.  and whilst he was a Student there, he met with our Wickliefs' Books, from whence he first took light and courage to profess the Truth.  
Anno Christi 1393. he Commenced Bachelor of Arts with good approbation of the whole University: and An. 1396. the commenced Master of Arts, about which time two godly Noble men of Prague built the Church of Bethlehem; 
Chosen Pastor of Bethlehem.  and Anno 140●. Mr. Huss was chosen Pastor thereof, who fed his people with the bread of life, and not with the Pope's Decrees, and other humane Inventions. The year after he was chosen Dean of the University, and Anno 1409. by the consent of the whole University he was chosen Rector of it. 
His faithfulness therein.  He continued in the Exercise of his Ministry with admirable zeal and diligence, and faithfulness about the space of 12. years, Preaching and Instructing his People in the Principles of Divinity, which he confirmed by the holy Scriptures, and adorned by an exemplary and blameless life. He vigorously opposed the Pope's proceedings, whereupon the Devil envying the peace and progress of the Gospel, stirred up Pope Alexander the fifth against him, who cited him to Rome to answer to such Articles as should be laid in against him: 
He is cited to Rome.  whereupon Huss sent his Proctors to Rome, who appeared for him answered the charge, and cleared his innocency; yet did the Pope and his Cardinals condemn him for an Heretic, 
Is excommunicated.  and Excommunicate him; which caused the Popish Clergy, and some of the Barons of Bohemia to oppose Huss, 
He is banished.  being thus excommunicated; and King Winceslaus banished him, but he was entertained in the Country, and protected by the Lord of the Soil 〈◊〉 Hussinets, 
God's mercy.  where he preached in the Parish Church, and some places adjacent, confuting the Popish Doctrine of Merit of Works, and against the Pride, Idleness, Cruelty and Avarice of the Roman Court and Clergy, multitudes of persons resorting to his Ministry: Sometimes also he repaired to his Church of Bethlehem, and preached there. 
A schism at Rome.  But upon the Pope's death, the Cardinals being divided, chose three Popes, whereupon there was a Council called at Constance, Anno Christi 1414. unto which Council the Emperor Sigismond commanded Huss to come, giving him his safe Conduct for his coming, and return. And Master Huss relying upon the goodness of his Cause, the clearness of his Conscience, 
He is cited to the Council.  and the Emperor's safe Conduct, with a cheerful mind and undaunted spirit went to Constance, and in his journey set up writings in every City, the tenor whereof was this; 
His intimations as he went.  Mr. John Huss Bachelor of Divinity, goeth now to the Council of Constance, there to declare his Faith which he hath hitherto holden, and even at this present doth hold, and by God's grace will hold, and defend even to the death: therefore even as he hath manifested through all the Kingdom of Bohemia by his Letters and Intimations, willing before his departure thence to have satisfied and given an account of his Faith unto every man which should object or lay any thing against him in the general Convocation held in the Archbishop of Pragues Court: So also he doth manifest and signify, that if there be any man in this Noble and Imperial City that can impute any Error or Heresy to him, that he would prepare himself to come unto the Council; for as much as the said Mr. John Huss is ready to satisfy every man at the said Council which shall lay any thing to his charge, as touching his Faith.  
In all Cities as he passed by, especially when he entered into Germany, 
His kind entertainment as he went.  a great number of people resorted to him, and he was everywhere kindly entertained, especially by the Citizens and Burgesses, that he confessed in a certain Epistle that he found in no place so great Enemies as in Bohemia: and when he came to Noremberg, certain Merchants that went before having given notice of his coming, almost all the Priests that were in the City came to him, desiring him that they might talk with him in private, to whom he answered that he desired rather to declare his mind openly then in hugger mugger, and so from dinner time till night he spoke before the Priests, Senators, and many Citizens, insomuch that they all had him in singular estimation and reverence. 
God's judgement on his adversary.  One of his great Adversaries Stanis●aus Znoma, a Bohemian, as he was going towards Constance to accuse him, was stricken by God with a great Impostume whereof he died.  
When Mr. Huss came to Constance, he was sent for to appear before some Cardinals to give an account of his Doctrine, but he told them that he came to do it before all the Council, yet if they would force him to do it before them, he doubted not but Christ would strengthen him to choose death for his glories sake, 
His courage.  rather than to deny the Truth, which he had learned out of the holy Scriptures: 
Popish cruelty.  After Examination they committed him to a filthy Prison, where, by reason of the stink, he fell sick and was like to die: In the mean time his Adversaries preferred Articles against him, wherein they had forged many things of their own heads, wresting, and perverting his godly and Orthodox sayings to a sinister sense that they might have whereof to accuse him: and thereupon desired of the Council that he might he condemned. Mr. Huss hearing of these their malicious proceedings, moved that he might have an Advocate, but that was denied him. 
His writings in prison.  Whilst he lay there in Prison, when he had in some measure regained his health, he wrote sundry Books. From that Prison he was removed by the Bishop of Constance to a Castle on the other side of the Rhine, where in the day time he was so laden with fetters on his Legs that he could scarce go: 
Popish cruelty.  and every night he was fastened by the hands up to a rack against the wall: Hereupon many Noble men of Bohemia petitioned for his release, at least upon Bail, but that was denied.  
The sum of the Nobles Petition was this; 
The Nobles of Bohemia petition In his behalf.  That whereas Mr. John Huss is freely of his own accord come to Constance under the Emperor's safe Conduct, against all right and reason he is grievously imprisoned before he is heard, and at this present is tormented miserably with hunger, thirst, and fetters: though formerly at the Council of Pisa, held Anno Christi 1410. the Heretics which were condemned, were suffered to remain at their liberty, and to depart home freely: But Mr. John Huss, neither convicted, nor condemned, no nor so much as once heard, is taken and imprisoned, when as neither King nor any Prince Elector, nor any Ambassador▪ from any University is yet come or present: and though the Lord our King, together with the Nobles and Lords here present have most instantly required and desired that his safe Conduct might not be violated, and that the said Mr. John Huss might be openly heard, being ready to render a reason of his Faith: and if he be convicted obstinately to affirm or maintain any thing against truth and the holy Scriptures, that he is ready to amend the same: yet could be never obtain this: But the said Mr. John Huss, notwithstanding all this, is most grievously oppressed with fetters and irons, and so weakened with hunger and thirst, that it is to be feared that be will die in Prison. And although the Lords of Bohemia here present are greatly scandalised with the trouble and torments of Mr. John Huss, contrary to the King's safe Conduct: yet hitherto they have forborn to complain to the King that he might see his safe Conduct better observed, and the reproach and dishonour that is done to the Kingdom of Bohemia thereby, vindicated: and indeed they suffer these things patiently, least by any means trouble or vexation should arise to this Sacred Council by reason thereof: Wherefore we most earnestly desire and require your Fatherhoods, that for the honour of the safe Conduct granted by the King, and for the preservation and increase of the worthy fame and renown of the Kingdom of Bohemia, and your own also, you will hasten the dispatch of Mr. John Huss his business, seeing he is in great danger by reason of his straight Imprisonment if you delay him any longer. And whereas we the Nobles of Bohemia are informed that many slanderous reports are raised by backbiters against the famous Kingdom of Bohemia, as that the Sacrament is carried up and down in Vessels unhallowed, that Cobblers do administer it, and hear Confessions, etc. We therefore require and desire you that you will give no heed to such tale-bearers, who herein report untruths: also we require that such backbiters may be made known, and we doubt not easily to refel the false and trivolous slanders of these naughty persons, that hereafter they shall be ashamed to appear before the Lord King and your Reverences.  
But notwithstanding this, they which were appointed for his Judges, in his absence heard his Enemies, examined witnesses against him: Judged his Doctrine not by the true Touchstone of God's Word, but by the Popish Canons. Yet when the Council would have condemned him without hearing, the Emperor interposed, requiring that he should be first heard; but when he was brought before them, 
The Councils incivility.  they made such a confused noise, railing upon him, that he could not speak one word. The next day when he was brought before them again, there fell out so great an Eclipse that the Sun was almost wholly darkened: 
A prodigy.  but when Huss saw that he was like to meet with no Justice there, he appealed from them to the Pope, and from him to Christ, 
His appeal to Christ.  for which they derided him: But when he saw the cruelty of his Judges, the malice of his Accusers, the falsehood of his Witnesses, and the rage of all the Council against him, that breathed forth nothing but fire and faggots, he kneeled down, and commended his righteous cause to the Lord Jesus Christ, begging forgiveness for his very Enemies: yet he earnestly requested even with tears the Council that they would convince him of any Error by the Word of God, and he would willingly retract it: 
He is condemned.  but nothing prevailing, they proceeded to condemn and degrade him; whereupon kneeling down, he said, 
His charity.  Lord Jesus Christ, forgive mine Enemies, by whom thou knowest that I am falsely accused; forgive them I say for thy great mercy's sake. In degrading him they pared off the Crown of his head, 
Popish cruelty.  and the skin with a pair of shears: and to justify their proceedings against him, because the Emperor had given him his safe Conduct, 
A wicked Decree.  the Council made a Decree, That Faith was not to be kept with Heretics. 
His works condemned.  The Roman Agents persecuted him with such eagerness, that his Works were condemned to be burnt with him. When he was brought forth to be burned, they put on his head a Triple Crown of paper, 
His ornaments.  painted over with ugly Devils: But when he saw it, he said, My Lord Jesus Christ for my sake did wear a Crown of Thorns; why should not I then for his sake were this light Crown, be it never so ignominious? Truly I will do it, and that willingly. 
His patience.  When it was set upon his head, 
Popish malice.  the Bishops said, Now we commit thy soul unto the Devil: But I, said John Huss, (lifting up his Eyes towards Heaven) do commit my spirit into thy hands O Lord Jesus Christ, unto thee I commend my spirit which thou hast redeemed. 
His books burnt.  As he was going to Execution, they burned his Books before his face, at which he smiled, and said unto the people, 
His deportment at his death.  Think not good people that I die for any Heresy, or Error, but only for the hatred and ill-will of my Adversaries. When he came to the place of Execution, he kneeled down, and with his Eyes towards Heaven he prayed and repeated certain Psalms, and with a merry and cheerful countenance cried often, Into thy hands O Lord I commend my spirit. As he listed up his head in Prayer, the Crown of paper fell off; but a Soldier taking it up, said, Let us put it on again, that he may be burned with his Masters the Devils, whom he hath served. When he rose from his knees he said, 
His prayer.  Lord Jesus Christ, assist and help me, that with a constant and patient mind, by thy most gracious help, I may bear and suffer this cruel and ignominious death, whereunto I am condemned for the Preaching of thy most holy Gospel. And as they tied his neck with a chain to the stake, smiling he said, That he would willingly receive the same chain for Jesus Christ's sake, who he knew was bound with a far worse chain. When the fire was kindled, he began to sing with a loud voice, Jesus Christ the Son of the living God have mercy upon me; 
His martyrdom.  and at the third time that he repeated it, the wind drove the flame so into his face, that it choked him. 
Inhuman cruelty.  The heart that was found amongst his bowels, being well beaten with staves and clubs, was at last pricked upon a sharp stake, and roasted at a fire till it was consumed. His ashes were diligently gathered up, and thrown into the River Rhine. He suffered Martyrdom, Anno Christi 1415. 
A prophecy.  He told them at his death, That out of the ashes of the Goose (for so Huss in the Bohemian language signifies) an hundred years after God would raise up a Swan in Germany, whose singing would affright all those Vultures: which was exactly fulfilled in Luther, just an hundred years after. Upon his death the Bohemians under Ziska rose in Arms, and had admirable success against the Emperor and the Papists. And this pompous act of theirs had a very tragical event, the Bohemians maintaining war against the Emperor Sigismond for 17. years after, wherein he spent abundance of treasure, lost many brave Armies, and gallant men: and during these Wars a thousand Monasteries were overthrown, 
God's judgement on his persecutors.  many Castles demolished, and Cities burnt: all which was a just revenging hand upon him for his perfidiousness and cruelty.  
Before his going to Constance, Mr. Huss set up this Epistle upon the Gate of the King's Palace.  
Unto the King's Majesty, the Queen, 
His petition to the King.  and to all such as are of his Council, and to all other Nobles and Magistrates which are now in the King's Court, I John Huss do signify and publish, that being certainly informed that Letter●s are come from the Pope to the King's Majesty, the contents whereof are these: That the King should extirpate all such Heretics as are lately sprung up in his Kingdom and Dominions: But I trust in God, that this fame is blown abroad without any desert: And it shall be our part to foresee and take heed that neither the King's Majesty nor the Noble Kingdom of Bohemia shall suffer any trouble or reproach and slander for my sake. Wherefore now of late I have sent my Letters to and fro, which with great labour an● diligence I 〈◊〉 caused to be set up openly, with this intent, that ●●ight thereby cause the Archbishop of Prague to be careful and diligent about the matter, signifying openly, that if there were any man in Bohemia, which did know me to be a follower of any fall or 〈◊〉 Doctrine, he should appear in the Archbishop's Court and there declare what he thought. And forasmuch as there would none be found, or come forth which would accuse me, the Archbishop commanded me and my Proctors to depart in peace. Wherefore I require and desire the King's Majesty, which is the Defender of the Truth, also the Queen and their Counsellors, and all other Nobles and Magistrates, that they would give me a true Testimonial of this matter: forasmuch as I have oftentimes willed and attempted this, and no man bath either accused or molested me. I do it moreover to be known to all Bohemia, and all Nations, that I will with the first be present at the Council of Constance, in the presence of the Pope, and of all others that will come to that famous place: and that whosoever hath any suspicion of me, that I have either taught or defended any thing contrary unto the Faith of Christ, let him come thither also, and declare before the Pope and all the Doctors of Divinity, what erroneous or false Doctrine I have at any time maintained or holden. And if he shall convince me of any Error, or prove that I have taught any thing contrary to the Christian Faith, I will not refuse to suffer Whatsoever punishment shall be due to an Heretic: But I hope and trust even from the bottom of my heart that God will not give the victory to unfaithful and unbelieving men which willingly kick and spurn against the Truth.  
At the same time also Mr. Huss sent his Proctor to the Bishop of Nazareth, 
His request to the Bishop.  who was Ordained by the Pope, Inquisitor for Heresies in the City and Diocese of Prague, requiring him that if he had found any Error in him, he would declare it openly: but the said Bishop in a public Assembly answered that he had often talken with John Huss, and that he never found any thing in him but such as becometh a godly and faithful man, which also he attested by his Letters in writing. Shortly after also all the Barons of Bohemia being assembled in the Abbey of St. James, 
And to the Barons.  the Archbishop of Prague being present also, John Huss presented a supplication to them, wherein he most humbly desired the Barons to request the Archbishop, that if he did suspect him for any Error or Heresy, he should declare it openly: for that he was ready to suffer correction for the same at the Archbishop's hands: and that if he had found no such thing in him, that then he would give him a Testimonial thereof, that being armed therewith he might the more freely go unto the Council: Hereupon the Archbishop did openly confess before all the Assembly that he knew not the said John Huss was guilty of any such thing.  
Johannis Hussi opera, quae extant omnia, 
His works.  impressa sunt Novimb●rgae in Officina Montani & Neuberi, Anno Christi 1558.   


JEROM OF PRAGVE  The Life of Hierom of Prague who died, An. Christi 1416.  
HIerom of Pague, 
His birth.  a Bohemian born, a man famous for Courage, Comeliness, Virtue, Learning, and Eloquence: when he understood that the Public Faith was violated, his Country slandered, 
His zeal.  and Huss burnt, he traveled to Constance, April the 4. Anno Christi 1415. But no sooner came he thither, but he understood that watch was laid for him to apprehend him, 
His retreat to Iberling.  whereupon the next day he went to Iberling a City of the Empire, and a mile from Constance. From thence he sent to Sigismond King of Hungary, and his Barons, but especially to the Council, most earnestly requesting that they would give him a safe Conduct freely to come and go, and then he would come in open Audience to answer every man, if any would appear to charge him with any crime: 
A safe Conduct denied him.  but this was denied him both by the King and Council, whereupon the next day he wrote sundry intimations and sent them to Constance, causing them to be set upon the gates of the City, upon the doors of Churches, Monasteries, of the houses of the Cardinals, and other Noble personages, the tenor whereof was this: Unto the Noble Emperor, etc. I Jerom of Prague, 
His intimations set up at Constance.  Master of Arts of the University of Paris, Cullen, Heidelberg and Prague, by these my Letters do notify to the King and Council, and to all others, that because of many crafty slanderers, backbiters, and accusers, I am ready of mine own free will to come unto Constance, there to declare openly before all the Council the purity and sincerity of my Faith and mine Innocency: but this I will not do in corners, secretly before any private or particular person: wherefore if there be any of my slanderers of what Nation soever, that will charge me with Error or Heresy, let them come forth openly before the Council, and in their own names object against me, and I will be ready to answer them: and if I shall be found guilty of any Error or Heresy, I will not refuse openly to suffer such punishment as shall be meet for an Heretic: wherefore I humbly desire a safe Conduct as afore: But if (seeing I offer such equal terms) before any fault be proved against me, I shall be arrested, imprisoned, or have any violence done to me, that then it may be manifest unto all the World that this Council doth not proceed according to the rules of equity and justice, the rather seeing that I am come hither freely, and of my own accord, etc.  
But notwithstanding all this, no safe Conduct would be granted him: wherefore the Lords of Bohemia gave him their Letters Patents under their Seals to testify the truth of the premises: 
His return towards Bohemia.  with the which Letters he returned again towards Bohemia: but by the treachery and subtlety of his Enemies he was apprehended by the way in Hirsaw, 
He is apprehended.  and by the Officers was carried before the Duke: who presently after carried him bound to Constance; 
Carried to Constance.  and for a greater disgrace they put a bolt of Iron upon his wrists with a long Iron chain at it, by which they led him through the City to the Cloister of the Friar Minors, where all the Priests, Scribes and Pharisees were met together, and when he came before them, some of the Bishops said to him: Hierom, why didst thou fly and run away, and not appear when thou wast cited? 
His answer to the Bishops.  To which he answered, Because I could get no safe Conduct neither from you, nor the King; and perceiving that I had many bitter Enemies in the Council, I would not be the Author of mine own peril: But had I known of your Citation, assuredly though I had been in Bohemia, I would have appeared: Then a great rabble of Priests cried out against him, and Gerson the Chancellor of Paris, and the Chancellor of Cullen, 
He is accused.  and the Chancellor of Heidelberg charged him with Errors delivered in those Universities: to which he answered, 
His answer.  that what he had delivered there, he would justify now; yet if any could convince him of Error therein, he would willingly be informed: 
He is imprisoned.  Hereupon some cried out, Let him be burned, let him be burned; Then was he delivered bound to the Officers to be put into Prison; Assoon as he came thither, one called to him at his window, 
He is encouraged.  saying, Mr. Hierom, be constant and fear not to suffer death for the Truth's sake, of which when you were at liberty you did Preach much good: To whom he answered, Truly brother, I do not fear death, etc. But the Prison-keeper coming to the man drove him away with strokes from the window: Presently after the Bishop of Rigen sent for Hierom, 
Popish cruelty.  strongly bound with chains, both by the hands and neck, and sent him to a Tower, where they tied him fast to a great block, and his feet in the stocks, his hands being also made fast upon them, the block being so high that he could by no means sit thereon but his head must hang downwards: where also they allowed him nothing but bread and water: But within eleven days, 
He falls sick.  hanging so by the heels, he fell very sick; yet thus they kept him in Prison a year wanting seven days, and then sent for him, requiring him to recant, and to subscribe that John Huss was justly put to death, 
His weakness.  which he did, partly for fear of death, and hoping thereby to escape their hands: after which they sent him back to Prison, and kept him guarded with Soldiers, yet not so strictly chained as before. Afterwards they sent to examine him again, but he refused to answer in private, except he might be brought before the Council; and they (supposing that he would openly confirm his former recantation) sent for him thither, May the 25. 1416. suborning false witnesses to accuse him; but he so learnedly cleared himself, 
He is brought before the Council.  and refeled his Adversaries, that they were astonished at his Oration, and with shame enough were put to silence: He also concluded his Oration with this, 
He retracts his recantation.  That all such Articles as Wicklief and Huss had written against the enormities, pomp, and disorder of the Prelates, he would firmly hold and defend, even unto the death; and that all the sins that he had committed, did not so much gnaw and trouble his conscience, as did that most pestiferous act of his in recanting what he had justly spoken, 
Back-sliding repent of.  and in consenting to the wicked condemnation of Huss, and that he repented with his whole heart that ever he did it: 
His condemnation.  This so enraged them that they proceeded to condemn him; whereupon he said: I after my death, will leave a remorse in your conscience, 
His short answer.  and a nail in your hearts; Et cito vos omnes at respondeatis mihi coram altissimo, & justissimo judice post centum annos: I here cite you all to answer to me before the most High and just Judge within a hundred years. 
His ornaments.  When he was brought forth to Execution, they prepared a great and long paper painted about with red Devils, which when he beheld throwing away his hood, he took the Mitre, and put it on his head, saying, Our Lord Jesus Christ, when he suffered death for me ●ost ●wretched sinner, did wear a crown of thorns upon his head: 
His deportment at death.  and I, for his sake, will willingly wear this Cap. As he went to the place of Execution, he sung some Hymns; and coming to the place of Execution, where John Huss was burned, he kneeled down, and prayed fervently. He was bound to the Image of John Huss, 
His martyrdom.  and so fire was set to him, which he endured with admirable valour: for standing at the stake bound, and the Executioner kindling the fire behind him, 
His courage.  he bade him kindle it before his face; For (said he) If I had been afraid of is, I had not come to this place having had so many opportunities offered to me to escape it. The whole City of Constance admired his constancy, and Christian magnanimity in suffering death. 
His last words.  At the giving up the Ghost he said, Hanc animam in flammis offero Christe tibi: 
This soul of mine in slames of fire  
O Christ I offer thee.   
An aliquid ab Hieronymo Pragensi scriptum sit, 
His works.  posterisque relictum, ignoro: credibile verum est, virum tam doctum, ac eloquentem quaedam scripsisse, Orationes quas in Academiis illu strioribus habuit, tum Themata quae proposuit, fort in lucem edita, suppressa fuare, & extincta ab iis qui, more suo, lucem ferre nequeunt.   


MARTIN LUTHER  The Life of Martin Luther, who flourished Anno Christi 1500.  
MArtin Luther was born at at Isleben in the Earldom of Mansfield, 
His birth.  Anino Christ 1483. of good parents. His Father's name was John Luther, 
His parentage.  who first lived at Isleben, and afterwards removed to Manfield, where he had some metal Mines, and was chosen a Magistrate, and was grateful to all for the integrity of his life. His Mother's name was Margaret Lindeman, who was adorned with such Virtues as became an honest Matron, but especially she was eminent for chastity, the fear of God, and often calling upon his name. Assoon as this their son was capable of Learning, 
His education.  they first trained him up in the knowledge and fear of God, and in the Exercise of other virtues under their own wings: Then their care was to educate him in humane Learning, for which end they set him to school to George Aemilius: and though at this time the darkness of Popery had much obscured the light of Truth, 
God's providence.  yet it pleased God to preserve in the Schools the Catechisms containing the Principles of Religion, the use of singing Psalms, and some forms of Prayer.  
At fourteen years of age, he went to Magdeburg, where he lived a poor Scholar one year: From thence he was removed by his Parents to Isenach, 
Schola Illustris. He goes to Erford.  where was a famous School, and where he first tasted the sweetness of Learning, and so after a while went thence to the University of Erford, 
His great proficiency.  Anno Christi 1501. There he profited so much in the knowledge of Logic, and other Learning, that the whole University admired his wit.  
At twenty years old, 
He is Master of Arts.  he was made Master of Arts, and Professor of Physics, Ethics, and other parts of Philosophy. Then he betook himself to the study of the Law: but at the age of twenty one (being affrighted at the violent death of a faithful companion of his whom he dearly loved) he betook himself into the Augustine Monks College in Erford, 
Means of his conversion.  writing to his parents the reason why he changed the course of his life.  
In the Library of that College he met with a copy of a Latin Bible, 
The ignorance of those times.  which he had never seen before and with admiration, observed that there were more portions of holy Scripture, than were read in the Churches, which made him wish that he had the like book: And it pleased God that not long after he obtained his desire, 
His study of the Scriptures.  and fell close to the study thereof, some sickness and fear also whening him on in those studies.  
Afterwards falling into a violent disease which threatened death, 
A prediction.  an old Priest came to him, saying, Sir, be of good courage, your disease is not mortal: God will raise you up to afford comfort to many others: which also came to pass, and he was much cheered up by conference with that Priest, who largely discoursed with him about Justification by Faith, and explained the Articles of the Creed to him.  
Then did Luther read over Augustine's Works, 
His studiousness.  where he found the same Doctrine of Justification by Faith frequently confirmed. He read over the Schoolmen also, especially Occam, and in these studies he spent five years in that Collegde.  
Anno Christi 1507. 
His ordination.  he was made Presbyter: and John Staupicius endeavouring to promote the University of Wittenberg (then lately begun) knowing the wit and Learning of Luther, 
His remove to Wittenberg.  removed him thither, Anno Christi 1508. when he was but 26 years old, 
He goes to Rome Anno Christi 1511.  where by his labours he did much good; Three years after he was sent to Rome in the behalf of his Convent, where he saw the Pope, and the manner of the Roman Clergy, concerning which he saith; 
Popish profaneness.  At Rome I heard them say Mass in such a manner as I detest them: for at the Communion Table I heard Courtesans laugh and boast of their wickedness, and others concerning the Bread and Wine of the Altar, Saying, Bread thou art, and Bread thou shalt remain; Wine thou art, and Wine thou shalt remain.  
Upon his return from Rome, 
He is made Doctor of Divinity.  he was made Doctor in Divinity at the charge of Duke Frederick, Elector of Saxony, who heard him Preach, 
An. chr. 1512.  and admired the foundness of his Invention, the strength of his Arguments, and the excellency of the things which he delivered.  
Soon after he began to explain the Epistle to the Romans, and some Psalms, where he showed the difference between the Law and Gospel; refuted Justification by Works, etc. And his demeanour agreed with his Doctrine; his speech seemed to come from his heart, 
He studies the Languages.  not from his lips only. Then he betook himself to the study of the Greek and Hebrew.  
This year 1517. was by the account of Scultetus the 356. from the Reformation of Religion in France by the Waldenses: the 146. from the first confutation of Popish Errors in England by John Wicklief. The 116. from the first year of the Ministry of John Huss, who opposed the Errors of Popery in Bohemia. The 36. year from the condemnation of Dr. Wessalia, who taught at Worms the same Doctrine before Luther was born, that Luther did afterwards.  
Anno Christi 1517. John Tecelius brought Indulgences into Germany to be sold, averring that he had so large a Commission from the Pope, 
Popish blasphemy.  that though a man had deflroured the blessed Virgin, yet for money he could pardon his sin: Luther's zeal being inflamed herewith, 
He opposeth Indulgences.  it caused him to set forth some propositions against Indulgences, which so enraged Tecelius, that wheresoever he came he declamed against Luther, and set forth contrary positions, and not content therewith, he burned openly Luther's propositions, and the Sermon which he wrote about Indulgences: This caused the Students at Wittenberg to burn his positions also.  
The Propositions which Luther set up, were 95 in number: After which he made this Protestation; 
His protestation.  I Martin Luther, Doctor of the Order of the Eremites at Wittenberg, would have it publicly testified that, I have set forth certain Propositions against the Pope's Indulgences as they call them; But albeit neither the famous and worthy School of ours, nor the Civil nor Ecclesiastical Power hath hitherto condemned me: yet (as I hear) there are certain men of a violent and bold wit, who dare to pronounce me an Heretic, as if they well understood and throughly knew the whole matter: But I beseech every one, as I have often done before, so now by the Christian Faith, that they either show me a better way if it be revealed by God to any of them, or else let them submit their sentence to God and his Church's Judgement. For neither am I so rash that I would have my Opinion alone to be preferred before all others, neither am I so doltish that I would have the Word of God to be placed after Fables devised by Humane Reason. 
Many defend Luther's Doctrine.   
Anno Christi 1518. Andrew Bodenstein, from his Native place called Caralostadius, with many other Divines of Wittenberg defended Luther's Doctrine by their writings. Also the Elector of Saxony of his own accord, without entreaty, took upon him the Patronage of Luther, neither would he suffer that he should be drawn to Rome. Also about the same time Luther (contrary to the advice of his friends) went to the Chapter of the Angustine Friars held at Heidelberg to defend his Doctrine, and show his obedience to their Summons. He was honourably entertained by the Bishop of Wurstburg, and at Heidelberg by Wolfgang the Count Palatine.  
Amongst the Friars there he disputed of 28 Paradoxes which he propounded out of St. Paul's Epistles concerning Justification by Faith without works. Bucer being present, and taking notes at this Disputation, wrote thus of it to Beatus Rhenanus. His sweetness in answering (saith he) was admirable, his patience in hearing was incomparable: you might have seen the acuteness of Saint Paul in resolving doubts, so that he brought them all into admiration of him, by reason of his short and pithy answers, and those taken out of the Storehouse of God's holy Scriptures.  
In his return when he was at Erford, he wrote to Jodocus, a Divine of Isenach, who had been his Master, wherein he thus expresseth himself: The whole University of Wittenberg is of my mind concerning the Doctrine of Faith and Works except one Licenciat, and also the Duke of Saxony: The Bishop of Brandenburg (who is my Ordinary) and many Prelates, and the more Ingenuous Citizens say with one mouth that they never knew Christ and the Gospel before.  
August following, 
The Emperor is against him.  Maximilian the Emperor, hearing of these Controversies between Luther & others, presently wrote to the Pope to provide timely remedies against those spreading evils (as he called them) promising, that whatever he should Decree about the same, he would see that it should take place through all the Provinces of the Empire. 
The Pope against him.  Hereupon Pope Leo citeth Luther to Rome, which he also signified to his Legate Cardinal Cajetan in these words, Hearing that Luther defendeth certain ungodly opinions, estranged from those of the Church of Rome, which is the Mistress of Faith and Religion, out of my Fatherly affection desiring to repress his rashness, I have commanded the Bishop of Aeculan to cite him to Rome to answer those accusations that are laid against him. This the said Bishop hath done, yet Luther is so far from returning to soundness, that being stubborn in his Heresy, he hath set out writings much worse than the former, to my great grief and perturbation, etc. Then he proceeds to require the Cardinal to see that Luther were brought to Auspurg, and that he should implore the Emperor and Princes to set a guard upon him, and carry him to Rome: yet withal if he should repent, and voluntarily confess his fault, he bade the Cardinal pardon him, otherwise to interdict him from holy services, etc.  
The Pope also wrote to the Duke of Saxony, 
The Pope writes to the Duke of Saxony.  in which Letter after a few flatteries, he tells him that he heareth many and grievous complaints against Luther, (an undone man) who forgetting his Order and Profession doth many things very saucily against the Church of God with great confidence: bragging that he is defended with the favour of his Prince, and that he fears the authority of no man: which thing he presumes to be false and scandalous to the Prince: yet (saith he) I am willing to write to you, to admonish you to be mindful of the dignity and splendour of your Ancestors, flying not only the fault, but also suspicion of it, etc. After which he tells him that it properly belonged to the Church of Rome to judge in these causes of Religion, and therefore requires him at the request of his Legate to see that Luther be sent to Rome, that there he might be either censured or pardoned according to his deserts.  
The Pope wrote also to the Master of the Augustine Monks, 
The Pope further persecutes him.  exhorting him by his Authority to endeavour to recall Luther from his undertake, and to solicit him earnestly thereto both by Letters and learned men: withal telling him that this must be done speedily, whereby he might quench the flame that was but lately risen, whereas by delays it was to be feared that the danger would grow greater and greater; for the timely suppressing whereof he required him to use all his study, care, and diligence.  
When Luther saw that he was called to Rome, 
Luther cited to Rome.  he earnestly solicited that his cause might be heard in Germany, before fit Judges appointed thereto, and in a place least subject unto danger. The University also of Wittenberg wrote to the Pope, giving a notable testimony unto Luther both for his Life and Learning: They said also that in regard of his sickliness, and the danger of the way, 
The University pleads for him.  he could not go to Rome: they beseeched the Pope that he would think no otherwise of him then of a good man: that certain things indeed were propounded by him only for Disputation sake, not to define them: that his Adversaries interpreted him in the worse sense, and thereby much exasperated him: beseeching him to give credit to this their Testimony.  
They wrote also to Charles Miltitius, a German, who was Chamberlain to the Pope, highly commending Luther, and desiring him to procure of the Pope that indifferent Judges might be appointed to hear his cause in Germany: presuming that he being a German, would favour his Countryman who was oppressed with slanders, and in danger of his life in an honest cause.  
Prince Frederick also the Elector of Saxony, treated with Cardinal Cajetan, and so prevailed with him, that Luther should be called to Auspurg, there to plead his cause before the Cardinal.  
About this time the Bohemians sent a Book to him written by John Huss, 
The Bohemians encourage Luther.  encouraging him to constancy and patience, confessing that what he taught was sound and right.  
In a Letter to Spalatinus he thus writes; In what matter soever I have not so roughly dealt with the Romanists, let them not ascribe it to my modesty, 
Luther's resolution.  nor to their deserts, but to my respect to my Prince and his Authority, and to the common good of the Students of Wittenberg: 
His courage.  As for myself, Contemptus à me est Romanus & favour, & furor: I contemn Rome's favour and fury: Let them censure and burn all my books, I will do the like by theirs, and will put an end to all my humble observance of them, which doth but incense them more and more.  
The Elector of Saxony telling Erasmus that he wondered at the Monks and Pope's extreme hatred of Luther: Erasmus answered, 
The cause why Luther was so hated.  Your Highness needs not wonder at it, seeing he deals against the Monk's Bellies and the Pope's Crown. And the same Erasmus being proffered a great Bishopric if he would write against Luther, 
Erasmus' testimony of him.  answered, That Luther was too great a man for him to deal with, and that he learned more from one short page of Luther's writings, then from all Thomas Aquinas ' s great Books. Erasmus also in a Letter to the Archbishop of Mentz, saith, That many things were in the Books of Luther condemned by Monks and Divines for Heresy, which in the Books of Bernard and Augustine are reputed sound and godly.  
About the same time Margaret, Caesar's Aunt, who governed the Low-Countries, when the Masters of Lovan complained to her that the writings of Luther overthrew the whole Christian Commonwealth; she asked them, what kind of man that Luther was? To whom they answered, An unlearned Monk: whereupon she replied: Therefore do you who are many learned men, write against that one unlearned fellow: For sure the World will sooner believe many learned, before one unlearned man.  
Luther being cited, 
Luther cited to Ausburg.  as we said before, to appear before Cardinal Cajetan at Auspurg, went thither, and having obtained a safe conduct from the Emperor Maximilian, he appeared before the Cardinal, where he justified his Doctrine, and proffered to maintain the same either by Disputation or Writing: The Cardinal being much offended with him for his bold speech, would not suffer him to come before him any more: Hereupon Luther, 
Luther goes from Ausburg.  after five or six days stay, when he heard no more from him, appealeth to the Pope, and so departeth home. But the Cardinal wrote after him to the Duke of Saxony, That as he tendered his own honour and safety, he should expel Luther out of his Dominions: This Letter the Duke sent to Luther, who wrote back again, that rather than he would any way endanger his Prince, he would depart thence, and go whitheresoever it should please the Lord to lead him. But the whole University of Wittenberg (seeing the cause of God in danger by this means to decline) wrote to the Prince, 
The University of Wittenberg stands for him.  humbly beseeching him, that of his Princely Honour, he would not suffer Innocency to be thus oppressed by mere violence: but that the Error might first be showed, and Luther be convicted of it, before he be pronounced guilty: Hereupon the Duke hearing Luther Sermons, and reading his Books with more diligence, began to favour his quarrel more than he did before, and thereupon wrote back to the Cardinal to this purpose: 
The Duke of Saxony pleads for him.  That whereas he had promised that Luther should come to Ausparg that being done, he could do no more: That the Legate had also promised him that he would dismiss Luther in a friendly manner: But that it seemed a wonder to him that he would have forced Luther to a recantation before he had pleaded his cause: That there were many not only in his Jurisdiction, but in other places also that were learned and virtuous persons which did not condemn Luther's Doctrine, but they which opposed him were men drawn thereto through filthy covetousness: But if they would show him his Error, he would then do therein the Office of a Christian Prince, as one that respected the glory of God, and desired to provide for the peace of his Conscience; and that whereas (beyond his expectation) he wrote that Luther should be prosecuted at Rome, and therefore required that either he should be sent to Rome, or banished his Dominions: he answered that he could not agree thereto: First, because his Error is not yet showed him: Secondly, because it would be an intolerable loss to the University of Wittenberg, which he had lately founded, wherein were many Students and Learned men which loved Luther exceedingly, who had deserved so well of them; That Luther is still willing to come to a Disputation in a place not suspected, and to submit to the judgements of such as can bring any thing more right, or to answer by writing; That he thinketh it just that this be granted him, and requesteth that it may be so done, that so it may appear why he is counted an Heretic, and what himself ought chiefly to follow, assuring him that he will maintain no Error: And as he is unwilling to depart from the observance of the Church of Rome, so neither can he condemn Luther, till his Errors and Crimes be detected.  
After the death of Maximilian, 
Pope's malice.  and the Coronation of Charles the fifth, the Pope sent to the Duke of Saxony by some Cardinals, requesting him, that he would cause all Luther's Books to be burnt; and that he would see Luther either to be executed in Saxony, or else that he would secure him, and send him to Rome; To which the Duke answered, That he was ready to show his obedience to the Pope, 
The Duke's answer.  but yet he could not send Luther to him, till his cause was heard before the Emperor, and till he was convicted of Error; and than if he recanted not, he should find no favour at his hands.  
About this time, many Adversaries being risen up against Luther, there was a Disputation appointed a Lipsick, to which Luther came accompanied with Phil. Melancthon, 
Luther disputes at Lipsick.  who was come to Wittenberg the year before: On the adverse party came John Eckius, a bold and confident Divine: This Disputation lasted fourteen days, which was after published in print by Luther and Petrus Mossellanus.  
Presently after, 
Friars and Bishops stir up the Pope against him.  the Friars grievously charged the Pope with neglect of his duty, in that minding his pleasures so much (whereunto he was wondrously addicted) he in the mean time neglected the care of the Church, in not timely suppressing the Doctrine of Luther: The Bishops also of Germany having condemned the Doctrine of Luther, wrote earnestly to the Pope against him, whereupon the Pope calling together the Cardinals, Bishops, Divines, and Canonists, referred the business wholly to their pleasures, who after much contention and wrangling amongst themselves, at last concluded that a certain day should be appointed for Luther's appearing, and that his Books should be burnt openly.  
The Court of Saxony hearing these things, 
Luther intends a retreat.  was somewhat troubled, which when Luther perceived, he began to bethink himself of retiring into Bohemia: which being taken notice of, Sir Francis of Sickingen, Sir Vlrick of Hutten, and Silvester of Scavenberg, a Noble Franconian, offered him both entertainment and patronage; entreating him not to go into Bohemia, but to come into Franconia, if the Romans curses did prevail, promising him an hundred Noble Horsemen of Franconia for his guard. Hereupon Luther's courage increaseth, and he giveth notice to the Cardinal of Saint George, that if the Pope's curses drove him out of Wittenberg, they should get nothing by it, seeing there were now, not only in Bohemia, but in the midst of Germany such as were able and willing to defend him against the Pope's power: And then (saith he) being safe guarded by these Protectors, I shall more cruelly inveigh against the Romanists then if you let me alone in peace under my Prince.  
Yet June 15. 
The Pope's Bull against him.  the Pope publisheth his Bull against Luther, and all his partakers: Forbidding upon pain of Excommunication, the reading or keeping any of his Books: commanding all men to apprehend him, and bring him to Rome: and interdicting all places where he should come.  
This Bull in many places of Germany was opposed and torn in pieces: 
The Bull answered.  and Sir Vlrick Hutten published it with interlineary Glosses, and marginal Notes, to their great disgrace.  
But before this came abroad Luther had published his Book De Captivitate Babylonica, wherein he professed that he was daily made more learned, wishing that his Books about Indulgences were burned, and that instead thereof this Position were set forth, Indulgences are the wickednesses of the flatterers of Rome. 
The Bull excommunicated.  And when the Pope's Bull came forth, Luther Excommunicated the Bull itself and the Authors of it; He also published a defence of all the Articles condemned by the Pope, appealing from the Pope to a Council.  
After this the Cardinals, according to the their Commission, told the Duke, 
Luther's books burnt.  that they could do no less then burn Luther's Books; which accordingly they did: But Luther hearing of it, 
He burns the Bull.  being accompanied with all the University, he also openly burnt the Pope's Decrees, and his Bull lately sent out against him. At which time he added these words, Because thou hast troubled the holy one of the Lord, eternal fire shall trouble thee.  
A while after the Emperor Charles the fifth coming into Germany, 
Luther sent for to Worms.  Prince Frederick of Saxony accompanied him to Worms, from whence he wrote to Luther that he had obtained of the Emperor to hear him openly at the Diet: to which Luther answered, that it was very welcome news to him that the Emperor would take to himself the hearing of his cause, promising to do all which he could with a safe conscience, and not wronging the cause of Christ.  
March the sixth, the Emperor sent for him, and withal sent him a safe Conduct, requiring his repair thither within 21 days: 
His friends dissuade him.  but many of his friends dissuaded him from going, to whom he answered, That these discouragements were cast into his way by Satan▪ 
His courage.  who knew that by his profession of the truth in so illustrious a place, his Kingdom would be shaken, and therefore if he knew that there were as many Devils in worms as Tiles on the Houses, yet would he go thither, etc.  
April the sixteenth, 
He goes to Worms.  Luther came to Worms: whereupon some persuaded the Emperor to deal with him as the Council of Constance had dealt with John Huss: But the Emperor said, That the Public Faith was not to be violated. The next day Luther appeared before the Emperor, and a frequent Assembly of the Princes, at which time Eccius, a Lawyer, at the command of the Emperor, made a speech, in the end whereof he asked him whether he would recant and retract his works? To which Luther after deliberation, 
His answer to Eccius.  answered, Of my Books (saith he) some tend to Faith and Piety; to these my Adversaries give an ample testimony: others are against the Pope and his Doctrine; should I revoke these, I should confirm his Tyranny: others are against private men who defend his cause; in these I confess, I have been too vehement, yet I cannot revoke them, unless I will set open a gap to the impudence of many. But Eccius told him that the Emperor was not satisfied with this answer, but required his recantation. To which Luther answered, 
His constancy.  I beseech you, give me leave to maintain the peace of my own conscience, which, if I should consent to you, I cannot do. For unless my Adversaries can convince me by sound Arguments taken out of the holy Scriptures, I cannot satisfy my conscience. For I can plainly prove that both Popes and Councils have often erred grievously: and therefore it would be an ungodly thing for me to assent to them, and to depart from the holy Scriptures which is plain and only cannot err. And so he departed at that time. But the next day the Emperor sent his Letter to the Assembly of the Princes, 
The Emperor intends to proscribe him.  wherein he wrote that his Ancestors had always professed the Christian Religion, and had observed the Church of Rome, which seeing Luther now opposed, and flood stiffly to his opinion, it behoved him to proscribe him and his companions, and to provide fit remedies to quench that flame. Yet that he would keep the Public Faith given him, so that he might return safe to his own home. The Princes were divided in their opinions; 
The Princes divided about it.  but the major part held that he was not rashly to be condemned, because the Emperor being a young man, was instigated against him by the Pope and his Ministers.  
A few days after the Bishop of Trevers appointed Luther to come unto him, with whom also some other of the Princes were assembled: at which time they used many Arguments to draw him to a recantation, and concluded that they perceived that if he refused, the Emperor's purpose was to banish him out of the bounds of the Empire, and therefore they exhorted him seriously to think upon the same. Luther answered that he was very thankful to them that so great Princes would take so much pains for his sake who was so mean, and unworthy a person: 
Luther● courage.  yet he told them that he would rather lose his life then depart from the manifest Truth of the Word of God, seeing its better to obey God then man, etc. Then was he commanded to withdraw: and there came to him one ●aeus a Lawyer; who persuaded him to submit his writings to the judgement of Caesar and the Princes: To whom he answered, that he would not decline the judgement of Caesar, and the Orders of the Empire if they would be guided by the Word of God which (saith he) makes so plain for me, that unless they convince me of an Error, I cannot depart from mine opinion.  
Shortly after the Emperor sent to him to depart home, 
He is proscribed.  giving him 21 days for his return, commanding him neither by writing nor word to declare any thing to the people by the way. And after his departure the Emperor proscribed him. After the publication whereof, 
And se●●way.  Prince Frederick appointed certain Noble men, whom he most confided in, to convey him to a secret place thereby to avoid the danger, who accordingly conveyed him privately to Wartsburg, 
His Patmos.  which he called his Patmos, where he continued ten months, and wrote divers useful Treatises. The Papists employed Wizards to descry him, 
Witchcraft frustrated.  but they could not certainly design the place where he was.  
In Luther's absence, the University of Wittenberg solicited Prince Frederick to abolish the Mass out of his Jurisdiction, 
Reformation in his absence.  showing him the impiety of the same, and that it was invented but about 400 years before for the Pope's profit, to which the Prince gave them a very prudent and pious answer.  
Anno Christi 1522. Luther wrote to Melancthon, to provide him a lodging at Wittenberg: For (saith he) the Translation of the Bible will urge me to return. 
He translates the Bible.  For having translated much of the Bible into Dutch in his Patmos, it was necessary for him to confer with learned men, and to have their help and assistance about the same.  
In his absence, Justus Ionas, Caralostad, Phil. Melancthon, Ampsdorfius, etc. had removed private Mass, Images, auricular confession, Prayer to Saints, etc.  
March the sixth, Luther came back to Wittenberg, 
His return to Wittenberg.  and preached every day, taxing the Reformers in one of his Sermons, as if they had erred in abolishing the Mass: Not (saith he) because it's sinful to do it, but because they have not done it in a right order, etc. And as touching the pulling down of Images he said, 
He is displeased with the reformation.  If any worship Images, they are to be abolished; otherwise they are to be endured: yet I wish they were all taken away because of the abuse of them, which we cannot dissemble.  
Caralostadius was much nettled with these and other such like speeches, who was the chief doer in these matters, saying that Luther would have all men enslaved to his authority, and would suffer no man to do or write any thing whereof himself was not the first Author.  
Presently after Luther excused himself by Letters to Prince Frederick for returning to Wittenberg without his leave, and concludes that he returned to Wittenberg under a stronger protection than the Elector could give him; 
His faith.  for saith he, God alone can order and promote the Truth without any man's excessive care, and helping hand: Therefore in this cause, he that most strongly trusts to God's assistance, he most surely defends himself and others.  
Anno Christi 1522. He printed the New Testament (translated by him in his Patmos) into the German tongue, and revised by Melancthon, whereat our King Henry the Eighth, and George Duke of Saxony were much troubled.  
About this time Thomas Muncer, an Anabaptist, 
The rising of the Anabaptists.  wrote a Fanatic Book against him and his Doctrine, and the Boors seduced by him, rose in Arms, publishing their demands, whereof these were some: That they might choose their own Ministers: That they might pay no Tithes, but of corn only, which also might be distributed partly to the Ministers, partly to the Poor, and other common uses. That they should not be used as servants, who were made free by the blood of Christ, etc. To these Proposals Luther wrote an answer, 
Luther unmasks them.  That indeed Princes grievously offend by forbidding the sincere Preaching of the Gospel, and for overburdening of their subjects: But yet for these things the subjects may not take Arms against their Magistrates: That there was no reason why they should place their hope in the multitude, seeing God can easily destroy them: That they abused the Name of God, pretending it for their Sedition, as if they desired to promote the sincere glory of God, the Doctrine of the Gospel, Justice and Equity, whereas indeed they go about to take from the Magistrate the power that God hath given him, and whom God hath commanded them to obey. Afterwards he proceeded to examine their Demands, showing that the most of them were contrary to the Law of Nature and Equity, telling them also how great their confusion would be, should they be granted. And for the rest, which seemed to be grounded upon any Equity, he referred them to be examined by the Lawyers. Lastly, he exhorted them lovingly and brotherly to lay down their Arms, and to obey their Magistrates: telling them that they might remove from those places where the Preaching of the Gospel is forbidden: but they may not oppose themselves violently against their Magistrates.  
But when this admonition prevailed nothing, 
He deals more sharply with them.  he wrote another Treatise, wherein he exhorted all men to join together for the utter subversion of these Thievish incendiaries, as for the quenching of a common fire.  
Thomas Muncer (a fanatical Preacher) sowed the seeds of this Sedition, 
Muncer and Pseiffer the Incendiaries.  and was holpen much by one Pseiffer: These vented their dreams, and told their followers that they should kill their Enemies as Mice in a Barn. 
The Anabaptists beaten.  Hereupon some of the Princes assembled their Forces, and pitying this wretched seduced multitude, offered them peace if they would lay down their Arms, and depart home: But Muncer told his followers, that the Princes were afraid, and that by a Divine Revelation he could assure them of victory: Hereupon they came to a battle, wherein 5000 of them were slain, and the rest fled to Francusium: but the Princes pursuing them, took the City, put 300 more to death: and Muncer being taken, was brought before the Princes, who chid him for his proceedings, and then racked him to confess his complices: Upon the wrack he cried out grievously, whereupon Prince George of Saxony said, But think upon the slaughter of the poor wretches, who being deceived by you, perished yesterday: 
Muncer and Pseiffer beheaded.  Upon this Muncer laughed out right, and said, Why? they would be deceived. When he was to be beheaded, he was so faint-hearted that he could not rehearse the Apostles Creed: with him also was beheaded Pseiffer, and some others: and shortly after was finished that mournful war of the Clowns, whereinin several places were slain above fifty thousand, some say one hundred thousand.  
Anno Christi 1525. 
Luther's marriage.  Luther married Catherine a Bore●, who had formerly been a Nun. This Luther's friends disliked very much, that he should marry at so unseasonable a time, when Germany weltered in the blood of the Clowns, and Saxony mourned for the death of Frederick their Prince: 
Melancthon excuses it.  But Phil. Melancthon wrote thus to Camerarius. Perhaps some will wonder that Luther should marry in these unhappy times, as if he cared not for those mischiefs which are before our Eyes: But I think this was the occasion of it: you know well enough his course of life, that he is none of those that eat meetings; I think better to leave you to think the rest, then that I should write it: If any undecent thing be reported by the people of him, it's ally and a calumny. I judge also that nature compelled him to become as husband. If any thing seem unseasonable and unadvised, it must not trouble us too much: perhaps there is some hidden and divine matter in it, into which it becometh not us curiously to search, and because I see him sorrowful for the change of his condition, I labour to comfort him all that I can.  
Anno 1527. 
His sickness.  he fell sick of a congealing of blood about his heart; but by the drinking of the water of Carduus Benedictus, he recovered. Presently after (on a Sabbath day) he endured a spiritual temptation, which he called the buffeting of Satan: It seemed to him that swelling surges of the Sea did sound aloud at his left Ear, 
His Tentation.  and that so violently, that die he must, except they presently grew calm: afterwards when the noise came within his head, he fell down as one dead, and was so cold in each part, ut nec calor, 
How he recovered.  nec sanguis, nec sensus, nec vox superesset: that he had remaining neither heat, nor blood, nor sense, nor voice; but when his face was sprinkled with cold water by Justus Ionas, he came to himself, and prayed most earnestly, and made a confession of his Faith, saying, That he was unworthy to suffer Martyrdom, which by his proceedings he might seem to run upon. He often mentions this tentation in his Letters to his Friends, and was confirmed in his Faith by receiving absolution from a Minister, and the use of the Sacrament.  
Melancthon knowing the rage of the Papists, 
Melancthons' fears.  and Caesar's threats to subvert the Gospel, was much troubled at it, and gave himself wholly up to grief, 
Luther encourageth him.  sighs and tears; whereupon Luther wrote to him: In private conflicts I am weak, and you are strong; but in public conflicts, you are found weak, and I stronger; 
An excellent speech.  because I am assured that our cause is just and true: If we fall, Christ, the L●rd and Ruler of the World falleth with us▪ and suppose he fall, Mallem ruere cum Christo, quam regnare cum Caesare, I had rather fall with Christ then stand with Caesar: I extremely dislike your excessive cares, with which you say, that you are almost consumed: That these reign so much in your heart, it is not from the greatness of the danger, but the greatness of your incredulity. Si piam, & justam causam defendimus, cur Dei promistis non confidimus? praeter vitam hanc misellam Satanas, & mundus nobis eripere nihil potest. At vivit, & in sempiternum regnat Christus, in cujus tutela consistit veritas: Is nobis aderit: is etiam causam hanc, quae non nostra, sed ipsius est, ad optatum producet finem. If the cause be bad, let us revoke it, and fly back: if it be good, Why do we make God a liar? who hath made us so great promises: Cast thy care upon the Lord, etc. Be of good comfort, 
His faith.  I have overcome the world. If Christ be the conqueror of the world, why should we fear it as if it would overcome us? A man would fetch such sentences as these upon his knees, from Rome or Jerusalem. Nolite igitur timere, estote fortes, & laeti, nihil solliciti, Dominus propè adest: Be not afraid; be courageous and cheerful: solicitous for nothing The Lord is at hand to help us. 
Luther's courage.  And in another place when our King Henry the Eighth had written bitterly against him: Agant quicquid possunt Henrici, Episcopi, atque adeò Turca, & ipse Satan, nos filii sumus regni, etc. Let the Henry's, the Bishops, the Turk, and the Devil himself do what they can; we are the children of the Kingdom, worshipping, and waiting for that Saviour, whom they, and such as they, spit upon and crucify.  
Concerning this his answer, 
Erasmus censures him.  Erasmus thus writes, If (saith he) Luther commending the King's good intention, had proceeded by strong Arguments, without violating the Kingly Majesty, in my judgement, he had taken a better course for the defence of his cause. For what made Luther in his Book to the King of England, to use these words, Come hither my Lord Henry, and I will teach you? Truly the King's Book was written in Latin, and that not unlearnedly: But Luther thus excuseth himself, 
He defends his Book against King Henry the Eighth.  If any man (saith he) be offended at my sharpness against the King, let him know that in that Book I dealt with senseless Monsters, who contemned my best and most modest writings, and by my humility and modesty were more hardened in their Errors: Besides I abstained from bitterness and lies, with which the King's Book was stuffed. Neither is it any wonder, if I contemn and bite an Earthly King, when as he feared not at all in his writings to blaspheme the King of Heaven, and to profane his truth with virulent lies.  
Anno Christi 1523. A Diet was held at Norinberg in the absence of Caesar, wherein the Edict of Worms was made null: Of this the Pope's Legate complained to the Princes, saying, That Luther was not punished according to the Emperor's Edict; 
W●y Luther was not punished.  To which the Princes answered: That the Court of Rome neglected Reformation: That Germany was so far enlightened by the Sermons and Writings of Luther, that if they should go about to put the Edict in Execution, great tumults would arise, and the people would be ready to think that they went about to oppress the Truth, and to put out the light of the Gospel, that so they might the better defend those manifest vices which could be no longer concealed.  
The same year Luther published his Book Of the Dignity and Office of the Civil Magistrate. 
His writings.  He wrote also to the Waldenses about the Adoration of the Sacrament. He published the Pentat●uch in the Germane tongue. He wrote to the Senate of Prague his Book De Instituendis Ministris Ecclesiae, and another about the avoiding the Doctrines of men: Besides divers others. What was judged of him for his constancy and resolution, may appear by this.  
Upon a time a motion was made in the Consistory at Rome, that a great sum of money should be proffered to him to buy him off from opposing Popery; 
He will not be b●●bed.  but one wiser than the rest, cried out, Hem! Germana illa bestia non curat aurum sed auram: That beast of Germany cares for no money, but seeks vainglory.  
Anno Christi 1529. 
He publisheth his Catechisms.  he set forth both his Catechisms: the lesser, in January, the greater in October following.  
The year after the Emperor summoned a Diet at Auspurg, giving the Public Faith for the security of all men that would come to the Diet to set forth the Form of their Belief.  
Hereupon the Prince Elector of Saxony to be the better prepared against this Diet, appointed Luther, Justus Ionas, Pomeran and Melancthon, to set down the form of Doctrine which the Saxon Churches, and those which accorded with them, did profess. Luther comprehended the sum of his Doctrine in seventeen Articles, which being revised by Phil. Melancthon, 
The Confession of Auspurg.  and put into a better form, was afterwards called the Confession of Auspurg.  
And whereas it was given out that the Emperor when he came into Germany would tread the Gospelers under his feet, the Protestant Princes met, and consulted together whether it were better to go to the Diet, or to meet the Emperor in Arms before he should pass the Alps.  
Luther (who was always a Counsellor of Peace) dissuaded them from taking Arms under the pretence of Religion, 
Luther persuades to peace.  persuading them rather by Faith and Prayer to beg, and look for help from God, whose cause (saith he) himself will defend.  
Upon this advice the Princes went to Auspurg, yet left Luther not far of in Coburg Castle to be ne'er at hand, but out danger, that his advice might be had in time of need. And when the Diet was met, 
A Diet at Auspurg.  the Elector of Saxony sent to him to know whether the cause of Religion should be referred to the Judgement of the Emperor? This Luther would by no means have done: For (saith he) this honour is to be given to the Word of God only to be Judge of holy controversies.  
Anno Christi 1535. 
Peace endeavoured between Luther and Zuinglius.  the Landgrave of Hess sent for Bucer and Melancthon to Casells, to reconcile them together about the business of the Sacrament, where after much conference Melancthon mitigated the rigour of his opinion about Christ's presence: and at his return to Wittenberg he carried with him Bucers' Declaration concerning that point, which when Luther had considered of, he began to hearken to an agreement with Zuinglius, writing most friendly to the Divines of Strasborough and to others that there might be a meeting appointed, wherein after deliberation, the desired concord might be confirmed. And accordingly Anno Christi 1536. Bucer and divers other Divines of Germany came to Wittenberg, where a form of concord was drawn up by Bucer, and subscribed by both parties: But Bucer therein striving to please both parties, pleased neither: 
Yet frustrated.  For the Helvetian Divines rejected it; and Luther understanding of Bucers' various Exposition of it, was very wroth with him, and would no more reckon him amongst his friends: And so all hope of concord was taken away.  
An. Chr. 1537. The Protestants being met at Smalcald drew up, and set forth the sum of their Religion and practice in a book called Articuli Smalcaldici, unto which Luther prefixed this preface.  
Whereas Pope Paul the third summoned a Council the last year, 
Luther's preface to the Smalcaldian Articles.  which was to meet at Mantua, and a little after adjourned it again without nominating time or place, so that it is not certain whether he will or can call it; And we also hoped that we should have been called to it: or else it was to be feared that we should be condemned not called: It was enjoined to me that I should gather and write the Articles of our Doctrine, that if perhaps the matter went on, it might be known what, and how far we would and could yield to the Papists, and in what points we would constantly persevere: I have therefore written these Articles, and delivered them to our party, who have perused and received them with one consent, that they might be publicly presented, and explain the Confession of our Faith in the Council, if any one shall at length be assembled and held by the Pope and Popelings without lies and deceit in a true, lawful and Christian manner.  
But seeing the Court of Rome doth so fear a Christian and free Council and most foully flieth the light, so that all hopes of seeing such a Council is utterly taken away even from the Papists themselves, to the great offence of many of them, taking ill the negligence of the Pope herein: yea they easily from hence gather that the Pope had rather see the destruction of all Christianity, and the damnation of all souls, then to suffer a Reformation of himself and Courtiers, and the restraint of his Tyranny.  
I thought fit therefore to publish these Articles, that if I be taken out of this life before a Council be called (which I trust and hope shall so come to pass) seeing these wicked flyers of the light labour so much to drive of and hinder a Council) That they I say, which live after me, should have my Confession and Testimony, and may adjoin and publish it with the Confession which I have formerly set forth, wherein I have hitherto persevered, and will (by God's grace) persevere unto the end.  
What shall I say? How shall I begin my complaint? For being yet alive, I Preach and read to others publicly and daily; and yet not only my virulent Adversaries, but my false Brethren that say that they agree with us in opinion, dare bring and allege my own Doctrine and Writings against me, whilst I am alive, and see it and hear it, albeit they know that I teach otherwise; and they go about to adorn their own poison with my labours, so to deceive and seduce the simple with my name: Good God, what then will be done after my decease?  
I should answer to all things whilst I am alive: But how I pray you, can I alone stop all the months of the Devil? especially of them who being so full of poison, will neither hear nor heed what I write: but wholly employ themselves wickedly to pervert and deprave my words even in the least letters: Let the Devil and God's wrath answer them as they deserve.  
I oftentimes remember good Gerson, who oft doubted whether any thing that is good might be brought to light by writing. If writing be omitted, many souls are neglected which might have been delivered; and if it be done, presently the Devil is at hand with plaguy tongues full of slanders which corrupt all things, and fill them with poison, that the profit of the writings may be hindered thereby. Yet what commodity they receive by this their malice, is manifest; for whereas by loading us with lies they seek to draw away the simple from us, God so ordereth it by his Providence for the promoting of his own work, that their company decreaseth, and ours increaseth daily: for God hath confounded, and still will confound them and their lies.  
Lately there came a Doctor out of France to Wittenberg, who told us openly that his King was made to believe that we had no true Church amongst us, no Magistrates, no marriages, but that we all live promiscuously together like brute beasts. With what face will these false Informers look upon us before the Tribunal Seat of Christ in his last Judgement, who have so oft told their King such false and prodigious lies? Christ who is the Lord and Judge of us all knows that they be lie us. God convert them that are to be converted that they may repent, and overwhelm the rest with eternal woe.  
But to return to the matter: I could wish with all my heart, that a free and Christian Council were assembled, that provision might be made for many things that are amiss. Not that we have need of a Council; for our Churches are so enlightened, taught, and confirmed by the grace of God, with the pure Word of God and true use of the Sacraments, that we need not a Council, neither can a Council show us a truer or better way: But there is need of one in many other regards: In many Bishoprics divers Parishes are destitute of spiritual food: yet the Bishops and Canons regard not the life of those poor men, for whom yet Christ died, so that they cannot hear the true Shepherd speaking to his Sheep: I fear Christ for this will call a Council of Angels to destroy Germany as he destroyed Sodom and Gomorrah. Besides these affairs of the Church many things need Reformation in the Civil State: Great discords are amongst Princes: usury and covetousness overflow like a deluge: wantonness, pride, riot, garishness in apparel, belly-cheer, dicing, pomp, malice, stubornness of subjects, oppression, etc. so overflow that they cannot be amended by ten Councils, and twenty Diets, etc. Our sins weigh us down, and suffer not God to be gracious to us, because instead of repenting we defend our abominations.  
O Lord jesus Christ, do thou summon and hold a Council, and redeem thy servants by thy glorious coming: The Pope and Pop●lings are p●st cure: therefore help us poor and distressed men who groan unto thee, and seek thee with our hearts, according to the grace that thou hast given us by thy holy Spirit, which liveth and reigneth with thee and the Father for ever, Amen.  
Luther, 
His violence against the Sacramentaries.  lest he should seem to have yielded any thing to the temperament of Bucer, which we spoke of before, wrote to Albert of Brandenburg Duke of Borussia, exhorting him to shun the Sacramentaries and their Doctrine, and not to suffer it to creep anywhere into his Dominions, lest he should thereby so burden his conscience with so great wickedness, that perhaps he should never be able to pacific it again. They of Zurick took this very ill, and they wrote also to the Duke of Borussia, requesting him not to Decree any thing against the Professors of their Faith.  
A while after Luther wrote an Epistle to the Aldermen of Francfurt, wherein he called the Zinglians, Archdevils, and said they were to be driven out of Pulpits, and cast out of the Country.  
He used to be very fervent in Prayer: Vitus Theodorus thus writeth of him, No day passeth wherein Luther spendeth not three hours at least in Prayer. Once it fell out (saith he) that I heard him: Good God 
His power in prayer.  what a spirit, what a confidence was in his very expression? with such a reverence he sueth for any thing, as one begging of God; and yet with such hope and assurance, as if he spoke with a loving father, or friend, etc.  
When the Papists charged him for a liar, a promise-breaker, and an Apostate: Luther denying the former, yielded himself to be an Apostate, 
He justifies his turn from Popery.  but a blessed and holy one, who had not kept his promise made to the Devil; saying, That he was no otherwise a revolter then a Mamaluke turning Christian, or a Magician renouncing his Covenant made with the Devil, and betaking himself to Christ.  
When Philip Duke of Pomerania married Mary daughter to the Elector of Saxony, Luther being present, prayed for a blessing, 
Power of prayer.  and taking Philip by the hand, said, The Lord God be with you, and keep your posterity from failing; But his wife continuing barren four years, all his male-stock was like to be extinct; yet at length, by God's blessing, according to Luther's Prayer, he had seven sons by her, which wonderfully enlarged that Noble Family.  
Luther falling sick of the Stone, 
Luther fal● sick.  made his Will, in which he bequeathed his detestation of Popery to his friends and to the Pastors of the Church. He also beforehand made this verse, Pestis eram vivus; moriens ero mors tua Papa: 
I living stopped Rome's breath:  
And dead, will be Rome's death.   
Yet it pleased God in a short space to give him ease, 
His recovery.  and to restore him to his former health, which brought great joy to all his friends, and especially to Melancthon, who in an Epistle to him congratulated his recovery.  
Anno Christi 1537. 
A Council of the Popes.  The Pope appointed a Council at Vincentia for reforming the Church, of which Luther wrote a book, and by a picture in the Frontispiece showed the Argument of it: wherein the Pope was pictured sitting in a high Throne, 
What it was like.  with some Cardinals standing by, with Fox-tails on the end of long poles, as with brushes pretending to sweep the room, but presently after the dust settled again as before.  
About this time the new Sect of the Antinomians did start up: 
1538. Antinomians. Their opinions.  The chief ringleader was Joannes Agricola of Isleben, a familiar friend of Luther's: They held That repentance was not to be taught from the Decalogue: they opposed such as taught, that the Gospel was not to be preached to any but to such as were humbled by the Law: and they taught that whatsoever a man's life was, though impure, etc. yet he was justified, so that he believed the Gospel: Luther confuted these.  
Anno Christi 1540 there was a meeting appointed at Haganaw upon the Rhine, where the Divines were to meet, and in a friendly manner to debate their differences: But as Melancthon was going thitherward, he fell sick at Vinaria, made his Will, and prepared for death; 
He prays Melancthon well.  whereupon Luther and Cruciger by long journeys hastened to him: and as soon as Luther saw how miserably he was wasted with his disease, with sighs and tears; he broke out into this speech, Alas! how precious and profitable an instrument of the Church is miserably weakened, and ready to perish! and there withal falling upon his knees he prayed most earnestly for him: and Melancthon confessed, that if Luther had not come, he had died.  
Anno Christi 1541. 
1541. He comforts Myconius.  Luther wrote a consolatory Letter to Frederick Myconius, almost quite spent with a Consumption, affirming that he could have no joy to live if he died, and therefore wished that himself might first lay down his Earthly Tabernacle: concluding, that he was verily persuaded that his Prayers should be granted, as indeed it came to pass; 
Power of prayer.  for Myconius outlived him fix years, and would often say, That Luther obtained this for him by his Prayers.  
Luther afterwards wrote his mind concerning Ceremonies, 
1543. His judgement about Ceremonies.  (which he desired might be few, and tending to edification) and Excommunication, which he wished might be brought into the Church as a profitable Discipline, but could scarce hope to see it.  
Anno Christi 1544. 
His Exposition upon Genesis.  Novemb. 17. he finished his Explication of Genesis, which was his last public reading in the University, which he thus concluded: Thus end I my Explication of Genesis; God grant that others may more rightly expound it then I have done: I cannot proceed further, my strength faileth; pray for me, that I may have a quiet and comfortable departure out of this life.  
This year in Italy was spread a most impudent lie about Luther's death: which they called Horrendum, 
1545.  & in●ud tum miraculum, quod in aeternum laudandus D●us in foedam●te Mart. Lutheri & corpore & anima damnati, exhibuit, in gloriam Jesu Christi, atque in emendationem & consolationem piorum. The substance of it was this: 
A Popish lie about Luther's death.  That when he saw he must die, he requested that his body should be set upon the Altar, and worshipped with Divine Worship: but when his body was laid in the grave, suddenly so great a stir and terror arose, as if the foundations of the Earth were shaken together: whereupon all that were present, trembling, and astonished, lift up their Eyes, and saw the sacred Host appear in the Air; whereupon they placed that upon the Altar: But the night following a loud noise and rattling, shriller than the former, was heard about Luther's sepulchre, which terrified all the City, and almost killed them with astonishment: in the morning when they opened the sepulchre, they found neither body, bones, nor clothes, but a sulphureous stink came out thereof, which almost overcame the standers by, etc. This Lie coming printed into Germany, Luther subscribed with his own hand, 
Luther's answer to it.  I Martin Luther do profess, and witness under my own hand, that receiving this figment full of anger and fury concerning my death, I read it with a joyful mind and cheerful countenance: And, but that I detest the blasphemy, which ascribeth an impudent lie to the Divine Majesty; for the other passages, I cannot but laugh at Satan's, the Popes and their complices hatred against me. God turn their hearts from their Diabolical malice; but if he Decree not to hear my Prayer for their sin unto death, than God grant that they may fill up the measure of their sins, and solace themselves with their libels, full fraught with such like lies.  
Anno Christi 1546. Luther (taking Melancthon and some others along with him) went into his own country, and returned in safety to Wittenberg again. 
He is sent for into his own Country.  And not long after he was sent for back by the Counts of Mansfield to compose a difference amongst them about the borders of their Countries, and their inheritances. Luther did not use to meddle with such businesses, having all his life been accustomed only to deal in Ecclesiastical affairs: yet because he was born in that Country he would not be wanting to promote the peace of it. And therefore having preached his last Sermon at Wittenberg, January the 17. upon the 23. day he began his journey: and at Hall in Saxony, he lodged at Justus Ionas his house: and passing over the River with Ionas, and his own three sons, they were in danger of drowning: whereupon he said to Justus Ionas, 
He is in danger of drowning.  Think you not that it would rejoice the Devil very much, if I and you, and my three sons should be drowned? He was honourably entertained by the Earl of Mansfield, who sent an hundred Horse that conveyed him to Isleben, 
He comes to Isleben.  being very weak, whereupon he said, that he never undertook any great business, 
His employments.  but he was attended with such sickness: yet after the use of some Fomentations he was prettily well, and attended the business about which he came, from the 29. of january to the 17. of February; During which time he preached some times in the Church, and twice administered the Lords Supper, and Ordained two to the work of the Ministry: At his Table he used holy conference, and was daily very fervent in his Prayers.  
The day before his death he dined and supped with his friends, 
His last sickness.  discoursing of divers matters, and amongst the rest gave his opinion that in heaven we shall know one another, because Adam knew Eve at first sight, etc. After supper his pain in his breast increasing, he went aside and prayed; then went to bed and slept; but about midnight, being awakened with the pain, and perceiving that his life was at an end, he said, I pray God to preserve the Doctrine of his Gospel amongst us: For the Pope and the Council of Trent have grievous things in hand: After which he thus prayed, O heavenly Father, my gracious God, and Father of our Lord jesus Christ, 
Luther's last Prayer.  thou God of all consolation, I give thee hearty thanks that thou hast revealed unto me thy Son jesus Christ, whom I believe, whom I profess, whom I love, whom I glorify, whom the Pope and the rout of the wicked persecute and dishonour: 
His faith.  I beseech thee Lord jesus Christ receive my soul: O my heavenly Father, though I be taken out of this life, and must lay down this frail body; yet I certainly know that I shall live with thee eternally, and that I cannot be taken out of thy hands: God so loved the world▪ etc. Lord, I render up my spirit into thy hands, and come to thee: And again, Lord into thy hands I commend my spirit, thou O God of Truth hast redeemed me: and so, as one falling asleep, and without any bodily pain that could be discerned, 
His 〈◊〉.  he departed this life February 18. Anno 1546. and in the great Clima●terial year of his life.  
This was the Will which he made concerning his Wife with child, 
His last will.  and his young son: O Lord God, I thank thee that thou wouldst have me live a poor and indigent person upon Earth; I have neither house nor Land, nor possessions, nor money to leave: Thou Lord hast given me wife and children: them Lord I give back to thee; nourish, instruct, and keep them (O thou the Father of Orphans, and judge of the Widow) as thou hast done to me, so do to them.  
When he was ready to die, justus jonas and Caelius said to him, O Reverend Father, do you die in the constant confession of that Doctrine of Christ which you have hitherto preached? To which he answered Yea, 
His last word.  which was the last word that he spoke.  
He was ever constant in the known Truth, 
His constancy.  from the confession whereof he could never be removed neither by promises nor threats.  
In the dismal Wars which followed, when Wittenberg was yielded to the Emperor Charles, and he came to see Luther's Tomb, some of his Spaniards persuaded him that the body of Luther should be taken up and burned; the Emperor said, Suffer him to rest till the day of the Resurrection and judgement of all men.  
When he was fitting himself for his journey to Isleben, he confessed to Melancthon that he had gone too far in the Sacramentary Controversy: 
He in part retracts consubstantiation.  hereupon Melancthon persuaded him to explicate his mind by publishing some Book: but he answered, hereby I shall bring a suspicion upon all my Doctrine as faulty, but when I am dead you may do as you see cause.  
He was full of affections towards his children, gave them liberal education by keeping a Schoolmaster in his house to train them up in learning and godliness.  
When he saw his daughter Magdalen ready to die, he read to her Isay 26. 19 Thy dead men shall live; together with my dead body shall they arise, 
His daughter's death.  etc. Adding, My daughter enter thou into thy chamber in peace: I shall ere long be with thee. For God will not permit me to see the punishment which hangs over the head of Germany, whereupon he wept plentifully: but when he followed the Corpse, he so restrained his affection that he shed not a tear.  
He used to say, 
His sayings.  that three things make a Divine: Meditation, Prayer, Tentation: and that three things were to be done by a Minister: 1. To read the Bible over and over. 2. To pray earnestly. 3. Always to be a learner. And that they were the best Preachers, who spoke as to babes in Christ, in an ordinary strain, popularly, and most plainly. He said, That in the cause of God, he was content, totius mundi odium & impetum sustinere, to undergo the hatred and violence of the whole world.  
He was very liberal to the poor: 
His charity.  A poor Student ask him some money, he bade his wife give him some: but she pleading penury, he took up a silver cup, and gave it him. Also a friend sending him two hundred angels of gold, he bestowed them all on poor Students: and when the Elector gave him a new gown, he said, That he mass made too much of: for (saith he) if here we receive a full recompense of our labours, we shall hope for none in another life. And again he said, turning myself to God, Valdè protestatus sum, me nolle sic satiari ab eo, I said flatly that God should not put me off with these low things. And having a vein of metal offered him, he refused it, lest he should incur the temptation of the Devil, who is Lord of treasure under the Earth. He never took any thing of Printers for his Copies.  
On a time one brought him a stone that was found in the Mines in Mansfield, which had upon it the Image of the Pope with his triple Crown: whereupon he said, Hem, oportet Papam revelari etiam per metalla, & metallicos. The Pope must be revealed even by metals and metal-diggers.  
His private life was very exemplary: 
His private life.  At dinner and suppertime he used often to dictate Sermons unto others: Sometimes to correct sheets from the Press: Sometimes with Music to refresh his friends: He was very temperate both in meat and drink: Sometimes he used to fast four days together: and other sometimes to eat only a little bread, and an herring. As much as he could he avoided Feasts, that he might not spend time. In his converse with his friends he was pleasant, courteous and sociable mixed with gravity. He sometimes used recreations, 
His recreations.  and amongst the rest, turning in a Lathe He would never be idle. He was very loving to and tender of his children, 
His care of his children.  maintaining a Schoolmaster in his house to instruct them in Piety and Learning. He was very passionate, but soon appeased: Melancthon seeing him once in a passion said: Vince animos iramque tuam qui caetera vincis: whereupon he smiling, said, we will no longer dispute of these matters, and so he discoursed pleasantly of other things. He foretold▪ many things which afterwards came to pass. He was very healthful, but that sometimes he was troubled with the Headache, 
His diseases.  especially towards his latter end, whereupon he feared an Apoplexy: and when his head was so out of order he used to say: Feri, Domine, fer●●lementer: ego paratus sum: quia verbo tuo à peccatis absolutus, & corpore & sarguine tuo pastus. 
His tentations.  He was troubled with frequent tentations, whereupon he used to write, Valemus omnes praeter Lutherum ipsum, qui corpore sanus, foris a toto mundo, intus à Diabolo patitur, & omnibus Angelis ejus.  
He was big of stature, 
His character.  strong, and had such a sharp sight, that few could endure steadfastly to look upon him. Upon a time one was sent under pretence of private conference, to pistol him: Luther entertained him friendly, but withal, steadfastly looking upon him, the man was so terrified, that he took care for nothing but how he might run away: He had a gentle and clear voice. He lived chastely and holily in Wedlock above twenty years, and after his death left three sons, and his Widow who lived seven years after him: who was much grieved that she was absent at his death, whereby she could not perform her last duty of love to him as she desired. Presently after his death the wars breaking forth, 
His wife's afflictions.  she wandered up and down with her children as an Exile through many difficulties and dangers, and besides the inconveniences of her widowhood which were many, she met with great ingratitude from many, from whom she expected better, considering how much her husband had deserved from the Church.  
At length being returned to Wittenberg, after a while the Plague broke forth; wherefore removing with her children to Fergaw, as she was passing in a Wagon, the Horses affrighted at some thing, ran away, whereupon leaping out of the Wagon she bruised herself, and falling into a Lake of water she caught a disease, whereof she died three Months after, Anno Christi 1552.  
One saith of him, 
Miracles.  That Luther a poor Friar should be able to stand against the Pope, was a great miracle: That he should prevail against the Pope, was a greater: and after all, to die in peace, having so many Enemies, was the greatest of all.  
Again, it was no less miraculous that he should escape so many dangers: 
Special providences.  for when a certain Jew was suborned to kill him by poison, Luther had warning of it before hand, and the picture of the Jew sent him, whereby he knew him, and avoided the danger: concerning which himself thus writes: There is (saith he) here with us a certain Polonish Jew, that is hired with two thousand Crowns to poison me: this is discovered to me by Letters from my friends: He is a Doctor of Physic, and one that dare undertake, and is ready to perform any villainy, of incredible subtlety and dexterity.  
One a time as Luther was walking in his Garden, the Devil appeared to him in the shape of a black Boar, but he slighted him, after which he vanished. Another time as he was sitting in a certain place on his stool, there was a great stone over his head in the vault, which being stayed up miraculously so long as he sat there, so soon as he was up, immediately it fell upon the place where he sat, being able to have crushed him in pieces, if it had light upon him.  
And again, a young man about Wittenberg, 
One gives himself to the Devil.  being kept bare and needy by his Father, was tempted by the Devil to yield himself body and soul to him upon condition to have his wish sastisfied with money, and thereupon an Obligation was made by the young man, written with his own blood, and delivered to the Devil. But presently after, the man began to decay in his health, so that (the thing being suspected,) he was brought to Luther, who examined him about it: but he, through fear and shame, long denied to confess any thing, yet at last through God's mercy he revealed the whole matter to him: whereupon Luther much pitying his lamentable condition, 
〈…〉  called the whole Congregation together, where he prayed with so much earnestness and affection, that the Devil was at last compelled to throw in his Obligation at the window.  
And as he was mighty in Prayer, 
〈…〉  so in his Sermons, God giving him such a grace, that when he preached, they which heard him, thought every one his own temptations severally to be noted and touched, whereupon some of his friends ask him the cause of it: Mine own manifold temptations and experiences (said he) are the cause of it. Wellerus also a Disciple of Luther's recordeth, that he oft heard his Master thus report of himself, That he had been often assaulted and vexed with all kind of Temptations, save only unto the sin of covetousness.  
Lutherus multa Latino, & vernaculo sermone scripsit, 
His works.  quae diversis locis & temporibus separatim primum edita, & postea collecta, & in plures Tomos distributa. There is also lately printed in English his Colloquia mensalia, of which one thus writes: Praestitisset hos Sermones convivales in lucem nunquam emissos: Fortè adversariis procurantibus illi editi. Sin minus, videant two qui Lutheranorum nomine superbiun●, quomodo modestiam, judicium, existimationem, & authoritatem Lutheri defendere queant. Sunt enim in iis, non dico multa, sed plurima, quae piae, castigataeque aures non solùm in conviviis Theologorum, sedetiam in lndis, atque theatris Comicorum non ferrent, etc.  
Concerning his works he thus writes, 
His speech about his works.  Above all things I request the pious Reader, and beseech him for our Lord Christ Jesus sake, that he read my Books with judgement, yea with much pity; and let him remember that I was sometime a Friar, and a mad Papist, and when I first undertook this cause so drunken and drowned in Popish Doctrines, that I was ready, if I could, to have killed all men, or to have assisted others in doing of it, who withdrew their obedience from the Pope but in one syllable: Such a Saul was I, as there are many at this day: neither was I so cold and frigid in defending the Pope as Eccius and some like him are; who seem to me to defend the Papacy rather for their bellies sake, then in good earnest: Yea, like Epicures they seem to me to deride the Pope, whereas I was serious in his cause, as one that trembled at the thoughts of the day of Judgement, and from my very heart desired to be saved. He would by no means endure that any should be called after his name: 
He would have none called Lutherans.  For (saith he) the Doctrine which I teach is none of mine, neither did I die for any man: neither would Paul 1 Cor. 3. 4, etc. endure such terms: Besides we are all Christians, and profess the Doctrine of Christ: And lastly, because the Papists use to do so, call themselves Pontificians, whom we ought not to imitate. Melancthon gave this testimony of him; 
Melancthons' testimony of him.  Pomeran (saith he) is a Grammarian, and explains the force of the words: I am a Logician showing the context and arguments of things: Justus Ionas is an Orator, and speaks copiously and eloquently; but Luther is all, even a miracle amongst men: whatsoever he saith, whatsoveer he writes, peirceth into the soul, and leaveth wonderful stings in the hearts of men.  
Many Epitaphs were made of him, amongst which these were some. 

Roma orbem domuit; Romam sibi Papa subegit:  
Viribus illasuis, fraudibus ist● s●is.  
Quantò isto major Lutherus, major & illâ,  
Istum, illamque uno qui dom●it calamo!  
I nunc! Alciden memorato Graecia mendax:  
Lutheri ad calamum ferrea clava nihil.  
Theod. Beza.    

Lutherus decimum confecit strage Leonem:  
De clava noli quaerere, penna fuit.  Jo. Major.  
He used often to say, 
A prediction.  That, through God's goodness, there should be no Wars in Germany in his life time: but (saith he) let the survivors look to it after my death.  
Concerning the Doctrine of the Gospel he used to say that three things would destroy Christian Religion: First, Forgetfulness of the blessings received by the Gospel. Secondly, Security which reigns everywhere. Lastly, Worldly wisdom, which will seek to bring all things into order, and to support the public peace by wicked Counsels.  
He was of a sharp and quick wit: 
His character.  Of a great and invincible mind: Constant in the known Truth, from the Confession whereof he could not be withdrawn either by threats or promises.  
Many false reports were raised of him by the Papists, insomuch as King Ferdinand's Ambassador went to see what a manner of man he was, telling him that it was reported in his King's Court, that he never went abroad but armed and attended with his guard: that he spent all his time with Whores at Dice and Taverns: But (saith he) I am well accustomed to such lies.  
He had a very sharp and Satirical stile; 
His stile.  so that Eralmus used to say, Deus dedit h●ic postremae aetati propter morborum magnitudinem acrem medicum: God hath given to this latter Age, by reason of the greatness of its diseases, a sharp Physician: And Charles the Emperor used to say, Si sacrificuli frugi essent, nullo indigerent Luthero: If Priests were not so dissolute, they would not need a Luther.  
When this Emperor had taken Wittenberg, some of his Spanish soldiers would have digged up Luther's body, and burned it: but he said to them, Sinite ipsum quiescere, usque ad diem resurrectionis, 
Not●.  & judicii omnium: Let him rest till the day of Resurrection and of the Judgement of all things.   


HULRI. ZVINGLIUS  The Life of Zuinglius, who died Anno Christi 1531.  
HVldericus Zuinglius was born in Switzerland of godly Parents, 
His birth and education.  and by them brought up in Learning: Being about ten years old, was sent to School to Basil to George Bintzlius, where he profited so much, that in all Disputations he went away with the victory: He excelled all in Music. From Basil he was sent to Bern, 
His learning.  to Henry Lupulus, a most learned man, and an excellent Poet, under whom he learned Rhetoric, and became a good Poet.  
After two years he went to Vienna in Austria, where he studied Philosophy, and pro●itted much therein: After a while he was called back into his own Country, and at Basil he taught others what himself had learned, where also he commenced Master of Arts, 
He commenced Master of Arts.  and fell to the study of School-Divinity; and being called to a Pastoral charge, he entered into the Ministry, and studied Divinity very hard; and to furnish himself with examples, he got Valerius Maximus by heart: He especially addicted himself to the study of the Bible: 
His study of the Scrlptures.  and finding his defect in the knowledge of the Tongues, he learned Greek: wrote out S. Paul's Epistles, and got them by heart, and grew so perfect, that he understood Greek better then Latin: and reading in S. Peter that no Scripture is of private interpretation, 
Preachers pattern.  he betook himself by earnest Prayer to God for the Spirit of Truth to be his Teacher: and lest he should be misled by a false spirit, he compared Scripture with Scripture, and expounded obscure Texts by those which were more clear.  
In his Ministry he set himself much against the sins of the times, especially against Pensions which the Swissers used to receive of Princes to serve as Mercenaries in their Armies, which procured him much hatred.  
After a while he was chosen to a place called Our Lord's Hermitage, 
He is chosen to a place.  by Theobaldus Guolzeggius the Baron thereof; to which place there was great resort of people from all Countries, who came on Pilgrimage, which much moved him to embrace that Cal, that he might have opportunity to disperse the knowledge of the Truth into several parts: 
His zeal.  About this time one of the chief Ministers dying at Zurick, they much desired Zuinglius to succeed him, and he coming accidentally to that place, was chosen Pastor there, An. Chr. 1519. and began to Preach unto them the History of Christ out of Matthew. Presently after there came one Samson a Franciscan Friar, and a Preacher of Indulgences, who was sent by the Pope into Switzerland to get money: 
He opposeth Indulgences.  Zuinglius strongly opposed himself against him, showing him to be an Impostor: The Bishop also of Constance wrote to Zuinglius to keep this Samson out of Zurick, because he had not acquainted him with his authority: Yet when this Impostor came to Zurick, because he was kept out, he went to Badena, 
Popish impostures.  setting forth the Pope's Bulls to sale: Often crying out, Behold they fly, behold they fly, as if he had seen with his Eyes the Souls which he had delivered out of Purgatory flying into Heaven.  
Zuinglius also caused the Pope to be admonished by his Commissary not to Excommunicate Luther, for that he foresaw the Germans would despise both him and his Excommunication, which also came to pass.  
Anno Christi 1520. 
A Reformation in Zurick.  the Senate of Zurick by the Council of Zuinglius, commanded the Preachers of their Jurisdiction freely to teach whatsoever might be proved by the Authority of the Prophets and Apostles, passing by the Inventions of men. Hereupon the Bishop of Constance by public Proclamation forbade those of Zurick to Innovate any thing, 
The Bishop opposeth it.  willing them to remain in the Faith of the Church of Rome, till a Council might be convened: But Zuinglius defended them and his writings: and the Magistrates of Zurick entreated the Bishop to come to a Synod where learned men might confer together, and determine what the people ought to believe. Yet the Bishop wrote again to them, showing them what complaints he had heard of Zuinglius, which he could not but take notice of, the City belonging to his Jurisdiction: But Zuinglius going to the Bench of Aldermen, defended his Doctrine, and satisfied them.  
Anno Christi 1522. the Bishop wrote again to the College of Canons at Zurick, exhorting them to take heed to themselves, for that Pope Leo and the Emperor by their Proclamations had condemned those Doctrines: he put them in mind therefore to obey those Decrees, and not to innovate any thing in Religion, till those whom it concerned had by Common-Council set down somewhat. Hereupon Zuinglius wrote back to the Bishop that he understood by whose setting on he did these things, but he wished him not to follow their Counsel: For 
Zuinglius admonisheth the Bishop.  (saith he) the Truth is invincible, and will not be resisted. And afterwards some others joining with him, they wrote to the Bishop, entreating him to Decree nothing against the Doctrine of the Gospel, and that he would no longer endure the filthy and infamous life of the Priests, but that he would suffer them to marry.  
Zuinglius wrote also to the Helvetians that they should not hinder the course of the Gospel: that they would not trouble Ministers for marrying, 
He would have Ministers marry.  for that the command for their living without Wives was the Doctrine of Satan. He exhorted them also, whereas their manner was in their Pages, or parishes, when they admitted a Priest, to command him to take a Concubine, lest he should attempt the chastity of other women, that instead thereof they should command them to take lawful ways.  
About this time Luther's Books coming abroad, 
Luther's Books come abroad.  though himself abstained from reading of them, yet he persuaded his people to buy, and read them: which he did, that they might see the agreement that was in their Doctrine, being both taught by the same spirit: 
He studies the Hebrew.  There also he studied Hebrew, and got the Senate to erect a School for Latin, Greek and Hebrew: and associating to himself Leo Judae, he got such skill in the Hebrew, that he began to explain Isaiah and Jeremiah.  
Shortly after there came to Zurick Franciscus Lambertus, and disputed with Zuinglius about the Intercession of the Saints, 
Lambertus converted.  and the sacrifice of the Mass; but being non-plused, he left his Error, and gave praise to God.  
Zuinglius began also to write about this time; and Pope Adrian wrote to him with great promises to oblige him to the Papal-Sea; 
His constancy.  but all in vain. Shortly after he persuaded the Senate to restrain the exorbitant number of Priests and Friars, 
Popery abolished.  yet withal to allow them a competent subsistence for their life time; 
The revenues of Monasteries turned to charitable uses.  which was done accordingly; and their revenues were employed for the maintenance of the Ministry, for advancement of Learning and for the Poor: He pressed also the taking away of Images, the abolishing of the Mass, and the restoring of the Lords Supper; 
He presseth a further reformation.  which the Senate assented to, and performed not only in the City of Zurick, but through all the places within their jurisdiction.  
Anno Christi 1523. when the Senators of Zurick understood that the Doctrine of Zuinglius was traduced everywhere, as being wicked and ungodly, they commanded all the Ministers of their Jurisdiction to meet together on the 29. of January about the differences of Religion, promising that every one should be fully heard: they beseeched also the Bishop of Constance that he would either come himself or send thither some of his Divines.  
At the day appointed many met together, 
A Disputation.  John Faber the Bishop's Vicar being also present, who pleaded hard that this place was unfit to handle such causes, but that they were to be referred to a general Council. But Zuinglius urged him that if he had any thing against his Doctrine which he had published in 47 Positions, he should produce it, and he should be answered either by word of mouth or writing, which when Faber would not consent to, 
A further Reformation.  the Magistrates dismissed the Assembly, and proclaimed throughout their Jurisdiction that the Gospel should be purely taught out of the Books of the Old and New Testament, the Traditions of men being laid aside; and in February following Leo Judae was made Preacher in S. Peter's Church in Zurick, and he married a wife, and the like did other Ministers.  
Anno Christi 1524. the Magistrates of Zurick forbade Processions, removed the Martyr's Tombs out of the chief Churches in the City, Took down the Idols and Images, and burned them publicly; the like they did in all places as far as their Jurisdiction extended. 
An Abbess converted.  Also Katherine Cimmerin the Abbess delivered up her Nunnery into the hands of the Major, married an husband, and was by the Magistrates endowed with a large estate of yearly revenues: Converting the Nunnery and the Revenues of it to the education of Youths under a good Master. 
Note. His marriage.  This year also Zuinglius married Ann Rembart the widow of the Noble John Mover.  
Anno Christi 1525. the Mass was abolished at Zurick, as Images had been the year before: Concerning which Zuinglius thus telleth the story; 
A controversy about the Mass.  When (saith he) we dealt before the Bench of Senators consisting of two hundred about the abolishment of the Mass, a certain Scribe or Notary stood up and spoke thus; O ye Fathers, I am not of that rank to speak before you when any cause of the Commonwealth is handled: but when matters of Salvation are treated of, and the Faith itself is in danger, it concerns every man to speak what he thinks; I therefore profess that I am of opinion that the true flesh and blood of Christ is received in the Sacrament, and I hope that you will by no means force me to the opinion of Zuinglius.  
To this Zuinglius answered, that no man at Zurick had been compelled to the Faith: that he used no sophistical interpretation, when he expounded this is my body. For this signifies my body: and so he went on to confirm his own opinion, and to refel the others. Then Henry Engelhard, formerly a Popish Doctor, but now a Disciple of Christ, said, I shall prove by Scripture that the bread cannot be the body of Christ, for it's neither the natural, nor glorified, nor mystical Body of Christ, therefore not his body, etc. After this conflict was ended, the Aldermen appointed that after dinner four of them should confer with Zuinglius and his Brethren, that so weighty a business might be gravely discussed for the better satisfying of some that still doubted. When they were met together, the business was variously debated, and in the end resolved that it should again be referred to the hearing of the Bench of Aldermen. And the next day when they were again met together, Zuinglius and his Brethren still desired that the Mass might wholly be abolished: Whereupon the Scribe stood up again, and told Zuinglius that he had said indeed with these words, This is my body, Christ meant, this signifies my body, but had not sufficiently proved it by Testimonies of Scripture, 
Luk. 8.  For saith he; 
Mat. 13.  whereas you have instanced, The Seed is the Word: the Field is the World: the Enemy is the Devil, etc. These make not to the purpose; for there Christ spoke Parabolically, but this is no Parable when he saith This is my body. To this Zuinglius answered, that though he spoke not Parabolicaly, yet the spoke Tropically. Upon this the Aldermen Decreed that hereafter the Eucharist should be celebrated according to Christ's Institution, and that the Mass should be no more used amongst them. 
The Mass abolished.  At this the whole Church much rejoiced; only a few of the ruder sort repined, urging that the Protestant Ministers should produce some example out of the Scripture: wherein the words ought to be in the like manner expounded: Hereupon they began to revolve all things, yet no example came into their minds: But a few nights after Zuinglius dreamt that he contended again with the Scribe till he was weary, 
He is instructed in a dream.  and at last was so dumb that he could not speak: whereupon he was exceedingly troubled: but after awhile a Monitor came to him from above, who said, O thou sluggard, why dost thou not answer him with that which is written in the 12. of Exodus, This is the Passeover of the Lord? Immediately he awakened, and leaping out of his bed, examined the Text: and the next day disputed it before the whole Assembly, which was entertained with such approbation that all were well satisfied: and (saith he) the three next days we had the greatest Sacraments that ever I saw: and the number of those that looked back to the Garlic and fleshpots of Egypt, was far less than men thought they would have been.  
Anno Christi 1526. The other Pages of the Helvetians had often sent to Zuric● to cast off their new Religion, and to return to the old. The Senators answered that they would obey if they might be convinced of Error; whereupon the Helvetians invite Eccius to dispute with Zuinglius, 
Eccius his rage.  and Eccius himself wrote a bitter Letter to the Ambassadors of Zurick, met at Baden, wherein he accused Zuinglius of Heresy, requiring them to appoint a time and place whither he might come to prove it.  
Zuinglius hearing of it, 
Zuinglius defends himself.  wrote an Apology for himself to the Ambassadors, saying, that Eccius dealt both inhumanely and ungodly with him: For (saith he) if I be an Heretic, Eccius should have admonished me either by Letters, or face to face to convince me of Heresy, and not have traduced me to the Magistrates before I was heard: He wrote also that he was ready to dispute with Eccius before his own Auditors, not admitting any other Judge then the Word of God.  
Eccius replieth to this Epistle, interweaning many slanders, and desiring that the place for Disputation might be either Lucern or Baden. Zuinglius answered that if Eccius refused to come to Zurick, he had much more reason to refuse those places where he was already condemned of Heresy, and where his death and destruction was sought after. Then did the Senators of Zurick write to Eccius, to come thither upo● the Public Faith: but Eccius refused, now accusing Oecolamp●dus also.  
At length the twelve Pages Decreed that they must needs dispute, and after much contest the meeting was at Zu●ick: the Disputants were Eccius and Oecolamp●dus: 
A disputation fruitless.  but no good issue came of it: So that the nine Pages concluded that Zuinglius the chief man of the new Religion must be excommunicated, and all others that had not been reform by this conference.  
The year after they of Bern appointed a Disputation, which the Popish Pages opposed, 
Reformation at Bern.  but they proceeded in it, and the issue was that (the Disputation being ended) by Public consent they Decreed that Masses, Altars, Images, and all Superstitions brought in contrary to the Word of God should be at once taken away out of their City and large Territories. Monasteries and Nunneries they turned into Schools. Then they renounced the League of the French King, forbidding him to levy any Mercenaries in their Dominions, contenting themselves only with that pay● which he giveth to every Page for friendship, 
It's written in golden letters.  as they of Zurick had also done. Lastly, they write the day and year of their abolishing the Popish Religion upon a Pillar in Golden letters, that an everlasting memorial might remain there to future Posterities. The like Reformation was effected at Basil.  
Not long after Quarrels arose between the Popish and Protestant Cantons of the Swissers, 
Quarrels amongst the Swissers.  and Armies were raised on both sides: They of Zurick publishing the causes why they took Arms: As first that the Popish Swissers beat their men when they came to require their debts. Then that the Vnderwalds hung the Arms of Bern, Basil and Strasborough upon the Gallows. Then that they had made a League with their ancient Enemy King Ferdinand to oppress their Religion; Whereby they violate not only the Law of Nature, but also their own Covenants: 
Peace made.  But when the Armies drew near, by the mediation of their neighbours the differences were composed, and Arms laid down for the present.  
Anno Christi 1529. Philip Landgrave of Hess endeavoured to reconcile the differences between the Saxon and Helvetian Divines concerning the Eucharist: For which end he called from Wittenberg, Luther, Justus Ionas, and Melancthon: From Helvetia, Zuinglius and Oecolampadius. From Norenberg, Osiander: from Hall, John Brentius: From Strasborough, Bucer, and Hedio. At their coming all were courteously entertained by the Landgrave: 
A Disputation.  After dinner Oecolampadius and Bucer went to salute Luther, who spoke friendly to Oecolampadius; but being saluted by Bucer, he answered, You are naught, and a Knave: The Disputation continued many days, but in the beginning of it Luther told them that he would not depart an hairs breadth from his opinion; and when they could not agree, yet the Helvetians desired Luther that he would account of them as of Brethren: 
Luther's violence.  which he would by no means assent unto: then did Zuinglius, Oecolampadius, and Bucer Protest before the whole Assembly that Luther had not defended his Opinion by the Word of God, that his Error had been clearly showed him, and that the Truth of their cause had been abundantly demonstrated both out of the Word of God and the most Ancient Fathers: And so (the Sweeting Sickness breaking out) the Disputation ended, 
The Disputation ends.  and they returned home. Yet it pleased God, that this fruit the Conference had, that they agreed in thirteen other Articles, and promised mutual love each to other, and to join in Prayer to God to discover his Truth to them. The Landgrave of Hess also was converted to the true Opinion hereby: 
Some good effects of it.  so that he was hardly drawn to subscribe the Augustine Confession, protesting that he was not satisfied about the tenth Article. Also Francis Lambert his Preacher, who had formerly been much addicted to Luther, being now overcome with the Truth of God's Word, changed his Opinion about the Sacrament, signifying his Opinion to the whole Church by a Confession which he wrote, and delivered it to the Ministers of Strasborough when he lay upon his deathbed, who after published it.  
About that time there arose up the Catabaptists, 
Catabaptists.  which denied the Baptism of Infants, and rebaptized themselves: and fell also into many other abominable Errors and Heresies: with these Zuinglius at first dealt very mildly and brotherly; but when they began to asperse him with lies, to seduce his hearers, and make a Schism in the Church, 
Their wickedness.  he was forced to oppose them more strongly in his public Ministry and by Disputations: but though he had silenced them, they raged the more against him: whereupon the Senate imprisoned some, proscribed others, and (for falsifying their Faith) put some to death: 
They are punished.  The first father of them was Bal●hasar Hucm●rus, an Apostate, and one that for Zuinglius his kindness, loaded him with lies and reproaches.  
The Monks and Friars being cast out of their houses, 
Popish malice.  and brought to pensions, sought to ensnare him; and for that end, suborned sometime some to seize upon him, and to carry him away, others to kill him; so that he could not stir abroad in safety in the night, 
He is in danger.  whereupon his friends guarded him when he was abroad at supper, and the Senate were fain to appoint a guard about his house in the night time.  
Anno Christi 1531. 
New quarrels amongst the Swissers.  They of Zurick and Bern stopped Provision from being carried to the five Popish Pages, and withal set out this Declaration: That being compelled by the wrongs of the five Cities, they had barred them from Provision, and because they refused the conditions of Peace which were propounded by the Intercessors, violating the Covenants of the former years, by which order was taken that no man's Religion should be prejudicial to him: wherefore (say they) it is lawful for us to deny them food; and if any contest should arise about it, it ought to be imputed to them who desire nothing but dissensions.  
But when by reason hereof those five Cities were pinched with want, 
Wars begun.  they levied Troops, and came forth with Banners displayed, and sooner then was expected entered into the bounds of them of Zurick, where was a Garrison of above one thousand men placed: This Garrison discerning its own weakness, sent messenger after messenger into the Town to hasten help to them: but such was the speed of the Enemy that the succours came late: yet when they came to the top of the Mountain, they saw their Soldiers fight, and in present danger, whereupon exhorting and encouraging one another, they ran down the hill with all speed: but the passage was so narrow that they could go but single, so that wanting time to rank themselves, they were oppressed with multitude: about three hundred and eighty of them were slain, 
They of Zurick beaten.  and the rest escaped by flight.  
Zuinglius was in this battle; for it is the custom of the Swissers that their chief Minister goeth out with them to battle: And Zuinglius being wise, courageous, and valiant, considered with himself that if he should stay at home, and the battle prove ill, he should be exposed to much envy, as if he had encouraged others before danger approached, and then proved faint-hearted himself.  
The truth is, 
Zuinglius dislikes the war.  he never approved this cutting off Provision from the five Pages; and when he saw the Magistrates would needs do it, he went to them and craved leave to depart from Zurick, because his counsel was not obeyed: but they being troubled at this motion, sent certain choice men to him to request that he would not forsake their Church, which at last he assented to, though (said he) it be to the danger of my life.  
About fourteen days before the fight, in a Sermon he foretold his own death: and a Comet appearing about that time, he told a friend privately that the Comet was fatal to him, and one other, meaning as was supposed Oecolampadius.  
Zuinglius in the battle was overthrown thrice, and yet still got up again: the fourth time being wounded with a spear, he fell on his knees, and said Well, they can kill the Body, but they cannot kill the Soul.  
As the soldiers were spoiling the slain, Zuinglius was found alive lying upon his back, his arms folded, and his Eyes lift up to heaven, whereupon they asked him whether he would have a Priest to confess to, which he denied; then they willed him to call upon S. Mary, which he also refused, ever looking up to Heaven, 
He is slain.  whereupon one gave him his death's wound: and when his body was known, the Enemies condemned him to be cut into four parts and burned. This fell out Anno Christi 1531, and of his age 44. after he had been Pastor at Zurick twelve years. Three days after his death, 
Popish cruelty.  some of friends coming to the place, found his heart untouched by the fire.  
He began to preach at Glarona Anno Christi 1516. 
He preached against Popery before Luther.  against many of the Popish Errors and abuses, before the name of Luther was so much as heard of in those parts.  
Beza made this Epitaph on him, 
Zuinglius arderet gemino cum sanctus amore,  
Nempe Dei imprimis deinde suae patriae:  
Dicitur in solidum se dev●v ●sse duobus,  
Nempe Deo imprimis, deinde suae patriae.  
Quam bene persolvit simul istis vot● duobus,  
Pro Patra examinis, pro Pietate c●nis!   
He had a wit fitted for great matters, honest, candid, sound, 
His character.  and vehement, yet not cruel, or bloody, but heroical and cheerful. His Doctrine and judgement were sound: His study of Piety, and reforming Religion from Popish superstitions is seen in his Works. In his Sermons he was very Methodical, teaching the Truth with great Perspicuity: He was very sharp in reproving Vices, especially the Pentions of the Swissers, oppression of the Poor, and Prodigality. He used to say that it was a wicked warfare, and nothing more hateful to God then for the hire of foreign Princes to spill blood: When he thundered most against sin, lest the Innocent should be affrighted, he used to say, Bone vir, haec te non moveant, nihil ad te quad dico; ne cures igitur: Honest man, be not affrighted at these things, I speak not to thee, therefore care not for it. He used to study standing, and tied himself to certain hours, which he would not omit except necessity compelled him. From his first rising till ten a clock he employed himself in reading, writing, interpreting the Scripture, and making his Sermons: After dinner till two a clock, he conferred with his friends, or gave counsel to such as sought it: and so to his study till supper: after which (having walked awhile) he busied himself in writing Letters, which many times held him till midnight.  
Monumenta ingenii & eruditionis reliquit multa, 
His works.  quae in quatuor tomos digesta typisque excusa extant.   


JOHN OECULAMPADIUS  The Life of Oecolampadius, who died Anno Christi 1531.  
OEcolampadius was born at Winsperg, 
His birth.  Anno Christi 1482. of rich and religious Parents; especially his Mother, for Wisdom, Charity, and Sanctity, was very eminent in the place where she lived: 
His education.  They brought up this their son in Religion and Learning: His Father intending to make him a Merchant, but his Mother by her earnest entreaties prevailed with him still to keep him at School, where he profited exceedingly.  
At twelve years of age he was sent to the University of Heidelberg, 
He goes to Heidelberg.  and so profited there, that at two years' end he was made Bachelor of Art: In that place he continued till he was Master of Arts; and then, went by the will of his Father to Bononia to study the Law; 
Then to Bononia.  But the air of Italy not argeeing with him, he quickly returned to Heidelberg, and betook himself to the study of Divinity, read the Schoolmen, and profited much thereby.  
He grew so famous both for Piety and Learning, that Philip Prince Elector Palatine chose him for a Tutor to his sons: But growing weary of a Court-life, 
His study of Divinity.  he left that charge, and returned to the study of Divinity.  
Not long after, his Parents having no other child, gave all their Estate for the maintenance of a Minister in their own Town, and chose this their Son to be the first that should undertake that charge, 
He enters into the Ministry.  which caused his return from Heidelberg to his own Country; but finding himself as yet not throughly furnished for such a work, he quickly left it, and went to Tubing, and from thence to Stutgard; where under John Capnio he studied Greek, 
He studies Greek and Hebrew.  and from thence he went to Heidelberg, where he began to study Hebrew: And being by this means better furnished, he returned into his own Country to his former Charge; and became a severe Preacher, and very grave in his carriage: 
He is made a Preacher.  He associated himself but with a few, and those the best: 
His friendship with Capito.  But especially he contracted a strict bond of love with Capito, which continued betwixt them so long as they lived.  
From this place he was at last called to be a Preacher at Basil, 
He is chosen to Basil.  and there also he commenced Doctor in Divinity, about which time Erasmus Roteradamus' coming thither to print his Annotations on the New Testament, he chose Oecolampadius as his assistant in that work, and confessed that he was much holpen by him.  
Shortly after he was called to Auspurg to be a Preacher there; 
He is chosen to Auspurg.  but finding some timorousness in himself in so great a work, he thought that a retired life, wherein he might betake himself to Prayer and study, would be better for him for the present, and therefore he entered into a Monastery near to that City; in which also he thought to continue; but all his friends, especially Capito, dissuaded him from it, which advice he at last harkening unto, and taking occasion to declare his judgement in several things against the Popish Doctrine, he began to be much hated, 
Popish malice.  and threatened with Prison and death; yet he (daily increasing in courage) contemned their threats: But after awhile the danger growing greater (at the importunity of his friends) he departed, and not long after came to Basil to Print some Works, which in his retiredness he had made. During his abode there, having no other means of subsistence, he was maintained by Andrew Cratander the Printer, where also to find himself employment he translated Chrysostom upon Genesis, and preached Christ freely to some that resorted to him.  
Anno Christi 1522. Sir Francis Sickengen sent for him; concerning which himself thus writeth: Because (saith he) Sir Francis Sickengen, 
His call to Sir Fr. Sickengen.  that most famous Knight of Germany, and Captain of the Emperor's Army hath sent for me to instruct his Family, yea rather to feed it with spiritual Sermons, being long since instructed; I thought it my duty to endeavour that the Law of God should be made familiar in it, whereby it might grow in the true and sincere study of Christianity: whereupon I daily read the Gospel, and expounded it to those that were present, familiarly exhorting them to the study of Piety; and whereas they had been accustomed to hear Sermons only upon the Sabbaths, and to have Masses all the Week after, I so prevailed that Masses were laid aside, and some part of the Epistles and Gospels was read and expounded every day to them.  
Shortly after the Senate of Basil chose him to be a Professor of Divinity in that City, 
He is Professor at Basil.  (though the Popish party sought by all means to oppose it) where he read on the Prophet Isaiah; and after awhile he was called to a Pastoral charge in that City, to the great regret of the Papists, Anno Christi 1524.  
In that City he caused Infants to be Baptised in the Dutch Tongue: He administered the Lords Supper in both kinds by the consent of the Magistrates. He confuted by the holy Scriptures the Sacrifice of the Mass, Purgatory, and other Popish Traditions of the like kind, whereupon by little and little they vanished away: 
Popish malice.  Upon this John ●ochlaeus sent Letters to him from Stutgard, full of great promises, thereby endeavouring to withdraw him from the Truth, and the Mass Priests thundered against him and his companions, saying that they deserved the punishment of the worst Heretics. But the Magistrates of Basil commanded all the Preachers within their Jurisdiction to Preach to the People the Word of God and not of men, and to abstain from railing and evil speeches, threatening severe punishments to those that offended against their Proclamation: so that not long after there was a general Reformation of Religion, not only in Basil, but in the parts adjacent: A Decree being made by the Senate, 
Reformation in Basil.  that as well within the City of Basil as without, throughout all their Jurisdiction, the Mass with all Idols should be abandoned: and the Ash-wednesday following, all the Wooden Images were distributed amongst the Poor of the City to serve them for firewood; but when they could not agree upon the dividing of them, it was Decreed that all the said Images should be burnt together: 
Idols burnt.  so that in nine great heaps all the stocks and Idols were the same day burnt to ashes before the great Church door. 
Discipline erected.  Oecolampadius also (like a faithful Minister of Jesus Christ) was careful to restore Christ's Discipline, 
Preachers pattern.  and brought in the censure of Excommunication: 
Vlm reform.  And presently after being sent for to ulm, together with Blaurerus and Bucer, he carried on the work of Reformation there.  
At Marpurg (by the invitation of the Landgrave of Hess) there was a Disputation for three days between Luther, 
1529. A Disputation.  Ionas, and Melancthon on the one part, and Oecolampadius, Zuinglius, and others on the other, about the controversy concerning Christ's presence in the Sacrament; but the Sweeting sickness breaking out there, put an end to it, yet they agreed about all other Fundamentals in Religion, 
It's dissolved.  and parted in a brotherly manner.  
Oecolampadius returning to Basil, 
His employments  spent the remainder of his days in preaching, reading, writing, publishing of books, visiting the sick, 
His sickness.  etc. Anno Christi 1531. and of his Age 49. he fell sick (about the same time that Zuinglius was so unhappily slain, the grief of whose death much aggravated his weakness) yet intermitted he not his labours, 
Hi industry.  till an Ulcer breaking forth about his Os sacrum, he was forced to keep his bed: and though his friends, Physicians, and Surgeons used all means for his cure, yet he told them that his disease was mortal. He spent his time in Divine meditations, and comforting his friends: 
He prepares for death.  and sending for the Ministers of the Churches to him, he spoke to this purpose: O my Brethren, the Lord is come, he is come, he is now calling me away, 
His speech to his colleagues.  etc. I desired to speak with you to encourage you to continue faithful followers of Christ, to persevere in purity of Doctrine, in lives conformable to the Word of God; Christ will take care for the defence of his Church: therefore, Let your light so shine forth before men, that they may see your good Works, etc. continue in love unfeigned: walk as in God's presence: 
A prediction.  adorn your Doctrine with holiness of life: a cloud is arising, atempest is coming, and some will fall off: but it becomes you to stand f●st, and God will assist you, etc. For myself, I pass not the aspersions that are cast upon me. I bless God I shall with a clear conscience stand before the Tribunal of Christ: 
His perseverance.  I have not seduced the Church of Christ (as some affirm) but leave you all witnesses that at my last gasp I am the same that formerly I was.  
He had nothing to give, and therefore made no Will: 
His poverty.  The fifteenth day of his sickness he called for his children, took them by the hand, stroked them on the head; and though the eldest was but three years old, yet he said unto them, Go to my three children, see that you love God: 
His care for his children.  Then speaking to his wife and kindred, he desired them to take care that his children might be brought up in the fear of God, and then commanded them to be taken away.  
The Ministers continued with him that night, and a certain friend coming to him, Oecolampadius asked him what news? his friend answered, 
He foretells his death.  None: but (saith he) I'll tell you some news, I shall presently be with my Lord Christ: and some ask him whether the light offended him: he putting his hand to his heart, 
Joy unspeakable.  said, Here 〈◊〉 abundance of light: In the morning, he prayed earnestly with the words of David in the 51. Psalms, which he repeated from the beginning to the end: and presently after said, 
His death.  O Christ, save me, and so he fell asleep in the Lord.  
The Papists spread many lies abroad of his death: 
Popish lies.  some said that in despair he slew himself; others, that he was murdered, or poisoned, etc. He died Anno Christi 1521. and of his Age 51. Erasmus wrote to his friends concerning his Book about the Sacrament, Oecolampadium emisisse libellum tam accuratè scriptum, tot machinis argumentorum, tótque testimoniis instructum▪ ut posset vel electos in errorem pertrahere.  
In the beginning of Reformation he was another Doctor in Helvetia; 
His character.  of a mild and quiet wit: Somewhat slow in dispatching businesses, but very circumspect: He took pleasure in nothing so much as in reading and writing Commentaries; wherein he wrote upon Genesis, Psalms, Job, Isaiah, Jeremy, Ezekiel, Daniel, and most of the small Prophets, as also upon the Books of the New Testament: Before his Conversion he was superstitiously religious. So oft as he read the words of Institution of the Lords Supper, he thought that some spiritual sense was included in them, and yet still drove out those thoughts with this, Wilt thou be wiser than other men? You should believe as others believe: But it pleased God at last to enlighten him with his truth, which he submitted to. He was most studious of the peace and concord of the Church. He excelled in the knowledge of the Latin, Greek and Hebrew: and was very skilful in Ecclesiastical Antiquities. He was older than Martin Luther by one year.  
Scripta ejus vel sunt Exegetica, 
His works.  vel Didascalica, vel Apologetica, vel conversa è Graeco. Multa praeterea ab ejus amicis edita: multa ab Hedione, & aliis Germanicè conversa. Multa & a Gastione collecta, quae non sunt impressa. Haec omnia vir magnae doctrinae, pietatis, & laboris, in ipso quasi aetatis vigore hinc discedens nobis reliquit.   

The Life of John Frith, who died Anno Christi 1531.  
IOhn Frith was born at Westram in Kent, 
His birth.  and had from his childhood a marvellous love to Learning; a wonderful promptness of Wit, and was of a ready Capacity to receive and understand any thing: neither was there any diligence wanting in him, equal to that worthy disposition that God had given him. He was first a Student in Cambridge, where he profited exceedingly in the knowledge both of the Arts and Tongues, 
His learning.  where it pleased God he fell into acquaintance with William Tindal, 
His Conversion.  through whose Instructions, he first received into his heart the seed of the Gospel, and sincere godliness. About the same time Cardinal Wolsie undertaking to build a stately College in Oxford, sought out the most learned men to be Fellows in the same, and amongst others John Frith (though but Bachelor of Arts) was appointed for one: But when divers of them were persecuted for Religion, and accused of Heresy: he, together with some others, who were chosen with him out of Cambridge, 
His imprisonment.  was committed to Prison, in a dark Cave where salt fish was then kept, the savour whereof infected them all, so that some of them died: but Mr. Frith, by God's Providence, escaped the danger, in the same year wherein Queen Elizabeth was born, having been dismissed out of his former Prison by means of Cardinal Wolsy's Letter, whereupon he went beyond Sea to avoid the storm: 
His release.  But after two years, he came back, 
Manifold afflictious.  and having some business in Reading, he was there taken for a Vagabond, and set in the stocks: where they suffered him to sit till he was almost pined with hunger; 
He is set in the stocks.  At last he desired to speak with the Schoolmaster of the Town, who when he came to him, Frith in Latin bewailed his captivity: The Schoolmaster being overcome with his Eloquence, began exceedingly to affect and pity him, the rather when he spoke in Greek to him also, and repeated divers verses out of Hom●r: upon this the Schoolmaster repaired speedily to the Magistrates, 
His enlargement.  and procured his enlargement: yet neither then was he in safety; 
Popish malice.  for Sir Thomas Moor (the then Lord Chancellor) persecuted him both by Land and Sea, promising great rewards to those that could bring any news of him: Frith, to avoid this storm, changed place and apparel often; yet at last he was betrayed by one William Holt▪ a Tailor, who Judas-like pretended great friendship to him, and so was sent to the Tower, where he had many conflicts with the Bishops, 
His imprisonment.  but especially in writing with Sir Thomas Moor: and in his Disputations he used such strength of Reason, and evidence of Scripture, that Doctor Canner Archbishop of Canterbury, never gave more credit to any Author then to John Frith, and at Friths candle he lighted his lamp; 
Rastal converted by him.  also he converted Rastal to his part, who was Moor's son in law.  
During his Imprisonment in the Tower it happened that Doctor Curreine, Chaplain in Ordinary to King Henry the Eight, preached a Sermon in Kent before his Majesty, wherein he inveighed bitterly against the Sacramentaries, 
Popish malice.  as they then were called, which denied the Real Presence: And he proceeded so far herein, as that he said, It's no marvel though this abominable Heresy doth so much prevail amongst us, seeing there is now one in the Tower which is so bold as to write in the defence of it, and yet no man goeth about his reformation, etc. This Doctor was set on work by Gardiner Bishop of Winchester, on purpose to procure the destruction of Mr. Frith: They also suggested to the King that he was kept in the Tower rather for his safeguard then for his punishment by súch as favoured him, as by the Lord Cromwell and others: 
The King commands Frith to be tried.  Hereupon the King called to him the Archbishop of Canterbury, and the Lord Cromwell, willing them forthwith to call Frith to Examination, that so he might either be compelled to recant, or to suffer condign punishment: But when as they delayed time, the King took it so heinously, that he sent a Commission to the Archbishop, to Stokesly Bishop of London, and some others, without further delay to proceed to Examination of him: and that there should be no concourse of Citizens at the said Examination; the Archbishop removed to Croyden, whither Stokesly and the rest of the Commissioners resorted.  
But before the day for his Examination came, 
He is sent for to Croyden.  the Archbishop send one of his Gentlemen and one of his Porters to fetch Frith from the Tower to Croyden. This Gentleman had the Archbishop's Letter, and the King's Ring to the Lord Fitz-Williams Constable of the Tower for the delivery of the Prisoner; The Lord Fitz-Williams lodging then at Westminster, understanding for what end they were come, fell a cursing and banning Frith, and all other Heretics, saying, Take your Heretic with you, I am glad that I am rid of him.  
Frith being delivered to these two men, as they went in a Wherry towards Lambeth, the Gentleman being very sorry for his condition, 
His conference with the Bishop's men.  said to him: Consider the state wherein you are, a man altogether cast away in this World if you do not the more wisely behave yourself: But though your case be very dangerous, yet may you help yourself by giving way for a time, and somewhat relenting of your opinion, which hereafter when occasion and opportunity shall serve, you may promote again. You have many friends which will stand for you, so far as they are able and dare do. It's great pity that one which hath such singul●r knowledge in Greek and Latin, and is so ready and ripe in all ●inde of Learning, as well in the Scriptures as in the Ancient Fathers, should now suddenly suffer all those excellent gifts to perish, with little profit to the World, and less comfort to your Wife, Children, and Kindred. And as for your opinion about the Sacrament, it's so unseasonably vented at this time in England, that it's like to do more hurt then good: therefore be ruled by good counsel till a ●itter opportunity may serve. This I am sure of, that my Lord Cromwell, and my Lord of Canterbury much favour you, knowing you to be an eloquent and learned youngman, young in years, but old in knowledge, and likely to be a profitable Instrument of much good in this Realm: and therefore they will never suffer you to sustain any open shame if you will be advised by their counsel: But if you stand stiff in your opinion, it's not possible for them to save your life; for as you have good friends, so you have mortal foes.  
I most heartily thank you Sir (said Mr. Frith) for your good will and counsel, whereby I see your love to me: yet my Cause and Conscience is such, that in no wise I either may, or can for any worldly respect without danger of damnation start aside, and fly from the Truth whereof I am convinced, and which I have published concerning the Lords Supper: so that if I be asked what my judgement is about it, 
His courage and constancy▪  I mu●t needs declare my knowledge and conscience therein, as I have formerly written, though I were sure to lose twenty lives if I had so many▪ And further, you shall understand▪ that I am furnished with Scriptures, Fathers, Schoolmen, and others, for the proving of it, so that if I may be i● differently heard, I am sure my Adversaries can neither justly condemn me no● mine assertion, but that with me they must condemn Saint Augustine, and most of the Ancient Writers; yea the very Bishops of Rome of ancient time speak for me, and defend my cause. Yea marry (quoth the Gentleman) you say well, if you might be indifferently heard: but I much doubt thereof, for that our Master Christ was not indifferently heard, nor should I think, if he were now present in the World, especially in this your opinion, the same being now so odious in the World, and we so far from the true knowledge thereof. Well (said Mr. Frith) I know assuredly that this Doctrine of the Sacrament is very hard meat to be digested both of the Clergy and L●ity: But this I will say to you, that if you live but twenty years more, whatsoever shall become of me, you shall see this whole Realm of mine opinion, though happily some particular persons shall not be fully persuaded therein; 
A Prophecy.  And if this come not to pass, then count me the vainest man that ever you heard speak with a tongue. And whereas you say my death would be very grievous to my friends, I grant that for a small time it would be so: but if I should so moderate my cause that I should only be kept in Prison, that would not only be a longer grief unto me, but would breed no small disquietness to my friends both in body and mind: therefore all things well considered, my death in this cause shall be better to me and all my relations, than life in continual bondage and penury: And Almighty God knoweth what he hath to do with his poor servant, whose cause I now defend, and not mine own: from the which (through God's grace) I never intent to start, nor otherwise to give place so long as God will give me life.  
When they were landed at Lambeth, after they had refreshed themselves with Victuals, they all three went on foot towards Croyden: The Gentleman still with himself lamenting the per●l that Frith was in, and therefore he devised with himself by what means he might deliver him out of the Bishop's hands; and having in mind contrived the way, 
His escape contrived.  he walked with the Porter, and privately imparted his thoughts to him, and finding him forward to join with him therein, he went again to Mr. Frith, and told him that the business which he had undertaken, to lead him as a sheep to the slaughter, so grieved him, that he was overwhelmed with cares and sorrows, whereupon he was resolved, what danger soever he incurred, to find out a way to deliver him out of the Lion's mouth: And yet said he, yonder good fellow and I have contrived a means whereby you may easily escape from this imminent danger, and we also be cleared from any vehement suspicion: for when we come to yonders Hill, called Bristow-Causway, where are Woods on each hand, you shall turn into that on the left hand which leads into Kent, and so by the help of your friends convey yourself away, and we will so order the matter that they shall never seek that way for you, etc. Mr. Frith having diligently harkened to his speech, said with a smiling countenance, And is this the effect of your secret consultation all this while? Surely, surely you have lost more labour formerly, and so you are like to do this also: for if you should both leave me here, and go to Croyden, 
He refuseth to fly, and why.  declaring to the Bishops that you had lost Frith, I would surely follow after as fast as I could, & bring them news that I had found and brought Frith again: Do you think that I am afraid to declare mine Opinion before the Bishops in so manifest a Truth? You are a fond man (quoth the Gentleman) thus to talk; do you think▪ that your reasoning with the Bishops will do any good? But I much marvel you were so willing to fly the Realm before you were taken, and now so unwilling to save yourself when you may. Marry (quoth Frith) there is a great difference between escaping then and now: For than I desired to escape because I was at liberty, and not yet attached, which liberty I would fain have enjoyed for the improvement of my Studies beyond-Sea, where I was Reader of the Greek tongue: but now being taken by the Higher Powers, and that by Almighty God's Permission and Providence I am fallen into the Bishop's hands only for Religions-sake, and for such Doctrine as I am bound in conscience under pain of damnation to maintain, if I should now start aside and run away, I should run from my God, and from the Testimony of his Word, whereby I should deserve a thousand Hells. And therefore I most heartily thank you both for your good wills towards me, beseeching you to bring me where I was appointed to be brought, or else I will go thither all alone. And so with a cheerful and merry countenance he went with them, spending the time with pleasant and godly communication till they came to Croyden, where for that ●ight he was well entertained in the Porter's Lodge. On the morrow he was called before the Bishops to be examined, 
His examination▪ and learning.  at which time he showed himself exceeding ripe and ready to answer all Objections, even beyond all men's expectations: And his Allegations out of S. Augustine and other Ancient Fathers were such, as some of them much doubted of S. Augustine's authority in that case: a●d when they had done, Doctor Heath in private confessed to the Archbishop of Canterbury, that no man could avoid his Allegations out of S. Augustine; Yet after this, without any regard to his Piety, Learning, or Merit, he was turned over to Stokesley Bishop of London, who would not hear what S. Augustine or any other said for his opinion: But calling him into his Consistory, 
His unjust condemnation.  after he had witnessed there a good Confession, he condemned him, and so delivered him over to the Major and Sheriffs of London to be burned.  
When he came into Smithfield where he was to suffer, he showed much constancy and courage: and being tied to the stake, 
His patience.  and the fire kindled, he willingly embraced the same: But the wind blowing away the flame, made his death somewhat the longer: 
God's mercy.  yet (through God's grace) he bore it with such patience even as though he felt no pain in that long torment, 
His death.  and so at last quietly resigned up his spirit unto God, Anno Christi 1531. Whilst Mr. Frith was beyond the Seas, he much holp Mr. Tindal in the Translation of the New Testament.  
At the time of his burning, 
Popish malice.  one Doctor Cook (a Parson in London) admonished the people that they should no more pray for him then they would pray for a Dog; whereupon John Frith smiling, prayed God to forgive him: This speech of the Doctor much moved the people to anger, and this mild answer of the Martyr sunk deeply into their minds.  
The books that were written by this blessed Martyr were many, 
His works.  and much sought after in King Henry the Eighth, and in Queen Mary's Reign, to be burned: and in the times of King Edward the Sixth, and Queen Elizabeth, for the instruction and comfort of the godly. But it pleased God by a marvellous occasion to cause three or four of his most useful Treatises to be reprinted of late, which was this.  
On Midsummer Eve Anno Christi 1626.▪ 
A strange Providence.  a Codfish being brought into the Market in Cambridge, and there cut up for sale, in the Maw of the Fish was found wrapped up in Canvas a Book in Decimo sexto containing three Treatises of Mr. Friths: The Fish was caught about the Coast of Lin, called Lin-deeps, by one William Skinner: when the Fish was cut open, the garbage was thrown by, which a woman looking upon, espied the Canvas, and taking it up, found the Book wrapped up in it, being much soiled and covered over with a kind of slime and congealed matter. This was beheld with great admiration, and by Benjamin Prime, the Bachelor's Beadle (who was present at the opening of the Fish) was carried to the Vicechancellor, who took special notice of it, examining the particulars before mentioned. By Daniel Boys (a Book-binder) the leaves were carefully opened and cleansed: The Treatises contained in it were, 
A Preparation to the Cross.  
A Preparation to Death.  
The Treasure of Knowledge.  
A Mirror, or Glass to know thyself.  
A brief instruction to teach one willingly to die, and not to fear death.   
How useful the reviving of these Treatises by such a special Providence hath been, may easily be discerned by such as have lived since those times.   

The Life of▪ Thomas Bilney, who died Anno Christi 1531.  
THomas Bilney was born in England, 
His birth and education.  and brought up at the University of Cambridge, where he profited exceedingly in all the Liberal Sciences, was chosen Fellow of Trinity Hall, and commenced Bachelor of both Laws; but, betaking himself to the study of Divinity, 
His zeal.  he was wonderfully inflamed with the love of true Religion and godliness. He was requested to Preach at a poor Cure belonging to the Hall; 
Mr. Latimer converted by him.  he converted many of his fellows to the knowledge of the Gospel, and amongst others, Hugh Latimer, who was Cross-keeper at Cambridge, and used to carry it before the Procession: Bilney afterwards forsaking the University, 
His zeal in preaching.  went into many places Teaching and Preaching everywhere, and sharply reproving the pomp, pride, and insolency of the Clergy: whereupon Cardinal Wolsey caused him to be apprehended An. Chr. 1527. 
Popish malice His apprehension.  and to be examined before him: and sundry Articles to be drawn up against him: Amongst which these were some▪ That in the Church of Willesdon he had exhorted the people to put away their gods of silver and gold, 
The Articles against him.  and to leave offering to them, for that it was known that such things as they had offered to them were many times spent upon Whores and Stews: And that the Jews and Saracens would have been Christians long ago, had it not been for the Idolatry of Christians, and their offering to stocks and stones. That Christ is our only Mediator, and that therefore we should not seek to Saints. That man is so imperfect in himself that he cannot merit by his own deeds. That it was a great blasphemy to say, that to be buried in Saint Francis Cowl would take away four parts of penance, seeing the blood of Christ taketh away the sins of the World. That it was great folly to go on Pilgrimage. That Miracles done at Walsingam, Canterbury, etc. were done by the Devil through God's permission to blind the poor people: That the Pope hath not the Keys that Peter had, except he follow Peter in his life. That for these 500 years there hath been no good Pope, and that of all since Christ's time we read but of fifty that were good. Lastly, 
A Prophecy.  that he had Prophesied that there would come others besides him that would Preach to the people the same Faith and manner of living that he did: which (said he) is the very true Gospel of Christ, and agreeable to the minds of the holy Fathers, etc. For these and such like things, the Cardinal being himself busied in the affairs of the Kingdom, turned him over to Tonstal Bishop of London, who, after examination of witnesses against him, urged him to recant; but he stiffly refused three several days, still saying, Fiat Justitia, & Judicium in nomine Domini; And Haec est dies quam fecit Dominus, exultemus & laetemur in ea. Then the Bishop after deliberation putting off his Cap, 
His condemnation.  said, In nomine Patris, & Filii, & Spiritus Sancti, Amen, Exurgat Deus, & dissipentur inimici ejus; and so making a Cross on his Forehead and Breast, he said, I, by the consent and counsel of my Brethren here present, do pronounce and declare thee Thomas Bilney to be convict of heresy, and for the rest of the sentence we will take deliberation till to morrow. At which time the Bishops being again assembled, London asked him if he would yet return to the Unity of the Church, and revoke his Error? Mr. Bilney answered, that he would not be a slander to the Gospel, trusting that he was not separated from the Church, and that if multitude of witnesses might be credited, he could have thirty men of honest life of his part for one on the contrary brought in against him: The Bishop told him it was too late, they could admit no witness, and therefore exhorted him to abjure: This contest continued between the Bishops and him for divers days, they still urging and he refusing to recant: yet at last through humane frailty he told them that he was persuaded by Mr. Dancaster to abjure, 
His fall.  and so reading his Abjuration, he subscribed it, and for penance was enjoined to abide in Prison till he was released by the Cardinal, 
His penance.  and that the next day he should go bareheaded before the Procession, carrying a Faggot on his shoulder, and so stand at Paul's Cross during all the Sermon.  
In the time of his Imprisonment before this he wrote to Cuthbert Tonstall Bishop of London several Letters; 
His letter to Tonstal.  and in one of them he compares the Priests and Friars that accused him, to Jannes and Jambres, to Elymas, to D●metrius, to the Pythoniss, to Baalam, Cain, Ishmael, etc. Adding further, These are those Physicians upon whom the woman vexed twelve years with a Bloody Issue, spent all that she had, and found no help, but was still worse and worse, till at last she came to Christ, and was healed by him: Oh the mighty power of the Most High! which I also miserable sinner have often tasted and felt: whereas before I had spent all that I had upon these ignorant Physicians, so that I had little strength left in me, less money, and least wit and understanding: But at last I heard speak of Jesus, even then when the New Testament was translated by Erasmus, which when I understood to be eloquently done, I bought it, 
His first conversion.  being alured thereto rather by the elegant Latin, than the Word of God (for at that time I knew not what it meant) and looking into it, by God's special Providence I met with those words of the Apostle S. Paul, This is a true saying, and worthy of all acceptation, that Jesus Christ came into the World to save sinners, Whereof I am the chief. O most sweet and comfortable sentence to my soul! This one sentence, through God's instruction and inward working, 
His inward joy.  did so exhilarate my heart, which before was wounded with the guilt of my sins, and being almost in despair, that immediately I found marvellous comfort and quietness in my soul, so that my bruised bones did leap for joy. After this the Scripture began to be more sweet unto me then the Honey and the Honycomb: whereby I learned that all my Travels, 
Without Faith nothing pleases God.  Fast, Watchings, Redemption of Masses and Pardons, without Faith in Christ, were but as S. Augustine calls them, an hasty and swift running out of the right way: and as the Fig-leaves which could not cover Adam's nakedness. Neither could I ever obtain quietness and rest, or be eased of the sharp stings and bitings of my sin● till I was taught of God that Lesson, Joh. 3. 14, 15. As Moses lifted up the Serpent in the Wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life: Assoon as (according to the measure of grace given unto me by God) I began to taste and relish this heavenly Lesson, which none can teach but God only, I desired the Lord to increase my Faith: and at last desired nothing more than that I being so comforted by him, 
His desire to convert others.  might be enabled by his holy Spirit and Grace from above to teach the wicked his ways, which are all Mercy and Truth, that so sinners might be converted to him by me. I did with my whole power teach that all men should first acknowledge their sins, and condemn them, and afterwards hunger and thirst for that righteousness which is by Faith in Christ, etc. For these things I have been cried out of, attached, and am now cast into Prison, though I exhorted all men not so to cleave to outward Ceremonies, as to be satisfied therewith, and so to loathe and wax weary of Christ, etc. Yet at last through infirmity, rather than by conviction, he was drawn to abjure and submit himself, Anno Christi 1529.  
After Mr. Bilneys Abjuration (which we mentioned before) 
The danger of Apostasy.  he fell into such terrors of conscience, that he was near the point of utter despair, and returning to Cambridge, he continued under such terrors, that his friends were fain to be with him night and day, endeavouring to comfort him, but all in vain; this continued a whole year: he was in such anguish that nothing did him good, neither eating nor drinking, etc. yea he thought that all the Word of God was against him, and sounded his condemnation: But Anno Christi 1531. he began, through God's mercy, 
Great comfort after great troubles.  to feel some comfort, being resolved to lay down his life for that Truth which before he had renounced: whereupon, taking his leave of his friends, he went into Norfolk, preaching first in private to confirm the Brethren, afterwards in the fields, confessing his fact, and entreating all to beware by him, and never to trust to their fleshly friends in the cause of Religion: At Norwich he was apprehended, and by the Bishop cast into prison: whither Dr. Cole and Dr. Stoaks were sent to dispute with him; 
Prevalency of the truth.  but Bilneys Doctrine, and good life so prevailed with Cole, that he was somewhat reclaimed, and brought to favour the Gospel.  
Also whilst he was at Ipswich, 
His conference with a Friar.  there came one Friar Brusierd to reason with him about those things which he had taught: at which time Mr. Bilney told him that the signs and lying wonders attributed by S. Paul to the Pope, were those wonders which were daily wrought in the Church, not by the power of God, but by the illusions of Satan whereby he labours to draw men to put their Faith in our Lady and other Saints, and not in God alone, as we are commanded in the holy Scriptures: This free speech so incensed the Friar that he spoke thus to him; But that I believe and know, that God and all his Saints will take everlasting revenge upon thee, 
The Friar's rage against him.  I would surely with these nails of mine be thy death for this horrible and enormous injury against the precious blood of Christ. For whereas God saith, I desire not the death of a sinner, but rather that he should convert and live: thou blasphemest him as though he should lay privy snares for us to betray us: which were it true, we might say with Hugo de Sancta victoria, If it be an Error, it is of thee, O God, that we are deceived; for these be confirmed with such signs and wonders which cannot be done but by thee alone: But I see you rest the Scriptures to a reprobate sense, so that I am scarce able to hold mine Eyes from tears, hearing these words from you; therefore farewell.  
During his latter Imprisonment they used many means to have withdrawn him from his steadfastness, 
His constancy.  which not prevailing, he was condemned to death.  
The day before his Execution, 
His comfort before death.  some friends finding him eating heartily, with much cheerfulness, and a quiet mind, said, that they were glad to see him at that time so heartily to refresh himself: 
An excellent speech.  O, said he, I imitate those who having a ruinous house to dwell in, yet bestow cost as long as they may to hold it up: Discoursing further with them for their edification, some put him in mind of the heat of the fire, yet told him withal that the comforts of God's Spirit should cool it to his everlasting refreshing: 
He puts his finger into the candle. His faith.  whereupon he putting his finger into the flame of the candle (as also he did at divers other times) I feel (said he) by experience that fire is hot, yet I am persuaded by God's holy Word, and by the experience of some spoken of in it, that in the flame they felt no heat, and in the fire no consumption: and I believe, that though the stubble of my body be wasted, yet my soul shall be purged thereby, and after short pain, will be joy unspeakable, alleging that text Isai. 43. 1, 2.  
The next morning, the Officers fetching him to Execution, a certain friend entreated him to be constant, and to take his death patiently: 
An excellent speech.  to whom he said, I am sailing with the Mariner through a boisterous Sea, but shortly shall be in the Haven, etc. help me with your Prayers.  
By the way as he went, 
His charity.  he gave much Alms, and at the place of Execution he spoke to the people confessing his Faith, 
His martyrdom.  by rehearsing the Articles of the Creed: and afterwards prayed privately with earnest elevation of his Eyes and Hands to Heaven: Being tied to the stake, the Friars desired him to declare his charity to them, by assuring the people that they were not the causers of his death; for, said they, they think that we have procured it, and thereupon will withdraw their charitable alms from us: whereupon he said, I pray you good people be never the worse to these men for my sake, for they were not the Authors of my death.  
The fire being kindled, the wind drove away the flame from him, 
His patience.  so that he was the longer a burning, holding up his hands, crying sometimes Jesus, 
His death.  sometimes Credo, and so at last yielded up his spirit unto God, Anno Christi 1531.   


WILLIAM tindal  The Life of William Tindal, who died Anno Christi 1536▪  
WIlliam Tindal was born about the borders of Wales, 
His birth and education.  and brought up from a child in the University of Oxford, where he grew up and increased in the knowledge of the Tongues and the Liberal Arts, but especially in the Scriptures, whereunto his mind was singularly addicted: insomuch as being in Magdalen-Hall, 
His zeal.  he read privately to some Fellows and Students some parts of Divinity, instructing them in the knowledge and truth of the Scriptures: His ●ife also was so blameless, that he acquired much love and esteem thereby.  
After he had profited exceedingly, and taken his degrees there, he removed to Cambridge, and being well ripened in the knowledge of God's Word, 
His remove into Glocestershire.  he went to live with one Mr. Welch in Glocestershire, where he was Tutor to his children: and many Abbots and Doctors resorting thither, Mr. Tindal discoursing with them of Luther, Erasmus, etc. showed them plainly his judgement in Religion, proving the same by the Word of God, and confuting their Errors; which caused them to bear a secret grudge in their hearts against him. Not long after it happened that some of these great Doctors invited Master Welch and his Lady to a banquet, where they had talk at will, uttering their blind Superstitions without gainsaying▪ Than Master Welch and his Lady coming home, 
Blindeness of Papists.  and calling for Master Tindal, began to reason with him about those matters whereof they had talked before with the Priests. Mr. Tindal answering by the Scriptures maintained the Truth and confuted their Errors, whereupon the ●ady Welch said, There was such a Doctor as may expend 100 l. per annum, and such an one as may spend 200 l. per annum, and such another as may spend 300 l. per annum, and is it reason think you that we should believe you before them? Mr. Tindal gave her no answer at that time, and talked but little afterwards of those matters, because he saw it was in vain: 
Mr. Tindals' wisdom.  But fell upon translating a book called Enchiridion milius Christiani, and having finished it, he gave it to the Knight and his Lady, who after they had well read and perused the same, 
The fruits of it.  did not more so often invite the Doctorly Prelates to their house as before, neither had they that cheer and countenance when they came as formerly, which they well perceiving, supposed that it was by the means of Mr. Tindal, whereupon they utterly withdrew themselves and came no more thither.  
Then did the Country Priests cluster together, 
Popish malice and ignorance.  storming and railing against Mr. Tindal in their Alehouse-meetings, concerning whom himself writes thus: I was (saith he) in that Country much molested by a company of unlearnnd Priests that had never seen more Latin then in their Portesses and Missals, which yet many of them can scarcely read: and if they be but sorrily learned, they get Albertus Magnus de secretis mulierum, which they poor night and day upon, making notes therein etc.  
These men railed and raged against him, affirming that he held heretical opinions, and thereupon accused him to the Bishop and Chancellor, 
He is accused.  whereupon the Chancellor appointed those Priests and Mr. Tindal also to appear before him; and Mr. Tindal suspecting the matter, as he went, 
He prayeth for strength.  prayed heartily unto God to give him strength to stand fast to the Truth: When he came, the Chancellor threatened him grievously, reviling and rating him, as though he had been a Dog, 
He is railed at.  accusing him of many things whereof no proof could be brought, and so dismissed him for the present.  
Not long after Mr. Tindal happening into the company of one that was esteemed a learned Doctor, in disputing with him he drove him to that issue that the Doctor burst out into these blasphemous words, 
Popish blasphemy.  We had better be without God's Laws, than the Popes. Mr. Tindal hearing this, full of godly zeal, replied, I defy the Pope and all his Laws; and if God spare me life, 
Mr. Tindals' zeal.  ere many years I will cause a boy that drives the Plough to know more of the Scripture than you do.  
The rage of the Priest's increasing, Mr. Tindal told Mr. Welch, that he well perceived that he could stay there no longer with safety, and that his stay might be prejudicial to his Family; and therefore with his good leave he departed and went to London, where he preached a while, 
He departs from Master Welch.  as he had done in the Country before: And then hearing a great commendation of Cuthbert Tonstal, Bishop of London, he endeavoured to get into his service, but the Lord saw that it was not good for him, 
God's providence.  and therefore he found little favour in the Bishop's sight.  
Remaining thus in London about the space of a year, and being desirous for the good of his Country to translate the New Testament into English, he found that there was no place for him to do it in England, and therefore being assisted by Master Humphrey Manmouth, a godly Citizen, and other good men, he left the land, and went into Germany; 
He goes into Germany.  where this good man being inflamed with a tender care of and zeal for his Country, refused no travel nor pains, if by any means possible he might reduce his Brethren and Countrymen of England to the same taste and understanding of God's holy Word and Truth which the Lord had endued him withal: 
His zeal.  Then conferring with Master John Frith he thought in his mind that no way would more conduce thereunto, then if the Scriptures were translated into their vulgar language, that so the people might fee the plain text before them; for he well perceived that one great cause of Error was, because the knowledge of the Scriptures was hidden from the people's Eyes; upon these considerations he there set upon this work: 
The Bible translated first into English.  Translating the New Testament Anno Christi 1527. and then setting upon the Old, he finished the five Books of Moses, with sundry most learned and godly Prologues prefixed before every one of them: the like also he did upon the New Testament: Besides divers other godly Treatises which he wrote there; which being published, and sent over into England, became exceeding profitable to the whole English Nation.  
At his first going over into Germany, 
His conference with Luther.  he went into Saxony, and had much conference with Luther, and other learned men in those quarters: and then returning into the Netherlands, made his greatest abode at Antwerp: He wrote also divers other Books under sundry titles, amongst which is that most worthy monument of his called The Obedience of a Christian Man, 
His excellent works.  with divers other Treatises, as the Wicked Mammon, the Practice of Prelates, with divers Expositions upon sundry portions of Scripture: As also some answers to Sir Thomas Moor, and other Adversaries of the Truth, no less delectable than right fruitful to be read: 
The benefit come by them.  These Books being sent over and dispersed in England, it cannot be imagined what a door of Light they opened to the Eyes of all the Nation, which for a long time had been shut up in darkness. He wrote also one Book of the Declaration of the Sacrament and against the Mass, but he kept it by him, and did not print it, considering how the people for the present were held under their gross Idolatry; and therefore judging that it would be odious to them to hear these things at the first, 
His prudence.  he waited a fitter time for the publication of it.  
These godly Books, but especially his translation of the New Testament coming abroad, as they brought singular profit to the godly: So the ungodly Clergy disdaining and envying that the people should be wiser than they, and withal fearing least by the shining beams of the Truth, their hypocrisy and works of darkness should be unmasked, 
Satan's malice against the truth.  they began to make a great stir: but especially the Devil envying the progress of the Gospel, sought by all means to hinder the blessed travels of this worthy man: For when he had finished his translation of Deuteronomy, minding to print it at Hamborough, he sailed thitherward. 
His great afflictions.  But by the way upon the coast of Holland he suffered shipwreck, by which he lost all his Books and Writings, and so was compelled to begin all again to his great hindrance and doubling of his labours.  
Thus having by that shipwreck lost all his money, copies and time, yet (through God's mercy) he was not discouraged, but taking the opportunity of another Ship, he went to Hamborough, 
Mr. Coverdal assists him.  where he met with Mr. Coverdal, who assisted him in the translation of the five Books of Moses, the sweeting sickness being in that Town all the while, which was Anno Chri. 1529. And during their employment in that work, 
A widow's charity.  they were entertained by a religious widow, Mistress Margaret Van Emerson.  
When his English Testament came abroad, Satan's and the Pope's instruments raged exceedingly, 
Popish lies.  some saying that there were a thousand Heresies in it: others that it was impossible to Translate the Scriptures into English: others, that it was not lawful for the Say people to have it in their own language, etc. and at last the Bishops and Priests procured of King Henry the Eight a Proclamation prohibiting the buying or reading of it, 
The Bible prohibited to be read.  Anno Christ▪ 1527. Yet not satisfied herewith, they suborned one Henry Philip● to go over to Antwerp to betray him: who, when he came thither, 
Popish malice.  insinuated himself into Mr. Tindal● company, and pretended great friendship to him: and having learned where his abode was, he went to Brussels, and there prevailed so far, 
He is betrayed.  that he brought with him the Emperor's Attorney to Antwerp, 
A Judas. Cast into prison.  and pretending to visit Mr. Tindal, he betrayed him to two Catchpoles, which presently carried him to the Attorney: who, after examination, sent him to Prison in the Castle of Filford, 18 miles of, and withal they seized upon all his writings, and what else he had at his lodging  
The English Merchants at Antwerp, who loved Tindal very well, 
Means used for his release.  did what they could to procure his release; also Letters were sent by the Lord Cromwell and others out of England in his behalf: but Philip's so bestirred himself, that all their endeavours came to nothing: and Tindal was at last brought to his answer, and after much reasoning, although he deserved not death, yet they condemned him to die.  
When he was brought forth to the place of Execution, whilst he was tying to the stake, 
His martyrdom.  he cried with a fervent and loud voice, Lord, open the King of England's eyes. And so he was first strangled by the Hangman, and then burnt, Anno Christi 1536.  
The power of his Doctrine, and the sincerity of his Life was such, that during his imprisonment (which was about a year and an half) he converted his Keeper and his daughter, 
A jailer converted.  and some others of his household: and Philip's that betrayed him, 
God's judgement on a persecutor.  long enjoyed not the price of innocent blood, but by God's just judgement was devoured by louse.  
The Emperor's Attorney that prosecuted against him, left this testimony of him, that he was Vir doctus, pius, & bonus, a learned, pious, and godly man: Whilst Mr. Tindal was Prisoner in the Castle, there was much writing, and great Disputations betwixt him and them of the University of Louvain (which was but nine or ten miles from thence) so that they had all enough of him, not knowing how to answer the authorities and testimonies of Scriptures, whereupon he grounded his Doctrine.  
On a time the Company of English Merchants being a Supper together at Antwerp, 
A Conjurer prevented by Mr. Tindals' presence.  there was a Juggler amongst them who by his Magical Art could fetch all kind of dainty dishes, and wine, from any place they pleased, and set it on the Table incontinent before them, with many other such like things: This being much talked of abroad, Mr. Tindal hearing of it, desired of some of the Merchants that he might be present at supper to see the Juggler play his pranks. Accordingly supper was appointed and Mr. Tindal with the Merchants went to it: and the Juggler being requested to play his pranks, and to show his cunning, he after his wont boldness began to utter all that he could do: but all was in vain: So that at last after all his sweeting, toiling and labour, when he saw that nothing would go forwards, but that all his enchantments were void, he openly confessed that there was some man present at supper which disturbed and hindered all his doings.  
Concerning his Translation of the New Testament which was so vilifyed by his Adversaries, he thus writes in an Epistle to John Frith: 
His sincerity.  I call God to record against the day we shall appear before our Lord Jesus, to give up reckoning of our doings, that I never altered one syllable of God's Word against my conscience, nor would do it for all that is in the Earth, whether honour, pleasure, or profit etc.  
Most of his Works are mentioned before in his Life. 
His works.    

The Life of Bertholdus Hallerus, who died Anno Christi 1536.  
BErthold Haller was born in Helvetia Anno Christi 1502. 
His birth and education.  and from his childhood was much addicted to Learning, and therefore after he had been trained up at School, he went to Collen, where he applied himself to the study of the Arts and Tongues, and afterwards betook himself to the study of Divinity, and commenced Bachelor in Divinity. Then returned he into his own Country, and at Bern was chosen first a Canon, 
His preferments.  and after that a public Preacher: For indeed he excelled all his Colleagues in Piety, Learning and Eloquence.  
About this time Hulderick Zuinglius began to Preach at Glorana, and afterwards at Zurick, the Gospel of Christ purely, by whose Ministry it pleased God to enlighten our Haller, 
His conversion. , who not consulting with flesh and blood, presently adjoined himself to Zuinglius, and endeavoured to propagate the Truth both publicly and privately.  
Anno Christi 1526. the twelve Pages of the Helvetians appointed a Disputation at Baden about matters of Religion, 
A disputation.  whither when Zuinglius could not go with safety, Oecolampadius and Haller went thither, where they had a great dispute with John Eccius, the Pontificians Champion.  
The year after, the Bernates (which is the most potent Canton of the Swissers) desired a Copy of that Disputation; and when they could not obtain it and the differences about Religion began to increase, by a public writing set forth Decemb. the seventeenth, they appointed another Disputation in their City, 
Another disputation.  to which they invited their neighbour Bishops, entreating them also to bring their Divines along with them: which if they refused, they threatened to lay a fine upon their possessions which were within their Jurisdiction: They also invited any other Divines out of other parts to come to the Disputation, promising them safety upon the Public Faith: They also agreed upon Laws for the Disputation, and published the Questions which were to be handled: 
The questions.  which were, That the Church hath but one head, viz. Christ; and that she knows not the voice of any other. That the Church can make no Laws besides the Word of God; and therefore no man is bound by Traditions. That Christ hath satisfied for the sins of the World: and therefore they which seek out any other way of Salvation or expiating their sins, deny Christ. That the body and blood of Christ are not received corporally in the Sacrament of the Lords Supper. That the Mass wherein Christ is offered up to his Father for the quick and dead, is blasphemy and an abomination before God. That Christ alone is our Mediator and Advocate to his Father: and that no other is to be sought out or invocated. That after this Life there is no Purgatory. That Images are not to be worshipped: and therefore that all that are set up in Churches for that end, aught to be taken away. That Matrimony is not prohibited to any order of men. January the seventh, Anno Christi 1528. this Disputation was held, and the issue of it was the most were satisfied in all these points, 
A reformation.  so that presently after Popery was cast out of the City and all the large Territories of the Bernates by the unanimous consent of all, (though the Pontificians did all that possibly they could to hinder it) and by their example some of their neighbours did the like, and in particular the City of Geneva.  
When thus our Haller had been a great instrument of Reformation in this Country, and had set things in good order in the Church, so that his fame began much to spread abroad, it pleased God to take him away by an immature death, Anno Christi 1536. 
His death.  and of his Age 44. to the great grief of all his friends.   

The Life of Urbanus Regius, who died Anno Christi 1541.  
VRbanus Regius was born in Argalonga, 
His birth.  in the Territories of Count Montfort, of honest Parents, who bred him up in Learning, and when his childhood was over, they sent him to Lindau, 
His education.  where was a School famous both for the Masters and store of Scholars; here he profited much in Grammar Learning, so that from thence he was sent to Friburg, where he was a diligent Auditor of sundry men excelling in all kind of Learning.  
Then was he entertained in the house of Zasius, an Excellent Lawyer, who loved him dearly for his diligence and industry; Zasius also allowed him the use of his Library: in which Regius did (as it were) hide himself, 
His studiousness.  diligently reading over all such Authors as were fit for his studies: and therein especially observed such Notes as Zasius in his younger days had written in the Margins of them: which Notes Regius in the night time used to write out: so that when Zasius arose sometimes in the night, because he could not sleep, he still found Regius writing out those Annotations, whereupon he used softly to pull him by the Ear, saying, Thou wilt get all my Art and Learning from me. And when at any time he had found him asleep with his head leaning on the table, he used to lay one or two great Law-books upon his shoulders, and so leave him till he waked. Zasius loved him as his son, both for the sweetness of his nature and carriage, as also for his diligence and industry in his studies.  
When thus at Friburg he had informed his judgement, and stored his mind with Learning, he went to Basil▪ 
His remove to Basil.  that by hearing the Professors of the Arts and Tongues, he might enrich himself with more Polite Learning.  
At this time of all the Universities of Germany▪ Ingolstade was the most famous, which was governed by John Eccius, a most learned man in Philosophy: whose fame coming to the Ears of Regius, 
And th●n to Ingolstade.  he left Basil, and went to Ingolst ade. In that place where there was a great confluence of Students, besides the public Lectures, there were many which read privately: amongst whom Regius also set to reading private Lectures, having many that resorted to hear him: At last divers Noblemen sent their sons to him to be educated, desiring him to furnish their children with books, and all other necessaries, for which they would take care to pay him again quarterly: but when he had run into debt for them, 
He is ill dealtxes with.  they neglected to return their money, which caused him to think of departing, being tired out with the importunity of his Creditors; and having an opportunity, 
He turns soldier.  he listed himself a Soldier under a Captain that went against the Turks, leaving his books and other furniture to be divided amongst the Creditors.  
Being now amongst the Soldiers, it happened that John Eccius (who was Governor of the University) coming forth to see the Soldiers, espied Regius amongst them, and enquiring the cause of his so sudden a change, he told him how those Noble men had served him; 
He is freed by ●●cius.  whereupon Eccius got him released from his Captain, and by his Authority procured the Debts to be paid by the Parents of those Youths which had been with him; whereupon he returned to his studies again; and growing famous for his wit and learning, Maximilian the Emperor passing through Ingolstade, made him his Laureat-Poet and Orator.  
After the departure of Maximilian, he grew so grateful to Ernest, Duke of Bavaria, and Leonard Eccius, a Noble man, that he was made one of the Professors in the University of Ingolstade. 
He is made a Professor in Ingolstade.  And Anno Christi 1516, by the order of his Prince, he dealt effectually with Erasmus Roterodamus to draw him to Ingolstade: And though he could not prevail, yet he had this Testimony given him by Erasmus, 
Erasmus testimony of him.  that he was vir candidus, prudens, facundus, eruditus; in summa omnibus omnium Gratiarum ac Musarum dotibus praeditus. A candid, wise, eloquent and learned man, etc. Then Regius falling to the study of Divinity, preferred that before all other Learning: applying himself wholly to the searching out of the Divine Mysteries therein contained; and a while after the controversy growing hot between Luther and Eccius, Regius favouring Luther's Doctrine, because he would not offend Eccius to whom he was many ways bound, 
He goes to Auspurg.  left Ingolstade, and went to Auspurg, and there at the importunity of the Magistrates and Citizens, he undertook the Government of the Church, and being offended at the gross Idolatry of the Papists, he joined with Luther, and preached against the same: 
He joins with Zuinglius.  and having written to Zuinglius to know his judgement about the Sacrament and Original Sin, he received such satisfaction, that he joined in opinion with him about the same.  
At that time the Anabaptists crept into Auspurg, 
Anabaptists disturb the peace of the Church  and held private Conventicles to the disturbance of the Public Peace, 
He disputes with a she-Anabaptist.  for which the Magistrates imprisoned the chiefest of them. Amongst which there was a woman of good quality cast into Prison: who boasted that she could defend her opinion against Regius, if she might but have liberty to confer with him: hereupon she was called before the Senate, where Regius also was appointed to meet with her: There she produced divers Texts of Scripture to confirm her Errors: But Regius did so clearly and fully open the genuine sense of them, that every one which was not wilfully blind might easily discern the truth: But this wilful woman was so far from submitting to it, that she impudently spoke thus unto Regius, Egregia enimvero, Vrbane frater, haec disputandi ratio inter me, & te. Tu ●n molli culcitra ad later▪ Consulum adsidens, quasi ex Apollinis ●●ipode proloqueris: ego misera humi prostrata, ●ex duris vinculis causam dic●re cogor. ●o this Vrbanus answered, Nec vero in●urin, so●or: ut quae se●el è servitute Diaboli per Christum in libertatem adserta, tua sp●●te iterum cervicem turpi jugo submisisti; & isti● te ornamentis ●esanus ostentat genius ali● i● exemplum. The Senate perceiving that they laboured in vain whilst they sought to reclaim them, by a Decree banished them the City.  
Regius Preaching against Purgatory and Indulgences, 
He is driven away by Papists.  the malice and cruelty of the Papists prevailed at length to the driving him out of that City: but after a while, by the earnest prayer of the Citizens, 
His return.  he was called back again to his former Charge, 
His marriage.  where also he married a wife▪ by whom he had thirteen children.  
About the same time Eccius came thither, and sought by all means to turn him from the Truth; but in vain: He sent also F●ber and Cochlaeus with flatteries and large promises, 
His constancy.  who prevailed as little as the other.  
Anno Christi 1530. when the D●et was held at Auspurg, for quieting the controversies about Religion, the Duke of Brunswick coming thither, by importunity prevailed with Regius to go to Luneburg in his Country, to take care of the Church there: In which journey at Coburg he met with Luther, and spent a whole day in familiar conference with him, about matters▪ of great moment, of which himself writes, That he never had a more comfortable day in his life. 
His comfortable conference with Luther.  As these words of his in a Letter to one of his friends in Auspurg do testify, wherein he writes thus, Cum Saxoniam peterem, Coburgi integrum diem solus cum Luthero, viro Dei, transegeram, quo die nullus mihi in vita fuit jucundior. Talis enim & tantus est Theologus Lutherus, ut nulla secula habuerint similem. Semper mihi magnus fuit Lutherus, at jam mihi Maximus est. Vidi enim praesens, & audivi, quae nullo calamo tradi possunt absentibus.  
Ernestus Duke of Brunswick loved him dearly, and esteemed him as his Father, insomuch as when the City of Auspurg, Anno Christi 1535. sent to the Duke, desiring him to return Regius to them again, he answered, That be would as soon part with his Eyes as with him: 
The Duke's love unfeigned to him.  Also at his return from Auspurg, when divers of his Nobles asked him what new and precious ware, after the example of other Princes, he had brought home with him? He answered that he had brought home incomparable treasure for the good of his whole Dukedom, which he preferred before all his delights: And presently after he made him Bishop and Overseer of all the Churches in his Country, 
He is made superintendent.  with an ample salary for the same.  
Afterwards going with his Prince to a meeting at Haganaw, he had a humour fell into his right Leg, which arising in a Pustle, brake, 
His sickness.  and caused an issue, which the Physicians advised to keep still open: but not long after he stopped the same, whereupon many presaged his death, whereof indeed this was a cause: For when on the Sabbath day, he had been at Church, and received the Sacrament, in the Evening rubbing his Forehead, he complained of some obstructions and pain in his Head: yet was he still cheerful and not troubled at it: and so went to bed with his wife, and slept till almost day, when rising out of his bed, he fell along in the floor, and with the fall awaked his wife, who leaping our of her bed, cried out, and endeavoured to lift him into his bed again; but all in vain till help came to her: A while after seeing his wife and friends heavy and mourning, he com●orted them, and commended himself wholly unto God, and so about two or three hours after, quietly and comfortably resigned up his soul into the hands of his heavenly Father, 
His death.  Anno Christi 1541. and May the 23.  
He often desired God that he might die a sudden and easy death, 
He desired a sudden death.  wherein God answered his desires. He was of an excellent wit, holy of life, and painful in the work of the Lord.  
His son Ernest collected all his works together, 
His works.  and digested them into several Tomes, printed them at Norinberg. Afterwards came forth another Book, called Loci Theologici ex Patribus, & Scholasticis, Neotericisque collecti per V. Regium.   

The Life of Caralostadius, who died Anno Christi 1541.  
Andrea's Bodenstein Caralostadius was born in France, 
His birth.  in a town called Caralostadium, by which he received his name: He was brought up at School there: and for the improvement of his Learning he went ●o divers Countries, 
His education.  and public Schools, such as those times afforded: at last he went to Rome to study Divinity, such as was then taught there: and having spent some time in those studies, he went into Germany, and there settled himself at Wittenberg, 
He settles at Wittenberg.  where he commenced Doctor in Divinity, and was a public Professor Anno Christi 1512. Afterwards he became an earnest assertor of Luther's doctrine, and a defender of it against Eccius, both by disputation and writing: At the Disputation held at Lipsich, Anno Christi 1519. (of which you may read in Luther's life) Caral●stadius and Eccius first began it. 
A disputation.  There was a great dissimilitude between these two persons. For Caralostadius showed the modesty of a Divine in his voice, countenance, gesture, and proceedings: disputing, not for glory and victory, but to search out the Truth; wherefore he affirmed nothing but what he sound proved: nor admitted any Quotations brought by the Adverse party till he had gathered the meaning of the author by the words that went before and followed after: By this his diligence he commended himself to the learned; but the unlearned interpreted it to be du●ness and fear. But Eccius on the other hand appeared fierce by his outcries, his stern countenance, his Theatrical gesture, and his impetuous proceedings: which outward gestures of the body showed a mind little Theological: he often boasted of himself so highly and impudently, that he lost his reputation amongst wise men. He most constantly affirmed those things which were false, and as shamelessly denied those things which were true: their Disputation was about Freewill; the fruit whereof as Luther writes, was not the searching out of truth, but temporis perditio, the loss of time. At his return to Wittenberg he published Trecentas & septuaginta conclusiones Apologeticas, & defensionem adversus monomachiam D. Johannis Ecc●i, cum epitome de impii justificatione. The year after he set forth his Theses against the Papacy.  
Anno Christi 1521. 
He reforms Wittenberg.  at the time of Luther's being in his Pathmos, Caralostadius obtained or the Elector the abolishing of private Mass, Auricular confession, Images, etc. at Wittenberg, about which time he married a wife, concerning which Luther writing to Amsdorfius, saith thus: Caralostadii nuptiae mirè placent: novi puellam: comforted cum Dominus in bonum exemplum inhibendae & minuendae Papisticae libidinis, Amen. But Luther hearing of that Reformation in Wittenberg, and being offended at it, returned presently thither, Anno Christi 1522. and preached eagerly against that alteration; whereupon Caralostadius (who in Luther's absence was the principal man in Wittenberg) being nettled with those sharp Sermons of Luther, wrote in justification of it, which was the first beginning of greater differences betwixt them about the Sacrament, whereupon he left Wittenberg, 
His remove to Orlamund.  Anno Christi 1524. and went to Orlamund, being called to a Pastoral charge there: But after a while he was called back to his place in Wittenberg; yet before he went, Luther being s●nt by the Elector to Jene, and Orlamund, in a Sermon where Caralostadius was present, inveighed bitterly against the Anabaptists, and said withal, That the same spirit reigned in the Image haters and Sacramentaries; 
Luther's infirmities.  whereupon Caralostadius, being much offended, went to his lodging to confer with him about it: Afterwards Luther coming again to Orlamund went not to salute Caralostadius, but in his Sermon quarrelled with their abolishing of Idols: and shortly after he procured the Elector to banish Caralostadius; 
He is banished by Luther's means.  whereof Caralostadius afterwards complained in a Letter to his people in Wittenberg, that unheard and unconvicted he was banished by Luther's procurement. From thence he went to Basil, where he printed some Books that he had written about the Lord's Supper, for which the Magistrates (being offended with the novelty of the Doctrine) cast the Printers into Prison, and the Senate of Zurick forbade their people to read those Books: but Zuinglius in his Sermon exhorted them first to read, and then to pass judgement on them, saying, That Caralostadius knew the truth, but had not well expressed it: Afterwards whilst Caralostad●us was wand'ring up and down in upper Germany, 
His great afflictions.  the sedition of the boorish Anabaptists broke out, (unto which they were stirred up by Muncer) for which many of them, especially of their Ministers, were brought to punishment, and Caralostadius also escaped very narrowly, being let down in a basket, over the walls of Rottenburg: 
He writes to Luther.  Thus being in great straits, he wrote to Luther, and purged himself from having any hand in those uproars, entreating him to print his Book, and undertake his defence, which also Luther did, desiring the Magistrates that he might be brought to his just trial, before he was condemned: Caralostadius wrote again to him a Letter, wherein he said, That for his opinion about the Sacrament, he rather proposed it for Disputation sake, then that he positively affirmed any thing, which many imputed to him for levity: But Luther thereupon procured his return into Saxony: 
His return into Saxony.  yet he finding little content there, went to Zurick Anno Christi 1530. and taught in that place till the death of Zuinglius, and then he went to Basil, where he taught ten years; and Anno Christi 1541. 
His death.  he died there of the Plague, and was very honourably buried. What esteem Luther had sometimes of him, may appear by this superscription of a Letter which he wrote to him. Erudit●ssimo viro, & praestantissimo D. Andreae Bo●enstein▪ Ca●alostadio, syncerioris Theologiae asscrtor● facile primario, Archidiacono Wittenbergensi, Praeceptori ac majori suo in Christo Jesus.   

The Life of Capito, who died An. Chri. 1541.  
WOlfgangus Fabricius Capito was born at Hagenaw in Alsatia, 
His birth.  Anno Christi 1478. His Father was of the Senatorian rank, 
His education.  who bred him in Learning, and sent him to Basil, where he studied the Liberal Arts and Tongues, and by his singular diligence profited very much therein. Afterwards when he applied himself to the study of Divinity, his Father, who abhorred the unholy life of those which professed holiness, took him off from those studies, and set him in a way of studying Physic, 
He studies Physic.  wherein he made such a progress, that Anno Christi 1498: he commenced Doctor of Physic: But his Father being dead, he returned to the study of Divinity being religiously inclined, and profited much in it: Then he went to Friburg, 
And Divinity.  where he studied School Divinity: but after a while growing weary thereof, because he found in the Schoolmen much subtlety, but little utility, he was ordained a Presbyter; And then fell to the study of the Law, being for four years' space a Hearer of Z●sius: But above all things he admired and esteemed the Doctrine of the Gospel, and was a great lover and admirer of godly Ministers: At Heidelberg he grew into acquaintance with Oecol●mpadius, 
Love unfeigned.  and there was a near tye of friendship betwixt them all their lives after; with him also he studied Hebrew, being therein assisted by Matthew Adrian▪ a converted Jew. From thence being sent for by the Senate, 
He is chosen Pastor at Basil.  he went to Basil, where he was Preacher in the chief Church for some years, and laid the foundation of a blessed Reformation in that City: there also he commenced Doctor Anno Christi 1516.  
Anno Christi 1520. through the favour of Sir Vlrick Hutten he was called to Ments by the Archbishop thereof to be the Preacher and Counsellor to the Prince: at which time also Gasper Hedeo was made Preacher and chief Governor over the highest Church in Ments. 
He is chosen to Ments.  Capito did the more willingly embrace this call, that he might plant the reformed Religion in Ments. Concerning his commencing Doctor, he thus writes in an Epistle to Hutten; Juris Pontificii, ut vocant, Doctoratum suscepi; propter authoritatem videlicet comparandam; scopam subolescis: Licet interim sint aliqui, qui vitio vertunt Theologum esse & unà simul Civilem; quasi Theologus necesse habet omnem exuere humanitatem.  
Anno Christi 1521. Tecelius the Merchant of Indulgences being dead, by the order of the Archbishop of Ments, Letters Patents for the renewing of them were set to sale at Hale in Saxony, whereupon Luther wrote to the Archbishop, and Melancthon to Capito his Counsellor, to dissuade them from such Merchandise. 
He favours the Gospel.  Capito therefore secretly favouring the Gospel, so far prevailed with his Master, that he wrote mildly and humbly to Luther: 
His advice to Luther.  And Capito also wrote to him, to advise him that in writing against the vices of Prelates, he should not name them. For, saith he, Exasperantur potius animi insectatione, quam curantur: mens minds by such bitterness are rather exasperated then cured.  
Capito thus continuing with the Elector of Ments, was very dear unto him for his rare Wisdom joined with Piety, his happy Eloquence, and mild Nature, so that by him he was sent upon many Embassies: And February the 7. Anno Christi 1523. he was by the Emperor Charles the Fifth endowed for himself and posterity with the Ensigns of Nobility under the Imperial Seal. But not much esteeming these things, when he saw that he could not accomplish his purpose at Ments, to the wonder of the Archbishop and astonishment of the Courtiers, he left it, 
He goes to Strasborough.  and followed Bucer to Strasborough, where he was called to a Pastoral charge. The fame of Capito and Bucer did so spread abroad, that James Faber Stapulensis, and Gerard Ru●us came privily out of France to them, being sent by Margaret Queen of Navarre, 
He is sent to by the Queen of Navar.  and sister to Francis King of France, where they discoursed largely with them of all the heads of Divinity: So that France oweth the beginning of her embracing the reformed Religion, as to other godly Ministers, so especially to Capito and Bucer.  
Capito was a very Prudent and Eloquent man, a good Hebrician, and studious of Peace▪ 
He affects peace.  Concerning the Sacrament he said, Mittendas esse contentiones, & cogitandum de usu ipsius coenae: & fidem nostram pane, & vino Domini, per memoriam carnis, & sanguinis illìus, pascendam, Anno 1525 he was called into his own Country, where he instructed his Brethren in the Doctrine of the Gospel, preached and administered the Lords Supper to his own Citizens, and Baptised without the Popish Ceremonies; and whereas in Helvetia many seemed to incline to the reformed Religion, Capito often went amongst them, confirming them in the Faith. 
A disputation at Bern.  And in a Disputation at Bern in Helvetia, Anno Christi 1528. Capito with many other Divines was present at it, defending the Truth against the Adversaries, so that he with the rest prevailed for the abolishing of the Mass, and setting up a faithful Ministry in that place.  
The rest of his time he spent in Preaching at Strasborough, and giving wholesome counsel to the Churches.  
Anno Christi 1541. when a Diet was appointed at Ratisbone, especially for the cause of Religion, Capito amongst other Divines, was sent by the Protestants to it, where he gave an excellent demonstration of his wit and judgement: But when nothing could be effected, returning home in a great and general infection he died of the Plague Anno Christi 1541. 
His death.  of his Age 63.  
He was a man of an excellent wit and judgement, 
His character.  constant in Religion. A great lover of the Schools and Learning: wherefore he exhorted to the repairing of Schools, and keeping up Scholastical Titles, that the studious might be distinguished from the slothful; the Seniors from the Juniors: and that diligence might be spurred on by hope of honest glory. When Erasmus halted between two opinions, he continually called upon him to put off that Nicodemus-like temper. His first wife was Agnes, a learned woman, after whose death he married the Widow of Oecolampadius his entire friend. He left to posterity these excellent works, 
Institutionum Hebraicarum libriduo,  
Enarrationes in Habacuc & Hoseans Prophetas.  
Vita Johannis Oecolampadii.  
De formando puro Theologo.  
Explicatio doctissima in Hexameron opus Dei.    


LEO JUDAE  The Life of Leo judae, who died An. Chri. 1542.  
LEO Judae was born An. Chr. 1482. 
His birth.  his father's name was John Judae, his mother's name was Elizabeth: By the care of his Father he was brought up at School in Slestadia, 
His education.  where having learned Grammar, he went to Basil, An. Chr. 1502. There he joined in study with Zuinglius, was an hearer of Dr. Wittenbash, by whom he was instructed in the knowledge of the Gospel: There also he continued in his studies till he commenced Master of Arts, Anno Christi 1512. after which he was made a Deacon, and from thence he was called into Helvetia; where he set himself to the study of the Oriental Tongues, 
His study of Divinity.  and to read the Fathers, especially Hierom and Augustine; as also he read diligently the Books of Luther, Erasmus, and Capito▪ At length being called to a Pastoral charge at Zurick, 
He is made Pastor at Zurick.  he opposed the Popish Doctrine and Ceremonies, both in the Pulpit and Press, so that his fame spread far and near: there he contained eighteen years, and spent much of it in expounding the Old Testament out of the Hebrew, wherein (being grown very skilful) he set upon (at the importunity of his Brethren of the Ministry) the translation of the Old Testament out of the Hebrew, 
He translates the Bible.  wherein also he was much holpen by the industry of other learned men: His care was to get the most exact Hebrew copy that he could, which also he compared with others; neither did he neglect to examine the Greek and Latin versions, that by all he might the better find out the genuine signification of the words and mind of the Holy Ghost. But this work proving very great, he was so wasted with labour and old age that he died before he finished it, 
His death.  Anno Christi 1542. and of his Age 60. leaving undone Job, the forty last Psalms, Proverbs, Ecclesiastes, Canticles, and the eight last Chapters of Ezekiel, which he commended to Theodore Bibliander to finish, who accordingly did it: and he left all to Conradus Pelican to peruse and put to the Press, which he carefully performed.  
Four days before his death, sending for the Pastors and Professors of Zurick, 
The confession of his faith  he made before them a Confession of his Faith, concerning God, the Scriptures, the Person and Offices of Christ, concluding, Huic Jesu Christo Domino, & liberatori meo, etc. To this my Lord and Saviour Jesus Christ, my Hope, and my Salvation, I wholly offer up my soul and body; I cast myself wholly upon his mercy and grace, etc. after which he added an hearty thanksgiving unto God for all the blessings and benefits that he had received from him: Prayed earnestly to him for the pardon of all his sins: made an exhortation to his Brethren: and with hearty affections commended to God, the Senate and People of Zurick, together with his wife and children, entreating them to be an husband to the widow, and a Father to the Fatherless. He left to posterity, 
His works.  Annotationes in Genesin, & Exodum, ex ore Zuinglii exceptas: Item in Evangelistas quatuor: Passionis Dominicae Historiam: Ac in Epistolas Pauli ad Romanos, Corinthios, Philippenses, Collossenses, Thessalonicenses, & Sancti jacobi. Praeterea Opus conclusionum Zuinglii, atque Catechismum majorem & minorem conscripsit.   

The Life of George Spalatinus, who died Anno Christi 1545.  
GEorge Spalatine was born at Noricum, 
His birth and education.  An. Chri. 1482. and being brought up in Learning profited so much, especially in the knowledge of the Humane Arts, that Frederick the Third, Elector of Saxony, took a great liking to him, and made him one of his Privy Counsel, 
His preferments.  and preferred him to some other Offices under him: Yet did not he neglect the study of Divinity; but profited so much therein that he was ordained a Minister. He was also an excellent Historian, insomuch as his Prince employed him in writing a Chronicle from the beginning of the World to his time: What favour he was in with his Prince, may appear by this, in that Pope Leo the tenth, endeavouring to suppress Luther's Doctrine in the bud, wrote to the Duke of Saxony, and to our Spalatine, to promote his business with the Duke for the destroying of Luther.  
When he first applied himself to the study of Divinity, he wrote to Luther, entreating directions from him for the Method of his Studies: Luther advised him to read Hierom, 
Luther directs him in his studies.  Augustine, and Ambrose, as they were published by Erasmus: He also advised him always to begin his Studies with Prayer: For (saith he) there is no Master that can instruct us in Divine matters but the Author of them. He further persuaded him to read over the whole Bible diligently, adjoining Augustine to it▪ And (said he) if you will have my advice, begin with that part which is De spiritu & litera, which our Carolostad (a man of incomparable diligence) hath expounded and published. Afterwards he named to him other parts of Augustine and of Ambrose.  
After this the Elector of Saxony made him his Court Preacher, 
His employments.  and whithersoever he went took him along in his train with him, as he did when he went to the Diet at Worms, Anno Christi 1521. whence he wrote to Luther, that there was so much favour showed to the Gospel but then appearing, that he persuaded himself that Luther should not be condemned before he was heard. Nine years after this he was at Auspurg when the confession of Faith which was written by Melancthon was presented unto the Emperor. And indeed in all the Controversies of Religion he always stood of Luther's side.  
He had many thoughts of leaving his Ministry, 
His tentations.  had not Luther earnestly opposed him: amongst other things writing thus to him, 
Luther's counsel therein.  Those temptations which pursue you to desert your Ministry, either overcome them, or slight them: Christ hath called you to that Office, yield to him, and obey him according to his will. What you are doing, you know not for the present, but you shall know hereafter. This is a Diabolical tentation, and you know not now, why you are afflicted with it: we which are spectators know it better: therefore you ought rather to trust us then yourself, who in the Lord, before the Lord, yea the Lord by us doth exhort and comfort you: For we look after nothing else herein then the will of God and his glory. And indeed this is a certain sign that your Ministry is neither ingrateful to God, nor unprofitable to the Church, in that you are troubled with these tentations: For if it were unpleasing to God, you would rather long after it, as they do which run before they be sent: They speak when they have nothing commanded them of God: whereas Satan when he finds such as are truly sent by God and pleasing to him, he makes them weary of their work: but those which are unpleasing to God, he fills them with a violent hunting after the work. You have no reason to give over your Ministry which is so earnestly desired and embraced, etc.  
Upon these persuasions of Luther he continued in his Office unto the end of his life, which fell out Anno Christi 1545. and of his age 63.  
He was a man that lived in great esteem with Princes and Nobles, 
His death.  and most of the learned men of his time. Erasmus wrote often to him, acknowledging him not only his dear friend, but his Patron also: and Luther wrote six hundred Epistles to him.  
He wrote the Chronicle before mentioned: 
His works.  turned Erasmus his Book De Institutione Principis into Dutch with some others.   

The Life of Myconius, who died Anno Christi 1546.  
FRidericus Myconius was born in Franconia, 
His birth.  of religious parents, An. Chr. 1491. Decemb. 26. and bred up at School till he was 13 years old, 
His education.  and then he was sent to Annaeberg where he studied till he was 20. 
He enters into a Monastery.  and then entered into a Monastery of the Franciscan Friars there, without the knowledge of his Parents: and this he did, not that he might live in ease, fill his belly, and follow his pleasures: but that he might serve God, pray for the pardon of his own and other men's sins, and that he might live an holy and innocent life: For so men judged in those days: The first night after his entry, he had a dream, which proved Prophetical. In that Monastery he almost killed himself with watchings, 
His bodily exercises.  fastings, praying, and performing other bodily exercises wherein they thought all holiness to consist: And in the night time when other Monks were asleep, 
His diligence in reading.  he macerated and weakened himself with reading Peter Lombard, Alexander Hales, Bonaventure, Gabriel Biel, Augustine, and other like Authors, and being made Reader at Meal-times, for seven years together every dinner and supper he read the Bible with Lyra's Notes upon it, which he turned over so often that he had almost gotten it by heart, but yet without understanding and judgement: Only he retained in his Memory the Sacred Histories. But despairing of attaining to Learning under such Masters, he left his studies, and fell to Mechanical Arts: 
Indulgences brought into Germany.  About which time Tecelius brought his Indulgences into Germany, boasting of the virtue of them, and exhorting all as they loved their own and their dead friends Salvation, that they should buy them, etc. and withal threatening that if they came not speedily to buy, he would lay down the Cross, 
Popish blasphemies.  shut Heaven Gates that now stood wide open: that he would extinguish the light and splendour of the Sun: and that ere long he would cause that so precious ware should not be sold at so easy a rate: and that whilst the World stood, Germany should not have such liberality proffered to them from Rome again: and therefore he exhorted them seriously to have respect to their own and their deceased friends Salvation: For (saith he) now is the acceptable time, now is the day of Salvation: and except ye buy these Indulgences, no man can absolve you from your sins. He also told the Citizens of Annaeberg that if they would freely part with their money, their metal Mines which were about the Town of S. Anne should abound with pure silver. By these means this cunning Hucster procured such honour to his Indulgences, that when he came to any Town, the Pope's Bull was carried before him wrapped either in silk or cloth of gold, and was met with a long and pompous Procession; so that probably had God himself come in a visible shape, he should not have been entertained with so much magnificence. 
Myconius well educated.  Myconius had been taught by his Father the Lord's Prayer, the Creed, the Decalogue, and to pray often: and that the blood of Christ only could cleanse us from sin: and that pardon of sin and eternal life could not be bought with money, etc. which caused him to be much troubled whether he should believe his Father or the Priests; but understanding that there was a clause in the Indulgences that they should be given freely to the Poor, he went to Tecelius, entreated him to give him one, for that he was a poor sinner, and one that needed a free remission of his sins, and a participation of the merits of Christ: Tecelius admired that he could speak Latin so well (which few Priests could do in those days) and therefore he advised with his Colleagues, who persuaded him to give Myconius one: but after much debate he returned him answer, 
Popish covetousness.  That the Pope wanted money, without which he could not part with an Indulgence: Myconius urged the aforenamed clause in the Indulgences which were publicly posted up, wherein the Pope had inserted these words, ut pauperibus gratis darentur propter Deum: whereupon Tecelius his Colleagues pressed again that he might have one given him, pleading his learning, ingenuity, poverty, etc. and that it would be a dishonour both to God and the Pope to deny him one: But still Tecelius refused: whereupon some of them whispered Myconius in the Ear to give a little money, which he refused to do, and they fearing the event, one of them proffered to give him some to buy one with, which he still refused, saying, that he would not have bought Indulgences, and that if he pleased, he could sell a Book to buy one, but he desired one for God's sake, which if they denied him, he wished them to consider how they could answer it to God, etc. But prevailing nothing, he went away rejoicing that there was yet a God in Heaven to pardon sinners freely, etc. according to that promise, As live (saith the Lord) I desire not the death of a sinner, etc.  
Not long after he entered into Orders at Vinaria, 
The means of his Conversion.  and read privately Luther's Books, which the other Friars took very heinously, and threatened him for it. From thence he was called to be a Preacher at Vinaria▪ where at first he mixed some Popish Errors with the Truth; but by the Illumination of God's Spirit, and by his reading Luther, he at last began to Preach against Popery, and to hold forth the Truth clearly in Thuringia; 
The Gospel's swift progress.  which spied so swiftly in one months' space, and was so greedily embraced not only through Saxony, but through all Countries, as if the Angels had been the carriers of it. Anno Christi 15 8. when Luther, was going to Auspurg, he lodged in the Monastery where Myconius was at Vinaria: at which time Myconius first saw him, but was not suffered to speak with him▪ Afterwards he was called to botha to teach and govern the Thuringian Churches, where he lived with his Colleagues twenty years in much peace and concord; 
Love unfeigned.  of which himself faith, Cucurri●aus, certa●●m●●, ●●●●ravimus, pugnavimus, vicimus & vixim●s semper con●u●●et●ssimè, etc.  
Anno. Christi 15●5. 
He endeavours 〈◊〉 quiet the Anabaptists.  In the tumult of the Anabaptistical Boors, Myconius took much pains to pacify their minds, and to keep them quiet: Yea, he so quieted with an Oration some that were pulling down some Nobleman's houses, that they went away in peace. 
His marriage.  That year also he married a wife called Marguet, the daughter of an honest Citizen of Gotha, by whom through God's blessing, he had a numerous posterity. And though Myconius was by God's Providence called to the Government of the Church in Gotha, yet the most illustrious Elector of saxony employed him in many other businesses. He also took him along with him thrice into the Low-countries, as also into Cullen, Juliers, 
His zeal in preaching.  and divers other places. At Dusseldo●p he preached the Gospel sincerely and purely, though to the hazard of his life; and at Cullen he maintained a public Disputation with the Friars, which was afterwards printed. With the like constancy and faithfulness he preached the Doctrine of the Gospel in Brunswick, in Cella of Saxony, and in other parts of Westphalia. Also in divers public Conventions at Smalcald, Francfurt, and Noremberg, his counsel being asked, with much courage and zeal he handled the affairs of Religion, seeking to promote the glory of God, and profit and welfare of the Church.  
An. Chr. 1528. Henry the Eighth King of England, fell out with the Pope, for not divorcing him from his wife Katherine of Spain, sister to Charles the Fifth, by reason of whose greatness the Pope durst not do it: 
He is sent into England.  whereupon the King of England sent over to the German Princes (especially to the Duke of Saxony) to confederate against the Pope, and to join with them in an agreement about Religion; upon which occasion Myconius was sent over into England, partly about matters of Religion, but especially about a match between Henry the Eighth, and Anne of Cleve: 
King Henry the Eight his hypocrisy.  but coming thither, he discovered the King's hypocrisy about Religion, not only by the six Articles about that time established, but also by his imprisoning of Latimer, and cutting off the Lord Cromwel's head, and burning of Mr. Barnes, etc. and by his seizing upon all the Abbey-lands: whereupon he left England, 
His return into Germany.  and being come home, Anno Christi 1538. he was called by Henry of Saxony to visit and reform the Churches of Misnia, together with Luther, Ionas, Cruciger, etc. which fell out upon this occasion.  
George Duke of Saxony, lying on his deathbed, sent to his Brother Henry (all his own sons being dead before) desiring him, that succeeding him, he should innovate nothing in Religion, and withal promised him golden mountains by his Ambassadors if he would assent thereto: to whom Henry answered, This Embassy of yours is just like to the Devils dealing with Christ, 
An heroical resolution.  when he promised him all the World if he would fall down and worship him: but for my own part I am resolved not to depart from the Truth which God hath revealed unto me: but before the return of the Ambassador, Duke George was dead: whereupon this Henry (notwithstanding all the opposition of the Papists) made this Reformation in the Churches: 
Reformation in Misna and Thuringia.  which work being finished, Myconius visited all the Churches in Thuringia, and with the help of Melancthon and some other, he provided them Pastors and Schoolmasters, and procured stipends to be settled upon them for their maintenance. The rest of his life he spent in Preaching, Praying, and writing of Letters: many great persons in Universities, and the chief Churches holding correspondence with him; amongst whom were Luther, Melancthon, Cruciger, Menius, Basilius, Monerus, John Langus, Mechlerus, John Marcellus, Matthew Ratzenbergerus, etc.  
Anno Christi 1541. He fell into a Consumption, whereof he wrote to Luther, That he was sick not to death, but to life: which gloss upon the Text pleased Luther excellently well, unto whom he wrote back: 
Luther's prayer for Myconius.  I pray Christ our Lord, our Salvation, our Health, etc. that I may not live to see thee and some others of our Colleagues to die, and go to Heaven, and to leave me hear amongst the Devils alone. I pray God that I may first lay down this dry, 
A prophetical prayer.  exhausted, and unprofitable tabernacle: farewel, and God forbid that I should hear of thy death whilst I live: Sed te superstitem faciat mihi Deus: hoc peto & volo, & fiat voluntas mea, Amen; quia haec voluntas gloriam nominis Dei, certè non meam voluptatem, 
His recovery.  nec copiam quaerit. A while after Myconius recovered according to this Prayer, though his disease seemed to be desperate, 
Power of Prayer.  and outlived it fix years: even till after Luther's death, whereupon Justus Ionas, speaking of Luther, saith of him, Iste vir potuit quodvoluit, That man could have of God what he pleased.  
A little before Myconius his death, he wrote an excellent Epistle to Joan. Frederick Elector of Saxony, wherein he praiseth God for raising up three successively in that Family, viz. Frederick, John, and John Frederick, to undertake the patronage of Luther, 
His character.  etc. He was a man of singular piety, of solid learning of a dextrous judgement, of a burning zeal, and of admirable candour and gravity. 
His death.  He died of a relapse into his former disease, Anno Christi 1546. and of his Age 55.  
His Works were these: 
His works.  Expositio in Evan. Marci. Enarrationes in Psalmum 101. Expositiones in Evan. secundum Matthaeum, Lucam, & Johannem. Commentaria in Jesaiam, Jeremiam, & Jonam. Narratio de vita & morte Zuinglii. Sermo de liberis recte educandis: De crapula, & ebrietate: De faenore & usura, etc. 
john Stigetias made this Epitaph upon him;  
Quo duce Gotha tibi monstrata est Gratia Christi,  
Haec pia M●conii contegit ossa lapis.  
Doctrina & vitae tibi moribus ille reliquit  
Exemplum: Hoc ingens (Gotha) tuere decus.    

The Life of John Diazius, who died Anno Christi 1546.  
IOhn Diazius was born in Spain, 
His birth.  and brought up at School; afterwards he went to Par● to study the Arts, where he continued thirteen years; 
His education.  but it pleased God that whilst he read over the holy Scriptures, and some of Luther's Books, and other Protestant Divines, 
His Conversion.  he began to see and abominate the Errors of Popery: and therefore to further himself in the knowledge and study of the Truth, 
He goes to Geneva.  he went to Geneva, where he spoke with Calvin, 
From thence to Strasborough.  and was very dear unto him: From thence he went to trasborough, where Martia Bu●er observing his Learning, Piety, and diligence in his study, obtained of the Senate that he should be joined with him to go to the Disputation at Ratisbone: 
So to Ratisbone.  and when he came thither, he went to Peter Malvenda, a Spaniard, the Pope's Agent in Germany, who when he knew that he came in the company of Buc●r and the other Protestant Divines, he was much astonished, and admired how he was so much changed from that which he knew him to be at Paris: and withal he fretted exceedingly that they had gotten a Spaniard amongst them, presuming that they would triumph more in him then in many Germans: whereupon he left no means untried to draw him back again to the Church of Rome: 
He is tempted.  sometimes making large proffers and promises to him, other-sometimes threatening severe punishments, and mixing both with earnest entreaties: He also advised him by no means to stay at Ratisbon till the Emperor's coming; for (saith he) that cannot be without great danger to you; rather haste to his Court and beg your pardon.  
Also at another conference Malvenda asked him wherefore he was to Ratisbone? 
His conference with Malvenda.  Diazius answered that he was sent thither by the Senate of Strasborough, that he might join his Prayers with the Prayers of the Church, and in the public conference might endeavour reconcilement as much as he could in those Articles which were to be disputed of. Then (said Malvenda) you are come hither in vain, for nothing will be concluded at this conference: but if you would do good, you should rather go to the Council that the Pope hath begun at Trent. But when by no means he could prevail to divert him from the Truth, 
Popish treachery.  he sent for his brother Alphonsus Diazius one of the Pope's Lawyers, from Rome; who hearing that his Brother was turned Protestant, came speedily into Germany, bringing a notorious cutthroat with him, resolving either to divert or destroy him: when he came to Ratisbone, Diazius was departed to Neoburg about the printing of Bucers' Book: which Alphonsus hearing of, followed him thither, carrying with him Letters to john Diazius from Malvenda, wherein he wished him to obey his Brother Alphonsus who would give him good Counsel.  
When Alphonsus came to Neoburg, his Brother john wondered to see him there, ask him the cause of his so unlooked for presence: after some other excuses, at length he told him that he had undertaken that long and dangerous journey to recall him into the bosom of the Church: Hereupon they had much conference about matters of Religion, 
He is tempted.  and at length Alphonsus told him that he had five hundred Ducats per annum in Church revenues, all which he would make over to him if he would go with him to Rome: But when by no means he could prevail with him, 
Devilish hypocrisy  fetching a deep sigh he said, Brother, I perceive the constancy of your Faith ●nd your unmoveablness in adhering to the Doctrine of the Gospel to be so great, that you have almost drawn me unto your opinion: Yea upon further discourse he seemed to be in love with the Doctrine of the Gospel, and thereupon persuaded john to leave Germany which abounded with learned men, and where there was less use of him, and to go with him into Italy, Rome, and Naples, there to spread his Doctrine privately, whereby also he might have the better opportunity of spreading it in Spain: but (said he) we will first go to Trent, where are many excellently learned men, and from thence into Italy: I beseech you therefore Brother go with me, and I will furnish you with all things necessary for your journey.  
John Diazius being glad of this, presently wrote to Bucer, and others at Ratisbone for their advice what he should do: They counselled him by no means to stir or go with his brother. 
He is advised not to go with his brother.  Then Alphonsus being frustrate of his hope, entreated him at least to bear him company to Auspurg: But in the interim Bucer coming to Neoburg would not suffer him to stir a foot, neither would leave him till his brother Alphonsus was gone.  
Alphonsus hereupon three days after came to take his leave of his brother, where he had much conference with him, exhorting him to charity and constancy in the profession of the true Religion, and at last would needs thrust fourteen Crowns into his brother's hand, willing him therewith to buy new clothes, and so they parted not without tears.  
Next morning the waggon being ready to depart wherein Alphonsus and his cuthroat were to pass to Auspurg, the two brothers again took their leaves with tears, and so Alphonsus set forward and came to Auspurg; but privately the next day, he and his cuthroat returned to Neoburg, and by the way they bought an hatchet of a Carpenter, and so stayed all night at a Village near Neoburg, and the next morning very early went thither disguised that they might not be known, and leaving one to hold their horses under an hedge, they entered into the City, so soon as the gates were open, and going straight to the Ministers house where john lodged, the Executioner knocked at the door, and when a youth came, he asked him for john Drazius; the youth answered that he was in bed: Go (said this villain) and tell him that I have brought him Letters from his brother: john hearing this (being in bed with Senarcleus his intimate friend) presently leapt up, cast a cloak a bout him, and so went into a stove which was over against his chamber door, then calling for the messenger; he went in to him, leaving Alphonsus at the stair-foot, and presented the Letters to him; the effect whereof was the assoon as he came to Auspurg, he understood that he was in great danger, and therefore out of his brotherly love to him to advised him to beware of Malvenda & such as he, who being Enemies to Christ went about to shed his blood, etc.  
john being busy in reading these Letters, 
He is basely murdered.  the Executioner that stood at his back, plucked forth his hatchet, and struck it into the temple of this holy man in the right side of his head, even to the helve, which in a moment so deprived him of sense that he made no noise, and lest the fall of his body should make a noise this villain caught it in his arms, and laid it own, and so went down the stairs softly to his Master Alphonsus, and both of them immediately repaired to their horses and fled. They of Neoburg hearing of this horrible fact, sent out certain Horsemen to pursue the murderers: who coming to Auspurg, and hearing that hey were passed the City, being out of hope to overtake them, returned: only one, more zealous than the rest, 
The murderers apprehended.  would not return but pursued them still, and in the City of Oenopont, caused them to be apprehended, and cast into Prison. And Otto the Palatine being informed of all these passages, sent to the Magistrates, requiring Judgement against them: 
Escape unpunished.  The Magistrates at first seemed very forward: But in conclusion, through the practice of the Papists, and crafty Lawyers suborned by them, judgement was deferred from day to day, till the Emperor's Letters came in post haste to stop their further proceedings, pretending to reserve the cause to his own hearing. And thus this terrible murder of Cain and his fellow was slipped over by man: yea this unnatural act was highly commended by the Papists: 
God's judgement upon Alphonsus.  But the Lord would not suffer such an unnatural villainy to go unpunished; for not longer after, he was so dogged, and haunted by the Furies of his own Conscience, that being at Trent, when the Council was held there; he hanged himself about the neck of his own Mule, fix years after the murder was committed, viz. An. Christi. 1551,   


GASPER CRUCIGER  The Life of Cruciger, who died An. Chri. 1548.  
GAsper Cruciger was born at Lipsich in Misnia, 
His birth.  An. 1504 His Father's name was George, a man who was endowed with many virtues, 
His father's plety.  but especially to be commended for that in those perilous times he did not only embrace the Celestial Truth himself, but brought up this his son in the knowledge and study of it to the great benefit of the Church. His Mother also was eminent for piety. This Gasper was melancholy by nature, and of a retired disposition: much in meditation, and of few words. 
His education.  Being principled in the Latin, he learned Greek, and profited much therein, and so went to the University of Wittenberg, that having studied Divinity there, he might be the more useful to the Church: 
He studies Hebrew.  He studied also the Hebrew tongue, and grew very exquisite therein: From thence he was called to govern the School at Magdeburg, where he taught with much profit, and applause to Anno Christi 1527. In somuch as many of riper years, yea some Clerks came to be his hearers, So that his School growing too little for his Auditory, he was removed into a larger. But after a while he was called back to Wittenberg, 
He is called back to Wittenberg.  where he preached, and expounded the Scriptures with so much dexterity, the he was graced with the degree of a Doctor; In that University he studied and practised Physic also, and was so much delighted therewith, 
His delight in simples.  and he endeavoured to know the nature of Herbs and Plaits, and what Diseases they were good for: whereupon he planted two Gardens with his own hands, which with singular industry he furnished with variety of Simples, and made many excellent Medicines which did much good.  
By reason of his Learning, 
He assists in translating the Bible.  and candid nature he was very dear to Luther, and was very helpful to him in his Translation of the Bible. He wrote so swiftly, that he was chosen Scribe at the Disputation at Worms, Anno Christi 1540 and yet withal suggested to Melancthon many things for answer to Eccius his subtleties, insomuch that Glanvel (who supplied the Emperor's room) said of him, 
His learning.  That the Lutherans has a Scribe that was more learned than all the Pontificians. He took by characters a great part of Luther's Lectures and Sermons, which afterwards he wrote out a large, and faithfully printed them after Luther's death. He published also some Commentaries of his own upon the Psalms, 
His works.  and the Gospel of Saint john, which are of excellent use to the learned. He was a fine and smooth Orator, and always abhorred the vain fancies of fanatic persons, cleaving to the Truth without deviation. 
The preachers pattern.  He shunned in his Sermons strange and uncouth expressions by which erroneous persons oft disturb the peace of the Church. He always opposed the Anabaptistical Errors, and was very careful to preserve the Truth from corruptions. He often contemplated the footsteps of God in Nature, saying with Paul, That God was so near unto us, that he might almost be felt with our hands. He studied the Mathematics in his latter time, 
He studies the Mathematics.  and grew so skilful therein that few excelled him: He was excellent also in the Optics: but with his excessive pains, and incessant studies night and day, he contracted to himself a mortal disease, 
His last sickness.  whereby he wasted away, and yet his intellectuals decayed not: he lay sick for above three months, all which time he gave forth clear and notable demonstrations of his Faith, Patience and Piety. He called up his two young daughters, and caused them to repete their Prayers before him, and then himself prayed with great fervency for himself, the Church, and those his Orphans, 
Prayer of Faith.  concluding, Invoco te quanquam languidâ & imbecillâ fide, sed fide tamen; credo promissioni tuae, quam sanguine tuo & resurrectione obsignasti, etc. I call upon thee with a weak, yet with a true Faith, I believe thy promises which thou hast sealed to me with thy Blood and Resurrection, 
His carriage in sickness.  etc. In his sickness he intermitted not his studies; for during the same, he turned into Latin Luther's books concerning the last words of David: he read he Psalms, and other Authors: His ordinary discourse with his friends was about the Principles of Religion, the admirable government of the Church, Immortality, and our sweet Communion in Heaven.  
Upon the sixth of November there was a great Chasm, 
A wonder.  or opening in the Heavens, and in some places fire fell to the Earth, and flew up into the air again: This Cruciger saw, as he lay in his bed in the night, and thereupon much bewailed the great commotions and dissipations in the Church, with he forelaw by this Prodigy: He spent the few days which remained, in Prayer and Repentance, 
His death.  and so quietly ended his days. Nou. 16. Anno Christi 1548. and of his Age 45. Considering the mutability of all Earthly things, he used often to say, 
Omnia praetereunt, praeter amare Deum.  
Besides Gods love nothing is sure,  
And that for ever doth endure.   
He was a man of an excellent wit, 
His character.  whose daily and indefatigable labours were not only very useful to the University of Wittenberg, but even to foreign Nations and Churches. He had a plentiful knowledge of the Celestial Doctrine, which by his ardent Piety and assistance of the Holy Ghost was daily increased in him. He was so exact and ready in the Hebrew tongue, that he easily excelled all others that joined with him in the translation of the Bible. In his Sermons and speeches he had a sound Judgement joined with an Eloquent Tongue. He showed the greatness of his mind by his exact knowledge and skill in the Mathematics, wherein he was deservedly accounted inferior to none. And these gifts he adorned with many other excellent virtues, with gravity, constancy, and moderation in every condition, with bounty toward strangers, and hearty love to his friends: 
His works.  He published sundry Commentaries upon the Psalms, john, and the first Epistle of Paul to Timothy. Lectures upon two Articles of the Nicene Creed. He turned many of Luther's Lectures and Sermons out of Dutch into Latin, and others out of Latin into Dutch.   

The Life of Mathias Zellius, who died Anno Christi 1548.  
MAtthias Zellius was born in Alsatia, 
His birth and education.  in a Town called Keisersberg, Anno Christi 1477. and was trained up in Learning by his Parents from his childhood, and afterwards set to the Public Schools: From whence he went to the University, where his proficiency was very exemplary: And being well grounded in the Arts, he commenced Master of Arts; and then applied himself to the study of Divinity.  
Not long after he went to Strasborough, 
He is ordained a Minister and Paster in Strasborough.  where he was Ordained a Minister; and Anno Christi 1522. he was made Pastor of S. Laurence Church: At which time Luther's Doctrine spreading abroad, Zellius compared it with the Doctrine of his Adversaries the Papists; and upon mature deliberation and examination, embraced that of Luther, 
His conversion.  whereupon he began publicly to defend it, persuading the Citizens of Strasborough to entertain it.  
Assoon as the Bishop heard hereof, he cited him to appear in his Court, and caused twenty four Articles to be drawn up against him, amongst which these were some: 
Articles against him.  That he taught justification by Faith: That be defended Luther: That he Preached against the Mass: Held the Marriage of Priests lawful: Denied the Primacy of the Bishop of Rome, and Humane Traditions: Hereupon Zellius An. Chr. 1523. published a Book wherein he answered this charge, 
His constancy.  justified his Doctrine, and showed reasons why he appeared not before the Bishop. From this time forward he was much hated by the Popish Clergy, and went through many dangers for asserting the Truth yet (through God's mercy) he, 
Reformation in Strasborough.  with some others, so far prevailed, that the Magistrates of Strasborough cast our Popery, and embraced the Reformed Religion, Anno Christi 1529.  
Zellius therefore was the first Preacher of the Truth in te Church of Strasborough: 
His assistants.  To whom after a good while, Symphorianus, an ancient Pastor of S. Martin's Church adjoined himself, who formerly had been very loose in his carriage, and therefore the people did the more admire this great change in him; yea some of his former acquaintance, led by his example, did shake off Popery, and embraced the Truth: and truly these two were rather Popular Preachers then learned: Yet Zellius was a man of singular piety: And not long after Anthony Firnius, Minister of S. Thomas Church, joined himself to them, and was the first Minister in that City that married a wife: Yea after a while there came thither Martin Bucer, Capito, and D. Gaspar Hedio, learned and eminent men, who more strongly carried on the work of Reformation in Strasborough, viz. An. Chr. 1523.  
Zellius continued a faithful and painful Pastor in his Church till the year 1548. 
His death.  and of his Age 71. at which time it pleased God to translate him from Earth to Heaven, after he had been a Preacher in Strasborough about 26 years.  
He was a man famous, not for Learning only, 
His character.  but for other Christian virtues, especially Modesty, Temperance, and Charity: He had a good wit, was of an Innocent and blameless Life: Preached the Truth purely, and was free from pride. Not only a Theoretic, but a Practical Divine: What he taught, he first practised himself, and had a special care of the Poor. Being on a time invited to supper by one of his Colleagues, he found much Plate set upon his Cupboard, at which he was so offended, that he went away without his supper: and afterwards in private so far prevailed with him, that he sold his Plate, and was more openhanded to the Poor.  
He wrote many things, 
His works.  but, not seeking his own honour, would never suffer them to he printed: yet afterwards some few were published: As his Catechism in Dutch: An Explication of certain heads in Divinity: A defence of the Christian Religion. An Oration wherein he defended the Marriage of Ministers. As also of the Decalogue, Lord's Prayer, and Belief.   

The Life of Vitus Theodorus, who died Anno Christi 1549.  
VItus Theodorus was born at Norinberg, 
His birth and education.  one of the most famous Cities in Germany: and after he had been trained up in his Country School, he went to Wittenberg, where he continued many years, applying himself hard to his studies, and by his diligence, and attending upon the Lectures both public and private, he made such a progress in Learning, that he commenced Master of Arts, with the good approbation of the University: After which he betook himself to the study of Divinity, and attained to an excellent measure of knowledge therein: So that he was very dear to Luther both for the eminent gifts of his mind, and for the holiness of his Life, as also to Melancthon: Both whose Lectures he daily attended upon, and heard with much diligence, and by his good will would never be from their sides: He went with Luther, An. Chr. 1530. to Coburg in the confines of Franconia, during the Diet at Auspurg: He was also often present at the Imperial Diets which met about Religion, where he disputed wit the Adversaries about the Principal heads of the Controversies.  
He was called to be a Pastor at Norinberg, his own country, where he preached the Gospel of Jesus Christ with great zeal and Eloquence, to the great profit of his hearers, and that for many years together in the Church of Sebald, till it pleased God to put an end to his labours, by translating him out of this vale of tears into his Everlasting Kingdom, Anno Christi 1549.  
Scripsit Annotationes breves into tota Biblia Germanica: 
His works.  utilem Ecclesiae operam navavit Lutheri Colligendis expoliendisque Commentariis in Prophetam Micheam, & in priora undecem Geneseos capita.   

The Life of Paulus Fagius, who died An. Ch. 1550.  
PAulus Fagius was born in the Palatinate, 
His birth.  An. Chr. 1504 of mean parents: His Father was Peter Buchlin, who was Schoolmaster of Taberna Rhenana, the Town where this Paul was born. 
His education.  His Mother's name was Margaret. His Father brought him up in his own School till he was eleven years old, and then sent him to Heidelberg, where he was educated under John Brentius and Martin Frechtus till he was about 18 years old, and then he went to Strasborough, 
He teaches School.  where he taught School to supply his necessities for some years: and the study of the Tongues beginning about this time to be in request, 
He studies the Tongues.  he applied himself thereto, and became familiar with the most eminent therein, as Capito, Hedio, Bucer, Zellius, etc. who also were happy reformers of the Church of Christ at that time.  
Anno Christi 1527. having attained some competent knowledge in the Languages, and other Learning; being compelled by poverty, 
His poverty.  he removed to Isna, where also he taught School, and by his diligence, and virtuous carriage, approved himself to all: There also he married a wife, and growing more famous he was called to the Ministry, and to a Pastoral charge: But the study of the Tongues flourishing most at Strasborough, whither many Exiles resorted for that end, he returned thither again, and read Hebrew to some with good success. 
His diligence.  And yet in the mean time he so followed the study of Divintiy, and applied himself to Preaching, that after two years' space he returned with his Family to his friends more learned and better accommodated with outward things.  
Anno Christi 1537. 
He is made Pastor at Isna.  he was recalled to Isna to a Pastoral charge, which he discharged with good credit for about five years; spending his spare-time in the study of the Hebrew, wherein he profited to a miracle, so that it was believed that those later ages never produced a more learned man in the Hebrew than Fagius: 
He is an excellent Hebrician.  He made use also of a learned jew, called Elias Levita, whom he sent for to him from Venice: and amongst his other friends there was one Senator of Isna most dear unto him, called Peter Bufler, 
He sets up a Press.  by whose assistance he set up a Press, and published some Books for the Public good: and when he was fallen into want, the said Bufler was very bountiful to him: But finding that place not so fit for his purpose, he thought of changing his seat again.  
Whilst he was at Isna, Anno Christi 1541. a great Plague broke forth, which caused many (especially the richer sort) to leave the place: Yet before their departure, by his zealous and fervent Sermons and Exhortations, 
His carriage in a Plague-time.  he prevailed with some to stay, and with others to leave their alms behind them for the relief of the indigent. He prevailed also with the Senate, upon the Public purse to hire fit persons to take care of the sick: and Fagius himself all the time of the Infection went up and down night and day to comfort those that were visited, refusing none, no not the Poorest; so all acknowledged it no less than a miracle▪ that he was preserved in so contagious a time. About the same time the Plague raged much at Strasborough, and amongst others snatched away Wolfgang Capito, whose place continued void for a year after, viz. to the year 1542. whereupon the Commonwealth of Constance, which was associated with them of Strasborough in Religion, by their Prayers and messengers prevailed to get him to Strasborough, 
His remove to Strasborough.  first for two years, and afterwards for two years more: Though before this Philip Prince of Hassia had designed him for a Professor in his University of Marpurg.  
About the beginning of the German● war, Frederick the second Prince Elector Palatine, purposing to reform the Churches within his Dominion, made choice of Fagius (who was famous for his Eloquence and Doctrine) for that work; 
His remove to Heidelberg.  whereupon he sent for him to Heidelberg to be a Preacher there.  
During his abode at Heidelberg he published divers Books which were very useful for those that studied the Hebrew Tongue: whereupon it seemed good to Bucer, Martyr, and H●dio, who were the ordinary Professors of Divinity in that University, that each other week he should read an extraordinary Divinity Lecture: and that when any of them were hindered by business or sickness, he should supply their rooms.  
Anno Christi 1548. Caesar having prevailed in the war against the Protesta●●, 
Religion goes to ruin.  the progress of Religion was hindered in the Palatinate, and the Interim began to be pressed with great violence: and it was resolved that the godly Ministers should be banished, especially such as by reason of their great employments stood as a brazen wall in the way of Antichrist: amongst whom Fagius was one, 
His constancy.  who notwithstanding all the threats of the Papists, continued constant and unmoveable in the Truth. The sufferings of these godly Divines grew famous in foreign Nations, whereupon Bucer and Fagius were sent for by Cranmer into England, where they arrived Anno Christi 1549. and were honourably entertained by Doctor Cranmer, in his own house, where they were instrumental to the great increase of Religion. Also by Cranmer they were set upon the Translation of the Bible, with brief notes: to which they added an enucleation of hard Texts, and a reconciliation of seeming contradictions in Scripture. 
The Bible translated.  In this work Fagius undertook the Old Testament, and Bucer the New: But the work was hindered by the sickness of them both, 
His death.  and the death of Fagius, who being taken with a Fever about the end of the Dog-days, for change of Air was carried to Cambridge, where the 13. of November, he ended his days joyfully, An. Chri. 1550. and of his Age 45. but not without the suspicion of Poison, and was there honourably buried: Yet afterwards in Queen Mary's time An. Chr. 1556. 
Popish malice.  he was condemned of Heresy, his bones digged up and burned to ashes.  
He was tall of stature, 
His character.  of a swarthy complexion under a severe countenance, full of courtesy, and very Eloquent in his Ministry.  
He translated out of Hebrew, 
His works.  Thisbites Heliae▪ Apothegmata Patrum; Sententias morales Ben Syr●: Precationes Hebraicas: A little Tractate written by a jew that turned Christian. Expositionem dictionum Hebraicarum in quatuor capita Geneseos, ●ui ad●icitur Paraphrasis Chaldaica Onkel. Comment. R. David Kimbi in decem primos Psalmos, Targum. i e. paraphrasis Onkeli Chaldaica in 5 libros Mosis, with divers others.   


MARTIN BUCER  The Life of Martin Bucer, who died Anno Christi 1551.  
MArtin Bucer was born at Selestade in Alsatia, 
His birth.  Anno Christi 1491. being of an excellent wit, he entered very young into the Monastery of the Dominicans there, and afterwards by consent of the Prior, 
His education.  he went to Heidelberg for the increase of Learning; and having gone through other Arts, he studied Divinity, together with the Greek and Hebrew Tongues: whilst he was there he met with and read Erasmus and Luther's Works, whereupon he began to disrelish Popery; and Frederick Prince Elector Palatine being much pleased with his Eloquence, and singular Humanity, as also with his clear and strong Voice, and freedom in reproving the vices of men, by the instigation of Sir Francis Sickengen chose him to be his Minister, 
He is made Preacher at Heidelberg.  so that he Preached often in Heidelberg and elsewhere.  
During his abode in that place Luther came thither, 
His Conversion.  whom he heard disputing against Free Will, which kindled in his Breast the first sparks of the Divine Truth, which by his conversing with Luther were further increased. 
His zeal.  Afterwards going with his Prince into the Low-countries, he Preached freely against the Superstitions and sins of the times, and began to bethink himself of leaving his Order, 
Popish malice.  whereupon the Monks lay in wait to take away his Life: but escaping thence, he went to Sir Francis Sickengen, who sheltered him from danger, (till the Controversies about Religion were determined) in his Castle at Naustall; 
An. Chr. 1521.  and when Luther was sent for to the Diet at Worms, 
He goes with Luther to Worms.  he went along with him, and after some converse, he embraced and defended his cause: Not long after War arising between Sickengen, 
His troubles.  and Trevir, Bucer finding that he could not follow his studies in the midst of those tumults, craved leave to depart, and obtained it: but a Neighbour Pastor of Wissenburg entreated him to Preach in his charge, which he did till by the unhappy fall of Sickengen, they were both driven thence by the prevailing power, so that he fell into great danger.  
About this time the seeds of the reformed Religion began to be sown in Strasborough by Matthew Zellius, 
He goes to Strasborough.  and Gasper Hedio, Sigismond Count of Hohenl● favouring them: to whom therefore Bucer went, and was courteously entertained, and Anno Christi 1523. was appointed public Preacher in the Church, and to read Divinity in the Schools. These Colleagues excelling in Wit, Eloquence and Zeal, did propa●●te the Gospel of Christ notably in that City, 
Reformation in Strasborough.  and the year after published in Print the reasons why they changed the Mass into the Lord's Supper, etc. which Book they dedicated to Frederick the Elector Palatine. This Book was subscribed by Capito, Hedio, Zellius, Pollio, Niger, John Latomus, F●rn, Hag, and Bucer: Hereupon the Senate of Strasborough by a general Vote reform their City, casting out Popery, and establishing the pure Gospel of Christ.  
An. Chr 1529. when the Gospelers agreed not in all things amongst themselves, a conference was appointed at Marpurg, between Luther and Zuinglius, 
A disputation at Marpurg.  whereupon Bucer with Hedio, went thither, and had much discourse with them, wherein they agreed upon all points of Divinity, except about the Sacrament of the Lords Supper, and so parted friendly, resolving ab omni contentione in posterum abstinendum utrinque esse: Deumque orandum ut Spiritu suo erudiat ducatque: that both sides should abstain from contention, etc.  
The year following at Auspurg he disputed with the Papists, 
He disputes with the Papists.  and had a large testimony for his Learning, and modesty, hearing his Adversaries patiently, rather seeking Truth then Victory, and answering them mildly, yet strongly: He took much pains to reconcile the difference between Luther and Zuinglius about the Lords Supper, 
A blessed peacemaker.  foreseeing the great mischief that that difference would bring upon the Church. An. Chr. 1531. the Citizens of ulm sent for him to Reform their Churches, 
He reforms Vlm.  where he with Oecolampadius performed the trust put in him with much prudence and faithfulness. He was so studious of peace, that some said he complied too much with Luther in that Doctrine, against which he had formerly both Preached and Written. Whereupon in the Month of May Anno Chr●sti 1533. he went to Zurick, and there in an Assembly of the Ministers of the Church, he purged himself from the suspicion of revolt, 
His Apology at Zurick.  showing that he did still retain the same Doctrine concerning the Supper of the Lord which he had formerly professed, and had defended in the Disputation at Bern against the Adversaries thereof, and that by the grace of God he would continue therein to his lives end: but yet that it seemed to him that Luther dissented from Zuinglius rather in words then in Doctrine and very deed: He requested also the Ministers of Zurick that they would not attempt, nor write any thing more bitterly against Luther, by reason of that Epistle which he had sent to the Magistrates of Frankford.  
To this they of Zurick answered, that they admitted his excuse: yet withal showed him out of that Epistle what Luther seemed to think of the Supper of the Lord, and what was to be expected of them hereafter, withal telling him that they were determined with Gods help to remain in that Doctrine which they had taught hitherto in the Church of Zurick, till they were otherwise convinced out of the holy Scriptures▪ and in the mean time they would do what might conduce to peace, so that the Truth was not wronged, and so they dismissed Bucer lovingly and honourably. Anno Christi 1537. He encouraged the Senate of Strasborough to erect a School, in which himself taught. 
His employments.  He was present at many Disputations and Conferences, wherein he carried himself with singular prudence: He was one of the Disputants at Ratisbone against Eccius, and others of the Popish party: in which he grew acquainted with John Gropper, who, at his return, commended him so much to Herman Archbishop of Collen, that he sent for Bucer to assist him in the Reformation of his Churches, 
Hermannus sends for him.  yet afterwards that Gropper became a deadly Enemy to Bucer, and the honest Archbishop was first Excommunicated by the Pope, and then thrust out of his Government by the Emperor.  
Anno Christi 1548. the Emperor with the consent of the Princes chose some moderate men to write a form for amendment of the Doctrine and Discipline of the Church; 
The Interim made.  the persons employed therein were, Julius Pslug, Michael Hilding, john Agricola, Phil. Melancthon, and john Brentius, these wrote a Book which was called the Interim. Hereupon the Elector of Brandenburg wrote to the Senate of Strasborough, entreating them to send Martin Bucer to him: For (saith he) the Emperor seeing how loath the Pope is to have a Council, hath thought of another way, so that good men hope there will be an amendment of things in the Church. Bucer coming to Auspurg, lodged with the Elector of Brandenburg, who showed him the Book, and told him that it was written with as great moderation as could be, and therefore persuaded him to approve thereof: 
Bucer disowns it.  but when Bucer had perused it, he refused to allow it, for that there were many Popish Doctrines contained therein: At this the Elector was very angry, and the Lord of Granvel was very earnest with him to subscribe it, but he would by no means be drawn thereto, and so he returned home with great danger of his life, going through the Country of Wittenberg, which was full of Spanish Soldiers.  
Shortly after his return to Strasborough, the Interim was by the Emperor obtruded upon them: 
A persecution about the Interim.  and the Protestant Divines were everywhere in great danger; Some being dragged unto Prison, and others driven into Exile: and it so fell out by God's Providence that the fame of Bucers' suffering with his Colleagues flew into England, where the Reformation of Religion was begun under Edward the sixth: whereupon Thomas Cranmer Archbishop of canterbury by his Letters earnestly solicited Bucer with P. Fagius to come into England; 
He is sent for into England.  and when they saw no hope of recovering their liberty in Germany, they assented, and went over Anno Christi 1549. by the consent of the Senate of Strasborough, and at their arrival were kindly entertained, especially by the Archbishop, who shortly after provided them houses at Cambridge, 
His employment there.  that there they might be employed in the interpretation of the Sacred Scriptures: Bucer had also a stipend of 240 Crowns per annum settled upon him, that with his Family he might live comfortably amongst strangers: He was also employed in interpreting the New Testament, wherein he began with the Gospel of John: He had such a dexterity in reconciling seeming contradictions in Scriptures, as was a wonder to his Auditors. The English much admired, as his Learning, so his integrity of Life, simplicity of Apparel, Modesty, and Sobriety in his food, his tolerance of Labours, and great Patience in several Diseases. Shortly after with the change of air he fell into a fit of sickness, 
His sickness.  which was a pain in his Bowels, the Stone, a nauseating in his Stomach, Costiveness, and a violent Catarh, upon which diseases he lay sick for some months: 
His indefatigableness.  yet would he never be idle, for when he could not go to the Public Schools▪ he read his Lectures in his own house: yet in January following he read again in the Schools, though he continued crazy: He had great Authority in Teaching, his Doctrine was excellent, his Life blameless, his Wisdom great, his Voice strong, agreeing with the matter he delivered: He used a modest freedom in noting men's manners; and as he abhorred idleness himself, so neither would he suffer others about him to be idle: Thus exercising himself indefatigably for thirty days together, he fell into a relapse; yet being a little recovered, 
His sickness.  he Commenced Doctor in Divinity: but relapsing a second time, he employed himself wholly in Heavenly Meditations, and prayed God to keep England from those sins which had brought upon Germany so much misery; and that that form of Discipline which he had written to King Edward the sixth might be here established. Mr. John Bradford going to Preach, told him that he would remember him in his Prayers, whereupon Bucer weeping, said, Cast me not off (O my God) in my old age, now when my strength faileth me: withal adding. He hath afflicted me sore, but he will never, never cast me off. And being admonished to arm himself against the temptations of Satan, 
His faith.  he answered, I am wholly Christ's; and the Devil hath nothing to do with me; and God forbid that I should not now have experience of the sweet consolations in Christ; and so with sweet and heavenly ejaculations he resigned up his spirit into the hands of God, 
His death.  at Cambridge, February the 27. Anno 1551. of his age 61. and had about three thousand persons attending him to his grave: Walter Haddon and Dr. Parker Preached his Funeral Sermons.  
Anno 1556. 
Popish malice.  in Queen Mary's days he was condemned of Heresy, his body digged up, and, together with his Books, burned.  
Cardinal Contarene returning out of Germany from the Disputation at Ratisbone, being asked his judgement of the German Divines, 
The Cardinal's testimony of him.  answered, Habent Germani Martin. Bucerum qui eâ ubertate doctrinae Theologicae & Philosophicae, eâ ctiam in disputando subtilitate, & felicitate est insti●uctus, ut unus ille nostris omnibus Doctoribus possit opponi: They have amongst others Martin Bucer, endowed with that excellency of Learning both in Theologie and Philosophy, and besides of that subtlety and happiness in Disputation, that he only may be set against all our learned men.  
Omnia hujus viri opera Latina, 
His works.  & Germanica si in unum conjungerentur, justa magnitudinis Tomos 9 efficerent: ex quibus cognoscere licebit quanta in Bucero Eruditio, cura, vigilantia, peritia, quanta fuerit in agendo dexteritas, in reformandis, conciliandisque Ecclesiis authoritas, atque felicitas.   

The Life of Gaspar Hedio, who died Anno Christi 1552.  
GAspar Hedio was born at Etling, 
His birth▪ and education.  in the Marquisat of Baden, of honest Parents, and educated in Learning at Friburg, where also he Commenced Master of Arts; and from thence went to Basil, where he studied Divinity, and Commenced Doctor Anno Christi 1520. About which time the glorious Gospel of Jesus Christ beginning to appear in Germany, Hedio embraced and made a profession of the same, 
His conversion.  whereupon being called to Preach in the chief Church of Ments, he taught the Truth plainly and powerfully, which when the tender and delicate Ears of many would not endure, a persecution was raised up against him, especially by the Popish Clergy, which caused him to leave Ments, and go to Strasborough, 
He goes to Strasborough.  An. Chr. 1523. where he was a great assistant to Capito and Bucer in reforming Religion by the command of the Senate, 
Reformation at Strasborough.  though the Papists gnashed their teeth at it: For the same year the Senate commanded their Preachers that they should teach the Gospel freely and Publicly, and that they should instil into their hearers the Love of God and their Neighbours, yet withal, that they should abstain from reproaching the contrary opinions, and from scandalous provoking the people against them.  
Anno Christi 1523. 
His marriage.  Hedio married a wife, and though the Papists raised a great persecution in that City against him, yet he Preached boldly against Masses, Indulgences, Auricular Confession, etc. and wrote against them also. And when the Senators of Strasborough the year after set forth in Print the reasons, grounded upon Scripture, why they made that alteration in Religion, Hedio with his Colleagues subscribed it: and withal, they published certain Propositions, wherein they strongly defended their Doctrine to be grounded upon the Word of God.  
Anno Christi 1543. 
He is sent for to 〈◊〉.  when Herman Archbishop of Collen began a Reformation, he sent for Bucer and Hedio to assist him therein, knowing them to be men of very quiet dispositions, and very fit to instruct the people: But awhile after when Caesar came to Bonna, they were in great danger by reason of his Spanish Soldiers, and at last by the command of Caesar they were dismissed from Ments, 
His danger and return.  and through many difficulties and dangers they returned to Strasborough. What time he could spare from his Ministerial employment, 
His diligence.  he spent in writing Commentaries and Histories, of which a great part afterwards were published in Print, whereby he deserved excellently of the Church; and so continued Preaching and Writing till the year 1552. at which time it pleased God to put an end to his labours on Earth, 
His death.  and to translate him to his Heavenly Kingdom: concerning whom one made this Epigram. 
Argentina, tuis Hedio pia dogmata templis  
Sincerâ docuit Religione Dei.  
Cumque tibi pietas sit, priscaque gloria cordi,  
Non poteris tanti non meminisse viri.   
He published a Sermon about Tithes. 
His works.  An Historical Synopsis, wherein he enlarged Sabellicus to the year 1538. He corrected Chronicon Abbatis Vspergensis: adding many remarkable matters from the year 1512 to 1537. He wrote Chronicon Germanicum: Besides a great many Histories and other Books which he translated into Dutch.  
As he maintained peace and friendship with his Colleagues, so he held correspondence with most of the learned men of that Age. And amongst others Nicholas Gerbeline thus writes, Mira mihi est cum Hedione familiaritas: Hebraica & Graeca studia communia: ingeniorum rara quaedam aequalitas: Deus faxit ne malus aliquis discordiam interserat: Scis enim nihil iniquiùs ferre Daemonem quam sinceras amicitias.   

The Life of Oswald Myconius, who died Anno Christi 1552.  
OSwald Myconius was born at Lucern in Helvetia, 
His birth and education.  Anno Christi 1488. and was first trained up in his Country School: after which he went to Basil, and there betook himself to the study of the Arts and Tongues, which he prosecuted with great diligence, and was much delighted with the Works of Erasmus, and of his Countryman Henry Glarianus, with both of which he was well acquainted, and was highly prized by them both for the excellency of his wit, and for his singular learning: This was about the year 1514.  
His Learning being taken notice of, 
He is made a Schoolmaster.  he was by the Magistrates of Basil made chief Master of Saint Theodores School, and awhile after of Saint Peter's School, in both which he trained up many young men, and made them very fine Scholars.  
After some years he was called from Basil to Zurick to moderate a School there, 
Removes to Zurick.  where he took great pains in training up youth for three years' space; at the end whereof he was called into his own Country of Lucern, 
From thence to Lucern.  and set over the chief School there: About which time the Doctrine of the Gospel began to shine out in all places, 
His conversion.  and our Myconius did not only willingly and readily embrace it himself, but was zealous to propagate it, and for that end endeavoured to instill it into the hearts of his Scholars, which were very many, insomuch as the Popish party taking notice of it, turned him out of his School, Anno Christi 1523.  
From thence therefore he went back to Zurick, 
Goes back to Zurick.  where he was kindly entertained, and made chief Schoolmaster again, where he continued till after Zuinglius was slain in the War, at which time Learning and the esteem of Learned men began to decay in Zurick, whereupon he returned to Basil, 
Thence to Basil.  and giving over the troublesome Office of a Schoolmaster, he was made Deacon of the Church of S. Alban, 
He is made a Deacon.  where he preached diligently till the death of John Oecolampadius, and then he took up his Divinity Lecture, and began to expound the Gospel of S. Mark, which he performed so well, that very many Auditors frequented his Lectures.  
About this time the Magistrates of Basil consulted about surrogating one in the Pastoral Office of Oecolampadius: and (beyond his expectation) Myconius was nominated and appointed thereto, 
And a Pastor.  and so was made the chief Pastor in Basil, having but a little while supplied the Office of a Deacon. In this his Pastoral Office he continued for about twenty years with great fidelity and diligence, and both by his Lectures and Ministry was very grateful to his hearers: and the rather because his courteous carriage was very pleasing, his Learning more than ordinary, and his Eloquence very popular.  
When the great controversy about the manner of Christ's presence in the Sacrament sprang up, 
He adheres to Luther.  Myconius inclined to the opinion of Luther, and often rendered his reasons for it to his friends in private: But when, for this some grudges were raised up against him in the University, he voluntarily laid down his Divinity Lectures, and wholly applied himself to his Pastoral Office, wherein he continued to the end of his life, which fell out Anno Christi 1552. 
His death.  and of his age 64.  
He wrote a learned and pious Exposition upon the Gospel of S. Mark: 
His works.  Sermons upon Psalm 101. He translated Oecolampadius his Catechism out of Dutch into Latin: He published Commentaries upon Matthew, Luke, and john, as also upon the Prophets Isaiah, jeremiah, and jonas, besides some other Theological and Philological Works.   


GEORG PRINCE OF ANHALT  The Life of George Prince of Anhalt, who died A no Christi 1553.  
GEorge Prince of Anhalt was born Anno Christi 1507. 
His Birth.  Of a very ancient and honourable Family. His Father was Prince Ernest. Then by the advice of that grave, prudent man, Adolphus, Prince of Anhalt, Bishop of Mersburg, 
His Education.  he was set to the study of the Law, wherein he showed such industry, that he was quickly acquainted with the principles of it, and being of a generous nature, he loved the Truth, and hated Evils; often using that Proverb of Solomon, that, Lying lips become not a Prince. Amongst all Law-books, he was most versed in Panormitan.  
Having thus prepared his Wit by these Studies, An. Chr. 1522, 
His first preferment.  he was by Cardinal Albert, Elector of Mentz, and Bishop of Magdeburg, chosen to be one of his Counsellors, whereby he was versed in the weighty Affairs of State, finding the use and benefit of his knowledge of the Law therein; and being Eloquent by nature, the Cardinal often made use of him to open his mind to others; so that his judgement was increased and confirmed by his industry and employments. But the Controversies about Religion waxing hot at this time, and Luther's books coming abroad, he fell to reading of them, especially De discrimine Legis, & Evangelii. De vera paenitentia. De gratia. De fide. De vera invocatione. De usu Sacramentorum. De discrimine legum divinarum, & humanarum. De discrimine Ministerii Evangelici, & Politicae potestatis. Yet withal suspecting his own injudiciousness, he would often pray with tears to God to incline his heart to the Truth, saying, Deal with thy servant according to thy mercy, and instruct me in thy right eousnesse. He was frequent in reading the Scriptures, Ecclesiastical Histories, Augustine, Hierom, and Lombard, having George Forcheme both for an helper, and copartner with him in those studies. He studied also Greek and Hebrew, and was so perfect in the Hebrew that few excelled him. He discoursed with Learned men about the Controversies; and so at length, having long weighed the Opinions of all, he concluded, that the Confession of the Reformed Churches did agree with the ancient Catholic Church of God, instructed by the writings of the Prophets, and Apostles: And though he knew what hatred and danger he exposed himself to, yet he made a public profession of the Truth; giving over to join with the Papists in their Counsels, and Idolatrous Services; giving himself wholly to Prayer, 
He professeth the reformed religion.  and reading the Scriptures, and other good books: assisting his Brethren (with whom he lived in perfect Peace and Love) exceedingly in their Governments. And first of all, by their joint consents, he reform the Churches in his own Country, 
He reforms his Country.  setting fit Pastors over them, commanding them to teach the Word of Truth to their people. He abolished the Popish Ceremonies, erected Schools, allowed competent stipends to the Ministers: so that all things were Reform without any dissension or tumult; and many were drawn to embrace the Truth; others were confirmed therein by the judgements and examples of their pious Princes: And then he was very profitable to his Country by the faithful administration of Justice to them an Christi 1545 he was called to the Government of the Churches in the Diocese of Mersburg, and for that end he sent for Phil. Melancthon, and divers other godly Ministers, who ordained him by the Imposition of hands, 
He is ordained  and gave him a Testimonial thereof August the third 1545. Concerning which Melancthon thus writeth; Nos convocati, quia certe sciebamus hunc illustrissimum! rincipem Georgium rectè intelligere, & constanter amplecti puram Evangelii Doctrinam, quam Ecclesiae harum regionum ●navoce, & uno spirit● cum Catholica Ecclesia Dei profitentur, & eximiam ejus esse virtutem, & sanctitatem: Testimonium nostrum de eo, ritu Apostolico, impositione manuum, declaravimus, etc.  
He lived very continently in a single life, 
His holy life.  without any defilement: His Chamber was a Temple, Academy, and a Court; for he used daily in the same to pray, read, write, and deliberate about Government. He never wronged any man willingly. He did good both privately and publicly to many. He was a great promoter of Peace among Princes. He ended many Controversies. He abhorred all seditious and turbulent counsels. He was far from ambition. No anger, hatred, or desire of revenge could ever draw him to go against the Rules of Justice, or to act any thing against the common good. Many, and great injuries he bore with a great mind, and pardoned them for the public peace sake: And with the same moderation of mind he bore other griefs, so that it might easily appear that he was supported by Prayer to, and resting himself upon God; and as a learned man, he kn●w the difference between divine, and humane consolations, and often repeated this saying, Subditus esto Deo, & ora eum, etc. Submit thyself to God, and pray unto him; for he is near to those that are of a contrite heart, and will save the humble in spirit. He employed his time so well, 
His industry.  so that he left none for pleasures; and used to say, That nothing refreshed him more in his sorrows, than conference with learned and godly men. About all controversies in Law he used to confer with the excellentest Lawyers who were wise and virtuous men: 
His prudence to improve his parts.  About the nature of man's body, the causes and remedies of diseases, with the most skilful Physicians: About the Doctrine of the Church, and Ecclesiastical Affairs, with Luther, Justus Ionas, John Bugenhag, etc. and many of their Disputations, full of Learning and Piety, were heard to the profit of many. He conferred with Joachim Camerarius about the Histories of all Ages, the mutation of Empires, their period, and the causes thereof; about the Motions of the Heavens, and the effects of the Stars.  
The last act of this Prince's life showed his Piety, and God's presence with him: For falling sick of a most troublesome disease, he was frequent in holy prayer for himself, for all the Princes of that Family, for his Country, and for Germany. He had some portions of holy Scripture daily read to him. He made his Will, wherein he set down the Confession of his Faith, and commended the defence of his Churches to his Brother. He added something to the stipends of all the godly Ministers under his charge. He often ruminated upon those Texts, God so loved the world, that he gave etc. No man shall take my sheep out of my hand. Come unto me all ye that are weary, etc. and so in holy meditations and prayer he resigned up his spirit unto God Anno Christi 1553, and of his Age, 47.  
Amongst other parts of his Ecclesiastical Administrations, 
Synods.  every year he held two Synods, wherein all the Pastors of his Diocese met together, where they had very profitable Sermons preached. He was made Superintendent of those Churches of Mersburg by Augustus' Duke of Saxony, 
His works.  brother to Maurice, Anno Christi 1544. His Works which he left behind him were these; A Consolatory Sermon upon that speech of our Saviour, None can take my sheep out of my hand. A Nuptial Sermon preached at To●gau at the Marriage of the Duke of Saxony to Anne the King of Denmark's Daughter. Four Sermons about the Sacrament. A Consolation to his Brother Wolphgang in his Sickness. Two Sermons against False Prophets. Sermons containing an assertion of the true Doctrine in the Reformed Churches. A Tractate about the Apostolical Rite of Ordination used in the Reformed Churches. His opinion about the controverted Articles published by Selneccerus. He was of such constancy of Life and Manners, 
His Constancy.  that it might truly be said of him which Dion said of the Emperor Marcus Antonniws, In omni vitâ sui similis, nec ullâ unquam in re mutatus fuit. Itaque verè fuit vir bonus, nec fictum, aut simulatum quicquam habuit.   

The Life of Justus Ionas, who died A no Christi 1555.  
JUstus Ionas was born at Northusa Anno Christi 1493, 
His Birth.  where his Father was a Senator, who falling sick of the Plague, having applied an Onion to the Soar, and taken it off, he laid it by him; presently after, this little Ionas coming, 
A miracle of mercy.  took the Onion and eat it up, yet without any prejudice to himself; God miraculously preserving him from that danger. He was at first brought up at School in his own Country. Afterwards being sent to a public School, he studied Law, and made a good progress therein: but upon better thoughts, he studied Divinity, and proceeded Doctor, 
His Conversion  and embraced the Reformed Religion, and was called an. Christi 1521 to a Pastoral Charge in Wittenberg: 
His call to Wittenburg.  And when sundry Controversies arose, especially about abrogating private Mass, and the Prince Elector of Saxony feared lest the abolishing of it should cause great tumults, Ionas with his Colleagues went to him, and rendered such reasons for it, that the Prince acquiesced therein. He was present at most of the Disputations about Religion, where he defended the Truth strenuously▪ and endeavoured to promote Peace. He was also made a Professor in that University, where he publicly read Divinity Lectures, and bore all Offices in the Schools. Anno Christi 1533 he created sundry Doctors of Divinity, as Gasper Cruciger, 
His employments in the School●●.  John Bugenhag Pom●ranus, and John Aepinus, Pastor of the Church of Harbour: At which Commencement John Frederick Elector of Saxony was present, and was much delighted with the Eloquent Speeches made by Justus Ionas.  
Anno Christi 1539, 
He reforms some Churches  when Henry Duke of Saxony, who had embraced the Reformed Religion, and was admitted into the League of Smalcald, succeeded his Brother George in the Government of Misnia and Thuringia, he presently by the advice of Luther and his Colleagues, Reform his Churches, Luther himself beginning that Reformation; but the carrying on, and perfecting that work, was left to the care of Justus Ionas, with Spalatine and Ampersdorf. From thence he was called unto Hale in Saxony, 
He is called to Hale.  where he preached and promoted Religion exceedingly: And whilst he was employed there, he was not only very useful to those Churches, but was sent to from divers others for advice and counsel, and being a man of a public spirit, he was never wanting to those that craved his help. Luther sometimes resorted thither to him, and took him along with him in his last journey to Is●eben, anno Christi 1546, where he died: After whose death he remained a while in the Duke of Saxony's Court, and was a constant companion of John Frederick's Sons in all their afflictions. And lastly, he was set over the Church in Eisfield, and was made Superintendent of the Franconian Churches within the Principality of Coburg, 
His death.  where he ended his days in much peace and comfort, Anno Christi 1555, and of his age 63.  
He was a man of an excellent Wit, of great Industry, 
His Character.  of much Integrity of life, joined with Piety. Whilst Luther lived he was his faithful friend, and most dear to him. Most of the famous men of that age were his great friends. On a time Luther coming to his house, drank to him out of a curious glass, adding this Distich ex tempore, 
Dat vitrum vitr●● Jonae vitrum ipse Lutherus:  
Ut vitro fragili similem se noscat uterque.   
Being once under Temptations, and in great Agony, he showed much despondency, 
His T●●tation.  but his servant, partly by comforting him, & partly by chiding him, cheered him up, and at last, through God's mercy, the Spirit prevailed against the flesh.  
He published a Defence of the marriage of Ministers against John Faber the patron of whoredoms: 
His works.  An Oration about the study of Divinity. Annotations upon the Acts: About private Mass, and the Unction of Priests. He turned some of Luther's works into Latin.   

The Life of John Rogers, who died A no Christi 1555.  
JOhn Rogers was born in England, and brought up at the University of Cambridg, 
His birth and education.  where he profited very much in good learning, and from thence was chosen by the Merchant Adventurers to be their Chaplain at Antwerp, to whom he preached many years, 
He goes to Antwerp.  and there falling into acquaintance with Will Tindal, and Miles Coverdal (who were fled thither from persecution in England) he, by heir means, profited much in the knowledge of Jesus Christ, 
His conversion.  and joined with them in that painful and profitable work of Translating the Bible into English, and being much enlightened thereby in the saveing knowledge of Jesus Christ, he cast off the heavy yoke of Popery, perceiving it to be impure, and filthy Idolatry.  
There he married a wife▪ and from thence he went to Wittenberg, 
His marriage. He goes to Wittenberg.  where he much profited in learning, and grew so skilful in the Dutch-tongue, that he was chosen pastor to a Congregation and discharged his office with diligence, and faithfulness for many years: 
His returm to England.  But in King Edward's time, he was sent for home by Bishop Ridley, and was made a Prebend of Paul's, and the Dean and Chapter chose him to read a Divinity Lecture in that Church, in which place he preached faithfully till Queen Mart's days; And in the beginning of her Reign, in a Sermon at Paul's Cross, 
His zeal, and courage.  he exhorted the people constantly to adhere to tha● Doctrine which they had been taught: and to beware of pestilent Popery, Idolatry, and superstition, for which he was called before the Lords of the Council, where he made a stout, witty, and godly answer, yet withal carried himself so prudently, that for that time he was dismissed: But after the Queen's Proclamation against True Preaching came forth, he was again called (the Bishop's thirsting for his blood) and committed Prisoner to his own house, 
His courage and constancy.  whence he might have escaped; and had many motives, as his wife, and ten children, his friends in Germany, where he could not want preferment, etc. But being once called to answer in Christ's Cause, he would not depart, though to the hazard of his life. From his own house, he was removed by Bonner to Newgate amongst thiefs, and murderers for a great space.  
At length he was again carried before the Lords of the Council, 
His usage before the Council.  where the Lord Chancellor [Steven Gardener] taunted, reviled, and checked him, not suffering him to speak his mind, and so remanded him to prison: whereupon he wrote thus: I was compelled to leave off what I would have most gladly spoken, and therefore I desire the most hearty, and unfeigned prayers of all Christ's true members, the true imps of the true Catholic Church: that the Lord God of all consolation will now be my comfort, aid, strength, buckler, and shield: as also of all my brethren who are in the same case, and distress; that I, and you all may despise all manner of threats, and cruelty, and even the bitter burning fire, and the dreadful dart of death, and stick like true soldiers to our dear, and loving Captain Christ, our only Redeemer, and Saviour▪ and the only true head of the Church; that doth all in us all; that we do not traitorously run out of his tents, or rather out of the plain field from him in the heat of the Battle: But that we may persevere in the fight (if he please not otherwise to deliver us) till we be most cruelly slain of his enemies. For this I most heartily, and even with tears most instantly, and earnestly desire you all to pray: And if I die, to be good to my poor, and most honest-wife, being a poor stranger, and to all my little souls, her, and my children, etc.  
The next day he was brought before the Council again, and the third day also, where he met with the like usage, and when by no means they could remove him from his constancy, Steven Gardener read his sentence of condemnation, 
His condemnation.  Degraded him, and so delivered him over to the secular power; Declaring that he was under the great curse, and that it was a vengeable dangerous matter to eat, or drink with him, or to give him any thing: for that all that did so should be partakers of the same curse. 
His speech upon i●.  Then said Mr Rogers: Well my Lord, here I stand before God and you, and all this Honourable audience, and take him to witness, that I never wittingly, and willingly taught any false Doctrine, and therefore have I a good conscience before God and all good men. I am sure that you, and I shall come before a righteous Judge, before whom I shall be as good a man as you: and I nothing doubt but I shall be found then a true member of Jesus Christ, and everlastingly saved. And as for your false Church you needed not to have excommunicated me out of it, for I have not lived in it these twenty years, the Lord be thanked for it.  
Then he desired that his wife (to whom he had been married eighteen years, and by whom he had ten children, and the being a stranger) might be admitted to come to him whiled he lived: 
Gardener's cruelty.  But Steven Gardner, the then Lord Chancellor, would by no means suffer it.  
Febr. 4th, Anno Christi 1555. He was warned suddenly by the keeper's wife of Newgate to prepare himself for the fire, who then being sound asleep could scarce be awaked with much jogging: 
He is warned to prepare for death.  At length being awaked, and raised, he was bid to make haste: If it be so, said he, I need not tie my points, and so he was presently had away to Bonner to be degraded, 
He is degraded  of whom he earnestly requested to be admitted to speak with his wife, but could not prevail; From thence he was carried into Smithfield, where scarce being permitted to speak to the people, he briefly persuaded them to perseverance in that truth which he had taught them, which also he was now ready to seal with his blood. Then was a pardon proffered to him if he would recant, 
●is constancy.  but he utterly refused it. His wife, with nine small Children, and the tenth sucking at her breast came to him, but this sorrowful sight nothing moved him, but in the flames he washed his hand and with wonderful patience took his death, 
His Patience, and Martyrdom.  all the people exceedingly rejoicing at his constancy, and praising God for it. He was the Proto-Martyr in Queen Mary's days.  
The Sabbath before his death he drank to Mr Hooper, who lay in a chamber beneath him, 
〈…〉  bidding the Messenger to commend him to him, and to tell him, That there was never little fellow that would better stick to a man, than he would to him; supposing they should be both burned together, although it happened otherwise.  
During the time of his imprisonment straight search was made in his chamber for his writings, 
A special providence.  and papers, yet nothing was found: But after his death his wife, and one of his sons going to his chamber to look after them, could find nothing, till being ready to depart, the boy espied a black thing lying in a corner under a blind pair of stairs, which indeed proved the book they looked for, containing a narration of his examination, and answers, whereunto were added these predictions. 
His prophecies  If (said he) God look not mercifully upon England, the seeds of utter destruction are sown in it already by these hypocritical Tyrants, and Antichristian Prelates, double traitors to their native Country. And yet they speak of Mercy, of Blessing, of Unity, of the Catholic Church, etc. But this double dissimulation will be discovered one day, when the plague comes, which undoubtedly will fall upon those Crown-shorne Captains, and that shortly, what soever the godly, and the poor Realm suffer in the mean time by God's permission, and will: For the dispersed English flock shall be brought again unto their former state, or a better (I trust in the Lord God) than it was in innocent King Edward's days; and our bloody Babylonian Bishops, with their whole Crown shorn company shall b● brought to utter shame, rebuke, ruin, and destruction. For God cannot, and undoubtedly will not for ever suffer their abominable, lying, false Doctrine, their hypocrisy, bloodthirstiness, whoredoms, idleness, their pestilent lives pampered in all kinds of delights, their Thrasonical boasting pride, their malicious, envious, and poisonful stomaches which they bear towards his poor afflicted flock. Some shall have their punishment here in this world, and they that escape here shall not escape everlasting damnation. This shall be your sauce, O ye wicked Papists, make ye merry as long as ye may.  
Also an honest Printer being his prison fellow, Mr. Rogers said to him. Thou shalt live to see the alteration of Religion, and the Gospel to be freely preached again, and therefore have me commended to my brethren, as well in exile, as others; and bid them be circumspect it displacing Papists, and putting good Ministers into the Churches, or else their end will be worse than ours.  
Whilst he lay in the prison of Newgate (which was above a year) he was very merry, 
His cheerfulness & charity.  and earnest in all he went about: to the prisoners very charitable, and liberal; for whose sake he made an agreement with his fellows, that they should eat but one meal a day, yet paying for two, which overplus should be given to them that lacked on the other side of the prison.   

The Life of Laurence Saunders, who died A no Christi 1555.  
LAurence Saunders was borne of worshipful parents, 
His birth and Education.  brought up in learning at Eton School, and from thence chosen to King's College in Cambridg, where he continued three years, and profited in learning very much; Then by hi● mother▪ (who was very rich) he was bound to a Merchant in London, called S it William Chester.  
But Almighty God who hath his secret workings in all things, 
He is bound an Apprentice.  provided better employment for his servant: for he no way liked that course of life: so that when his other fellows were busily employed about their worldly affairs, he would secretly withdraw himself into some private corner, and there fall into his solitary lamentations. And it fell out that his Master (being a good man) one day heard him in his secret prayers bewailing his condition, whereupon questioning with him, he found that he did not fancy that kind of life; but that his mind was wholly bend to his book, and spiritual contemplations: upon this occasion his Master acquainting his friends with it, gave him back his Indentures, and released him from his service: 
He is released.  And Laurence Saunders being ravished with the love of learning, especially with reading God's Word, 
His return to Cambridg.  shortly after returned to Cambridg, where also he studied Greek and Hebrew, but especially the holy Scriptures, to fit himself for the work of the Ministry: 
Frequent in prayer.  He was frequent, and very fervent in prayer, and when assaulted by temptations, he still found much support, and comfort in prayer, whereby he gained such experience, that he became a great comforter of others with the same consolations which himself had found from God. 
He commenceth Master of Arts.  He Commenced Master of Arts and stayed long after in the University.  
In the beginning of King Edward's Reign he began to preach (being first Ordained a Minister) and that with such general approbation, 
He is Ordained Minister.  that he was chosen to read a Divinity Lecture at Fotheringaie, where by his Doctrine and life he edified many, 
The success of his Ministry.  and drew many ignorant persons to God, and stopped the mouths of the adversaries. About this time he married a wife: 
He marrieth a wife.  and from thence was removed to the Minster of Lichfield, where also he, by his life and Doctrine, got a good report even from his adversaries for his learning and godliness. 
His remove to Li●hfield.  From thence he was removed to Church Langton in Leicestershire, where he taught diligently, and kept a bountiful house, 
Then into Lecestershire.  and from thence to Alhollows in Breadstreet-London; 
Then to London.  and after his admission there, he went back into the Country to resign his Benefice, which fell out when Queen Mary raised stirs to get the Crown, by reason whereof he could not accomplish his purpose. 
Queen Ma●ies coming in.  In his journey he preached at Northampton, not meddling with the state, but boldly delivering his conscience against Popish Doctrine, 
His zeal▪  and errors; which (said he) are like to spring up again, as a just plague for the little love which England hath born to the true Word of God, so plentifully offered to them. Some of the Queen's men which were there, 
He is taken prisoner.  and heard him, were highly displeased with him for his Sermon, and for it kept him prisoner amongst them for a time: but partly out of respect to his brethren and friends which were chief sticklers for the Queen; and partly because there was no Law broken by his preaching, they at length dismissed him.  
And he seeing the dreadful day approaching, 
His faithfulness.  inflamed with godly zeal, preached faithfully at both his Benefices, not having opportunity to resign either, but into the hands of Papists: And, notwithstanding the Proclamation to the contrary, 
Preacher's pattern.  he taught diligently the Truth, at his Country place where he than was, confirming the people, and arming them against fals-doctrine, till he was not only commanded to cease, but by force was resisted. Some counselled him to fly out of the Kingdom, which he refused; and being hindered there from preaching, he traveled toward London, to visit his flock in that place. But coming near London, Master Mordant, one of the Queen's Council, overtook him, ask him whither he went? I have (said Mr Saunders) a Pastoral charge in London, 
A faithful Pastor.  whither I am going to instruct my people according to the truth. If you will follow my counsel (quoth Mordant) let them alone, and come not at them: But said Mr Saunders, how then shall I be discharged before God? If any be sick, and desire consolation: or if any want good counsel, and want instruction, or if any should slip into error, and receive false Doctrine. Then did Mordant ask him if he did not preach such a time in Breadstreet? He said, Yea: And will you, said Mordant, 
His courage & constancy.  preach so again? Yes, said he, to morrow you may hear me there, where I will confirm by God's Word, all that I then preached. I would counsel you (said the other) to forbear. Saunders said, if you will forbid me by lawful Authority, I must then forbear: Nay, said Mordant, 
Popish malice.  I will not forbid you, and so they parted. Mordant went presently to Bishop Bonner, and informed him of Master Saunders his purpose to preach the next day: which accordingly he did: and at his lodging being somewhat troubled in his thoughts, a friend of his asked him how he did? Truly said he, I am in prison, till I be in prison.  
The Text which he preached upon in the forenoon was 2 Cor. 11. 2. I am jealous over you with godly jealousy, for I have espoused you to one husband that I may present you as a chaste Virgin to Christ: But I fear least by any means as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. In the afternoon he prepared himself to preach again, but Bonner sent an Officer for him, who carried him to the Bishop, where he found Mordant. The Bishop charged him with Treason for breaking the Queen's Proclamation; and with Heresy and Sedition, for his Sermon; An Heretic he would prove him to be; because he taught that the administration of the Sacraments, and all orders of the Church were most pure, which came nearest to the order of the primitive Church: for (said Bonner) the Church was then in her infancy, and could not abide that perfection, 
Bonner's ignorance.  which afterwards it grew to by Ceremonies. M. Saunders answered out of St. Augustine, that Ceremonies were given to the infirm, and weak▪ and that therefore it was a sign of the great perfection of the Primitive Church that it had few Ceremonies, whereas the Popish Church had many, and those partly blasphemous, partly unsavoury, and unprofitable. After much other discourse the Bishop required him to write his judgement about Transubstantiation, 
His courage.  which he did, saying, You seek my blood, and you shall have it: I pray God you may be so baptised in it, that you may hereafter loath bloodsucking, and become a better man. Then Bonner sent him to Gardiner, where he waited four hours, in the Bishop's absence, in a room, where the Bishop's Chaplain, and many of his servants were merrily playing at Tables: At last came the Bishop from the Court, and after he had dispatched many Suitors, 
His conference with Gardiner  being informed of Master Saunders, and his cause, he sent for him in: Master Saunders kneeling at the end of the Table: Gardiner said to him▪ How happened it that notwithstanding the Queen's Proclamation you dared to preach?  
Saunders. Seeing the perilous time now at hand, I did but according to my duty exhort my flock to persevere and stand steadfast in the Doctrine that they had learned; I also remembered those words of the Apostle; That its better to obey God then man; and what I did, I was moved thereto by my conscience.  
Gardiner. A goodly conscience surely. This your conscience could make our Queen a Bastard: would it not?  
Saunders. We declare no such matter: But for that let them care whose writings are yet abroad to testify the same, not without the great shame, and reproach of the author. This he said, because Gardiner to curry favour with King Henry the eighth, had published a book, wherein he had openly declared Queen Mary to be a Bastard, And so going forward, he said; We only profess, and teach the sincerity, and purity of God's Word; which albeit it be now forbidden us to publish with our mouths, yet I doubt not but it shall be sealed with our blood. The Bishop being vexed at this free speech said. Carry away this frenzy fool to prison; 
Holy charity.  To whom he said, I thank God that at last he hath given me a place of rest, where I may pray for your conversion. He continued in prison one year, and three months. 
Comfort in affliction.  In a letter to his wife he thus writes; I am merry, and I trust I shall be merry, maugre the teeth of all the Devils in hell's Riches I have none to endow you with, but that treasure of tasting how sweet Christ is to hungry consciences (whereof I thank my Christ, 
The best Legacy.  I do feel part) that I bequeath unto you, and to the rest of my beloved in Christ, 
His zeal.  etc. He was so zealous in the defence of the truth that he forbade his wife to sue for his delivery, and when other of his friends had by suit almost obtained it, he so discouraged them that they ceased from following their suit. Being at last brought again to examination, and life being promised if he would recant; he answered. I love my life and liberty, if I could enjoy them without the hurt of my own conscience: 
A good conscience better than life.  but by God's grace I will abide the most extretremity that man can do against me, rather than do any thing against my conscience: and when Gardiner threatened him with death, he said Welcome be it, whatsoever the will of the Lord be, 
A brave speech  either life or death: and I tell you truly, I have learned to die: But I exhort you to beware of shedding innocent blood: Truly it will cry aloud against you. Being excommunicated, degraded and condemned, he was sent to Coventry to be burned. When he came near the place of execution, 
His Martyrdom.  he went cheerfully to the stake, kissing it, and saying, Welcome the Cross of Christ, 
Popish cruelty  Welcome everlasting life. The fire by his cruel enemies was made of green wood, and other smothering matter, 
His admirable patience.  which would not burn, whereby he was put to grievous torments; but the grace, and plentiful consolation of Christ, which never forsakes his servants, gave him admirable strength and patience, so that in all, he stood quietly, and at last sweetly slept in the Lord. During his imprisonment he wrote many excellent Letters, and after his condemnation in a Letter to his wife, and friends, he thus writes. 
His Letter to his Wife.  Oh what worthy thanks can be given to our gracious God for his unmeasurable mercies plentifully, 〈◊〉 upon us: And I, most unworthy wretch, cannot but bewail my great ingratitude towards so gracious a God, and loving Father? I beseech you all, as for my other many sins, so especially for my sin of unthankfulness, crave pardon for me is your earnest prayers. To number God's mercies in particular, were to number the drops of water in the Sea, the sands on the sh●re, or the stars in Heaven. O my dear Wife and Friends, rejoice with me, I say rejoice with thanksgiving, for this my present promotion, in that I am made worthy to magnify my God, not only in my life by my slow mouth, and uncircumcised lips, bearing witness to his truth, but also by my blood to seal the same to the glory of my God, and confirming of his true Church: I profess to you that as yet the comfort of my sweet Christ doth drive from me the fear of death. But if my dear Husband Christ do for my trial leave me a little to myself, Alas I know in what case I shall then be: but if he do, yet I know that he will not be long, nor far absent from me, though he stand behind the wall, yet he will peep in at a cr●vise. He is a tender-hearted Joseph, though he speak roughly to his brethren, and threaten bondage to his best beloved Benjamin▪ yet can be not contain himself from weeping upon us, and with us, with falling on our necks, and sweetly kissing us. Such, such a brother is our Christ unto all his, wherefore hasten to go unto him, as Jacob did with his sons and family, leaving their Country and Acquaintance. Yea this our Joseph hath obtained for us, that Pharaoh the Infidel, shall provide us Chariots whereby with ease we may be carried to him. Our very adversaries do help us to our everlasting bliss, by their speedy dispatch, blessed be our God. Fear not bugbears which lie in the way; fear rather the everlasting fire, etc. My dear Wife, and fellow Heirs of the everlasting Kingdom, always remember the Lord; Rejoice in hope, be patient in tribulation, continue instant in prayer, and pray for us appointed for the slaughter, that we may be unto our heavenly Father a fat offering, and an acceptable sacrifice, etc. Farowel all in Christ, in hope to be joined with you in everlasting joy; Amen, Amen, Amen. Pray, Pray.  
Doctor Pendleton, 
Doctor Pendleton a turncoat.  and this Mr▪ Saunders meeting together in the beginning of Queen Mary's reign, and speaking of the Persecution that was like to ensue, about which Master Saunders showed much weakness, 
Proud presumption,  and many fears; Pendleton said to him, What man? there is much more cause for me to fear, than for you, forasmuch as I have a big and fat body, yet will I see the utmost drop of this grease of mine molten away, and the last gobbet of this flesh of mins consumed to ashes, before I will forsake jesus Christ, and his Truth which I have professed: Yet not long after, upon trial, poor, feeble, saint-hearted Saunders, by the power and goodness of God, sealed the Truth with his blood: 
〈◊〉  whereas proud Pendleton played the Apostate, and turned Papist.   

The Life of John Hooper, who died Anno Christi 1555.  
JOhn Hooper was a Student and Graduate in the University of Oxford, 
His Education  where having abundantly profited in the study of other Sciences, he was stirred up with a fervent desire to the love, and knowledge of the Scriptures, in which study he joined earnest prayers to his diligence, 
His conversion.  for the better understanding of the same; neither was the grace of the Holy-Ghost wanting to satisfy his desire, and to open to him the light of true Divinity. Thus Mr. Hooper growing more and more in ripeness of spiritual understanding, and showing withal some sparks of his fervent spirit, being about the time when the six Articles came out, he was so hated by some, 
He leaves the University.  especially by Doctor Smith, that he was compelled to leave the University, and went to live with Sir Thomas Arundel, and was his Steward till Sir Thomas A●undel (having intelligence of his opinions, which he by no means liked, yet exceedingly loving the conditions of the man) found means to send him on a message to the Bishop of Winchester, writing privately to the Bishop by his learned conference to to do some good upon him, yet requiring him in any case to send him his servant home again. Winchester had much conference with him four or five days together; 
His conference with Gardiner.  but when he could do no good of him, he sent him back to Sir Thomas Arundel according to his request, much commending his wit and learning, but ever after bearing a secret grudge in his stomach against him; so that shortly after M. Hooper was warned by some private friends to provide for his own safety; for that there were underhand workings to apprehend him: 
Flight in persecution.  whereupon he left the Kingdom, and went to Paris: yet after a while he returned again, and lived with one Mr. Sentlow: but understanding that snares were again laid for him, with much difficulty and danger he escaped the second time into France, 
He flies into Germany.  and from thence travelled into Germany, where he gained acquaintance with many learned men, and of them was friendly and lovingly entertained both at Basill and Zurich, especial by M. Bullinger, who became his especial friend. There he studied Hebrew, and married a Wife being a Burgonian: 
His marriage.  And at least hearing that King Edward the sixth was come to the Crown, he amongst many other English Exiles, 
He returns to England. Bullingers' speech to him.  was desirous to return into England, and when he took his leave of those his worthy friends, Mr. Bullinger said to him; Mr. Hooper, though we are sorry to part with your company for our own sake, yet we have much more cause to rejoice both for yours, and the cause of Christ's sake, that you shall now return out of long banishment into your native Country again, where you may not only enjoy your own liberty, but may, and we doubt not will be very useful for the promoting the good of Christ's Church: We also rejoice not only because you shall remove out of exile into liberty; but you shall here leave a barren and unpleasant Country, rude, and savage, to go into a land flowing with milk and honey, replenished with all pleasures and fertility; yet with this our joy, our fear, and care is, left when you are so far distant, and long absent in the midst of your friends, wealth, and felicity (for peradventure you will be a Bishop) you should forget us your friends and wellwillers; yet though you should do it, we assure you that we will not forget our old friend and fellow Mr. Hooper; and if you will please not to forget us, then pray you let us hear from you. 
His answer.  To this Master Hooper answered; first giving most hearty thanks to Master Bullinger, and all the rest for their singular good will, and undeserved affection, which they had at all times showed toward him: then declaring that it was not the barrenness of that Country which occasioned his remove; for that he could be content to live all his life there, as soon as in any part of the world, or in his own Country, were it not that he took himself bound in conscience to endeavour the advancement of Religion in his native soil: and therefore (said he) Though I cannot deny that God hath blessed our Country of England with many great commodities: yet neither they, nor new friends, nor any thing else shall cause me to forget such friends, and benefactors as you have been, unto whom I am so much bound: And therefore you shall be sure from time to time to hear from me, and I will send you word how it goeth with me: But, saith, he, The last news of all I shall not be able to write, 
A Prophecy.  for where I shall take most pains, there shall you hear of me to be burned to ashes: Thus taking his leave of them, 
His painful preaching.  he returned to London, where he preached twice, but at least once every day. The people so flocked to him, that the Churches could not contain them. In his Doctrine and Ministry he was earnest, and zealous: In language Eloquent: In the Scriptures perfect, and ready: And in pains indefatigable. 
His constancy.  In this painstaking he continued to his lives-end, neither did his labour break him, nor promotion change him, nor dainty fare corrupt him: 
His character.  He was of a strong body, sound health, pregnant wit, and of invincible patience: 
Note.  spare of diet, sparer of words, and sparest of time: A liberal housekeeper, and very grave in his carriage.  
Being at length called to preach before King Edward, 
He is made a Bishop.  h● made him first Bishop of Gloucester, where he was Bishop two years; then of Worcester, where he carried himself ●o uprightly, and inoffensively, that his enemies had nothing to say against him: He used to go about from town to town, 
A painful Bishop.  and from village to village to preach unto the people: He governed his house so, that in every corner of ●t there was some smell of virtue, good example, honest conversation, and reading of the Scriptures: 
His Family Government.  In his Hall there was daily a table spread with good store of victuals, and be set with poor folk of the City of Worcester by turns, who were served by four at a Mess, with whole and wholesome meat: And when they were served (being before examine● by himself or his deputies, 
His Charity.  of the Lord's Prayer, Creed, an ten Commandments) than he himself sat down to dinner, and not before.  
In the beginning of Queen Mary's days, he was sent for by a Pursuivant to London: 
He is sent for to London.  and though he had opportunity, and was persuaded by his friends to fly, 
A good Shepherd.  yet he refused, saying, Once I did fly, but now being called to this place, and vocation, I am resolved to stay, and to live, and die with my sheep.  
By Winchester when he came to London he was railed upon, 
Stephen Gard●ner.  and committed to prison: 
Popish malice.  Afterwards also at his examination, 
His patience.  they called him Beast, Hypocrite, etc. which he bore without answering again: In the Fleet where he was prisoner, he had nothing but a pad of straw for a bed, and a ●otten covering, till good people sent him a bed to lie on: Of one side his Chamber was the sink and filth of the House, on the other the Town-ditch, enough to have choked him: After he had lain thus a while, 
Popish cruelty.  falling sick, the doors, bars, hasps, and chains being all made last, he both mourned, called, and cried for help: Yet the Warden hearing, would suffer none to go to him, saying, Let him alone, if he die, it were a good riddance of him, etc. Concerning his base usage, himself thus writes: I paid always (saith he) to the Warden of the Fleet as a Baron paid, as well in Fees, as for my board: viz. 20 s. per week, till I was wrongfully deprived of my Bishopric, and after that time I paid as the best Gentleman in the house, yet he always used me worse, and more vilely than a very slave: Thus I suffered inprisonment almost eighteen months, my goods, living, friends, and comforts taken from me: ●he Queen owing me above 80 pound, yet hath she cast me into pr●so● & allows me nothing, neither are any suffered to come at me, whereby I may be relieved. I am under a wicked man, and woman, and see no remedy but in God's help: But I commit my just cause to him whose willbe done whether it be by life or death When he was brought to examination before Winchester, and the other Commissioners, there was such a tumult whensoever he began to speak, that he was forced to keep silence: Yet did they proceed to Degrade, 
Popish rage.  and condemn him, and so delivered him over to the secular Power. As they were leading him from the Counter in Southwark to Newgate, one of the Sheriff said to him. I wonder that you was so hasty, and quick with my Lord Chancellor, and used no more patience to him? To which he answered: Mr. Sheriff, I was nothing at all impatient, though I was earnest in my Master's cause, and it stands me in hand so to be: for it goeth upon life, and death, not in this World only, but in the World to come. Six days he lay close prisoner in Newgate, none being suffered to come to him, during which time, Bonner, Harpsfield, and divers others came to him, leaving no means untried to reduce him to their Antichristian Church, sometimes making many great proffers, 
Tentations resisted.  and promises to him of worldly riches, and promotion, other sometimes using grievous threatenings to affright him: But they found him always the same man, steadfast, and unmoveable. February the 4 th'. at night, his Keeper gave him some inkling that he should be sent to Gloucester to be burned, which he rejoiced very much at, lifting up his eyes, and hands to Heaven, and praising God for sending him amongst his people over whom he had been Pastor, 
God's providence.  there to confirm with his blood the truth that before he had taught unto them, not doubting but the Lord would give him strength to perform it to his glory: And immediately he sent for his boots, spurs, and cloak, that he might be ready to ride when they should call for him. The day following he was delivered to some of the Queen's Guard, who conveied him to Gloucester, and when he came near the City, 
He is sent to Gloucester.  much people met him, who cried, and bewailed his condition exceedingly. 
The benefit of inward peace.  The night before his heath, he did eat● his meat quietly, and slept sound: After his first sleep, ●ee spent the rest of the night in prayer. 
Benefit of a good conscience.  The next day Sr Anthony Kingston coming to him, told him that life was sw●ete, and death bitter; to which he answered, The death to come is more bitter, 
Constancy.  and the life to come more sweet: I am come hi●her to end this life, and suffer death, because I will not gainsay the former Truth that I have here taught unto you. Also a blind boy coming to him, after he had examined him in the Grounds of Religion, 
Note.  he said, Ah poor boy, God h●th taken from thee thy outward sight, but hath given thee another sight much more precious, having endued thy soul with the eye of knowledge, and faith: God give thee grace continually to pray u●to him that thou lose not that sight, for then shouldest thou ●e blind both in body and soul. Being delivered to the Sheriff, he said to him, 
His request to the Sheriff.  My request to you Master Sheriff, is only that there may be a quick fire, shortly to make an end of me, 
His meekness and constancy.  and in the mean time I will be as obedient to you as you can desire: if you think I do amiss in any thing, hold up your finger, and I have done: I might have had my life, with much worldly gain, but I am willing to offer up my life for the Truth, and trust to die a faithful servant to God, and a true subject to the Queen. When he saw the Sheriff's men with so many weapons, he said, This is more than needs; if you had willed me, I would have gone alone to the stake, and have troubled none of you all: As he went to the stake he was forbid to speak to the people. He looked cheerfully, 
He goes cheerfully to the stake.  and with a more ruddy countenance then ordinary. Being come to the place of Execution, he prayed about half an hour, whereof this was a part. Lord (said he) I am Hell, 
His prayer at the stake.  but thou art Heaven: I am swill and a sink of sin, but thou art a gracious, and merciful Redeemer: Have mercy therefore upon me most miserable, & wretched offender after thy great mercy, and according to thine inestimable goodness: Thou art ascended into Heaven, receive me Hell to be partaker of thy joys, where thou sittest in equal glory with thy Father. For will knowest thou Lord wherefore I am come hither to suffer, and why the wicked do persecute thy poor servant: Not for my sins, and transgressions committed against thee, but because I will not allow their wicked doings to the contaminating of thy blood, and to the denial of the knowledge of thy truth, wherewith it did please thee by thy holy spirit to instruct me: with as much diligence as a poor wretch might (being thereto called) I have set forth thy glory. Thou well seest, O Lord my God, what terrible torments, and cruel pains are prepared for thy poor creature: Even such Lord as without thy strength none is able to bear, or patiently to pass: But that which is impossible with man is possible with thee: therefore strengthen me of thy goodness that in the fire I break not the rules of patience: Or else assuage the terror of the pains as shall seem fittest to thy glory. Having a box with a pardon set before him, 
He is tempted.  he cried, If you love my soul away with it, if you love my soul away with it. Three Irons being prepared to fasten him to the stake, he only put on an Iron-hoop about his middle, bidding them take away the rest, saying, 
His confidence in God.  I doubt not but God will give me strength to abide the extremity of the fire without binding. When reeds were cast to him, he embraced and kissed them, putting them under his arm, where he had bags of gunpowder also: When fire was first put to him, the faggots being green, and the wind blowing away the flame, 
His cruel burning.  he was but scorched: more faggots being laid to him, the fire was so suppressed, that his nether-partss were burned, his upper being scarce touched: He prayed mildly as one that felt no pain, O Jesus the Son of David have mercy upon me, and receive my soul: 
His prayer in the fire.  and wipeing his eyes with his hands, he said, For God's love let me have more fire: A third fire being kindled, it burned more violently, yet was he alive a great while in it, the last words which he uttered being, Lord Jesus have mercy on me, 
His death.  Lord Jesus receive my spirit. And so he slept in the Lord.  
In one of his letters he wrote, Imprisonment is painful, but liberty upon evil conditions is worse: 
His heavenly speeches  The Prison stink's, yet not so much as sweet houses where the fear of God is wanting: I must be alone, and solitary, it's better so to be, and have God with me, then to be in company with the wicked: Loss of goods is great but loss of grace and God's favour is greater: I cannot tell how to answer before great and learned men: Yet it is better to do that, then stand naked before God's Tribunal: I shall die by the hands of cruel men, he is blessed that loseth his life, and fi●de's life eternal: There is neither fel● city, nor adversity of this World that is great, if it be weighed with the joys, and pains of the world to come. And in the conclusion of the Letter he writes thus. I am a precious Jewel now, and daintily kept, never so daintily before: For neither mine own man, nor any of the servants of the house may come to me, but my Keeper only, who is a simple, rude fellow: But I am not troubled thereat.  
In the time of King Edward when he was made Bishop, much controversy was between him, 
Contention about ceremonies.  and Doctor Cranmer, and Doctor Ridley about the Cap, Rochet, etc. But when in Queen Mary's days, they were all in Prison for the cause of Religion; Doctor Ridley wrote thus to him: My dear brother, forasmuch as I understand by your works, which I have but superficially seen, that we throughly agree in those things which are the grounds, 
They agree in prison.  and substantial points of our Religion, against which the World so furiously rageth in these days, however formerly in certain by matters, and circumstances of Religion, your wisdom and my simplicity hath a little jarred, each of us following the abundance of his own sense, and judgement: Now I say be you assured that even with my whole heart (God is my witness) in the bowels of Christ I love you in the truth, and for the truth's sake which abideth in us, and shall by the grace of God abide for ever.  
He was above three-quarters of an hour in the fire before he died, yet even as a Lamb he patiently abode the extremity thereof, neither moving forwards, backwards, or to any side; 
His admirable patience.  But having his nether parts burned, and his bowels fallen out, he died as quietly as a Child in his bed, a. Christi, 1555.   

The life of Rowland Tailor, who died A no. Christi 1555.  
ROwland Taylor was Doctor of both Laws, and Rector of Hadley in Suffolk, where Master Thomas Bilney had formerly been a Preacher of the Word, 
His employment.  and in which place there were few, either men or women, that were not well learned in the holy Scriptures, many having read over the whole Bible, 
Scriptures well studied.  and could say a great part of Paul's Epistles by heart. Here this D. Taylor preached constantly on Sabbaths, holidays, and at other times when he could get the people together. 
Preachers pattern.  So soon as he was called to this place, he left the family of Doct. Cranmer A. B. of Canterbury, with whom he had formerly lived, & like a good shepherd, constantly abode with his flock, and gave himself wholly to the study of the Sacred Scriptures, most faithfully endeavouring to fulfil the precept of Christ to Peter; Lovest thou me? feed my sheep. His life also, and conversation was very exemplary, and full of holiness: He was meek, and humble, yet would stoutly rebuke sin in the greatest: He was very mild, void of all rancour and malice, ready to do good to all mer, forgiving his enemies, and far from doing the least wrong. To the poor, 
His character.  blind, lame, sick, bedrid, or that had many children, he was a father, 
His charity.  causing the Parishioners to make good provision for them, besides what of his own bounty he gave them. He brought up his own children in the fear of God, & good learning: And thus he continued as a good Shepherd amongst his flock, feeding, governing, and leading them through the wilderness of this wicked world, 
The Ma'ss brought into his Church.  all the days of holy King Edward the sixth: But in the beginning of Queen Mary's Reign, two Popish persons suborned a Priest to come and say Mass in his Church; He being at his study, and hearing the Bell to toll, went to Church, and finding this Priest, guarded with drawn swords, in his Popish Robes ready to begin the Mass, 
His zeal.  he said unto him, Thou Devil, who made thee so bold to enter into this Church, to profane and defile it with this abominable Idolatry, I command thee thou Popish-Wolfe, in the name of God to avoid hence, and not to presume thus to poison Christ's flock. Then said one Foster (the ringleader in this business) to Doctor Tailor, 
Popish malice.  Thou Traitor, what dost thou here, to let and disturb the Queen's proceedings? Doctor Tailor answered, I am no Traitor, but the Shepherd which God, and my Lord Christ hath appointed to feed this his flock; and therefore I have good authority to be here. Then said Foster, Wilt thou Traitorous Heretic make a commotion, and resist violently the Queen's proceedings? Doctor Tailor answered, I make no commotion; it's you Papists that make commotions and tumults; I resist only with God's word against your Popish Idolatries, which are contrary to the same, and tend to the dishonour of the Queen, and the utter subversion of this Realm; Then did Foster with his armed men carry Doctor Tailor out of the Church, and so the Priest went on with his Mass. Doctor Tailors wife, who had followed her Husband to the Church, when she saw their violent proceedings, kneeled down, and holding up her hands, with a loud voice, said, I beseech God, the righteous Judge to avenge this injury, which this Popish Idolater doth this day to the blood of Christ; Then did they thrust her out of the Church also: and presently after Foster wrote a complaint against Doct. 
He is accused, and sent for.  Tailor to Steven Gardiner, who sent his Letters Missive for Doctor Tailor: whereupon his friends earnestly entreated him to fly, telling him that he could neither expect justice, nor favour, 
He is persuaded to fly.  but imprisonment, and cruel death: To whom he answered, 
Flight refused.  I know my cause to be so good, and righteous, and the truth so strong upon my side, 
His courage.  that I will by God's grace appear before them, and to their beards resist their false doings, for I believe that I shall never be able to do God so good service as now, and that I shall never have so glorious a calling, nor so great mercy of God proffered me as I have now; wherefore pray for me, and I doubt not but God will give me strength, and his holy spirit, that all my adversaries shall be ashamed of their doings. Then said his friends, Master Dr. we think it not best so to do; you have sufficiently done your duty, and borne witness to the truth, both in your Sermons, and in resisting this Popish Priest, and therefore seeing our Saviour Christ bids us when we are persecuted in one City to flee to another; we think that by flying at this time you should do best, reserving yourself for better times. O (said D. Tailor) I am now old, and have already lived too long to see these terrible and wicked days. You may do as your consciences serve you, but I am resolved not to fly: 
A Prediction.  God shall hereafter raise up Teachers, which shall with much more diligence and fruit teach than I have done; for God will not forsake his Church, though for a time he trieth and correcteth us, and that not without just cause. His friends seeing his constancy and resolution, with weeping eyes commended him to God; and so preparing himself, 
He goes to S. Gardiner.  he went to London, and presented himself to Steven Gardiner, Lord Chancellor of England; who railed upon him, call him Knave, Traitor, Heretic, ask him if he knew him not? etc. To whom he answered, Yea, I know you, 
His stout answer.  and all your greatness, yet● you are but a mortal man: and if I should be afraid of your Lordly looks, why fear you not God the Lord of us all? 
His conference with Gardiner.  How dare you for shame look any Christian in the face, seeing you have forsaken the truth, denied our Saviour Christ, and his word, & done contrary to your own oath, and writing? with what countenance can you appear before the judgement seat of Christ, and answer for your oath, first made to King Henry the eighth, and afterwards to King Edward the sixth?  Gardiner. 
Tush, tush, that was Herod's oath, unlawful, and therefore fit to be broken; I did well in breaking it, and thank God that I am come home to our Mother the Church of Rome, and so I would thou shouldest do.  Tailor. 
Should I forsake the Church of Christ, which is founded upon the true foundation of the Prophets and Apostles? to approve those lies, errors, superstitions and idolatries that are approved of most blasphemously by you? God forbid. Remember that you wrote truly against the Pope, and were sworn against him:  Gardin. 
I tell thee that was Herod's oath, and our holy Father the Pope hath discharged me of it.  Tailor. 
But you shall not be so discharged before Christ, who doubtless will require it at your hands as a lawful oath made to your King, from which no man can assoil you.  Gardiner. 
I see that thou art an arrogant Knave, and a very fool.  Tailor. 
My Lord leave your railing, which is unseemly in one that is in your place. I am a Christian man, and you know that he that calls his brother Fool, is in danger of Hell fire.  Gardiner. 
Ye are false, and liars all the sort of you.  Tailor. 
We are true men, and know that God will destroy all them that speak lies, and therefore we abide by the truth of God's word, which ye, contrary to your own consciences, deny, and forsake.  Gardiner. 
Thou art a married man.  Tailor. 
Yea, and I thank God that I am, and have had nine children and all in lawful matrimony, and blessed be God that ordained matrimony, and commanded that all that had not the gift of continency should marry, and not live in whoredom and a dultery. After some other discourse the Bishop called high men, commanding them to carry him to the King's Bench, requiring his Keeper to keep him strictly: Then Doctor Tailor kneeling down, and holding up his hands, said, Good Lord I thank thee, and from the Tyranny of the Bishop of Rome and all his detestable errors and abominations, 
His imprisonment.  good Lord deliver us. So they carried him away to prison, where he lay almost two years. In Prison he spent his time in prayer, reading the Scriptures, preaching to the prisoners, 
His holy employments in prison.  and to other that resorted to him: And it pleased God that he found in that prison holy Master Bradford, 
He meres with Mr. Bradford in prison.  whom he began to exhort to Faith, strength, and patience, and to persevere constantly unto the end. Master Bradford hearing this, thanked God who had provided him so comfortable a prison-fellow, and so they both together praised God, and continued in prayer, reading and exhorting one another: Insomuch as Doctor Tailer told his friends that God had provided graciously for him to send him to that prison where he found such an Angel of God to be in his company to comfort him. He was divers times examined of his faith, and witnessed a good Confession before his adversaries, 
His examinations:  for which at last he was condemned to die. 
His condemnation.  When his sentence was read, he told them that God, the righteous Judge, would require his blood at their hands, 
His courage.  and that the proudest of them all should repent their receiving again of Antichrist, and their Tyranny against the flock of Christ. He also thus wrote to his friends. God be praised, since my condemnation I was never afraid to die▪ 
Death not feared.  Gods will be done. If I shrink from God's truth, I am sure of an other manner of death than had Judge Hales. But God be praised even from the bottom of my heart, I am unmovably settled upon the Rock, nothing doubting but that my dear God will perform and finish the work that he hath begun in me, and others. To him be all honour both now, and ever through Christ our only Saviour, Amen.  
After his condemnation, 
His conference with Bishop Bonner.  Bishop Bonner came to the prison to degrade him, bringing all the Massing Garments with him, which he commanded him to put on. No, quoth Doctor Tailor, I will not.  Bonner. 
Wilt thou not? I shall make thee ere I go.  Tailor. 
You shall not, by the grace of God.  Bonner. 
I charge thee on thy obedience to do it.  Tailor. 
I will not.  
Then the Bishop bade his own man to put them on his back, which when it was done, setting his hands by his side, he walked up and down, and said, How say you my Lord, am I not a goodly fool? If I were in Cheapside, would not all the boys laugh at these apishtoys? The Bishop having despoiled him of all, would have given him a stroke on his breast with his Crosier: But his Chaplain said, My Lord strike him not, for he will sure strike again. Yea by Saint Peter will I, quoth Doctor Tailor: The cause is Christ's, and I were no good Christian if I would not fight in my master's quarrel. Then the Bishop cursed him, but durst not strike him. To whom Doctor Tailor answered, Though you curse, yet God doth bless me.  
The next night his Wife, Son, and Servant came to him, where before supper they kneeled down, and prayed, saying the Litany. 
He is sent to Hadley.   
He was sent down to Hadley to be burned, 
Benefit of a good conscience.  and all the way as he went, he was very merry as one that went to a banquet, or Bridal. In his journey the Sheriff of Essex persuaded him much to return to the Popish Religion, etc. to whom at last he answered, 
His courage and constancy.  I well perceive now that I have been deceived myself, and shall deceive many in Hadley of their expectation: When the Sheriff desired him to explain his meaning, hoping that he would recant, he said, I am a man of a very great carcase, which I had hoped should have been buried in Hadley- Churchyard, but I see I am deceived, and there are a great number of worms there, which should have had ●olly feeding upon this carrion, but now both I, and they shall be deceived of our expectation. When he came within two miles of Hadley, he desired to alight, and being down he leapt, and fet a frisk, or two, saying, 
His comfort in affliction.  God be praised I am now almost at home, and have not passed two styles to go over, and I am even at my father's house. At Hadley Towns-end, a poor man with his five children met him crying, O dear father, and good shepherd, God help and succour thee, as thou hast many a time succoured me, and my poor children: The streets were full of people weeping and bewailing their loss, 
His death bewailed.  saying, Ah good God there goes our good Shepherd from us that hath so faithfully taught, so fatherly cared for us, and so godly governed us: 〈◊〉 merciful▪ odd, what shall we poor scattered lambs do? What sh●ll become of this most wicked World? Good Lord strengthen hi●, and comfort him. To whom he said, I have preached to ●u God's Word, and Truth, and am come now to seal it with ●y blood.  
He gave all his money to the poor, 
His charity.  for whem he w●s wont thus to provide formerly: Once a fortnight at least 〈◊〉 used to call upon Sir Henry Doile, and other rich Clo●l●ers to go with him to the Almshouses to see what the poor lacked in meat, drink, apparel, bedding, and other nece●●ries: Withal exhorting, comforting, and rebuking as ●ee saw occasion.  
Coming to the place of execution, he was not suffered to speak to the people, who much lamented his death, yet he was very cheerful, saying, Thanks be to God, I am even at home, 
Popish cruelty  and when he had prayed, and made himself ready, he went to the stake and kissed it. He would seigne have spoken to the people, but one thrust in a tipstaff into his mouth, another stroke him on the head, and an other threw a faggot at him, which broke his face that the blood ran down: To whom Doctor Tailor said, O friend, I have harm enough, what need that? When he was saying the Miserere in English, Sir John Shelton struck him on the lips, saying, you knave, I will make thee speak Latin. The fire being kindled, he held up his hands, 
His martyrdom.  calling upon God, and saying, Merciful father of Heaven, for Jesus Christ my Saviour's sake receive my soul into thy hands, and so stood still without moving, till one with an halberd struck out his brains. Anno Christi 1555▪   


JOHN BRADFORD  The Life of John Bradford, who died A no Christi 1555.  
JOhn Bradford was born at Manchester in Lancashire, 
His Birth and Education.  and by his parents brought up in learning: And afterwards he served Sir John Harrington, a man much employed under Hen. the 8th, and Edward the 6th: In which place he had opportunity of much advantaging himself: For his Master found him so active, 
His fidelity.  and fit for his employments, that above all others he made most use of his faithful service: And thus he continued with him for certain years: But God intending him for better employment, having given up a just account to his Master, 
He goes to Cambridge.  with his good approbation▪ he went to Cambridge, where by his diligence in study, he profited so much in knowledge, and so pleased all by his godly, and blameless conversation, that after one years ab●de in the University he was made Master of Arts, 
His preferment in the University.  and chosen Fellow into Pembroke-Hall. There Master Bucer falling into acquaintance with him, highly prized, and persuaded him to enter into the Ministry, which he modestly excused for want of learning: 
Note.  To whom Bucer said, If thou have not fine Manchet, yet give the people Barlie-bread or such as thou hast. Being thus persuaded to enter into the Ministry, 
He enters into the Ministry.  Bishop Ridley made him a Prebend in St Paul's, where he continued preaching three years faithfully, reproving sin 〈◊〉, yet sweetly preaching Christ crucified, and pithily i●●●yning Errors, and Heresies, and persuading to a ●odli● life.  
In the beginning of Queen Mary's reign. Bourn, 
He defends Bourn from death.  Bishop of Bath made a leditious Sermon at Paul's-Crosse, which ●o moved the people to indignation, that they were ready to pull him out of the Pulpit, and one throw a dagger at him: Whereupon Bourn requested Master Br●dford (who was behind him) to stand in his place, and to quiet the people which accordingly he did● whom when the people saw, they cried, Bradford, Bradford, 〈◊〉 save thy life Bradford; Bourn not yet thinking himself safe, requested Master Bradford to conveie him into the Schoolmaster's house, which accordingly he did, going at his 〈◊〉, and sheltering him from the people: whereupon one said to him. Ah Bradford, Bradford, Thou savest him that will help to burn thee. In the afternoon Master Bradford preached at Bow-Church, and sharply reproved the people for their seditious carriage: Yet within three days after, 
He is ill requi●ed for it.  he was sent for before the Council, and charged with sedition for this act, and by them was sent prisoner, first to the Tower: Then from thence they removed him to the King's Bench in southwark, and after his condemnation, he was sent to the●●ounter in the Poultry: In which places for the time that he remained prisoner he preached twice a day, 
He Preacheth in Prison.  unless sickness hindered, and often administered the Sacrament: Preaching, Reading, and prayer was his whole life: He eat but one meal a day, and that a spare one too, and his continual study was upon his knees: In the midst of dinner he used to meditate with his hat in his eyes, 
A soft heart.  from which flowed plenty of tears dropping on his trencher. He was in such credit with his Keeper in Southwark, that at an Evening he would give him leave upon his bare word to go into London, to visit a sick friend, and he was so mindful of his promise, that he used to return to prison again, rather preventing his hour, then breaking his fidelity. 
His Character.  He was of person somewhat tall, and slender, spare of body, of a faint sanguine colour, with ●n awberne beard. He ●lept not above four hours in ●he night, 
Studious.  and till sleep came, his book went not out of his ●and. His recreation was honest company, and Christian discourse a little after dinner, and so to prayer, and his book again. 
Note.  He counted that hour ill spent wherein he did not some good, either with his pen, study, or exhorting others, etc. 
His charity.  He was no niggard of his purse, but would liberally communicate what he had to his fellow-prisoners. Once a week he visited the Thiefs on the other side the Prison, giving them godly exhortations, and distributing some money amongst them. An intimate friend of his asked him if he should procure his liberty, what he would do, and whither he would go? To whom he answered, that he cared not ●hether he were delivered out of prison or no; but if he should, that then he would marry, and abide secretly in England, and teach the people as the time would suffer him. He was had in great reverence and admiration of all good men: 
He was well e●●●med of all.  So that many which knew him not but by fame only, much lamented his death, yea many Papists wished hearty that he might live. Few days passed wherein he shed not some tears before he went to bed: Nor was there any prisoner with him, but received some profit by him. He had many opportunities of escaping, 
Flight refused.  but would not embrace them. The night before he was carried to Newgate, he dreamt that chains were brought for him to the Counter, 
A dream prophetical.  and that the day following, he should be carried to Newgate, and that the next day he should be burned in Smithfield, which accordingly came to pass: For that day in the afternoon, the Keeper's wife came running into his chamber, saying, O Mr. Bradford, I bring you heavy news, for to morrow you must be burned, your chain is now a buying, and presently you must go to Newgate. With that Mr Bradford put off his cap, 
He rejoiceth at the news of his death.  lift up his eyes to heaven, and said, I thank God for it: I have looked for this a long time, it comes not now to me suddenly, but as a thing waited for every day and hour: the Lord make me worthy thereof. He spent the rest of the evening in prayers, 
His fervent prayers.  well watered with tears, whereby he ravished the minds of the hearers. The morning before he should be burned, as he was putting on a clean shirt, in which he was to suffer, he made such a prayer of the Wedding Garment, that some present were in such great admiration, that their eyes were as throughly occupied in looking on him, as their ears were attentive to hear his prayer. At his departing out of his chamber he prayed earnestly, and gave money to every servant and officer in the house, exhorting them to fear and serve God continually, labouring to eschew all manner of evil. Then turning to the wall he prayed vehemently, that his words might not be spoken to them in vain, but that the Lord would work it effectually in them for his Christ's sake. 
His departure out of Newgate.  The prisoners with weeping tears took their farewell of him Whilst he remained a prisoner, he was oft examined before the Bishops, and proffered life if he would recent; to whom he answered, 
Tentation resisted.  Life with God's displeasure is worse than death; and death in his true favour is true life. When he came into Smithfield, (where another young man was to suffer with him) 
His behaviour at his death.  he fell flat on his face and prayed; then caking a faggot in his hand, he kissed it, and the stake also; then putting off his raiment, he stood by the stake, and lifting up his hands and eyes to heaven, said, O England, England, repent of thy sins, repent of thy sins: Beware of Idolatry, beware of false Antichrists, 
Note.  take heed they do not deceive thee: and turning his head to the young man, he said, Be of good comfort brother, for we shall have a merry supper with the Lord this night; and then embracing the reeds, he said: Strait is the way, 
His Martyrdom.  and narrow is the gate that leadeth to eternal salvation, and few there be that find it; and so he slept in the Lo●d.  
He was very charitable, 
His Charity.  in so much as in a hard time he sold his Chains, Rings, and Jewels to relieve those that were in want. He was so humble from the sense of his corruptions, 
His Humility.  that he subscribed some of his Letters out of ●rison thus, The most miserable, hardhearted, unthankful sinner John Bradfo●d. A very painted Hypocrite John Bradford. Miserrimus peccator Joh. Bradford; The sinful John Bradford, etc. He suffered martyrdom Anno Christi 1555.  
In his Examination before the Bishop of Winchester, He often told him, 
His conference with Gardiner.  that he had sworn six times never to admit of the authority of the Bishop of Rome; and therefore (said he) I dare not answer you, if you examine me as a Delegate from him, lest I should b●eake my oath. To which Gardener answered, that he pretended stoutly to defend the Doctrine taught in King Edward's days; yet (said he) thou darest not answer me.  Bradford.] 
That all men may know that I am not afraid, saving mine oath, ask me what you will, and I will plainly answer by God's grace, although I see my life lieth thereon. But, oh Lord, into thy hands I commend it, come what will, only sanctify thy name in me, as in an instrument of thy grace. Now ask me what you will.  Gardiner.] 
What say you to the blessed Sacrament? Do you not believe Christ's real presence there in his natural body?  Bradf.] 
My Lord, I do not believe that Christ is corporally present in the Sacrament; but that he is present there to the faith of the due Receiver. As for Transubstantiation, I plainly and flatly believe it not.  
At another time one of the Earl of Darby's men came to him saying, Ah Master Bradford, consider your Mother, Sister, Friends, Kinsfolk, and Country, what a great discomfort will it be to them to see you die as an Heretic? To whom he answered, I have learned to forsake Father, Mother, Brother, Sister, Friends, and all that ever I have; yea, and my own self; for else I cannot be Christ's Disciple. And in a Letter to his Mother and Brethren, 
His godly Letters.  he thus writes; I am now in prison, sure enough from starting, and I thank God I am ready with my life and blood to seal those Truths which I have preached unto you, if God shall account me worthy of that honour; for its a special benefit of God to suffer for his Name and Gospel, as now I do, I heartily thank him for it, and am sure that I shall be partaker of his glory: If we suffer with him, we shall also reign with him, as St. Paul speaks. Therefore be not faint-hearted, but rather rejoice, at least for my sake, who am now in the highway to heaven, for through many afflictions we must enter into that Kingdom. Now will God make known who are his: When the wind doth not blow, we cannot discern the Wheat from the Chaff; but when the blast comes, the Wheat remains, but the Chaff flies away, and the Wheat is so far from being huRt by the wind, that its more cleansed, and known to be Wheat. Gold, when it's cast into the fire, is made more precious, so are Gods children by the cross of afflictions. God's children are now chastised here, that they may not be condemned with the world: 
Sin the forerunner of persecution.  But sure great plagues from God hang over this Realm for it. And no marvel if God's hand lies so heavy upon us; for lately as there was never more knowledge, so never less godly living. It was counted a foolish thing to serve our God truly; and fervent prayer was not passed upon. Preaching was but a pastime; the Communion was counted too common; Fasting to subdue the flesh was far out of use; Alms were almost nothing. Ma●ice, Covetousness and Uncleanness were common every where, with Swearing, Drunkenness, and Idleness; and therefore all this evil is come upon us, etc. Yea I myself loved not his Truth as I should, therefore God thus punisheth me, nay in punishing blesseth me: And I thank him more for this prison than for any parlour▪ yea than for any pleasure that ever I had; for in it I find God, my sweet, good God always.  
And in another place.  
Let us repent, and be heartily sorry that we have so carnally, so hypocritically, so covetously, so vaingloriously professed the Gospel: Let the anger, and plagues of God, most justly fallen upon us, be applied ●o our 〈◊〉, that from the bottom of our hearts every one of us may say. It's ● lord that have sinned against thee; it's my hypocrisy, my vainglory, my covetousness, uncleanness, carnality, security, idleness, unthankfulness▪ self love, etc. that hath deserved the taking away our good King, ●of thy Word and true Religion, of thy good Ministers by exile, imprisonment, and death. It's my wickedness that cause h●●ccesse, and encrase of authority, and peace to thine enemies. O be merciful, be merciful unto us, etc.   


NICHOL: RIDLEY  The Life of Nicolas Ridley, who died A no Christi 1555.  
NIcholas Ridley was borne in Northumberland of worshipful parents, 
His birth and education.  and bred at School in Newcastle, and from thence sent to Cambridge, where he grew so famous for his learning, 
His preferment in Cambridge.  that after divers other offices whereunto he was called in the University, he was chosen Master of Pembroke-Hall, and made Doctor in Divinity. From thence he was called by Archbishop Cranmer to be Vicar of Herne in East-Kent, 
His remove into Kent.  where he was a fruitful and painful Preacher, at which time it pleased God to reveal to him the true doctrine concerning the Lord's Supper; and amongst others to convert by his Ministry the Lady Phines', who proved an eminent instrument of God's glory. After a while he was made a Prebend of the Cathedral Church of Canterbury; but not liking his society there, he traveled into France, and at his return was made Chaplain to King Henry the Eighth, and Bishop of Rochester, 
His preferments.  and from thence (in Edward the sixth days) he was removed to be Bishop of London; 
Preachers pattern.  In which places he took so great pains in preaching, that he was dearly beloved of his flock, to whom also he was singularly exemplary in his life; so that his very enemies had nothing to say against him. Every Sabbath, and holiday he preached in one place, or other, except extraordinary occasions hindered him; and to his Sermons multitudes of people resorted, swarming about him like bees to gather the sweet flowers, and wholesome juice of his fruitful doctrine. He was passingly well learned, and of such reading, that he deserved to be numbered amongst the greatest Scholars that these latter ages produced, as appeared by his notable works, pithy Sermons, and sundry disputations in bo● Universities, which drew an acknowledgement of his learning from his very adversaries. He was of a strong memory and of great reading, of a deep wit, 
His Character.  very judicious, an● very merciful. He was of person right comely, and well proportioned in all points, both in complexion and lineaments of his body; He was free from malice, and soon forgot all injuries and offences done against him; very kind to his kindred; yet withal telling them, 
Note.  that if they did evil, they should look for nothing from him, bu● should be as strangers to him. He used all means to mortify his flesh; being much in prayer, and contemplation; was sober in discourse, and sometimes merry at meals, after which he used to play at Chess about an hour, 
His recreation  and then returned to his study till five a clock at night, when coming down, he had prayers in his family, then went to Supper, than played a game at Chess, and so returned to his study till eleven a clock at night. 
His Family government.  His manner was daily to read a Lecture to his Family at prayer-time, giving to every one that could read a new Testament, and hiring them with money to learn Chapters by heart, being marvellous careful that his family might give an example of godliness and virtue to others. He called Bishop Bonner's mother, his Mother, and when he was at Fulham, had her constantly at meals with him, setting her at the upper-end of the Table, who ever was present. And as he was godly himself, so nothing appeared in his family, but virtue, and godliness. He was first converted by reading bertram's Book of the Sacrament, 
His conversion  and much confirmed by conference with D. Cranmer, & Peter martyr. In the beginning of Q. Mary's days, he was imprisoned with the first, first in the Tower, 
His imprisonment.  and from thence he was sent to Oxford with Cranmer, and Latimer, and there kept in the common Goal, 
He is sent to Oxford.  till at length being severed from his brethren, he was committed to the custody of one Irish, with whom he remained till the day of his death, which was Octob. 16. an. Christi 1555. Writing to Latimer in prison he saith, 
Note.  I pray you good father, let me have something more from you to comfort my stomach, for except the Lord assist me in his service, I shall p●ay but the part of a white-livered Knight; but he can make a coward in his cause to fight like a man. 
Charity to Christ's prisoners.  In a Letter to M. Bradford he saith, As far as London is from Oxford, yet thence we have received both meat, money, and shirts, not only from our acquaintance, but from some strangers also. I know for whole sake they do it, etc. And again▪ Ever since I heard of our dear brother Rogers his stout confession▪ and departing (blessed be God for it) I never felt any ●●mpish heaviness in my heart, as sometimes I did before. 
Note.  And again, Sir, Blessed be God, notwithstanding our hard restraint, and the evil reports raised of us, we are m●rry in God, and all our care is, and shall be (by God's grace to please and serve him, from whom w● expect, after these temporary, and moment any miseries, to have eternal ●oy, and perpetual felicity▪ with Abraham, Isaac, and Jacob, etc. As yet never a learned man, scholar or other, hath visited us since our coming to Bocardo, which now may be called the College of Quond●ms; for we be no fewer than three, and I dare say every one well contented with his portion, which is our heavenly father's good and gracious gift. Farewell, We shall by the grace of God one day meet and be merry together; which day assuredly approacheth, the Lord grant it may shortly come.  
Writing to Master Grindal, who was now in exile, 
In his Letter to Mr. Grindall.  he thus gives him an account of his condition. I was (saith he) about two months' close Prisoner in the Tower, after that without (my s●eking) I had the liberty of the Tower granted me, and so I continued about half a year, till refusing to be present at Mass, I was shut up close prisoner again. The last Lent but one, by reason of the rising in Kent, the Tower was so full of prisoners, that my Lord Arch bishop of Canterbury, Master Latimer, Master Bradford, and myself, were all put into one Prison, where we remained till almost Easter, and then Doctor Cranmer, Master Latimer, and myself, were sent down to Oxford, and were suffered to have nothing with us, but what we carried upon us. A●bout Whitsuntide following was our disputations at Oxford, after which we had Pen, Ink, and all things taken from us, yea, and our own servants were removed from us, and strangers set in their steads, and all of us kept apart, as we are unto this da● God be blessed we are all three in health, and of good cheer, and have looked long ago to have been dispatched; for within a 〈◊〉 or two after our disputations we w●re condemned for Heretic's: The Lords will be fulfilled in us. 
His courage.  &c When he was brought before the Pope's D●legate [the Bishop of Lincoln] in the Divinity School in Oxford, whilst the Commission was reading, he stood ●are till he heard the Cardinal named, and the Pope's holiness, and then he put on his Cap, and being, admonished by the Bishop to pull it off, he answered, I do not put it on in contempt to your Lordship, etc. but that by this my behaviour, I may make it appear that I acknowledge in 〈◊〉 point the usurped Supremacy of Rome, and therefore I utterly contemn and despise all Authority coming from the Pope Then the Bishop commanding the Beadle to pull off his Cap he bowing his head, 
His condemnation.  suffered him quietly to do it. After divers examinations, he was at last degraded, condemned, and delivered to the Bailisss to be kept till the n●xt day, when he should be burned. The night before he suffered he caused his beard to be shaved, 
His cheerfulness ●efore his death.  and his feet washed, and bad his Hostess, and the rest at the board to his wedding: He asked his brother also whether his sister could find in her he●r to b●e present at it? Yea, said he, I dare say with all her heart. His Hostess (Mistress Irish) weeping, he said, O Mistress Irish, I see now that you love me not; for in that you weep, it appears that you will not be at my marriage, nor are therewith content: I see you are not so much my friend as I thought; but quiet yourself, though my breakfast be somewhat sharp, and painful, yet I am sure my Supper shall be more pleasant and sweet. 
A good conscience a continual feast.  His brother proffering to watch with him he refused it, saying, I intent to go to bed, and sleep as quietly as ever I did in my life. In the morning he came forth in a fair black gown, faced with foins, and tippet of velvet, etc. and looking behind him, he spied Master Latimer coming after, to whom he said, 
His carriage at his martyrdom.  O! be you there? Yea, said Latimer, have-after as fast as I can follow. Coming to the stake, he lift up his hands and eyes steadfastly to heaven, and espying Master Latimer, he ran with a cheerful countenance to him, embraced, 
His faith.  and kissed him, and comforted him, saying, Be of good heart brother, for God will either assuage the fury of the flame, or give us strength to abide it. So he went to the stake, kneeled by it, kissed it, and prayed earnestly, and being about to speak to the people, some ran to him, and stopped his mouth with their hands. Afterwards being stripped, he stood upon a stone by the stake, saying. O heavenly father, I give thee hearty thanks, 
His prayer at the stake.  for that thou hast called me to be a professor of thee even unto death, I beseech thee Lord God have mercy upon this Realm of England, and deliver it from all its enemies. As a Smith was knocking in the staple which held the chain, he said to him, Good fellow knock it in hard, for the flesh will have his course. 
Note.  Then his brother brought a bag of gunpowder, and would have tied it about his neck. Doctor Ridley asked what it was? His Brother answered, gunpowder; then said he, I take it as being sent of God, therefore I will receive it as sent from him. And when he saw the flame a coming up to him, he cried with a loud voice, In manus tuas, etc. Into thy hands, Lord, I commend my spirit, Lord receive my soul: 
His cruel martyrdom.  But the fire being kept down by the wood, he desired them for Christ's sake to let the fire come to him, which his brother in law misunderstanding, still heaped on faggots, whereby his nether parts were burned, before his upper parts were touched. At last his upper parts fell down into the fire also, 
His Death.  and so he slept in the Lord.  
Bishop Ridley upon a time crossing the Thames, there rose on a sudden such a Tempest, that all in the boat were astonished, looking for nothing but to be drowned: Take heart, said he, 
His Prophecy.  for this boat carrieth a Bishop that must be burned, and not drowned. He suffered martyrdom Anno Christi, 1555.  
He was a man so reverenced for his learning, and knowledge in the sacred Scriptures, that his very enemies were enforced to acknowledge that he was an excellent Clerk, and if his life might have been redeemed with money, the Lord Dacres of the North, being his Kinsman, would have given 10000l. for the same, rather than that he should be burned. But so unmerciful and cruel was Q. Mary, 
Q. Mary's unmercifulness.  that notwithstanding D. Ridleys' gentleness towards her in King Edward the sixth days, she would by no entreaties, nor other means be persuaded to spare his life. The tender mercies of the wicked are cruelty.  
In a Letter which he wrote to his friends, he hath this passage: 
In a Letter.  I warn you my friends, that ye be not astonished at the manner of my dissolution, for I assure you I think it the greatest honour that ever I was called to in all my life; and therefore I thank the Lord God heartily for it, that it hath pleased him of his great mercy to call me to this high honour, to suffer death willingly for his sake, and in his cause; wherefore all you that be my true lovers and friends, rejoice, and rejoice with me again, and render with me hearty thanks to God, our heavenly Father, that for his son's sake my Saviour and Redeemer Christ, he hath vouchsafed to call me, being else without his gracious goodness, in myself but a sinful and vile wretch, to call me (I say) to this high dignity of his true Prophets, faithful Apostles, and of his holy and chosen Martyrs to die, and to spend this temporal life in the defence, and maintenance of his eternal and everlasting truth.  
Whist he was Mr. of Pembrook-hall, he used to walk much in the Orchard, where he learned without book almost all Paul's Epistles, and the Epistles of James, Peter John and Judas, concerning which himself said, 
He learned the Scripturer by heart.  Though in time I did forget much of them again, yet the sweet smell thereof I trust I shall carry with me into heaven, and the profit thereof I have felt in all my life time hitherto.   


HUGH LATIMER  The Life of Hugh Latimer, who died A no Christi 1555.  
HUgh Latimer, 
His Birth and Education.  born at Thirkesson in the County of Leicester, being of a prompt and sharp wit, was by his parents brought up in learning, and at the age of fourteen he went to Cambridge, 
He went to Cambridge.  where, after he had profited in other studies, he gave himself to the study of School-Divinity, Commenced Bachelor in Divinity, and was a very zealous Papist, 
A zealous Papist.  made an Oration against Philip Melancthon: Railed against Master Stafford; Divinity-Lecturer, and willed the Scholars in no wise to believe him. He was so zealous in his Popish Religion, and therewith so scrupulous, that being a Priest, and using to say Mass, he was so servile an observer of the Romish Decrees, that he thought he had never sufficiently mixed his Massing-wine with water, and that he should never be damned if once he were a professed Friar, He used to carry the Cross before the Procession.  
Master Thomas Bilney, 
Mr Bilny's prudent charity.  seeing Mr. Latimer to have a zeal in his ways (although without knowledge) was stricken with a brotherly pity towards him, thinking by what means he might best win this ignorantly zealous brother to the true knowledge of Christ▪ And thereupon going to his study, he desired him to hear him make a Confession of his Faith, which Latimer consenting to, was so touched thereby, 
His conversion.  that he gave over School Divinity, and studied more Orthodox Divines. So that whereas before he was an enemy, and almost a persecutor of Christ, he was now a zealous seeker after him; changing his old manner of cavilling and railing, into diligent conferring with Mr. Bilney and others. And asked Mr. Stafford forgiveness before he died.  
Being thus won to Christ, he was not satisfied with his own conversion, but pitying the misery of others, he became a powerful public Preacher; and an instructor of many in private also; 
Satan's malice.  whereupon the Devil raised up many Doctors and Friars against him, and the Bishop of Ely forbade him to preach, Anno Christi 1529: yet he continued three years preaching with much applause; 
The fruit of grace.  yea the Bishop himself hearing him upon a time, commended him, and wished that he had the like gifts himself. He used often to visit the Prisoners, 
His Charity.  to relieve the needy, and feed the hungry. Amongst the Adversaries which the Devil raised against him, one was Doctor ●edman, who wrote to him to divert him from the Truth: 
His Letter to Dr. Redman.  To which he mad● this short answer; Reverend Mr. Redman, It's enough for me that Christ's sheep hear no man's voice but Christ's; and as for you, you have no voice of Christ against me; whereas for my part I have an heart ready to hearken to any voice of Christ that you can produce. Thus fare you well, and trouble me no more from talking with the Lord my God. But shortly after, complaint was made against him to the Cardinal, who sent for him; but by the means of Dr. butts the King's Physician, a favourer of good men, he was chosen into the number of those which laboured in the cause of the King's Supremacy; 
God's providence.  whereupon he went to the Court, and lodged in Doctor Butts his chamber, preaching many times in London. At last being weary of the Court by the Lord Cromwel's means he had a living given him in Wiltshire, whither he presently removed; The place was called West-Kingstone, 
He goes into Wiltshire.  near Sarum, where with much diligence he instructed his flock, and preached zealously many times abroad in the Country. 
Popish mali●e  Whereupon some Popish Priests drew up Articles against him; and he was much molested by the Bishop of London, and Warham, Archbishop of Canterbury, by whom he was cited to appear before him, and the Bishop of London. These malicious persons detained him for a long space from his cure at home, calling him three times every week before them, which much troubled him, seeing they would neither preach themselves, nor suffer him to do his duty: 
He writes to the Archbish.  Hereupon he wrote to the Archbishop, expostulating with him, for so detaining him from his charge, and that for no just cause, but only for preaching the truth against sundry abuses which were crept into the Church. Yet this nothing prevailed till the King rescued him out of their hands, and at the request of the Lord Cromwell made him Bishop of Worcester. 
He is made bishop of Worcester.  In which place he busily employed himself in instructing his flock▪ and giving them a good example by his holy life. He spent all his time in study, teaching, 
A good bishop.  preaching, exhorting, visiting, correcting, and reforming to the utmost of his power, and as the times could bear▪ and though he could not utterly extinguish the relics of Popery, yet he so wrought that they should be used with as little hurt, and with as much profit as might be. Yet neither there was he quiet; for one of great place accused him to the King for preaching Sedition, 
Satan's malice.  but the King rested satisfied with his answer.  
At New-years-tide the Bishops used to present the King with a New-year's gift, 
His faithful boldness.  and Bishop Latimer, amongst the rest, presented him with the New Testament, wrapped up in a Napkin, with this Posy about it, Fornicatores, & adulteros judicabit Dominus: 
Whereof the King was very guilty.  Whoremongers and Adulterers God will judge. But the six Articles coming out, and he seeing that he could not retain his Office with a good conscience, of his own accord he resigned his Bishopric: 
He resigns his Bishopric.  And when he put off his Rochet in his chamber amongst his friends, he gave a skip in the floor for joy, 
Note.  feeling his shoulders lighter, and being (as he said) discharged of so heavy a burden. This was Anno Christi 1539, after which he betook himself again to his mean Parsonage at West-Kingston in Wiltshire, not far from Bristol: Yet by the malice of certain Popish Priests who slandered his Doctrine, he was much endangered; 
He is again troubled and freed by the King.  whereupon he had recourse to Mr. Ralph Morrice, who was Doctor Cranmers' right hand, by whose entreaty the Archbishop so prevailed with the King for him, that for the present he was freed out of his troubles; yet neither then would the Bishops suffer him to be quiet, 
His imprisonment in the Tower.  till he was laid up in the Tower, where he remained till Edward the sixth's Reign. At which time being restored to his liberty, he continued a faithful and painful preacher all that King's days; 
His painfulness in his Ministry.  preaching twice every Sabbath, though 67 years of age. He rose to his Study Winter, and Summer, at two a clock in the morning. 
His studiousnes  He evidently foresaw, and foretell a●l those plagues which England afterwards felt under Queen Mary; 
His prophecies  and foretell concerning himself, that his preaching of the Gospel would cost him his life; 
Steph. Gardener  and that Winchester was kept in the Tower for the same purpose, which afterwards proved so. 
He is sent for.  In the beginning of Queen Mary's Reign he was sent for up by a Pursuivant, whereof he had notice six hours before he came to his house, 
Flight refused.  yet instead of flying, he prepared himself for his journey. And when the Pursuivant came, 
His Courage.  he said to him; My friend, you are welcome; I go as willingly to London to give an account of my Faith, as ever I went to any place in the world; and I doubt not but as God hath made me worthy formerly to preach his Word before two excellent Princes, so he will enable me to bear witness to the Truth b●fore the third, either to her eternal comfort, or discomfort. The Pursuivant having delivered his Letter, 
He is tempted.  told him, that he was commanded not to stay for him, and so immediately departed: His Adversaries hopine that he would have fled; but Latimer hasted after to London, 
A prediction.  and as he road through Smithfield, he said, that Smithfield had groaned for him a long time. Coming before the Council, 
Comfort in affliction.  after many mocks and scorns, he was ●ent to the Tower, where the Lord gave him such a valiant spirit, that he did not only bear the terribleness of imprisonment, 
His imprisonment.  but derided and laughed to scorn the doings of his enemies. This aged Father being kept in the cold winter without a fire, bade the Lieutenant's man to tell his Master, That if he did not look better to him, perchance he would dec●i●e him. The Lieutenant, thinking that he intended to make an escape, charged him with his words; to whom he answered, You think I shall burn, but except you let me have a fire, I shall deceive your expectation; for I am here like to starve with cold. Thus he continued a long time in the Tower, with as much patience as a man in his case could possibly do; and at last from thence he was carried to Oxford, with Cranmer and Ridley where t●ey spent their time in brotherly conference, 
He is sent to Oxford.  fervent prayer, and fruitful writing. Yea, many time he continued so long in fervent prayer that he was not able to get up without help. Three things be more especially prayed for:  
1. 
His fervent prayers.  That as God had appointed him to be a Preacher of his Word, so that he would give him grace to stand to his Doctrine, that he might give his heartsblood for the same.  
2. That God of his mercy would restore his Gospel to England once again, once again, which he often inculcated in his prayer, 
Prayer▪  and that with so much ardour, as though he had seen God before him, and spoken to him face to face.  
3. That the Lord would preserve Queen Elizabeth, and make her a comfort to this comfortless Realm of England, The lord most graciously answering all those his requests. At last he was condemned, and with Doctor Ridley was carried to be burned. When he came to the stake, he lift up his eyes with an amiable and comfortable countenance, saying, Fidelis est Deus, &c, God is faithful, who will not suffer us to to be tempted above that which we are able, etc. When the fire was brought, he said to Doctor Ridley, Be of good comfort Brother, and play the man, 
He encourageth Dr. Ridley  we shall this day light such a candle by God's grace in England, as I trust shall never be put out. When he was stripped into his shroud, he seemed a very comply person to all that were present: And whereas in his clothes he appeared a withered, and crooked, silly old man, he now stood bolt-upright, as comely a Father as one might likely behold. As he was burning, his blood ran out of his heart in such abundance, 
A special providence.  as if all the blood in his body had been gathered thither, to the great astonishment of the beholders, according to his former request, That he might be so happy as to shed his heartsblood for the Truth. When the fire was first kindled, he cried, O father of heaven receive my soul: 
His death.  And so receiving the flame, and, as it were embracing it, having stroaked his face with his hands, and bathed them a little in the fire, he soon died with very little pain, or none at all, Anno Christi 1555.  
In a Letter to King Henry the eighth, 
In a Letter to King Hen. 8.  he thus concludes Wherefore, gracious King, remember yourself, have pity upon your soul, and think that the day is even at hand when you shall give an account for your Office, and of the blood that hath been shed with your sword: In the which day that your Grace m●● stand steadfast, and may have your Quietus est sealed with the blood of our Saviour Christ, which will only serve at that day, is my daily prayer, etc.   

The Life of John Philpot, who died A no Christi 1555.  
JOhn Philpot was a Knight's son, 
His birth and education.  and born in Hampshire, brought up at School, and sent from thence to New-Colledge in Oxford, where he studied the Liberal Arts, and the Tongues, and afterwards the Civil-Law, for six or seven years' space. 
His Character.  He was of a pregnant wit, and singular courage, fervent in spirit, zealous in Religion, of nature apert, and far from flattery, hypocrisy, and dissimulation. From Oxford he traveled into Italy, where he was in some danger for his Religion: 
His travels.  In King Edward the sixth's days he returned into England again, 
His return.  and had many conflicts with Bishop Gardiner. He did much good in Hampshire, being Archdeacon of Winchester all King Edward's days.  
Anno Christi 1553 (which was the first year of Queen Mary) a Convocation was assembled, 
A Convocation.  wherein Doctor Weston was Prolocutor, in the beginning whereof a disputation was begun between the Papists and Protestants; wherein Mr. Philpot was so earnest, 
Mr. Philpots zeal.  that Doctor Weston commanded him to hold his peace, whereto he replied, You perceive that I have stuff enough for you, whereby I am able to withstand your false positions, and therefore you command me silence.  
If you will not give place (quoth the Prolocutor) I will send you to prison.  
This is not (replied Mr. Philpot) according to your promise made at first in this house; nor yet according to your brag made at Paul's Cross, when you said, that men should be answered in this disputation, to whatsoever they could say, and now of a dozen arguments that I have, you will not suffer me to prosecute one: But I see that a sort of you here, which hitherto have lurked in corners, and dissembled with God and man, are now gathered together to suppress the sincere Truth of God's V Word, and to set forth your false devices, which by the sacred Scriptures you are not able to maintain.  
But six days after came a Mandate from the Queen to break up the disputation; 
The Queen dissolves the Convocation.  whereupon Doctor Weston, who all along had used many unseemly checks and taunts to the Protestants, thus concluded: It is not the Queen's pleasure that we should spend any longer time here; and ye are all well enough, for you have the Word, and we have the Sword. And shortly after Mr. Philpot was cast into Prison, 
He is cast into prison.  where he lay a year and a half before he was examined. Then he was sent for by Doctor Story, and after some captious questions proposed to him, was committed prisoner to the Bishop of London's Coal-house, unto which was adjoined a little blinde-house, with a great pair of Stocks, both for hand and foot, but thanks be to God, saith he, I have not played of those Organs yet. There he found a godly Minister of Essex, 
Danger of Apostasy.  who, desiring to speak with him, did greatly lament his infirmity; for through extremity of imprisonment, he had yielded to the Bishop of London, and was set at liberty; whereupon he felt such an hell in his conscience, that he could scarce refrain from destroying himself; and could have no peace, till going to the Bishop's Register, and desiring to see his Recantation, he tore it in pieces; whereupon the Bishop sending for him, buffeted him, plucked off a great part of his beard, 
Popish cruelty  and sent him to this Coal-house, where Mr. Philpot found him very joyful under the Crosse. 
Joy after sorrow.  Philpot being afterwards sent for to the Bishop, he asked him, amongst other things, why they were so merry in Prison, singing and rejoicing, as the Prophet saith, 
His conference with B. Bonner.  Exultantes in rebus pessimis, Rejoicing in your naughtiness. You do not well (said the Bishop) herein, you should rather lament and be sorry. To whom he answered; My Lord, the mirth which we make, is but in singing certain Psalms, as we are commanded by Saint Paul, to rejoice in the Lord, singing together in Hymns and Psalms; for we are in a dark comfortless place, and therefore we solace ourselves with singing of Psalms; lest as Solomon saith, Sorrowfulness eat up our heart: Therefore I trust your Lordship will not be angry, seeing the Apostle saith, If any man be of an upright mind, let him sing; and we, to declare that we are of an upright mind to God, though we be in misery, do solace ourselves with singing.  
Then did he ask him what his judgement was about the Sacrament of the Altar? To whom he answered, My Lord, Saint Ambrose saith, that the Disputation about matters of Faith ought to be in the Congregation in the hearing of the people, and that I am not bound to render an accou●t of 〈◊〉 to every man privately, unless it be to edify. But now I cannot show you my mind, but I must run upon the pikes, and endanger my life: Therefore, as St. Ambrose said to Valentinian the Emperor, so say I unto you, Tolle Legem, & fiet certamen; Take away the Law, and I shall reason with you. And yet if I come in open judgement, where I am bound by the Law to answer, I trust I shall answer according to my conscience, as freely as any that hath come before you.  
After other discourse (saith he) I was carried to my Lords▪ Coal-house again, 
A prison a palace.  where I, with my six fellow-prisoners, do rouse together in the straw as cheerfully, we thank God, as others do in their beds of down.  
A few days after he was called before Bonner, 
His conference with the bishops.  with the Bishops of Bath, Worcester, and Gloucester, at which conference the bishop of Worcester said: Before we begin to speak to him, it's best that he call to God for grace, and to pray that God would open his heart, that he may conceive the Truth. Hereupon Mr. Philpot kneeling down said, Almighty God, 
His prayer.  who are the giver of all wisdom, and understanding, I beseech thee of thine infinite goodness and mercy in Jesus Christ, to give me (most vile sinner) in thy sight, the spirit of wisdom to speak, and make answer in thy cause, that it may be to the contentation of the hearers before whom I stand, also to my better understanding, if I be deceived in any thing.  
Nay my Lord of Worcester (quoth Bonner) you did not well to exhort him to make any prayer: 
Popish ignorance.  For this is the thing they have a singular pride in, that they can often make their vain prayers, in which they glory much: For in this point they are like to certain arrant Heretics of which Pliny speaks, that they daily sung antelucanos Hymnos, Praises to God before the dawning of the day. Then said Mr. Philpot, My Lord God make me, and all you here present, such Heretics as they were: for they were godly Christians, with whom the Tyrants of the world were offended for their Christian practices and well doing. But all their conference proved to no purpose; for the Bishops would not dispute, and Mr. Philpot would not take their words without Scripture and Arguments, so he was returned to his Coal-house again.  
And in another conference with Doctor Morgan, the Doctor asked him, 
His conference with Doctor Morgan.  How he knew he had the Spirit of God, and not they?  
Phil. By the Faith of Christ which is in me.  
Morgan. 
Popish profaneness.  Ah, by Faith, do you so? I ween it to be the spirit of the Buttery which your fellows had, which have been burned before you who were drunk the night before they went to their death, and I ween went drunken to it.  
Phil. It appeareth by your speeches, that you are better acquainted with the spirit of the buttery then with the spirit of God: 
Mr. Philpots zeal.  Wherefore I must now tell thee, thou painted wall, and hypocrite, in the name of the living Lord, whose truth I have told thee, that God shall rain fire and brimstone upon such scorners of his Word, and blasphemers of his people as thou art.  
Morgan. What, you rage now?  
Phil. Thy foolish blasphemics have compelled the spirit of God which is in me to speak that which I have said to thee, thou enemy of all righteousness.  
Morgan. Why do you judge me so?  
Phil. By thy own wicked words I judge of thee, thou blind and blasphemous Doctor; for as it is written, By thy words thou shalt be justified, and by thy words thou shalt be condemned. I have spoken on God's behalf, and now I have done with thee.  
Morg. Why then I tell thee Philpot thou art an Heretic, and shalt be burned, and afterwards go to hell fire.  
Phil. I tell thee thou hypocrite, that I pass not a rush for thy fire and faggots; neither, I thank my Lord God, do stand in fear of the same. But for the hell fire which thou threatnest me as my portion, it's prepared for thee, unless thou speedily repent, and for such hypocrites as thou art.  
After sundry other examinations he was by the Bishop set in the stocks, 
He is set in the stocks.  in a house alone, of which he writes: God be praised that he thought use worthy so suffer any thing for his name's sake: letter it is to sit in the stocks in this world, then to sit in the stocks of a damnable conscience. At last he was condemned for an Heretic: whereupon he said, I thank God I am an Heretic out of your cursed Church, but I am no Heretic, before God. Being sent to Newgate, he spoke to the people as he went, saying, Ah good people, blessed be God for this day: Having notice given on the overnight that the next day he should be burned, 
His condemnation.  he said I am ready, God grant me strength, and a joyful resurrection; and so he went to his chamber, pouring out his spirit unto the Lord in p●ayer, 
He prepa●●● for death.  and giving him most hearty thanks for accounting him worthy to suffer for his Truth, Going into Smithfield, the way was very foul, whereupon two Officers took him up to bear him to the stake: then ●e said merrily, 
He is carried into●mit field.  Wh●t, will you make me Pope? Coming into Smithfield, he kneeled down, saying, I will pay my vows in thee O Smithfield: He kissed the stake, saying, Shall I disdain to suffer at this stake, when my Lord and Saviour refused not to suffer a most vile death for me? 
His martyrdom.  When the fire was kindled, with much meekness and comfort he resigned up his spirit unto God, Anno Christi 1555.  
In a Letter which he wrote to John Careless then prisoner in the Kings-bench, he thus writes: Indeed, my dear Careless, I am in this world in hell, and in the shadow of death; but he that for my deserts hath brought me down into hell, shall shortly lift me up unto heaven, where I shall look continually for your coming, and others of my faithful brethren in the Kings-bench. And though I tell you that I am in hell in the judgement of the world, yet assuredly I feel in the same the consolation of heaven, I praise God: And this loathsome and horrible prison is as pleasant to me as the walks in the Garden of the Kings-bench. 
His wonderful joy in prison.  And in a Letter that he wrote to his Sister, he thus concludes: My dissolution I look for daily, but the Lord knoweth how unworthy I am of so high an honour, as to die for the testimony of his Truth. Pray that God would vouchsafe to make me worthy, as he hath done of long imprisonment. Pray, and look for the coming of the Lord etc. In another Letter he writes thus, Commend me to Mr. Elsing and his wife, and thank them for providing me some ease in prison; and tell them that though my Lords Cole house be but very black, yet it is more to be desired of the faithful than the Queen's Palace. The world wondereth how we can be merry in such extreme miseries but our God is omnipotent, which turneth misery into felicity: Believe me there is no such ●oy in the world as the people of Christ have under the Cross: I speak by ex●rence, therefore believe me, and fear nothing that the world can do unto you, for when they imprison our bodies, they set our souls at liberty with God; when they cast us down, they life us up; yea when they kill us, then do they send us to everlasting life; and what greater glory can there be then to be made conformable to our head Christ which is done by afflictions? O good God what am I, upon whom thou should bestow so great a mercy? This is the day which the Lord hath made, let us rejoice and be glad in the same; this is the way though it be but narrow, which is full of the peace of God, and leadeth to eternal bliss. Oh how my heart leapeth for joy that I am so near the apprehension thereof. God forgive me my unthankfulness and unworthiness of so great glory. I h●ve so much joy, that though I be in a place of darkness and mourning, yet I cannot lament, but both night and day am so joyful, as if I were under no cross at all yea in all the days of my life I was never so merry, the name of the Lord be praised for ever, and ever; and the Lord pardon my unthankfulness. Our enemies do fret, fume, and grash their teeth to see, and hear, that we under this grievous affliction can be so merry. Pray instantly that this joy may never be taken from us, for it passeth all the delights of this world, This is the peace of God which passeth all understanding: This peace, the more his chosen be afflicted, the more they feel; and therefore cannot faint neither for fire, nor water.  
Whilst Mr. Philpot was prisoner in Newgate, 
He defends Infant baptsim  a dertaine friend of his that scrupled the Baptising of Infants, wrote to him for his judgement about it, to whom he wrote a large and learned Answer, proving by Scripture, by Arguments, by testimony of the Fathers, and by the constant practice of the Primitive Church, from the Apostles days, the lawfulness and necessity of the same, which you may read in the Book of Martyr's vol. 3. pag. 606. etc.   


THO. CRANMER  The Life of Thomas Cranmer, who died Anno Christi 1555.  
THomas Cranmer was a Gentleman by birth, 
His Birth and Education.  of a very ancient Family, born at Arselacton in Nottinghamshirte, brought up at School, and from thence sent to Cambridge, where profiting much in learning, he was chosen fellow in Jesus College. 
His Marriage.  After which he married a wife, and thereby losing his Fellowship, he was chosen Divinity-Reader in Buckingham-Colledge, but not long after his wife dying in childbed, 
He is again chosen Fellow.  the Master and Fellows chose him again Fellow into Jesus College. After which he commenced Doctor in Divinity. From thence he was chosen a Fellow in the Foundation of Cardinal Wolsey's College in Oxford, 
His prudence.  but foreseeing the danger which after followed, he refused that place. Whilst he was in Cambridge, the question arose about King Henry's Divorce from his brother's widow; and the Plague breaking forth at Cambridge, Doctor Cranmer retired to Waltham-Abbey. At which time this fell out. 
God's providence.  The King to recreate himself, and to take private counsel with those in whom he most consided, who were the Dukes of Norfolk and Suffolk, and some others, went on hunting to Waltham, at which time he signified his mind to Steven Gardiner his Secretary, and to Fox his Almoner, willing them to search what was most expedient for him to do; to end well that controversy about his Marriage: and as God would have it, these two men lodged in the house of one Master Cressie at Waltham, where also Doctor Cranmer was, having left Cambridge upon the forementioned occasion. ●nd being Tutor to Master Cressies two sons. Gardiner and Fox thus meeting with him, and knowing him to be famous for learning, and piety, invited him to their good cheer, and asked his advice concerning the King's cause. Dr. Cranmer was at fi●st very loath to deliver his judgement, but being much importuned by them, he at last ●aid:  
I cannot say much on the sudden in so weighty a business without study and meditation, 
D. Cranmers' advice about the King's divorce.  but in my opinion, seeing the King is in so great trouble of mind and conscience, nothing can more increase it then so great delays, and wand'ring in Romish suits, inwhich whosoever are once entangled, can source ever extricate themselves out of the snares. I think it better therefore, that lading aside all delays, and Court suits, wherein the King hath been too long tossed with great affliction of mind, the judgement of Divines, hath in our own and foreign Universities be searched out, which may be strengthened with the law of God, and as they shall by God's word prove it lawful or unlawful, so let the King proceed, and have the cause then determined in his own Country, whereby he may live in lawful matrimony, with a cheerful mind and quiet conscience, which is much to be desired by all his faithful subjects.  
When he had thus spoken with great gravity, and wisdom; 
S. Gardiner's prid●.  Gardiner and Fox resenting that excellent counsel, as given from God, wished that the King had had such counsel given him before he ever sent to Rome.  
The day after when they c●●me to the King, he asked them what was done in his business: whereupon Fox told him of their meeting, and conference had with Doctor Cranmer: but proud Gardiner seeking to invest himself in the praise which was due unto another, would have made himself the Author of that counsel, but the King neglecting his speech, asked Fox if Cranmer were at Waltham still? and being told that he was, he presently ordered him to be sent for, saying, I judge his counsel right, if I had known it two days ago, I had saved infinite charges, and had lived with a more safe and quiet conscience. When Doctor Cranmer came to him he much excused himself, as insufficient to be engaged in so great a matter, yet besought him to commit the trial of it to the best learned men in both Universities: Which advice the King liked well, 
He writes his judgement.  yet required him to write his judgement upon it also, and commanded the Earl of Wiltshire to provide him retired lodgings books, and whatever else was necessary for so great a work: which task being finished, and confirmed by Scriptures, Councils and Fathers, he presented it to the King: who (having read it) asked him whether he would justify it before the Pope? D. Cran. professing his willingness, the King hastened his dispatch to Rome and sent other learned men abroad to foreign Universities to dispute this question amongst the Divines there; where it was concluded, that no such matrimony was lawful by the word of God. 
He is sent to Rome.  When the King's Ambassadors came to Rome, the Pope proffering them his foot to kiss, the Earl of Wiltshire's Spaniel caught his great Toe in his mouth, 
An unmannerly dog.  whereupon the Ambassadors scorned to kiss after the dog, and the Pope pulled in his foot again. There Cranmer and the rest proffered to defend, that, Jure Divino, the brother ought not to marry the brother's wife; 
The Pope● evasion.  but none appearing against them, the Pope made Doctor Cranmer his Penitentiary, and so dismissed them. From thence Doctor Cranmer traveled to the Emperor's Court at Vienna, proffering to dispute with his Divines upon the said question: But Cornelius Agrippa in private conference receiving full satisfaction from him thereupon easily persuaded other learned men that were in the Emperors court not to contend with Cranmer, who (as he said) was in the truth, so that no man contradicting him, Cranmer departed from the Emperor, and having traveled all over Germany, 
All learned men for the divorce.  he brought home with him into England the opinions and sentences of the most learned men that lived in the Universities, and Courts of Princes. And in the mean season others sent from the King, passing through all the Universities of Italy and France, brought home likewise their determinations in that point confirmed with their public and authentic seals, agreeing with those that Cranmer had brought out of Germany. 
His industry.  In this journey to and fro he learned all the New Testament by heart.  
August 23. Anno Christi 1533. William Warham Arch-Bi. of Cante●bury died, and the King resolved to place Doctor Cranmer in his room, who was at this time in Germany about the King's business, and was loath to take upon him an office of such high dignity in the Church: For he knew that there was an oath to be taken to the Pope of Rome before he could be installed in that place. 
H●s prudence.  He feared also what issue the King's divorce might have, and was not ignorant of the King's violent disposition. He kn●w that sudden and great changes were dangerous, and that the Court, to which he was not accustomed, was full of deceits, and counterfeitings. That he must in all things obey the Kings will; and that if he tripped in any thing never so little, there would be some, who out of envy at his felicity, would tumble him down headlong when he began to fall. He also having buried his first wife, was now fall'n in love with a young maid, that was niece to Osianders' wife, whom he determined to marry, though he knew it was forbidden b● law for a Priest to marry, o● for a man to be made a Priest who had married a second wife.  
Weighing these things seriously with himself, when he was sent for by the King to return home so soon as he could, he stayed in Germany six whole months, framing one excuse or other, hoping that in the mean time, some or other would get the Archbishopric▪ ●ut such were the times then, that every man feared the slipperiness of that place, and therefore declined it.  
At last Doctor Cranmer privately marrying his wife at Norimberg, returned home, and was made Archbishop though against his will; 
His second marriage.  for he refused the dignity offered him; because he was to be tied to the Pope, against all right and equity, 
His humility.  and therefore he gave the Pope's Bull into the King's hands saying, 
He is made Archbishop.  that he wou●d never receive a Bishopric of England, but from him who was the head of England, nor take an oath that was derogatory to the King's authority. And thus being made Arch Bishop, he carried himself as formerly he had done, rising every morning at five a clock to his study, 
His ●udiousness.  and never being idle all the day. After dinner, if he had no seiters, he spent an hour at Chess, and so to his study again. He was by nature very charitable, and gentle, so prone to forgive, 
His character.  and forget wrongs, that it grew into a Proverb, Do my Lord of Canterbury a shrewd tur●, and ●e will be your friend as long as you live. 
He opposed the 6 Articles.  He stoutly opposed the six bloody Articles, and yet with such humility and modesty, that the King could not be offended with him for it. He was so free from passion, that he never miscalled the meanest of his servants. He was just in paying all men, so that when he was cast into prison he owed no man a ●arthing. He relieved many that were in want: The whole weight of reforming Religion lay upon his hands, so that for sixteen years together his house was never empty of learned men to assist in deciding Ecclesiastical controversies. His charity 
His Charity.  to the poor was very great, for whom he provided lodgings, being sick lame, wounded, etc. and appointed an Almoner, Physician, and Chirurgeon to attend them, having daily hot broth and meant sent them from his own Kitchin.  
He had many and great enemies of the Papists, especially wily Winchester and his companions, 
Cranmer hated by the Papists  who laid a train to take away his life, at least his Archbishopric by bringing him within the compass of the six articles: which by Doctor Parker, the first Archbishop of Canterbury in Queen El●zabeths days, is thus related. Doctor Cranmer (saith he) being in great heaviness for the death of the Lord Cromwell, was accused by the Papists, and much threatened by them, and though he knew that he was not safe for one moment of time, yet he changed not the cheerfulness of his countenance, because as yet he kept the King's right in the defence of the Gospel, by his singular wisdom, gravity and modesty: But the King being soon entangled by conversing with Winchester, and his Popish party, they daily so deafened him with their continual complaints against the Archbishop, that through wearisomeness he was almost constrained to grant unto them the life of that most innocent man: Yet by God's special providence he was so rooted in his heart, that when the Papists most presumed, and the godly most feared his ruin, the King resolved to provide for his safety and welfare.  
In the mean time, proud and malicious Gardener, 
His disputati●n● with Gardiner.  whose favour and authority was thought to be greatest with the King, provoked him often to disputations about points of Divinity in the presence of the King; In the which the King observed that Cranmer never departed from his innate gravity and modesty, whereas Gardiner always rather affected a little glory then the truth. And when Gardiner, that h● might lessen the authority of the scriptures, had by many sophistical arguments endeavoured to prove that those called the Apostles Canons were of equal validity, and authority with the sacred Scriptures; Cranmer so enervated the force of all his arguments in the Kings hearing by his solid calm▪ and moderate answers, that the King said in the presence of many unto Gardiner, that Cranmer was an old weather-beaten soldier in Divinity, and was not to be encountered by such freshwater soldiers as himself.  
For this Gardener swelling with pride, stirred up as many against Cranmer as possibly he could, judging that nothing could hinder their counsels, and purposes, if he were taken out of the way.  
At Canterbury, and all over Kent, by the procurement of Gardiner, many were suborned to accuse Cranmer of Heresy.  
In the Parliament one Goswick a Knight for Bedfordshire said openly, 
Popish malice.  that all heretical sedition flowed from the Archbishop of Canterbury and his family. Some great men about the King, hereupon laboured much to persuade him, that by reason of these imputations, Cranmer should be excluded from the Council-board, and committed to the Tower of London till inquiry could be made concerning the truth of those reports; for (said they) so long as he sits in counsel, for fear, men will conceal that which they know, not daring to utter or reveal it. They also dispersed ●umors that Cranmer was already condemned in the judgement of the King, and should be shortly beheaded as Cromwell had been a little before. All this while Cranmer, though he set a good face on't, yet privately amongst his friends much bewailed the condition of those evil times, rather than his own. But the King diligently searched out all these treacherous designs of the Papists, and marked whereunto they tended.  
Once for recreations sake, after supper, the King would go in his Barge upon the Thames, and being there, commanded his Bargemen to land him at Lambeth stairs; some of the Archbishops servants observing that he drew thitherward, presently informed their Master, who hasted to the bridge, either to salute the King as he passed by, or to entertain him into his house. The King seeing him, bid him come into his Barge, and setting him by him, had much private conference with him, the Bargemen in the mean season rowing hither and thither.  
In this conference the King feigningly complained, that since the death of Cromwell, 
His conference with the King.  England was much troubled with heretical factions and parties, that it was to be feared, that if these wranglings about religion were nourished, more grievous mischiefs and civil wars would arise, and therefore that the dissensions about Religion were to be appeased; for which end, by the advice of his Bishops and Nobles, he would endeavour to find out the Arch-Heretick who was the author of this mischief, and whom being found, he intended severely to punish, yea, cruelly to burn him, thereby to prevent further disorders.  
Cranmer (though he was somewhat affrighted) yet answered with a mild countenance, that he liked the counsel as wholesome, that the whole flock of heretics was to be restrained by the death of the Arch-Heretick ● but he admonished the King with fatherly gravity and modesty, that he would not judge them Heretics, who relied wholly upon the Word of God, and not to the Traditions or Laws of men. Well (quoth the King) to deal plainly, we are told by many, that you are the Arch-Heretick of our Kingdom, and that in Kent, and all your Province you hinder the Faith established in Parliament by the six Articles from being received by our people, and therefore tell us plainly both what you think, and what you have done concerning them?  
To this the Archbishop stoutly replied, that he was still of the same opinion that he had expressed in Parliament when that Law was made; and that yet he had not offended against that Law since it was made. Then the King by little and little moderating the severity of his speech, asked him pleasantly, whether his private bedchamber was free from the breach of the 6 Articles. Cranmer (though he understood by the six Articles that it was a capital offence for a Priest to be married, and that the King knew well that he was a married man, yet) answered, That though he had married a wife, yet it was in Germany before he took upon him the Archbishopric; 
His prudent answer.  but for all that, he had done nothing against that severe Law: For (saith he) when the Law was once made, I never touched my Wife, but sent her into Germany to her kindred and friends.  
By this plain answer without daubing, Cranmer bega● in the King's mind such an opinion of his Learning, and Honesty, that he cheered him up, telling him that those Art●●cles were not ordained for his sake; and showing him what were the chief accusations laid in against him; which Cranmer knowing to be false, and forged by the envy and malice of his Popish Adversaries, entreated the King to appoint Inquisitors, whereby the truth might be sifted out: For (saith he) I am not afraid to undergo the hazard of a judgement.  
The King, trusting to his ingenuity, b●d him search, and try out his own cause himself. 
The King's great favour to him.  But Cranmer replied, that it would seem unequal to his Adversaries, that he should be made Censor of his own acts, and therefore still desired another Judge. But the King still affirmed that he would make none other the Inquisitor of his life, having p●t so much trust and confidence in him alone, knowing that he would certainly, and fully relate the truth without a lie, of his own deeds, whether they were good or bad: After which words the King dismissed him.  
Presently after Doctor Cranmer sent Doctor Cox, his Vicar general, 
He is betrayed by his own servant.  and Mr. Anthony Hussey, his Secretary, with ample Commission to search out the plots which were contrived against him by the Papists of Canterbury, who spent a month or two, and yet did little, being persons that favoured the Popelings.  
In the mean time his Adversaries at Court urged much that he might be imprisoned, and might then be examined of the Heresies laid to his charge, presuming that if once he were removed out of the King's sight, they might easily overwhelm him with feigned crimes, and so work his destruction. And the King being tired with their daily importunities, granted that if he was manifestly convinced of any crimes either against Church or State, he should be carried to prison. Hereupon Gardiner and his associates resolved the next day to send him prisoner to the Tower, and the King concealed his purpose, that he might see how far their malice would extend, 
A design to have committed him to the Tower.  and yet resolved to secure him: For about midnight he sent Mr. Denny, one of his Bedchamber, whom he most confided in, as not liking the Popelings, to Lambeth for Doctor Cranmer, who being roused out of his sleep, came presently to the King, who in these words told him what he would have him do. Almost all my Counsellors (saith he) are urgent to have you imprisoned, because almost all England is defiled with Heresies, which, they say, 
The King reveals it to him.  proceeds from you, and certain learned strangers whom you keep in your house, and therefore they would have you under custody, whilst the cause is enquired after, without which they cannot find out the original; and to morrow is the day appointed for your commitment, and therefore consider whether it be well done or no.  
Doctor Cranmer heartily thanked the King for giving him this warning, saying that he refused not to go to prison, nor to stand in judgement, trusting to his innocency, and clear conscience, affirming that he would rather hazard a just judgement, than lie under unjust suspicions. Only he desired that since his Doctrine and Faith were called into question, he might have learned and equal Judges to hear the same. But the King pitying the plain simplicity of the man, who would thus expose himself to the malice of his mortal enemies, 
The King secures him.  said to him; Are you so foolish? for if you be once led away from your dignity, and from the light and sight of men, many false and perjured witnesses will arise against you, which otherwise durst not come into your presence? Wherefore seeing you neither provide for your dignity nor safety, I will give you counsel, that you be not overwhelmed by your spiteful Adversaries. To morrow they will send for you; they will object against you the crimes of Heresy, and commit you to prison; then do you request them, that since you are one of my privy-counsel, they would deal with you as they would be dealt by in the like case, viz. That they would produce your accusers in open judgement, whom if you be not able to answer, you will patiently endure imprisonment. But if they regard not this your just and equal request, but will proceed to imprison you, appeal to my presence, and audience, by delivering this token to them to supersede their Decree, with which words he drew off his Ring from his finger, and delivered it to Cranmer, and so dismissed him.  
The next morning Gardiner and his complices met in the Counsel-chamber, sent to Lambeth for Cranmer, but when he came, 
He is basely abused.  would not let him in. The Nobles and Courtiers that passed by, marvelled much thus to see the Primate of all England, and the most inward Counsellor of the King, thus shut out, & sitting amongst Servingmen that waited for their Masters. This being told to Doctor Butts the King's Physician, being moved with the indignity of the fact, he went presently to drive away the gazers, and to honour the presence of so worthy a Father.  
But presently Dr. Butts was sent for to the King, 
The King is informed of it.  and when he came to him, he said; I have seen an unusual matter, and such a thing as was never before heard of. What's that (quoth the King?) Cranmer (said he) the Primate of the Kingdom, is become some body's Servingman, and hath stood almost this hour before the door of the Counsel-chamber waiting upon some Master. Ha! (said the King) do my Counsellors so disgracefully use the Primate? and being moved with the indignity of the thing, he presently sent a command that Cranmer should be admitted into the Counsel-chamber.  
When he was entered, it was declared to him, that the King and his Counsellors were informed, that all England was turned from the Catholic Faith, and depraved with Heresy, which proceeded from him and his Family, and that therefore he must be committed to the Tower, whilst a speedy inquisition was made to know whether those things were true or no. Cranmer desired that his accusers, witnesses, and proofs that they had against him might be produced, and that it might be lawful for him to answer presently, and thereby to defend himself, alleging that it was very unequal that the Primate of England, and a Counsellor, whose faith was never doubted of, nor came into question, should be thus disgracefully thrust into prison upon bare suspicions, to the prejudice of his cause: urging many other reasons why they should deal more gently, and mildly with him. But when neither entreaties, nor arguments could prevail, but that needs to prison he must go, Cranmer said, that he was very sorry that they forced him to appeal to the King from themselves, with whom he had so often communicated in counsel, 
He appeals to the King.  and from whom he expected equal dealing upon all occasions; and thereupon delivering the King's Ring to them he commanded them to suspend their Decree, and to present themselves before the King.  
Then said the Lord Russel (afterwards Earl of Bedford) Did not I tell you that the King would never suffer him to be imprisoned, unless he were guilty of high Treason against his Majesty? and so they went with Cranmer to the King.  
The King sharply rebuked them, 
The King checks his Counsellors.  telling them that he looked for more wisdom, and gravity amongst them, then to keep Cranmer out of the Counsel-chamber, to force him to stand at the door amongst Servingmen: Ask them whether any of themselves would endure such a disgrace? And withal swore (striking himself upon the breast) that he was more beholding to Cranmer then to any man whatsoever, and that he had tried him, and knew that no Prelate could exceed him in his fidelity to his King; and therefore that all that loved him, should hold Cranmer in highest price and estimation.  
The King speaking thus, when all others held their peace through fear, the Duke of Norfolk answered, It was not our purpose to hurt the Archbishop at all, but that keeping him in custody whilst the Inquisition depended, his innocence being known, he might come out with greater credit. But (said the King) I will not have Cranmer so handled, nor any that are dear to me. But I perceive some crooked, and cankered hearts raise these Tragedies, which unless they be quiet, I will interpose my authority to restrain them and so he departed in a chafe, 
He is reconciled to them.  and all the Counsellors shook hands with Cranmer, desiring to be reconciled to him: And he being of a most sweet, and mild disposition, easily forgave all offences, blotting them utterly out of his mind; and from that time forward he lived secure from all treacheries, being in such high favour with the King.  
But when Doctor Cox, 
The King provides for his 〈◊〉.  and Hussey lay loitering at Canterbury (not without suspicion) and did nothing in the inquisition, the King secretly sent Doctor Lee to search out what was done in Cranmers' behalf; who going speedily to Canterbury, acquainted himself with some godly persons by whose directions he searched the houses of some Popish Priests at midnight, where he found Letters written from Gardiner, which opened the whole plot against Cranmer. These he immediately carried to the King, who viewing of them, from that time forwards began to withdraw his affections from those Popelings; and withal acquainted Cranmer with those Letters, bidding him beware of his enemies, now he knew them.  
Amongst the Letters that were found in Kent, one was written by the Suffragan of Dover, another by Doctor Barber, a Civilian, which two men were well esteemed of by the Archbishop, 
Two Judasses'.  and promoted by him, and he always showed them great favour. When the Archbishop had their Letters, he called these two men into his study, and said unto them, You two are men in whom I have always put most confidence, and to whom I have always communicated all my secrets, you must now give me some good counsel; for I am shamefully abused by one or two whom I have trusted as myself; but these persons have not only disclosed my secrets, but also have taken upon them to accuse me of Heresy, and are become witnesses against me: I require you therefore to give me faithful advice how I shall behave myself towards them, 
ex ore 〈◊〉, etc.  etc. Marry (quoth Doctor Barber) such villains and knaves deserve to be presently hanged without further trial. Hanging is too good (saith the Suffragan) and if there want an Executioner, I would be the Hangman myself.  
At these words the Archbishop, lifting up his eyes to heaven, said; O Lord, and most merciful God, whom may a man trust in these days? It's true which is said, Cursed be he that trusts in man, and makes flesh his arm. There was never man used as I am; but Lord thou hast evermore defended me, and lent me one good Master (meaning the King) without whose protection I could not be safe for one day. I praise thy holy name for it. Then did he pull out of his bosom those two Letters, saying, Know you these Letters my Masters? With that they fell down on their knees, ask forgiveness with many tears. Well (said the gentle Archbishop) God make you both good men, I never deserved this at your ha●ds: But ask God forgiveness, against whom you have highly offended.  
Thus we see how his enemies from time to time endeavoured by all mean● to have brought him into displeasure with the King: 
God's providence.  Yet it pleased God so to overrule the King's heart, that he would never be alienated from him; which favour the King continued to him so long as he lived, and in King Edward the sixth's days he continued in his place, 
He is h●●●d by Queen Mary.  and much holp forward the work of Reformation. But in the beginning of Queen Mary's Reign, he was a principal man whom she maligned. 
— Manet altâment● repôstum  
Judicium Cleri, spretaeque injuria Matris.  
Her Mother's wrong was deeply laid to heart,  
And Clergies doo●, for which they now must smart.  and therefore she appointed Commissioners to examine him, who commanded him to bring to them an Inventory of all his goods, which they seized upon, and shortly after he was sent prisoner to the Tower, for Treason (as was pretended) but for Religion indeed. 
He is committed to the Tower.  Before he was committed to the Tower, some of his friends persuaded him to fly, and to reserve himself for better times; but he answered stoutly, If I were accused of Theft, Murder, or any other wickedness perhaps I could more easily be persuaded to fly; 
He refuseth to fly.  but now I ●ee that I must be questioned not for my faithfulness towards men, but for my faith towards God, and concerning the truth of the holy Scriptures, against Papists, and therefore I will rather lose my life in the defence of the truth, then by flying out of the Kingdom, 
He is removed to Oxford.  to desert such a cause. From thence he was removed to Oxford; where again he was called before the Pope's Delegate, and the Queen's Commissioners; to the latter he did obeisance, but to the Pope's Delegate he would do none. Before them he made a worthy Confession of his Faith. 
He appeals.  When they proceeded to Degrade him, he pulled forth an appeal from the Pope to the next general Council; but his death being determined, his appeal was rejected, and he Degraded. 
He is degraded  When he came back into prison, he desired to eat; for he had eaten nothing that day before; 
A good conscience.  for, said he, I was before somewhat troubled, but now, I thank God, my heart is quiet. He had not one penny in his purse to help himself, 
His poverty.  but the Lord stirred up a Gentleman's heart to give him some money, for which he had like to have come into great trouble. He was kept in prison almost three years, and the Doctors in Oxford laboured by many subtle tricks to draw him to a Recantation; 
Popish sub●iltie.  removing him to the Dean's house of Christ-Church, where he had dainty fare, recreations, and what else might entice him from Christ to the world: 
His tentations.  they promised him life, the Queen's favour, his former dignity, and what not, if he would but with his hands subscribe to a few words by way of Recantation, which if he refused, there was no hope of pardon. 
Humane infirmity.  With many such provocations, and flatteries, they at last prevailed with him to subscribe it. 
The danger of Apostasy.  After which he neither had inward quietness in his own conscience, nor any outward help from his adversities: For the Queen being glad of his Recantation, 
His death appointed.  yet presently resolved his death, appointed the time (when he least expected it) and the persons that should see it performed. He had no notice of his death, till the very morning a little before he was to suffer. At which time there was a great concourse of people, some expecting that he should make his public Recantation at his death, others hoping better of him.  
From prison he was brought to St. Mary's Church, where Doctor Cole (by the Queen's order) preached, 
Doctor Cole preacheth.  and in his Sermon affirmed, that God was so incensed for the slaughter of Sir Thomas Moor, and Doctor Fisher, bishop of Rochester, (who were beheaded in the Reign of K. Henry the 8.) that he could not be appeased by any other means, but by the sacrificing of Cranmer. 
Vanity of worldly glory.  During his Sermon, Cranmer was set on a stage before him; which sad spectacle much affected many, to see him, who had lived in so great honour and favour, to stand there in a ragged gown, ill-favoured clothes, an old cap, and exposed to the contempt of all men. Cole, in his Sermon, showed for what Doctor Cranmer was condemned, encouraged him to take his death patiently, and rejoiced in his conversion to Popery. But that joy lasted not long. The Sermon being ended, 
His Apostasy repent of.  Doctor Cranmer entreated the people to pray for him, that God would pardon his sin, especially his Recantation, which most of all troubled his conscience, which he said was contrary to the truth which he thought in his heart, and written for fear of death, and upon the hope of life. And, said he, That hand of mine which hath written contrary to my heart, shall first be punished. At these words the Doctors began to rage and fume, 
He is pulled down rudely.  and caused him to be pulled down from the stage, and his mouth to be stopped that he should not speak to the people. The place appointed for his martyrdom was the same where Doctor Ridley, and Master Latimer had before suffered; and when he was brought to it, he kneeled down, and prayed; and so put off his clothes. When the fire was kindled and came near him, he stretched out his right hand, which had subscribed, 
Holy revenge.  holding it so steadfast, and immovable in the fire (saving that once he wiped his face with it) that all might see his hand burned before his body was touched: when the fire came to his body, 
His patienco.  he endured it patiently, standing steadfast always in one place, moving no more than the stake which he was bound to: So long as he could speak, he repeated, 
His death.  Lord Jesus receive my spirit: and so in the flames he gave up the Ghost, Anno Christi, 1556. and of his Age, 72.  

Doctor Cranmers Works were these.  
He corrected the English translation of the Bible in many places.  
He wrote Catechismum Doctrinae Christianae.  
Ordinationes Ecclesiae Reformatae.  
De ministris Ordinandis.  
De Eucharistia.  
Jura Ecclesiastica.  
Contra Gardineri concionem.  
Contra Transubstantiationis errorem.  
Quomodo Christus adsit in Caena:  
De esu C●nae Dominicae.  
De Oblatione Christi.  
Homilia Christiana.  
Common-places.  
A confutation of unwritten verities.  
Against the Pope's primacy.  
Against Purgatory.  
About Justification.  
Divers Letters to learned men.    

The Life of Conrade Pelican., who died A no Christi 1555.  
COnrade Pelican was born of godly and honest parents, 
His birth and education.  at Rubeac a Town of Suevia, near the Hyrcinian wood, Anno Christi 1478, and being carefully educated by his parents, anno Christi, 1484 was by them set to school to Steven Kleger of Zurick, who using him gently, brought him in love with learning. At thirteen years of age he went to Heidelberg, And after sixteen months' study there, returned home, and his parents being poor he became an Usher in the Grammar school, Many times going to a neighbour Monastery to borrow some books, the Friars solicited him to become one of their Fraternity, and when he was but 16. years old he assented to it, his parents not opposing, because they had not wherewithal to maintain him. So that anno Christi 1493, he took upon him the habit of the Frier-Minors, 
He enters into a Monastery.  to the great joy of all that society, who used him very kindly, and brought him up in all the ceremonies belonging to their worship.  
His Uncle Jodicus Gallus coming from Heidelberg to Rubeac, was much troubled that his Nephew was become a Friar, and therefore persuaded him if he did not like that course of life, to leave it whilst he was a novice; but our Conrade thinking that it would be a great disgrace to him to fall from his purpose, refused, saying, That he would serve God in that course of life, wherein he thought he should please God, 
Recovers of the plague.  and whereby he hoped to attain eternal life. At the end of the year he fell sick of the Plague, but being ●et blood, it pleased God beyond all expectation to restore him to health.  
Anno 1496. 
He goes to Tubing.  he went to Tubing, where he studied the liberal Arts, and was much admired in that University for his quick wit. He studied also School-Divinity and Cosmography, wherein he profited exceedingly; And meeting with a converted Jew, he borrowed of him an Hebrew book of the Prophets, and by his extraordinary pains, found out first the letters, 
He studies the Hebrew.  than the reading and signification of them, and being a little assisted by ●●●nio, the Judge of the impetiall Chamber at Worms, he grew very perfect in it: and hearing that there was a certain Priest at Ulme which had bought some Hebrew books of a poor Jew, he went to him, and amongst them met with part of a Grammar, about the Coniugations of Verbs, and transmutation of the Letters, which he wrote out, and it proved a great help to him, for he had spoken before with many Jews at Worms, Frankfurt, Ratisbone, etc. and none of them could ever resolve him in any one question of Grammar. It fell out by God's providence, that the year the Bookseller of Tubing had bought an Hebrew Bible complete, 
He buys an hebrew Bible.  of a very small print, which therefore none cared for. This Pelican hearing of, entreated him to let him look into it, for some few days: The Bookseller was content, telling him that for a Florence and a half he might buy it: Pelican much rejoiced to hear this, entreating his father Guardian to be his surety, and so having obtained it, he thought himself a richer man than ever was Croesus, and presently wrote to his Uncle at Spires, beseeching him to bestow two Florence's upon him, which he much needed for the buying of a certain book. This his Uncle sent him, whereupon he fell close to reading of the Bible, and as he went along made a Concordance, gathering the roots, and setting down all those words which were seldom found: And thus he went over the whole Bible from the midst of July, to the end of October: Then carrying to Capnio a Specimen of his works, 
His industry.  he was ama●●d at so much work in so short a time.  
Anno Christi 1501. 
He ordained a Presbyter.  being twenty three years old, he was ordained a Presbyter, and the same year the plague waxing hot at Rubeac, his father and brother ●●ed of it, leaving none but this our Conrade and his sister: Therefore to solace himself in his sorrows, he wrote out the seven Penitential Psalms, in Hebrew, Greek and Latin, adding some prayers to be used upon that occasion.  
Anno Christi 1502. he was made Divinity-Reader in the Convent at Basil. About the same time John Amerback began to print Saint Augustine's works, 
He is preferred at Basil.  wherein Pelican was very helpful to him, for which cause Amerbach, and John Froben were ever after his great friends, and would never suffer him to want any good book. Then at the instance of Cardinal Raymund the Pope's Legate, he was made first Licentiat, 
He goes towards Rome.  then D of Divinity, and afterwards the Pope's Legate took him with him towards Rome, being affected with his learning, but falling sick of a Fever by the way, he returned to Basil. Whilst he thus continued a Friar, he was of great esteem amongst them, because of his learning and integrity. But it pleased God at last, that by reading Luther's Books, and conference with learned and godly men, he began to disrelish the Popish errors, 
His conversion  and so far to declare his dislike of them, that he was much hated, and persecuted for a Lutheran. 
He is chosen Lecturer at Basill.  But about the same time the Senate of Basil chose him Lecturer in Divinity in that City, together with Oecolampadius; where he began to read first upon Genesis, then on Proverbs, and Ecclesiastes.  
Anno Christi 1526. he was by the means of Zuinglius sent for to Zurick, 
He is sent for to Zurick.  and being come, was most courteously entertained by him. There he laid down his Monks Coul, and married a wife, 
He marrieth a wife.  by whom he had a Son, which he named Samuel, being then preaching upon the History of Samuel. That wife dying he married again, 
His second marriage.  but had no children by his second wife. He was present at the Disputation at Bern about Religion. After Zuinglius his death, there were chosen into his room Henry Bullinger for Pastor, and Theodore Bibliander for Divinity-Reader, who was an excellent Linguist, and began to read upon isaiah, to the great astonishment of his hearers, for that he was not above 23 years old. Pelican at the earnest request of learned men, 
Annotations on the Bible.  Printed all his Lectures and Annotations, which were upon the whole Bible, excepting only the Revelations, which portion of Scripture he not intending to write upon, caused the Commentary of Sebastian Meyer upon it, to be bound with his, to make the work complete. 
His works.  He translated many books out of Hebrew, which were printed by Robert Stevens, as also the Chaldee Bible he translated into Latin. He wrote also an exposition in Dutch upon the ●eutateuch, Joshua, Judges, Ruth, Samuel, Kings, Isay, and Jeremy, to convice the Jews; for which end also he translated the learned disputation of Ludovicus Vives with the Jews into Dutch; As also many books of Aristotle, and Tully; that so ingenious persons might learn Philosophy in their own language, as the Grecians and Romans in former times were wont to do. He judged it also necessary to learn the Turkish language, who were now grown their near neighbours, that by the help thereof he might be the better able to bring them to the Christian Faith. Then with extraordinary labour he made Indices to divers books. He also compared the Bible of Munster printed at Zurick, and that other of Leo Judae, and Bibliander, with the Hebrew text word by word, lest any thing should be omitted. And thus having been Hebrew Professor at Zurick for the space of thirty years, wherein he was most acceptable to all, not only in regard of his excellent learning, and indefatigable pains, but also in regard of his sweet, and holy Conversation: At last falling into the pain of the stone, 
His death.  and other diseases, he departed this life upon the day of Christ's Resurrection, Anno Christi 1556, and of his Age 78.  
Lavater saith, that he heard this Conrade Pelican often say, that when he first began to study the Tongues, there was not one Greek Testament to be gotten in all Germany, and that the first which he saw was brought out of Italy; and that though a man would have given a great sum of gold for a Copy of it, 
His Character.  it could not be obtained. How happy are we in these latter Ages, that have them at so easy rates! He was a candid, sincere, and upright man, free from falsehood, and ostentation.   

The Life of John Bugenhagius, who died A no Christi 1558.  
JOhn Bugenhagius was born at Julin, near to Stetin in Pomerania, Anno Christi 1485. 
His birth and education.  His parents were of the rank of Senators, who bred him up carefully in learning, till he had learned the Grammar and Music: Instructing him also in the principles of Religion, 
He goes to the University.  and so sent him to the University of Grypswald, where he profited in the study of the Arts, and the Greek tongue. 
He teacheth School.  Being twenty years old, he taught School at Trepta, and by his learning and diligence made the School famous, and had many Scholars, to whom also he read daily some portion of Scripture, and prayed with them: and meeting with Erasmus his book against the Histrionical carriage of the Friars, 
His conversion  and the Idolatry of the times, he got so much light thereby, that he was stirred up to instruct others therein, and for that end in his School he read Matthew, The Epistles to Timothy, and the Psalms, to which he added Catechising, and also expounded the Creed, and the ten Commandments; unto which exercises many Gentlemen, Citizens, and Priests reforced. From the School he was called to preach in the Church, and was admitted into the College of Presbyters: 
He is made a Presbyter.  Many resorted to his Sermons of all ranks, and his same spread abroad: Insomuch as Bogeslans, the Prince of that Country, employed him in writing an History of the same, and furnished him with money, books, and records for the enabling him thereto: 
He is employed in writing a History.  Which History he completed in two years, with much judgement and integrity.  
Anno Christi 1520 one of the Citizens of Trepta, called Otho Slutovius, having Luther's book of the Babylonish Captivity sent him, gave it to Bugenhagius, as he was at dinner with his Colleagues, who looking over some leaves of it, told them that many Heretics had disquieted the peace of the Church since Christ's time, yet there was never a more pestilent Heretic than the Author of that book; 
A rash censure.  showing in divers particulars how he dissented from the received Doctrine of the Church. But after some few days, having read it with more diligence, and attention, he made this public Recantation before them all: What shall I say of Luther? 
His recantation  All the world hath been blind, and in ●immerian darkness, only this one man hath found out the Truth. And further disputing of those questions with them, he brought most of his Colleagues to be of his judgement therein: Insomuch as the Abba●, two ancient Pastors of the Church, 
Divers converted by him.  and some other of the Friars, began zealously to discover the deceits of the Papacy, and to preach against the superstitions, and abuses of humane Traditions, and to persuade their auditors wholly to trust to the merits of Christ. After this Bugenhagius read Luther's other works diligently, whereby he learned the difference between the Law and the Gospel, 
He studies Luther.  Justification by Faith, etc. and taught these things also to his hearers, perceiving that the opinions of Augustine and Luther agreed together about all those matters.  
But the Devil envying the success of the Gospel, alienated the mind of the Prince from them, and stirred up the Bishop to persecute many of the Ministers, 
Satan's malice  Citizens, and Students of Trepta, for speaking against the Masse-Priest, and privily removing the Images out of the Church, some of which he cast into prison, and caused others to fly away; insomuch as Bugenhagius also being not safe, and desirous to be acquainted, and to confer with Luther, the rather being invited thereto by Letters from Peter Suavenius, a man excellently learned, who signified to him, that his converse with Luther would be exceeding profitable to him, he left ●repta, 
He removeth to Wittenberg.  and went to Wittenberg Anno Christi 1521, and of his Age 36: and came there a little before Luther's going to the Diet at Worms, with whom he had presently some converse, and began to make himself known by reading the Psalter privately in the Schools.  
In Luther's absence Bertho●mew Bernhard, Pastor of Kemberg married a Wife, whereupon much controversy arose, whether the Marriage of Ministers was forbidden only by the Pope's Law, and how far the Monk's vows of Chastity did bind. Luther hereupon being sent to for his judgement, easily cut insunder the snares of those Laws, and of the impious vows, as Alexander did the Gordian knot with his sword. At this time Suavenius and Bugenhag sojourned with Melancthon, whereupon when those Propositions o● Luther were sent to him, Bugenhag. read them with much diligence, and afterwards having seriously thought of them, ●e said, This business will cause a great mutation in the public state of things. About the same ● time also Carolastadius●ai●ed ●ai●ed a controversies about bringing in the Judicials of Moses into the Civil State, and removing Images out of the Churches. Against these Bugenhag with some others opposed themselves, declaring, that the overthrowing of Images was seditious, and that Christian Commonwealths ought not to be governed by the Jewish Judicials. Whereupon at Luther's return out of his Pathmos, by the Suffrages both of the University and Senate, Bugenhag was chosen Pastor of the Church of Wittenberg, 
A good Pastor.  which he taught and governed with much felicity, and in many changes of Affairs, for the p●ce of thirty six years, never leaving his station, neither for war, nor pestilence; and when he was proffered riches, and preferment, 
His Humility.  both in Denmark by the good King, and in Pomerens by the good Prince, yet he would never leave his charge, though he lived but poorly in it.  
Anno Christi 1522 he was sent for to Hamburg, 
He is sent for to Hamburg.  where he prescribed to them a form both of Doctrine, Ceremonies, and Calling of Ministers, where he erected a School also in the Monastery of St. John, which afterwards grew very famous. And Anno Christi 1530 being sent for to Lubec, he prescribed to them also an order both for Preaching, 
And to Lubeck  and Discipline, and set up a School in the Monastery of St Kathe●●ne. Anno Christi 1537 he was sent for by Christian King of Denmark, 
And to Denmark.  and Duke of Holsatia, to reform Religion in his Dominions, and to erect Schools; at which time he set forth a book about the Ordination of Ministers, formerly agreed upon by Luther and his Colleagues, to which he added some Prayers, and a Form or Directory for holy Administrations. And about fourteen days after the Coronation of King Christian, Bugenhag instead of the seven Bishops of Denmark ordained seven Superintendents, who for the time to come should supply the office of the Bishops, and should take care of all Ecclesiastical affairs: These he ordained in the presence of the King and his Council, in the chief Church of Hafnia. He also prescribed what Lectures should be read in the Hafnian Academy. He appointed Ministers in the Kingdoms of Denmark, and Norway, to the number of four and twenty thousand.  
Anno Christi 1540▪ 
He is sent into Brunswick.  Henry Duke of Brunswick being expelled his Country by the Elector of Saxony, and the confederate Princes, employed Bugenhag, Anthony Corvinus, and Martin Gorlicius, adding some of the Nobility to them, to visit the Churches and Monasteries in that Dukedom, and to see them reform. At which time they set forth a Form of Ordination for the Country.  
The year following, the Senate of Hildesia sent for him to Reforms their Churches, where he, with Corvinus, and Henry Winckle, wrote them a Form of Ordination▪ and placed Pastors and Ministers in their six Churches, the oversight of whom was committed to jodicus Iferman; and the Church of the Canons was shut up.  
Anno Christi 1533 he proceeded Doctor, at the instigation of John Friderik▪ Elector of Saxony, 
He proceeds Doctor.  himself with his Counsellors being present to hear the public disputations of Luther, Cruciger, Bugenhag, and Aepine. The questions were, De Justitia. De Ecclesia. De discrimine Ministerii Evangelici, & Potestatis Politicae; and Bugenhag making an Oration about the last of these, the Prince was exceedingly well pleased with it.  
Thus far we have the happier part of Bugenhags life; but shortly after followed many confusions, and wars both of the Princes and Divines; in which the Princes were taken prisoners, Wittenberg was besieged, and other miseries and mischiefs of war brought exceeding much grief to this good old man, 
His constancy.  as the death of that godly King Josiah did to the Prophet Jeremiah, yet did he not give way to despondency, so as either to fly or change his mind; but he kept up his spirits by fervent, and frequent prayer to God, which yielded him great consolation▪ the rather considering that in so great tempests, the poor Ship of Christ's Church was not swallowed up and devoured: For Prince Maurice, who was made Elector of Saxony, changed nothing in Religion, as so●e feared, and others hoped that he would; but sending f●● Melancthon, Bugenhag, and Crucigir from Wittenberg to L●●s●●h, he desired them to take care of the Church and University, and so gratifying them bountifully, dismissed them.  
The Controversies and Quarrels which sprung up in ●●e Church by Flacius Illericus, 
H●● peaceable disposition.  were the greatest grief to h●m: For it was well known, that he neither in the time of War, nor afterwards, altered any thing either in the Doctrine 〈◊〉 Discipline of the Church, often urging that Text, Gi●● to Caesar the things that are Caesar's, and to God the things that are Gods. He was always very averse to seditious Counsels, and most constant in retaining the true Doctrine of Christ, and though many aspersions were cast abroad of him, yet would he never omit the necessary labours belonging to his Office. 
His constancy in prayer.  The last act of his life, through God's goodness, was quiet, and peaceable; for when his strength was so wasted, that he could no longer preach, yet he resorted daily to Church, where he poured forth fervent prayers both for himself, and the afflicted condition of the Church of God at that time. Afterwards falling sick (though without much pain) he continued instant in prayer, and holy conference with his friends, and drawing near to his end, he often repeated, This is life eternal, 
His death.  to know thee the only true God, and him whom thou hast sent, Jesus Christ: and so quietly d●parted in the Lord, Anno Christ 1558▪ and of his Age 73.  
He was a faithful P●stor, just, merciful to the poor: severe, and stout in reproofs; 
Preachers pattern.  an earnest defender of the Truth against Errors; ardent in Prayer, etc. He joined with Luther in the Translation of the Bible: which being finished, every year upon that day, he invited his friends, and made a feast, which he called the Feast of the Translation of the Bible.  
He was always well content with his station and condition at Wittenberg, and would never remove though he was earnestly pressed to have removed to places of more honour, power, and profit. He attended his charge with great fidelity, admirable assiduity, and extraordinary pains. In his Sermons he was very modest, and so devout, that sometimes, forgetting himself, he would spend some hours in preaching.  
He wrote a Commentary upon the Psalms; 
His Works.  Annotations upon the Epistles to Gal. Ephes. Phil. Collos. Thess. 1 & 2. to Timothy 1. & 2. to Titus, Philemon, Hebr. Also Annotations upon Samuel, Jonah, and Denter▪ besides some. Epistles to sundry friends.   


P. MELANCTHON  The Life of Philip Melancthon, who died A no Christi 1560.  
PHilip Melancthon was born at Bretta in the lower Palatinate, Anno Christi 1497. 
His birth and education.  of honest parents, of a middle rank, by whom he was set to School to learn Grammar of John Hungarus, a learned and honest man; and to learn Greek of George Simler; and afterwards they sent him to Heidelberg at twelve years of age, where he had Logic and Physics read to him, 
He goes to Heidelberg.  and attaining ability to make a verse, he fell to reading Poetry and History. There also, being very young, be instructed the Sons of Count Leonstein, and Commenced Bachelor of Arts Anno Christi 1511. and of his age fourteen, with general approbation. After three years' study there, the air not agreeing with him, and being denied his degree of Master of Arts, by reason of his youth, removed to Tubinge, 
He goes to Tubinge.  anno 1512. He always used to carry his Bible about with him, reading often in it both at Church and elsewhere, yet was he carried away with the common errors of the times, of which himself saith, I tremble to think with what blind devotion I went to Images, whilst I was a Papist. He pivately at Tubinge taught the Law, and read over very diligently all the books of Galen, and with Oecolampadius read over Hesiod. 
His employments.  He stayed in that University four years, where he profited so much in the Arts, Tongues, and Philosophy, that he read public Lectures in the Schools out of Virgil, Terence, and Tully, and was employed in overseeing the Press. He studied the Mathematics, Law, and Physic, in all which he profited much. There he commenced Master of Arts, 
Mr. of Arts.  Anno Christi 1513. and of his age, Seventeen.  
Luther about that time beginning to oppose the Pope. In August 1518. 
He goes to Wittenberg.  Philip Melancthon was sent for from Tubinge by Frederick Duke of Saxony, to the University of Wittenberg, to teach the Greek Tongue. He consulted with ●apnio, who advised him to embrace the invitation, whereupon August 25. he came to Wittenberg. About which time Erasmus wrote thus of him. Philip Melancthon, is a most learned, and exoe Ne●t Greci●●● he is a youth and stripling, if ye consider his age; but one of us if ye look upon his variety of knowledge, almost in all books. 
His great learning.  He is very exquisite in the learning of both the Tongues. I pray Christ this young man may live long amongst us; he will quite obscure Erasmus. Four days after he came to Wittenberg, he made a most earned, and polite Oration in the University, with so much grace as was admirable. He came to Wittenberg when he was but 22 years old: There he began to expound Paul's Epistle to Titus, 
His Lectures.  ●ut of Greek, to the great admiration of his hearers, which flock● exceedingly to his Lectures, and ●uther also was exceedingly taken with the same, as himself professeth in a Letter to Spalatmus, saying, 
Luther's Testimony of him.  Philippum Graecissimum, eruditissimum, humanissimum habe commendatissimum: auditorium habet refertum auditoribus, imprimis omnes Theologos summos, cum mediis & infimis, studiosoes facit Graecitatis. When he first began to teach, he found the precepts of arts either false, or obscure, or out of order, and therefore taking the labour upon him, 
His great pains.  he made learned Systemes almost of all Arts, cutting off what was false, illustrating what was obscure, and rightly placing what was out of order, so that anno 1519. he published his Rhetoric, the year after his Logic, and shortly after his Grammar, with other Arts in order.  
Anno 1519: he went with Luther to Lipswich, where he disputed with Eccius, and though Eccius contemned him for his youth, 
His disputation with Eccius.  and called him saccum distinctionum, yet he got himself much credit, and gave some experience of his abilities in controversies.  
Anno Christi. 1520. he expounded the Epistle to the Romans, which Commentary Luther printed without the privity of Melancthon. The year after, when the Divines of Paris had condemned Luther's Doctrine, 
He defends Luther.  and books, he wrote an Apology for him, against their furious Decree. Anno Christi, 1522. 
His works.  he printed his Common-places; And his Commentaries on both the Epistles to the Corinthians. Anno 1523. he published his Annotations upon Genesis, with some other books. The year after taking Joac. Camerarius along with him, he went to visit his friends, and at his return at the request of the Landgrave of Hesse, he wrote an Epitome of the Ecclesiastical Doctrine renewed, and a Treatise of the difference between the righteousness of the world, and of Christ. He turned into Latin the Proverbs of Solomon, and wrote prefaces to the Psalms and Lamentations. An. 1525. In the wars of the Boorish Anabaptists, he confuted their Articles, whereby they sought to justify their Rebellion, and in the end of that year he was sent for to Norimberg, to direct the Senate in the erecting of a School. Anno 1527. he was employed in visiting the Churches in Saxony. Anno Christi 1529. the Elector of Saxony took him with him to the Convention at Spire, where by the consent of the Protestant Princes, He drew up a confession of Faith with great pains, and exactness, which by them was presented to the Emperor Charles the Fifth. Anno Christi 1534. Henry the eighth, King of England, 
He is sent for into England.  sent to invite him into England with promise of Courteous entertainment, and good preferment, hoping by his means to draw the Protestant Princes of Germany into a league with him against the Pope. But Melancthon refused to go, 
He refuseth to go.  rendering the reason in a Letter that he wrote to Camerarius, wherein is this passage; Perhaps many things are reported amongst you concerning England, that it lieth open now for the Religion of the purer Doctrine▪ but I have intelligence from a good hand, that the King hath no great care of the affairs of the Church, only this good comes of his rejecting the Pope's Authority, that for the present no cruelty is used towards those that are desirous of better Doctrine. Anno Christi 1536. he went abroad to visit, and refresh himself with his friends, 
God's mercy.  where falling off a ladder he hurt his backbone, which put him to great pain, but through God's mercy he recovered: and the year after he went to the Convention at Smalcald, 
His great employments.  where (by reason of Luther's sickness) almost the whole burden lay upon him of managing the business about religion. A while after he went to Hagenaw to meet the Protestant Divines there, 
Note.  and foreseeing that he should fall into a mortal Disease, he made his will and left it with Cruciger, saying, Viximus in Synodis, 
A Prediction.  & jam m●riemur in illis. 
Employed in Synods, living, oft was I:  
Now in a Synod I am like to die.  Accordingly in his journey he fell very sick, yet through God's mercy, and the care and skill of the Physician, he recovered again, his health being much furthered by the earnest prayers of Luther, 
Power of prayer.  and Cruciger. In his disputation with Eccius, Eccius brought a very subtle Argument, which he being not able suddenly to answer, said, Cras tibi respondebo, I'll answer you to morrow; to whom Eccius replied, That is little for your credit if you cannot answer it presently: Whereupon he said; 
His humility.  Sir, I seek not mine own glory in this business but the Truth. To morrow (God willing) you shall hear further. When the Wars for Religion broke out in Germany, he foresaw in a dream the Captivity of the Elector of Saxony, and the Landgrave of Hesse, fifteen days before they were taken. 
A prophetical dream.  And when Melancthon did justly bewail those sad times, he was accused to the Emperor as an enemy to his affairs; whereupon the Emperor sent to Maurice the Elector to send him to him, which he refused to do. He was sent also to the Council of Trent, but whilst he stayed at No●inberg for the Public Faith, the War broke out betwixt Maurice of Saxony, and the Emperor about the Landgrave of Hesse; whereupon he returned to Wittenberg again: and shortly after the Plague breaking out there, the University was removed to Tergaw: but he said, He feared not that Plague, but a far worse Plague, which threatened the ruin of the commonwealth. Whilst he was with the Palatine at Heidelberg, he had news brought him of the death of his wife, who had lived piously, 
His wife dieth.  and lovingly with him in wedlock 37 years: at the hearing whereof he expressed himself thus, Farewell Kate, I shall follow thee ere long. 
His patience.  He had many contentions with the Popish party both by disputations, and writing: The last Lecture that he read was upon that Text in Isa. Lord, who hath believed our report? He was very careful before hand to prepare himself for death, having this Distich in his mouth, 
Sic ego quotidiè de lecto surgo, precando,  
lit mens ad mortem sit duce laeta Deo.   
March the 27. before his death he was sent for by the Elector of Saxony to Lipsich for the examination of those which were maintained by the Elector there for the study of Divinity, which examination he had held many years: There he continued in that employment till April 4, at which time he returned to Wittenberg.  
April the 8 th'. his sickness seized upon him whereof he died. 
His sickness.  It was a Fever, which caused him that he could scarce sleep that night. Hereupon Doctor Peucer, his son-in-law, intended to send for Camerarius, between whom and Melancthon there had been a very strong bond of friendship for the space of 40 years.  
Seven days before he died, 
A Prodigy.  many persons, worthy of credit, betwixt nine and ten a clock at night, saw in the clouds over the Town of Wittenberg, five Rods bound together, after which two vanishing, the other three appeared severed in divers places, the branches of the Rods turning towards the North, the handles towards the South; of which Prodigy when Philip was informed, he said, Herein God's fatherly punishments are not Swords, but Rods, which parents use to correct their children withal: And I fear a dearth.  
The night following he slept pretty well, 
His deportment in his sickness.  and waking about three a clock in the morning, he sang sweetly, and rose out of his bed.  
April 13. to make an end of his writing which he was to propose on Easter day, he followed his study hard that morning, which was the last thing that he wrote for his public Reading. On Easter Eve he carried it to the Printing-house, after which he went to Church, and in the afternoon went again to the Printing-house, to see how the work went forward; which was his last going abroad.  
About four a clock that evening he sat upon the stairs which went up into his study, leaning upon his elbow; At which time Joachim Camerarius came from Lipsich to visit him, and entering into his house, found him in that posture: They saluted each other which great familiarity, and about five a clock that evening his Fever seized on him; so that that night he had a very grievous fit, yet in the morning he had a little sleep, being April 14. Easter day. After which he rose out of his bed, and though he was scarce able to go, yet he would have read his Lecture publicly, which his friends dissuaded him from, considering his great weakness.  
April the 15 before dinner, he professed his desire to depart hence, saying, I desire to be dissolved, and to be with Christ.  
April the 16 Camerarius was minded to return home, but as they sat at breakfast together, on a sudden such a weakness came upon Melancthon, that he desired to go to bed, so that Camerarius laid aside his purpose of departure.  
April the 17, Camerarius took his leave of him, commending him to God; whereupon Philip said, Jesus Christ the Son of God, that sitteth at the right hand of his Father, and giveth gifts unto men, preserve you, and yours, and us all. This night he was very sick, and in his prayers cried out, O Lord make amend.  
April the 18 his water was very troublesome, and he was much pained with the stone. About eight a clock that morning the Pastors of the Church visited him, to whom he said▪ By the goodness of God I have no domestical grief to disquiet me, although my Nephews and Nieces stand here before me, whom I love very dearly. Yet this is my comfort, they have godly parents, who take care of them as I have done so long as I was able. But public matters affect me, especially the troubles of the Church in this evil and sophistical age: But through God's goodness our Doctrine is sufficiently explained, and confirmed. Then speaking to the eldest daughter of his Son-in-law, Doctor Peucer, he said, I have loved thee, my daughter, see that thou honour thy parents, be dutiful to them, and fear God, and he will never forsake thee: I beseech him to defend thee, and keep thee. About nine a clock he spoke to his Son-in-law, who was his Physician, saying; What think you of my disease? have you any hope? speak plain. The Physician answered, God is your life, and the length of your days, to whom we commend you; but if we look at natural causes, your disease is dangerous; for your weakness is great, and increaseth every moment. I think the same (quoth he) and an sensible of my weakness.  
A while after he made them search for some sheets of paper, wherein he had begun to write his Will, purposing to declare his judgement about all the heads of Religion, and to testify it to posterity, which was the chief use of Testaments amongst the ancient Fathers; but they could not be found, whereupon he began to frame it a new, sitting at a table, but through weakness was not able to proceed therein. Only he wrote, that he had twice formerly set down a Confession of his Faith, and a thanksgiving to God, and to our Lord Jesus Christ: But (saith he) my papers are intercepted, and therefore I will have my Confession to be my answers concerning the Bavarian Articles against Papists, Anabapists, Flacians, etc.  
His mind was sincere and sound to his last gasp, his brain never more firm. Then he conferred with his Son-in-law about the affairs of the University. About six a clock Letters were brought him from his friends at Frankford Mart, concerning the persecution of some godly men in France, whereupon he said, 
Note.  That his bodily disease was not comparable to the grief of his mind for his godly friends, and for the miseries of the Church. That night he had very little rest. About two a clock in the morning, he raised himself up in his bed, saying, that God had brought into his mind again that speech of Paul, If God be for us, who can be against us? After which he returned to his former complaints of the calamities of the Church: Yet (saith he) my hopes are very great, for the Doctrine of our Church is explained. And so he proceeded to earnest prayers and groan for the Church, and then betook himself to some rest. About eight in the morning in the presence of divers Pastors, and Deacons, he made three Prayers, whereof this was one.  
O almighty, eternal, everliving, and true God, creator of heaven a dearth, 
His Prayer.  together with thy co●t●rnall Son, our Lord Jesus Christ, crucified for us, and raised again, together with thy holy Spirit, etc. Who hast said, thou de firest not the death of a sinner, but that he may be converted and l●ve. As also Call upon me in the day of trouble, and I will deliver thee. I confess unto thee that I am a most miserable sinne●▪ that I have many sins, and have been faulty many ways. But I am sorry with all my heart that I have offended thee. I pray thee for our Lord Jesus Christ's sake, who was crucified, and rose again for us, to have pity upon me, and to forgive all my sins, and to justify me by and through Jesus Christ thy Son, thine eternal Word and Image, whom, by thy unspeakable counsel, and unmeasurable wisdom and goodness thou wouldst have to be for us a Sacrifice, Mediator, and Intercessor▪ Sanctify me also by thy holy, lively, and true spirit that I may truly acknowledge thee, firmly believe in thee, truly obey thee, give thanks unto thee rightly invocate thy name, serve thee, and see thee gracious to all eternity, and the almighty true God▪ creator of heaven and earth, and men, the eternal Father of our Lord Jesus Christ, and Jesus Christ thy Son, thy eternal Word and Image, and the Holy Ghost the comforter. In thee O Lord have I trusted, let me never be confounded. Thou hast redeemed me O Lord God of Truth. Keep O Lord, and govern our Church, and Common wealths, and this School, and give them wholesome peace, and wholesome government. Rule and defend our Princes; nourish thy Church, gather and preserve thy Church in these Countries, and sanctify it and conjoin it with thy holy spirit, that it may be one in thee, in the knowledge and invocation of thy Son Jesus Christ, by, and for the sake of this thine eternal Son, our Lord Jesus Christ, etc. After this he rested a while.  
Then the Pastors and Deacons by turns read unto him, Psalm 24, 25, 26. Isa. 53. John 17. Rom. 5. and divers other Psalms, and Chapters. After which he said, I often think upon that saying of St. John, The world received him not, but to those ●hat received him, to them he gave power to be made the Sons of God, even them that belieeve in his name. After this he seemed to pray secretly, for a quarter of an hour, yea, for an hoar or two he seemed to do little other then pray, and being at length asked by his Son in Law, whether he would have any thing? he answered, Nothing but heaven, therefore trouble me no more with speaking to me. Then the Pastor prayed with him, and the others ●ead again, and so about ha●f an hour after six he quietly and peaceably gave up the Gh●st, having lived 63. 
His death.  years, 63. days: After he had spent in Preaching and writing 42 years, Anno Christi 1560.  
He was buried close by Luther; they having been faithful and intimate friends in their lives. He took much pains in the University of Wittenberg, reading three or four Lectures every day, unto which many resorted. 
His industry.  He was never id●e, but spent all his time in reading, writing, disputing, or giving counsel He neither sought after great titles▪ 
His humility.  nor rich●●. He could not be persuaded to take the degree of a Doctor saying, 
His great afflictions.  That such honour was a great burden▪ He had many and great enemies who often threatened to banish him Germany, of which himself writes, ● go jam sum hic, Dei beneficio, quadraginta an●os, & nunquam potuidicere, aut certus esse me per unam 〈◊〉 mansurum esse. I have through God's mercy been here the●e forty years, and yet I could never say, or besure that I should remain here one week to an end. A little before his death, he said, Cupio ex hac vita migrare prop●er duas causas; 
Why he desired death.  primum ut fruar desiderato conspectu filii Dei, & coelestis Ecclesiae: deinde ut liberer ab immanibus, & implacabilibus Theologorum odiis.  
Amongst all his writings and disputations, he would never meddle with the controversy about the Sacrament, leaving that to Luther, and being loath publicly to manifest his dissent from him: Yet it is certain, that as they went to the Colloquy of Ratisbon together anno 1541. he communicated his opinion to Luther, 
His opinion about the Lords Supper.  confirmed by the Testimonies of the ancient Fathers, both Greek and Latin; and when Luther had made some Annotations upon those sentences which contradicted his opinion, Melancthon said, Mr. Dr. I could make the like Annotations, but sure they are not strong enough. After all his great labours in the Church and University, he carried away the usual reward of the world, reproof, accusations, injuries, and reproaches.  
Anno Christi 1555. a tumult being raised amongst the students, he went forth to persuade them to peace, when one of them ran at him with his drawn sword, 
He is in great danger.  and if God by a special providence had not prevented, had slain him.  
The Flacians especially, continually railed upon, and threatened him, whereupon he said, Avide, & tranquillo animo expecto exilia, 
The Flacians hate him.  sicut & ad Principes scripsi, dixerunt adversarii, se perfecturos esse, ut non sim habiturus vestigium, ubi pedem collocare possem in Germania. Utinam hoc cito perficiant, ut filius Dei ad Judam dicit: Erit mihi vel in caelo morienti vestigium: vel si vivam in hoc corpore, apud honestos, & Doctos viros, vel in Germania, vel alibi. At stultitiam inimicorum miror: qui sese Dominos Germaniae esse existimant, & me his minis terreri.  
He was somewhat sickly, being sometimes troubled with the Colic, and hypochondriacal wind. He had a strong brain, without which it had not been possible for him to have gone through so many, and great businesses for so many years together. 
His Character.  In his diet he was content with a little. He was modest in all his life: In his apparel he had respect to his health. He was liberal to all; affable and courteous.  
One George Sabine travelling to Italy, and Rome, for the improvement of his learning; a certain Cardinal discoursing with him about Wittenberg, asked him what stipend they allowed to Melancthon? 
His small means.  Sabine answered, Three hundred Florence's by the year. Then said the Cardinal, O ungrateful Germany, who makest no more account of the many, and great labours of so eminent a man.  
On a time Prince Maurice, Elector of Saxony, asked Melancthon if he wanted any thing for the supply of his necessities? 
His contentedness therewith.  He told him; No. Then did the Elector bid him Ask what he would, to which he answered, that he had his stipends, with which he was well content; yet the Elector bid him again, Ask, to which he answered, Since your Excellency will have me to ask something, I crave leave to be dismissed from my place, and employments. Whereupon the Elector entreated him to continue in them still, wondering at his contentedness with so small means.  
When he was first himself converted, he thought it impossible for his hearers to withstand the evidence of the Truth in the Ministry of the Gospel: But after he had been a Preacher a while, he complained that Old Adam was too hard for young Melancthon. He is called by one, Phoenix Germaniae, & alter Elizaeus 
Three difficulties.  He used to say that there were three labours very difficult, Regentis, Doc●ntis, Parturientis, of Magistrates, Ministers, and Women in Travel. He made his own Epitaph: 

Iste brevis tumulus miseri tenet ossa Philippi:  
Qui qualis fuerit nescio, talis erat.   

Here lies i● terred in these stones  
Much afflicted Philip's bones:  
For always such 〈◊〉 life was her;  
I know not what in death heel he.    
Scripsit Melancthon volumina insinita, variis in locis impressa: Cu●us tamen lucubrationes editas usque ad annum 1541. Hervagius excudit Basiliae Tomis quinque, anno Christi 1546. But afterwards there were many more of his works published, the Catalogue whereof you may find in Verheiden.   


JO: ALASCO  The Life of john Lascus, who died A no Christi 1558.  
JOhn Lascus was borne of a Noble family in Poland, 
His birth and education.  and brought up in learning: Afterwards travelling to Zurick in Helvetiad he was by Zuinglius persuaded to betake himself to the study of Divinity, 
He comes to Zurick.  and having thereby embraced that Religion, which hath its foundation upon the word of God, he was very desirous to increase in holiness. He had a very great love to Christ, and his people; A great hatred to Popery and Superstition, and a great contempt of the world: so that whereas he might have been preferred to great honour in his own Country, 
His conversion  such was his, love to Christ and his Church, and such his hatred to Popery, that he chose with Moses to suffer affliction with the people of God, 
Christ best of all.  rather than to live in worldly honour and peace amongst his friends.  
Coming into Friesland, Anno Christi 1542. he was called to be a Pastor at Embden, where he fed, and ruled his flock with great diligence. 
Chosen Pastor at Embden.  The year after, he was sent for by Anne, the widow of Count Oldenburg to reform the Churches in East-Frisland; and the next year after by Albert Duke of Prussia, 
Reformation in East Friesland.  but when he agreed not with him in judgement about the Lords Supper, the work remained unperfected. He remained in Friesland about ten years, at the end whereof the Emperor persecuting the Protestants) he was sent for by King Edwa●d the sixth (upon Crammer's motion) into England, 
He is sent for into England.  where he gathered, preached unto, and governed the Dutch-Church, which remains to this day. In the days of Queen Mary, Anno Christi 1553. he obtained leave to return beyond S●a, and went with a good part of his Congregation into Denmark, 
He goes into Denmark.  to the Royal City of Coppenhagew: But Noviomagus the Court Preacher and a Lutheran, took occasion in a Sermon to impugn the error (as he called it) of the Sacramentaries: Hereupon Lascus set forth a writing wherein he asserted the truth, 
He is driven 〈◊〉.  and confuted the error of Consubstantia i●n: This occasioned a conference between Noviomagus and him, where Lascus and his Church did not dissemble their opinion: but asserted the truth; which the K. of Denmark [Christian] being informed of, made a decree that they should not stay in his Kingdom, except they would follow the Doctrine of Luther, and use the Ceremonies ordained by him. Lascus and his Church refused this, yet entreated that the 〈◊〉 might be deferred, which the King would be no means permit, but commanded them presently to depart his Kingdom. By this means they were forced in a most cold winter season, with their wives great with child, & their children to depart out of Denmark & the Hanse-towns refused to receive them: 
His afflictions.  The Churches of Saxony also rejected them, not suffering them to live amongst them upon like reason: At length that poor Congregation found entertainment in Friesland under the Lady Ann Oldenburg, and settled at Embden.  
Anno Christi 1555, 
He removeth to Frankford.  he went thence to Francford upon Main, where: with the consent of the Senate, he gathered a Church of strangers, especially out of Belgia. From thence the year after he wrote a Letter to the King of Poland, and his Council, 
He vindicates himself.  vindicating his Doctrine from some aspersions cast upon it by Westphalus, Timan, and Pomeran, showing that their Doctrine about Consubstantiation was contrary to the sense of the Scripture, to the analogy of faith, and to the general judgement of the Churches of Christ, and that it could not be retained without contumely to Christ: He complained also that his Doctrine about the Sacrament was only condemned by reason of prejudice: That his adversaries dealt with him after the manner of the Papists, who carry their business not by Scripture and arguments, but by force; accusing all for Heretics which close not with them in all things. About the same time many enemies rose up against him, and his Congregation, for differing from them about Christ's presence in the Sacrament, especially one Westphalus, who wrote bitterly against them, call them Zuinglians, 
Lutheran censoriousness.  and affirming that all those which had suffered about that point in Belgia, England, or France were the Devil's Martyrs. At last Lascus returned into his own Country, from which he had been absent twenty years: There he found God's harvest to be great, and the labourers to be very ●ew. His coming was very unwelcome to the Popish Clergy, who sought by all means to destroy him, or to get him banished, 
Popish malice.  and therefore they accused him to the King for an Heretic, beseeching him not to suffer him to stay in the Kingdom; To whom the King answered, That though they pronounced him an Heretic, yet the States of the Kingdom did not so esteem him, and that he was ready to clear himself from those aspersions. When they thus prevailed not, they cast abroad reproaches, and all manner of lies, as if he would stir up a civil war in the Kingdom: But it pleased God when he had spent a little time in instructing his friends, that he sickened and died, 
His death.  An Chr. 1560. He was of an excellent wit and judgement, and took much pains to have composed that difference in the Churches about Christ's presence in the Sacrament, though it succeeded not. The King of Poland had him in such esteem, that he made use of his advice, and help in many great and difficult businesses.  
His Works are these. Liber de Coena Domini. 
His Works.  Epistola continens summam controversiae de Coena Domini breviter explicatam, Confessio de nostra cum Christo communione, & corporis sui in Coena exhibitione Epistola ad Bremensis Ecclesiae Ministros. ●ontra Mennonem, Catabaptistarum Principem. De recta Ecclesiarum instituendarum ratione Epistolae tres. Epistolae ad Sigismundum Regem Poloniae, Purgatio Ministrorum in Ecclesus peregrinis Francofurti. Forma, & ratio totius Ecclesiastici Ministerii Edvardi sexti in peregrinorum, maxim Germanorum Ecclesia.   

The Life of Augustine Marlorat, who died A no Christi 1562.  
AUgustine Marlorat was born in Lorraine, Anno 1506. His parents dying whilst he was young, 
His Birth and Education.  and his kindred gaping after his estate, thrust him at eight years old into a Monastery of Augustine Friars, by which means (God so ordering it) he was brought up in Learning, 
God's providence.  and became a Preache●, and being addicted to the study of the Tongues, and the Reformed Religion, 
He leaves his Monastery.  he would no longer live amongst those idle Drones, and Slow-bellies; but leaving them, went to the University of Lausanna in the Country of Bern, where he profited much in Learning, 
He goes to Lusanna.  and came to the knowledge of the Truth, and from thence was chosen to be the Pastor at Vivia, near to the Lake of Leman: and from thence he was called to Rouen, 
His conversion  where was a populous Church, which he instructed and taught so holily, 
He is called to Rouen.  and with such prudence, that his honesty protected him against the rage, and malice of his adversaries.  
Anno Christi 1561 he was present at the conference at Possy between the Cardinal of Lorraine, and The●dore Beza, where he acquitted himself with much courage, 
His zeal and courage.  appearing on the Protestants side against the Papists. The year following, when the Civil Wars broke forth in France, the City of Rouen was besieged, and after a hard siege was taken by storm, at which time this August. Marlorat, the chief Minister of the City was taken also, and carried before Monmorency the Constable of France, who grievously chid him, and cast him into a straight prison; and the next morning the Constable and the Duke of Guise went to the prison, and calling for Marlorat, the Constable said to him, You are he who hath seduced the people.  Marl. 
If I have seduced them, 
His conference with Monmorency.  it's God that hath done it rather than I: for I have preached nothing to them but Divine Truths.  Const. 
You are a seditious person, and the cause of the ruin of this great City.  Marl. 
As for that imputation, I refer myself to all that have heard me preach, be they Papists or Protestants, whether I ever meddled with matters of the Politic State or no; but chose I have according to my ability laboured to instruct them out of the holy Scriptures. To this the Constable with an oath replied, that he, and his abettors plotted together to make the Prince of Condie King, the Admiral Coligni, Duke of Normandy, and Andelot, Duke of Britain. To this Marlorat answered, professing his own innocency, and the innocency of those noble personages. But the Constable swearing a great oath, said, We shall see within a few days whether thy God can deliver thee out of my hand, 
Blasphemy.  or no, and so departed in a great rage.  
Not long after at the instance of Bigot, Advocate for the King, an Indictment was drawn up against him, and some others, 
He is condemned of Treason  whereupon they were condemned for high Treason, for that he had been (as they said) the author of the great assemblies, which were the cause of Rebellion, and Civil Wars, and therefore as a punishment to satisfy the Law for these things, the Court adjudged and condemned the said Marlorat to be drawn upon a sled, and to be hanged upon a gibbe● before our Lady's Church in Rouen. This done, his head to be stricken off from his body, and set upon a pole upon the bridge of the same City, his goods and inheritance to be confiscated to the King's use; and shortly after this sentence was executed, viz. Anno Christi 1562, and of his age 56.  
He was excellently learned, and of a most unblameable life, and had the testimony even of the Papists themselves that heard him, that in his Sermons he never uttered aught that tended to Sedition or Rebellion. Yet his malicious adversaries were not content only to see him drawn upon an hurdle, 
Popish rage and malice.  but the Constable also loaded him with a thousand disgraces and outrages, as also a son of his called Monbrun, 
God's judgements on persecutors.  who shortly after was slain in the battle of Dreux. One Villebon also gave him a switch with a wand, adding many reproachful speeches thereto: But this meek ●amb bore all those indignities with admirable patience and meekness.  
When he was come to the place where he should suffer, 
His martyrdom.  he made an excellent speech, as the time then permitted him; exhorting two that were to suffer with him to stand steadfast to the end, which they also did. When he was now dead, yet the rage of his adversaries ceased not there, but one of the soldiers with his sword struck at his legs. Yet God's judgements found out his adversaries very speedily: 
God's judgements on his enemy's.  For the Captain that apprehended Marlorat was slain within three weeks, by one of the basest soldiers in all his company. Two of his Judges also died very strangely soon after; viz. the Precedent of the Parliament by a flux of blood, which could be by no means staunched: The other being a Counsellor, voiding his Urine by his fundament, with such an intolerable stink that none could come near him. The aforenamed Villebon also, that switcht him, escaped no better: For a while after the Marshal Vielle Ville coming to Rouen about public affairs, invited Villebon to dinner, and after dinner lamenting the miseries of that City, he exhorted Villebon to endeavour the redress of many abuses, being the King's Lieutenant there; which Villebon took so ill, that he said, If any man dare to tax me for not carrying myself as I ought in my place, I would tell him to his face, that he lied; which words he repeated so often over, that the Marshal being urged very much therewith, strake with his sword at him with such violence, that had he not received the blow with his hand, his head had been cleft to his teeth; so that for the present he escaped with the loss of his hand wherewith he had so dishonourably smitten Aug. Marlorat at the place of execution.  
Marlorat collected out of the best Writers of his time, 
His Works.  adding the names of the Authors, and sometimes inserting his own opinions; Commentaries upon all the New Testament: As also upon Genesis, Psalms, Canticles, Isaiah. He left also a Thesaurus of the Doctrine of the Prophets and Apostles; i. e. Totius Canonicae Scripturae, in locos communes, dogmatum, & phrasium ordine alphabetico digestum.   


P. MARTYR  The Life of Peter Martyr, who died Anno Christi 1562.  
PEter Martyr was born at Vermile in Florence, 
His birth and education.  Anno Christi 1500, of an ancient and honourable Family. His parents were very solicitous and careful for his Education, and his Mother being well skilled in Latin, trained him up in it from his childhood, and read Terence his Comedies to him. Afterwards they placed him forth under the choicest Schoolmasters, and he being of a pregnant wit, and ingeniout disposition, gave great hopes in his minority of excelling in future times. 
His diligence.  He was exceeding studious and painful, spending no time idle. And finding that in the rich and flourishing City of Florence he met with many tentations to Luxury and Riot, at sixteen years old he entered into a Monastery of Regular Cannons of Saint Augustine in Fessula hard by Florence. 
He enters into a Monastery.  This action of his much displeased and grieved his Father, well knowing that the seeming holiness of those Friars was but mere hypocrisy. And besides, having no other son, he much desired that this Peter by Marriage should have preserved and propagated his name and family: 
The causes of it.  But that which moved Peter Martyr to choose this course of life, was, that he might have leisure to serve God, to follow his study, and to benefit himself, by the full, and famous Library which was in that Monastery.  
There he spent three years in the study of the Arts, and holy Scriptures, 
His remove to Milan.  part whereof he learned by heart. Then he went to Milan, where entering into a Monastery of the same order, he continued there almost eight years, in which time he almost wholly employed himself in the study of Philosophy, 
His employment there.  spending both night and day in meditating thereupon, in Reading, Writing, and Disputations. There he heard also the daily Lectures of famous Philosophers which were Professors in that University, as Branda, Genua, Confalionerius, etc. And finding that Aristotle was in many places not appositely translated into Latin, he resolved to study the Greek Tongue, which accordingly he did with great pains, wanting fit Masters to assist him therein, spending whole nights in the Library of the Monastery, 
He studies Greek.  with Benedict Cusanus, the companion of all his studies. By which diligence of his, he attained to such readiness, that he was able without help to understand the Greek Orators, Philosophers, and Poets also, who differed in their Dialect from the former. During his abode there, he also heard the constant Lectures of three Divines.  
When he was 26 years old, 
He is called to the Ministry.  the fraternity of that Monastery called him to the office of Preaching, whereby he might put in practice his former private studies, be serviceable to them, and make himself famous; and upon trial, his learning, and abilities appeared to be such, that he was honoured with the degree of a Doctor.  
He began first to preach in the Church of Brixia, and afterwards in the most famous Cities of Italy: In Rome, Bononia, Firmum, Pisa, Venice, Mantua, Bergomum, and Montferrat. And all the time which he could gain from Preaching, he spent in the study of Philosophy and Divinity. He preached also privately, and read Lectures in the Colleges at Milan, Ravenna, Bononia, and Vercellis.  
Hitherto he had mostly applied himself to the study of the Schoolmen, yet had spent some time in reading of the Fathers, but now he began to spend most of his time in searching the Fountains, the Old and New Testament; 
He studies the Scriptures▪ ●nd the Hebrew.  and finding that to enable him thereto, the knowledge of the Hebrew was very necessary, whilst he was Vicar to the Prior in Bononia, he got him one Isaac a Jew for his Master, and applied himself to the study of that Language; and though he had little help from his Master, yet by his singular diligence and industry, he attained good skill in the Hebrew: And his name grew very famous in the chief Cities of Italy; whereupon the Superiors of his Order approving his diligence, resolved to advance him to some greater dignity, 
Removed to Spoleta.  and so by the consent of all he was made Abbot of Spoleta; which Office when he had once undertaken, he carried himself so excellently therein, that he was admired of all, considering that hitherto he had been only employed in his studies, and yet now showed such admirable wisdom and dexterity in managing the affairs of his Monastery. His prudence appeared notably in these two examples. There were in Spoleta two Nunneries, and one Monastery of Augustinian Cannons Regular, where Martyr resided. These houses, 
His Prudence.  through the negligence of former Abbats, were so corrupted with Luxury and uncleanness▪ that they were extremely hated by all men. Doctor Martyr seeing this, by the authority of his Office reduced them quickly into order, by teaching, admonishing, exhorting, and sometimes by using severe castigation▪ so that he procured great credit to himself, and love to his Order. The other example was this: The Commonwealth of Spoleta, as most others in Italy, was divided into factions and feuds, whereupon not only quarrels, but mu●ther often ensued; and though the former Abbats had endeavoured, yet could they never reconcile these differences. Our Martyr was not ignorant hereof, and yet looking upon it as his duty, resolved rather to hazard the loss of his life, then to suffer Christians thus to intertear one another; and it pleased God so far to bless his labours, that all the time of his living in that City, his authority, prudence, and eloquence so far prevailed, that there was neither fight nor murder; no nor the least footsteps of Faction appearing amongst the people.  
At Spoleta he continued three years, at the end whereof, by a public convention of the Superiors of the Order, he was made Governor of the College at Naples, 
He is removed to Naples.  which for the amaenity of the place, and profits belonging to it, was of great esteem. In that City, it pleased God, that he began to attain to more light, and knowledge of the Truth then formerly he had: 
His conversion  For by his study of the Scriptures, through the illumination of the Holy Ghost, he began to take notice of the errors and abuses which were crept into the Church; whereupon (God inclining his heart thereto) he began to read some Protestant Authors, and got Bucers' Commentaries upon the Evangelists, and his Annotations upon the Psalms; As also Zuinglius De vera & falsa Religione: & De Providentia Dei, etc. by which, he confessed afterwards, that he profited very much. He daily also conferred with some friends which were addicted to the study of the Reformed Religion, to the mutual edification of both parties: The chief of these were Benedict Cusanus, his old friend: Anthony Flaminius, and John Valdesius, a noble Spaniard, made a Knight by Charles the fifth, who after he had embraced the Truth in the love of it, spent his time in Italy, especially in Naples; where by his life and doctrine he had gained many to Christ, and amongst those divers of the Nobility and learned men, and some noble women, as the Lady Isabel Manricha, who was afterwards banished for Christ's cause, etc. As also the noble Galleacius Caracciolus, marquis of Vico. A Church being thus, 
A Church in Naples.  by God's providence, gathered in Naples, Peter Martyr joined himself to it, and being desirous to impart that light to others which God had revealed to him, 
Martyr teacheth.  he began to expound the first Epistle to the Corinthians, and that with great fruit: For not only the Fellows of his College resorted to it, but many Bishops and Noblemen: but when he came to the words of Saint Paul in 1 Cor. 3, 13, 14. Every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, etc. and had interpreted them contrary to the received opinion, he stirred up many Adversaries against him: For it's commonly thought that these words imply a Purgatory, whereas Martyr showed out of the ancient Fathers, that these words could not be so understood.  
But such as were addicted to the Pope, and their Bellies, could by no means endure this interpretation of his; knowing that if Purgatory were overthrown, a great part of their profits by Masses, Indulgences, etc. 
He is suspended.  would presently cease: Whereupon they accused Martyr, and so far prevailed, that his Lecture was put down; but Martyr refused to obey this sentence as unjust; and trusting to the goodness of his cause, appealed to the Pope, and at Rome, by the assistance of his friends he overcame his adversaries: 
appeals to 〈◊〉 Pope.  For at that time he had there potent friends, as Cardinal Gonzaga, Gasper Contarone, Re●nold Poole, Peter Bembus, and Frederick Fregosius, all learned men, and gracious with the Pope; who also acknowledged that the Church needed some Reformation.  
By these men's assistance he took off the Interdict, 
Is restored.  and was restored to his former liberty of Preaching, which yet he● could not long enjoy: For before he had been three year●● at Naples, he fell into a grievous and mortal disease, 
He falls sick.  togegether with his old fellow Student, Benedict Cusanus, who also died there. But Martyr, by the goodness of God, and the diligence of his Physicians, was (though with much difficulty) cured. Whereupon the Superiors of his Order, seeing that the air of Naples did not agree with him, in a public convention made him General Visitor of their Order. 
He is made Visitor General.  In which Office he so demeaned himself, that good men much commended his integrity, constancy, and gravity; and others feared him, not daring to discover their hatred against him.  
Not long after in a public convention of the Superiors 
Removed to Luca.  of his Order, he was made Prior of a Monastery in Luca: Some out of love preferred him to this place; others thinking that it would be his ruin; for there was an ancient grudge between Florence and Luca; 
He is much beloved.  the latter suspecting that the Florentines sought to enslave them. But Martyr by his excellent learning and virtue, did so bind the hearts of those of Luca to him, that contrary to the expectation of his adversaries, himself being a Florentine, was no less esteemed at Luca then if he had been born amongst them. Whereupon they earnestly desired the Superiors of his Order, that by no means he might be removed from them.  
Martyr thus continuing at Luca, had in his College many learned men, and many hopeful youths, amongst whom he settled such a Discipline as might most advance holiness of life, 
He advanceth Religion and Learning.  religion, and learning. He took care also that the younger sort should be instructed in the three Languages; for which end he had Paul Lacisius of Verona to read Latin; Celsus, of the noble Family of the Martinengi, to read Greek; & Immanuel Tremelius, Hebrew to them; and that the younger sort together with the Greek might suck in Divinity, himself daily expounded Paul's Epistles to them; and afterwards required them to read over the same; and every night before supper, he publicly expounded one of David's Psalms: Very many out of the City resorted to his Lectures of the Nobility and Senators. And that he might the better plant Religion in that Commonwealth, he preached to them every Sabbath day: And what fruit his Ministry had, may be discerned by this, that in one years' space after his departure out of Italy, eighteen Fellows of that College left their places, 
The fruits of his labours.  and the Papacy, betaking themselves to the Reformed Churches; amongst whom was Celsus Martinengus (afterwards Pastor of the Italian Church in Geneva) Zanchy, Tremelius, etc. Many Citizens also of Luca went into voluntary exile, where they might enjoy the Gospel with peace and safety.  
Whilst Peter Martyr was at Luca, there met in that City the Emperor Charles the fifth, the Pope Paul the third, and Cardinal Contarene, coming Legate out of Germany; who for old acquaintance sake quartered with Peter Martyr, and had daily much conference with him about Religion. Most men thought that Martyr would be in no small danger, by reason of the presence of the Pope; because that his envious enemies would suggest something to the suspicious old man, which might turn to Martyrs great trouble. But because he was strengthened with his own authority and learning, and had much room in the hearts of the people, having also great friends, they stirred not for the present, but waited a fitter opportunity, 
His enemy's Policy.  intending rather secretly to set upon him: and that they might he better try the patience of the people of Luca, they (by the Pope's command) seized upon a Friar of his College, and cast him into Prison, 
A godly Friar imprisoned.  accusing him for violation of their Religion; which thing some Noblemen of Luca taking grievously, who knew the piety & innocency of the man, breaking open the Prison, 
And delivered.  took him out, and conveyed him forth of the City, and bade him fly for his life: But it pleased God that by a fall he broke his leg, 
Again apprehended and ●ent to Rome.  whereby being again apprehended, he was sent prisoner to Rome.  
This business succeeding answerable to their desires, they intended presently to fall upon Martyr, whereupon they laid wait for him in every place: 
They proceed against Martyr.  They put in an accusation against him at Rome, and in all the Colleges of his Order they stirred up his old enemies against him, telling them, that now the time was come wherein they might recover their former liberty (so they called lientiousness) ●nd to be revenged on Pet. Martyr: So that by these men's instigations they met at Genoa, not as usually, the Superiors of the Order, but those especially that bore the greatest hate to Martyr, or envied him most. These men summon Martyr presently to appear as Genoa: But he being informed of the snares that were laid for him, which his enemies (being blinded with malice) could not conceal: And also being admonished by his friends to take heed to himself, there being many that sought his life; resolved not to go to this Assembly, but rather to convey himself else-whither, 
He resolves to fly.  where he might be safe from the power and malice of his adversaries. Hereupon first of all he conveyed part of his Library to Christopher Brent, a Godly Senator of Luca, who should take care to send it to him into Germany; the other part he gave to the College: and so setting all things in order in the College, he privily departed out of the City, 
His flight.  only with three companions, Paul Lacis of Verona, who was afterwards Greek Professor at Strasborough, Theodosius Treble, and Julius Terentian, with whom he continued faithful unto the death.  
Departing from Luca, purposing to visit his own country, he went to Pisa, where to some Noble men he administered the Lords Supper; 
His Letters to Luca.  and meeting there with some faithful messengers, he wrote to Cardinal Pool, and to some of his friends at Luca. In these Letters he showed what great errors and abuses were in the Popish Religion, and in the Monastical life, with whom he could no longer communicate with a safe conscience He also showed the other causes of his departure, viz. the hatred and snares laid for him by his enemies. He signified also what pains and care he had taken for their instruction, and what a grief it was to him that he could not more plainly and openly instruct them in the Christian faith. The ring also, which was the ensign of his dignity, he sent back, showing that he would not employ any of the College goods to his private use.  
Coming to Florence, he met there with a godly and learned man [Bernardin Ochine] who being cited to Rome, was going thitherward, but being warned of the danger by his friends, he consulted with Martyr, and upon deliberation, both of them resolved to leave Italy, 
His retreat into Germany.  and to go into Germany.  
And accordingly first Ochine departed and went to Geneva, and from thence to Ausburg, and two days after Peter Martyr followed, going first to Bononia, then to Ferrara, then to Verona, where being courteously entertained by his old friends, He went thence over the Alps into Helvetia. In this journey, 
He comes to Zurick.  when he came to Zurick, he was very kindly entertained by Bullinger, Pelican, and Gualther, and by the other Ministers belonging to that City, to whom he proffered his service, if they needed it; but having at this time no place void in the Schools, they told him that they much desired his company, and pains, but for the present they had no employment for him, yet would they gratefully remember his kind proffer to them. He often used to say, that as soon as he came to Zurick, he fell in love with that City, desiring of God that it might be a refuge to him in this his banishment: which prayer was afterwards granted, though in the interim God pleased to make use of his labours in other places and Nations for his own glory, and the good of many.  
From thence he went to Basil, 
He goes to Basil.  where after he had abode about a month, he, with Paul Lacis was called to Strasborough▪ by the means of Martin Bucer. 
He is chosen to Strasborough.  In which place he was, made Professor of Divinity, and Lacis of the Greek Tongue. There he continued five years, in which time he interpreted most of the Bible; and what his excellency in teaching was may be hence collected, in that being joined with Martin Bucer, a great Divine, and eminent for learning, yet Martyr was not accounted inferior to him; He was very skilful in Hebrew, Greek, and Lative. He had an admirable dexterity in interpreting Scripture; was a very acute disputant, 
His excellent learning.  and used always to express himself very clearly, knowing that ambiguity of words is the cause of much contention. He lived in most entire friendship with his Colleague Master Bucer.  
At Strasborough being unmarried, he lived with his friends that came with him out of Italy, being contented with a very small stipend, which yet afterwards was augmented: For having forsaken his Country, his honours and riches for the testimony of Christ, he thought it unfit to be solicitous, or to trouble any about the increase of his stipend; the rather because he was of a frugal disposition, so that his stipend did not only suffice, 
His frugality.  but he spared something out of that little towards the support of his friends. But finding some inconvenience of living single, by the advice of his friends, he married an honest and noble Virgin, Katherine Damo-martin, who afterwards died in England, 
His first marriage.  without issue, having lived with him eight years. 
His wife's character.  She was one that feared God, was loving to her husband, prudent in administering household affairs; liberal to the poo●, 
Card. Pools malice.  and in the whole course of her life, pious, modest, and sober. After her death by the command of Cardinal Poole, 
Cardinal Pool's malice  her body was digged up and buried in a dunghill; and when he could find no other cause for it, he pretended that it was because she was buried too near to St. Frideswide, For though this Cardinal had formerly loved Martyr very well, yet when he once forsook Italy, he did not only give over loving him, but shaking off his study of the true Religion, which for a time ●e had seemed to like, he became a great hater of Martyr, and a bitter prosecutor of the professors of the Truth, which occasioned him to deal so with Martyr's Wife, seeing that he could not burn her husband as he desired. But in Queen Elizabeth's days, her body was again taken up, and with great solemnity buried in the chief place of the Church; and to prevent the Popish malice for the time to come, her bones were mingled with the bone● of St. Frideswide; that they should not be distinguished asunder.  
The occasion of Peter Martyrs going into England was this▪ King Henry the eighth being dead, 
He is sent for into England.  and his son Edward the sixth succeeding; by the advice of the Protector, Edward Duke of Somerset, and Doctor Cranmer, Archbishop of Canterbury, he abolished the Popish Religion, and reform the Church according to the Word of God: for which end he thought best (that a godly Ministry might proceed from the same) to reform the Universities. And Peter Martyr being at this time famous for his learning, and skill in affairs, was judged most fit for this employment; whereupon the Archbishop by the command of the King sent for him over; and An. Christi 1547, by the consent of the Senate of Strasborough, he went into England, 
He goes into England.  Ber▪ Ochine accompanying him, who also was sent for by the said Archbishop. At their arrival the Archbishop entertained them for a time in his house, using them with all courtesy and humanity; but after a while the King sent Martyr to Oxford, 
He is sent to Oxford.  to be Professor of Divinity, where he first began to expound the first Epistle to the Corinthians, because therein were many heads laid down which concerned the controversies of those times.  
The Papists, (whereof as yet there were many at Oxford) at first patiently boar Martyrs teaching, and frequented his Lectures, and indeed seemed to admire him for his Learning: but some others of them, especially the Heads of Houses, laboured to restrain the Students from going to his Lectures; but yet proceeded no further. But when he came to declare his judgement about the Sacrament, 
Popish malice.  they could bear it no longer; and therefore that they might not only procure him envy, but bring him into danger, they first began to load him with their usual accusations amongst the vulgar, that he taught contrary to the Doctrine of their Forefathers; that he would extirpate their wholesome, and decent ceremonies; that he profaned the Sacrament of the Altar, and did (as it were) trample it under his feet.  
Then (without acquainting him with it) they affixed papers upon all their Church doors in English, declaring that tomorrow there should be a public Disputation against the real presence of Christ in the Sacrament. By this means the day after they filled the Schools, 
They combine against Martyr.  they disposed their party in every place, commanding them to make a noise, to raise tumults, and if need were, to fight with any that should oppose them. Many ran to this sight, not only of the Scholars, but of the Townsmen, some to see the event of this business, others to assist their friends, in case they should fall together by the ears. Martyr in the mean time being wholly ignorant of all this, was in his house preparing himself after his usual manner to read his Lecture, till some of his friends (observing the unusual concourse of people) went to him, 
His friend's 〈◊〉 ●wade him from going to the Schools.  opened the whole business to him, entreating him to keep home, and not to expose himself to peril, seeing that his adversaries were so prepared, that they seemed rather with arms, then with arguments to oppose him. He answered, that he could not neglect his Office, that he was never the author of any tumults, whereof themselves were witnesses; neither would he now give his adversaries any occasion of raising a tumult, for that he would only read according to his usual custom: For (saith he) there are many amongst them that expect the Lecture, to whom I may not be wanting. 
His answer.  And so going towards the Schools, accompanied with his most faithful friends, there met him Doctor Smith's boy, which Smith was one of the principal sticklers in this Tragedy. 
Sm it●s challenge.  This boy gave him a Letter from his Master, wherein he challenged him to a Disputation. Then did Martyrs friends again earnestly solicit him to return home, telling him of the danger he was running into. 
Martyr goes on  But he was still resolute, and so going to the Schools, when his adversaries provoked him, he endeavoured by a modest speech to quiet them, saying, that he refused not to dispute, only disliked the time, for that he came to read his Lecture; 
His learning, and courage admired.  and so having somewhat quieted them, he went on with his Lecture to the great admiration of all. For they which before admired him for his singular learning and eloquence, now much more admired him for his admirable constancy. For that, notwithstanding the murmurs of the people, and the rage of his adversaries, he went on without the least change of his colour, or hesitation in his voice, or titubation of his tongue, or trembling of his members, or any thing else that might imply the least fear.  
Having ended his Lecture, 
He is again challenged.  his adversaries began again with great clamour to provoke him to a disputation, nor would they accept of his modest excuse, when he told them that he would dispute, 
His answer.  but at another time, that he was not now prepared for it, they having concealed their questions from him, without setting them up in public as they used to do. To this they replied, that he which had read his Lectures about the Lords Supper, could not be unprovided to dispute upon the same subject. To which he again answered, that he durst not undertake such a work without acquainting the King with it, especially seeing the thing tended to sedition. He told them also, that to a lawful disputation was required, that the questions should be agreed on; that Moderators should be appointed, by whose judgement all things should be determined; and lastly, that they should have Notaries to write the arguments on both sides: Whereas (saith he) none of these things be ready, and besides the night draws on, that we shall want time to discuss so great a controversy. His adversaries would not be satisfied with these his most just reasons, 
A tumult raised.  but all were like to fall together by the ears: Whereupon the Vicechancellor interposed his authority, 
Qu●●ted by the Vicechancellor.  requiring Peter Martyr, and Smith, to meet at his house with their friends on both sides, where they should agree upon the questions, and the time, and order of disputing; and in the mean time he commanded the Beadles to dissolve the assembly; and so taking Peter Martyr by the hand, he led him forth, and safely conducted him to his own house. Martyr being delivered from this danger, yet lest he should seem to decline the disputation, being accompanied with some of his friends, at the hour appointed went to the Vice-chancellors house with Doctor Sidall, and Curtop, who at that time were zealous defenders of the Truth, though afterwards in Queen Mary's days they deserted it. Smith did the like, bringing with him Doctor Cole, and Oglethorp, and three other Doctors of Divinity. Long they contended about the Laws of the Disputation; but at length the questions were agreed upon, and time, 
A Disputation agreed on.  and place appointed for the Disputation, and so they parted; and in the mean time by their mutual consents, the King was made acquainted with it, who against the day, 
The King sends his Delegates.  sent down his Delegates to order the Disputation aright. But Smith being conscious to the raising the former tumult, 
Smith flies.  before the day came, fled first into Scotland, and from thence to Lovane in Brabant. Yet at the day appointed the King's Delegates came, the Bishop of Lincoln, Doctor Cox, Doctor Hide, Mr. Richard Morrison, and Doctor Nenyson. 
The disputation.  In the presence of these, Peter Martyr disputed four days with three of the Popish Doctors, Tresham, Chad, and Morgan, wherein he showed excellent learning; and because the adversaries scattered abroad many false reports, Martyr afterwards printed the whole Disputation.  
Not long after the Commons in Devonshire and Oxfordshire rose up in arms, 
A Rebellion.  amongst whom many threatened the death of Martyr, so that he could neither read his Lectures, nor safely remain in the City, whereupon by his friends he was safely conveied to London, 
Martyr goes to London.  which the King much rejoiced at; and when his wife and family could not with safety remain at his house, his friends hid them, till as the seditious multitude were departed out of the City. For the Kings raising two Armies, 
The Rebellion suppressed.  quickly suppressed them, punishing with death the Ringleaders of those Rebellions, and Martyr thereupon returned to Oxford to his wont labours. But his restless Popish adversaries, 
Martyr made Dean of Christs-Church.  who had been formerly beaten by arguments, and durst not again return to arms, yet to show their spi●e, often raised tumults before his house in the night, throwing stones at his door, and breaking his windows: Wherefore the King being careful to provide for his safety, made him Deane of Christs-Church, alloting to him a fine house, and pleasant garden; and so, though he had formerly taken the Degree of a Doct. amongst the Pontificians, 
He is much esteemed.  yet he took it again according to the rights of that University.  
He was much prized by the godly King, highly esteemed by Cranmer, Ridley, Latimer, Hooper, and all that loved the truth in the University. Cranmer made much use of him, and his advice about reforming the Church, and settling the government of it: But when those bloody Marian days came, wherein Religion was eradicated, 
In Queen Mary's days Martyr is in danger.  the Church laid waste, and holy men shut up in prisons, Martyr also was forbidden the exercise of his place; and commanded not to set a foot out of his own doors, nor to carry any thing thence: Whereupon he presently wrote to his friends, showing what danger he was in, pleading the public faith given to him when he was sent for by King Edward the sixth, and by this means, 
He goes to London.  leave being given him, he came from Oxford to London, repairing immediately to Archbishop Cranmer, his entire, and old friend: About which time a report was spread that Cramner wavered, and was ready to change his Religion: which he hearing of, set forth a writing, wherein he professed himself ready to maintain the Doctrine of Religion which was authorized by King Edward, to be agreeable to the word of God, and the Doctrine of the Apostles: And herein he was encouraged by Peter Martyr, whom the Archbishop chose to join with him in defending the same against all opposers; but this was denied, and the Arch-Bish. presently sent to the Tower.  
It was also debated in the Queen's Council, 
He goes beyond Sea.  whether Peter Martyr should be imprisoned. because (as some said) he had done much hurt to their Religion: But after debate, it was concluded, That because he came into England upon the public faith, he should be safely dismissed. Whereupon sending him public Letters, signed with the Queens own hand, He, an Bernardine Ochine went first to Antwerp, from thence to Cologne, 
He goes beyond Sea.  and lastly to Strasborough from whence he came. Yet when he first took ship, his adversaries (vexing at his escape) urged, that it was fit he should be drawn out of the ship, and cast into prison, as a public enemy to the Pope: yet it pleased God, 
God's mercy to him.  that the Master of the ship (being a godly man) hid him at his house fourteen days, till his adversaries had given over seeking for him, and then conveied him safely to Antwerp; from whence as we heard before, he went to Strasborough, where he was entertained with much joy by his old friends, 
His return to Strasborough.  and restored to his former place. Yet there the Devil also raised him up some enemies, who suggested to the Senate that he differed in judgement from the Augustane-Confession about Christ's presence in the Sacrament of the Lords-Supper, which might cause much trouble in the Church, 
Satan's malice.  and that he refused to subscribe the Articles of agreement between Luther and Bucer about this matter: Whereupon he wrote to the Senate, That there was nothing in the Augustane-Confession rightly understood which he did not concur with, 
His Prudence.  and that if his Text at any time should lead him to speak of that subject, he would do it with such modesty that it should be offensive to none, and that his not subscribing to the Agreement between Luther, and Bucer (wherein amongst other things they had set down, That they which wanted true Faith, did yet nevertheless eat the body of Christ) ought not to be objected to him, for that he could not assent thereto, but he must give offence to the Helvetian, English, and French Churches, and to them at Geneva also: yea, and that Bucer himself in England had taught far otherwise. With this answer the Senate was well satisfied; And he, and Zanchie taught diligently both Divinity, 
He is again persecuted.  and Philosophy in that City, yet his restless adversaries did nothing but assperse him, and seek his disgrace; first, more privily, and then more openly, which made him to think upon a remove; and God in his wise providence so ordered it, that about that time Pelican dying at Zurick, 
God's mercy to him.  the Senate there chose Martyr in his room, and presently sent to him to come to them, and to the Senate at Strasborough to give way to it: Which they did, though very unwillingly, Martyr himself being desirous to embrace that call, in regard of the opposition which he met with at Strasborough, so that Anno Christi, 1556. (to the great grief of his friends, 
His call to Zurick.  who loved him very dearly) he departed to Zurick J●●n Jewel (afterwards Bishop of Sarum) accompanying him. There he was entertained with much joy, both by the Senate, Schools, Ministers, and all good men: And he at first resided for a while with his old friend Bullinger, with whom he lived with much entire friendship, 
His friendship with Bullinger. His high esteem.  which continued to their death. Also by his sweet and holy carriage, he won the love of 〈◊〉 In somuch that the Senate, to show how highly they esteemed him, made him free of their Commonwealth, that he might not live as a stranger, but as a Citizen amongst them.  
He had buried his wife in England, at Oxford, (whose body the bloody Bishops afterwards caused obe●●igged up under Queen Mary, 
Popish cruelty.  and to be buried in a dunghill) whereupon, at the desire of his friends, and to obtain issue, six years after the death of his former, he married again one Catherine Merenda, who for Religion had left her own country, and lived at Geneva, 
His second marriage.  and had a good testimony of the whole Church there.  
As he was highly prized by them of Zurick, so he loved them exceedingly, as may appear by two notable examples. Celsus the Pastor of the Italian Church at Geveva being dead, many of that Congregation having been Martyrs old disciples, 
His love to Zurick.  and very dear to him, 
A faithful Pastor.  chose him to be their Pastor, and sent to request his coming to them, many also of his old English friends that lived as exiles there, much pressed it: Yea, and Calvin also wrote to him, desiring him to embrace the Call. Martyr being thus importunately pressed to remove thither, and having many engagements to incline him that way, yet referred the whole matter to be determined by the Senate and Ministers at Zurick, and they, understanding that there were other able, and fit men to be placed over the Italian Congregation, denying their consents to part with him, he resolved to stay, notwithstanding all solicitations to the contrary: And afterwards, when in Queen Elizabeth's days, 
He refuseth to go into England.  he was much importuned to return into England, and had large proffers made him from the Queen, yet he would not leave his flock till his death.  
And how ready he was to be serviceable to other Churches, may appear by this example: The year before his death the King of France had appointed a meeting of the Bishops, 
His readiness to do good.  and Nobility at Possy, whereupon they of the reformed Religion in France, thought that it was a very seasonable time to procure a conference about Religion, 
He goes into France.  which might much tend to the peace and liberty of the Church: Upon this the Churches chose certain Delegates, which in that Parliament should move for the liberty of Religion: And they chose also many learned men who should dispute with their adversaries about the same; and because the singular learning, and incomparable dexterity of Peter Martyr in disputing was sufficiently known, they in the first place made choice of him for one, and sent one Claudius Bradella, with Theodore Beza to Zurick to try his willingness to accept of that employment: and when he had declared his readiness, shortly after came Letters from the King, the Queen Mother, the King of Navarre, the Prince of Conde, and the Admiral Coligni to the Senate of Zurick, to desire them to send Martyr, withal sending him a safe conduct; whereupon he undertook the journey, and when he came to Possy, he made an Oration to the Queen, exhorting her to seek not only the quiet of France, but of other Churches, 
His speech to the Q. Mother.  by promoting true Religion, showing also what a blessing she might expect from God thereby▪ The Queen entertained him kindly, and so did the King of Navarre, the Prince of Conde, and the Admiral of France: But the Cardinal of Lorraine sought to hinder the disputation all that possibly he could; 
Popish subtlety  yet when he could not prevail, five of each party were chosen out to dispute the business about the Lords Supper in private, having only two Notaries present, and after several days disputation, 
A Disputation.  something was drawn up as the result of all, which (with some explanations) Beza, Marlorat, Martyr, Spina and the Lord of Sole subscribed unto; But when the same was presented to the Cardinal, and Popish Bishops, they complained of their Disputants as having consented to that which was Heresy; 
It breaks off.  and so by their authority they broke off the Disputation, and departed: Whereupon Martyr addressed himself to the Queen, seeing that he was like to do no good there, desiring licence to depart, which she consented to, 
His return to Zurick.  and he returned to Zurick with a large testimony of his worthy carriage, and a guard from the Prince of Conde, and the Admiral for his safety.  
Thus having worn out himself with his indefatigable labours, and having his spirits much exhausted with grief for the afflicted condition of the Churches of France, 
His sickness.  he fell sick of a Fever, made his Will, and to his Friends that visited him, he spoke cheerfully and comfortably, telling them that his body was weak, 
Comfort at death.  but inwardly he enjoyed much peace and comfort. He made before them an excellent Confession of his Faith, concluding thus, This is my faith, and they that teach otherwise to the withdrawing men from God, God will destroy them. He gave them his hand, and bid them farewel, 
His death.  and commending his soul to God, he slept in the Lord, and was buried honourably Anno Christi 1562, and of his age 62.  
Opera haec ab ipso edita sunt. Symboli expositio. 
His Works.  Comment. in Cor. 1. Comment. in lib. Judicum, & Epist. ad Rom. Defensio Doctrinae de Eucharistiae Sacramento contra S. Gardiner. Disputatio de Eucharistiae Sacramento habita Oxon. Defensio ad duos libellos Rich. Smithaei. Post obitum hi libri editi sunt. Comment. in Sam. 1. & 2. Reg. 1. & in 11 capita priora Reg. 2. Comment. in 1 librum Mosis Precum ex Psalmis libellus, Epitome defensionis adversus S. Gardinerum. Confessio de coena Domini ad Senat. Argento. Sententia de praesentia corporis Christi in Eucharistia, proposita in Collo●. Possiaco. Epistola de causa Eucharistiae. Loci communes. Conciones, Quaestiones, & Responsa, Epistolae. Comment. in Exod. In Prophetas aliquot minores. In tres priores libros Ethicorum Aristotelis.  
Beza made this Epigram of him. 
Tuscia te pepulit, Germania, & Anglia fovit,  
Martyr: quem extinctum nunc tegit Helvetia.  
Dicere quae si vera volent, re, & nomine dicent,  
Hic fidus Christi (credit) Martyr erat.  
Utque istae taceaut, satis hoc tua scripta loquuntur:  
Plus satis hoc Italis expr●brat exilium.    

The Life of Amsdorfius, who died A no Christi 1563.  
NIcolas Amsdorfius was born in Misnia, of noble parents, Anno Christi 1●83, 
His birth and education.  and brought up in Learning. Anno Christi 1502 from School he went to the University of Wittenberg about that time that Luther began to preach against Indulgences: And contrary to the custom of the Nobility of those times, he applied his mind to the study of Theology, and contemplation of heavenly things. In An. Christi 1504 he commenced Master of Arts, and afterwards Licentiate in Divinity. He timely embraced the Truth that broke forth in those times, 
His conversion  and not consulting with flesh●and blood, preached it to others. He accompanied Luther to Worms, Anno Christi 1521, when he was called to give an account of his Faith before Caesar, and the States of the Empire. In the time of Luther's recess into his Pathmos; he, with Melancthon, Justus Ionas, and John Dulcius, 
He opposeth the Mass.  being sent to by the Elector of Saxony for their judgements about the Mass, declared that it was an horrible profanation of the Lords Supper; whence ensued the abolishing of it out of all Churches in Wittenberg. Anno Christi 1523, he wrote in a book dedicacated to the Elector of Saxony, that the Pope was Antichrist.  
Anno Christi 1524 Luther being sent for to Magdeburg, went thither, and having preached to them, 
He goes to Madgeburg.  commended to them, and afterwards sent Amsdorfius to gather and instruct the Churches there, who faithfully laboured eighteen years in that place. During his abode there, 
And to Goslaria.  the Senate of Goslaria sent for him to reform their Churches, and he at his coming settled the same form of Doctrine and Discipline amongst them as was used at Wittenberg, and Magdeburg. He also made John Amandus Superintendent of those Churches, and Michael Volmetius Master of their School. Anno Christi 1541 he was sent by the Elector of Saxony to govern the Church at Naumberg in the Palatinate; where also the year after he was ordained Bishop by Luther, 
And to Naumberg.  three other Pastors also imposing their hands upon him, who were, Nicholas Medler, Pastor of Naoburg, George Spalatine, Pastor of Aldenburg, and ●olphgang Steinius, Pastor of Leucopetra. But six years after he was driven away from thence by the Emperor Charles the sift, whence he fled to Magdeburg, which at that time was the common place of refuge for the godly, who fled from the indignation of Caesar. Anno Christi 1548, Amsdorf, 
He opposeth the Adi●pho●ists.  amongst others, opposed himself in that sad controversy about things indifferent, which continued for whole ten years; and when Anno Christi 1550 Madgeburg was besieged, Amsdorf yet remained there; and the year after George Major having published this proposition; That good works were necessary to salvation; Amsdorfius in heat of contention wrote, That good works were hurtful and dangerous to salvation. In the midst of these digladiations amongst Divines, Amsdorf came to his old age, 
His death.  having now attained to eighty years, at which time he quietly slept in the Lord, Anno Christi 1563.  
Scripsit de sacra coena. 
His Works.  Epitomen Chronicorum Naucleri de Paparum perfidia in Romanos Imperatores. Novi anni votum, principibus viris oblatum. Subscriptionem censurae, & sententiae Saxo. Ecclesiarum, adversus G. Majoris doctrinam. Item contra Tilemannum Heshufium.   


W. MUSCULUS  The Life of Musculus, who died A no Christi 1563.  
WOlfgangus Musculus was born at Dusa in Lorraine, 
His birth and education.  An. Christi 1497, of honest parents, who seeing his aptness to Learning, bred him at School. When he was young he fell sick of the Plague, but it pleased God to restore him. He had an exceeding prompt wit, and had such an ardent desire to his book, that he was never a weary of reading, 
A special providence.  and writing, so that he rather needed a bridle, than spurs, never departing from School, and his book, till he was forced. When he was grown up to some bigness, his parents sent him abroad into other countries with slender provision, 
He is sent abroad.  that by singing at doors (as the manner of those times was) he might get his living, and thereby learn patience, temperance, and humility, and might follow his book the better. Being thus sent from his parents, he came to Rapersvil in Alsatia, where a certain Widow entertained him, and in which place he went to School, but met with much hunger, and want, till as by his honest and modest deportment, he became known to the noble Earl of Rapersvil, from whom he received many favours.  
From thence after a while he went to Slestade, and got into the School; and being naturally much addicted to Poetry, he spent his time in reading such Authors: And thus he continued till he was fifteen years old, about which time he returned to visit his parents, and going into the Monastery of Lexheim by the way at the time of their Evensong, he joined with them in singing, 
God's providence.  and the Prior taking notice of him, and liking his ingenious countenance and voice, followed him out of the Church when all was ended, and enquired of him what he was? and whether he liked to live in a Monastery? and withal proffered (if he would accept of it) to admit him into that Monastery, to clothe him, and provide other necessaries for him at his own cost. He being very glad of this proffer, went to his parents, acquainted them with it, and they (looking upon it as a great mercy) went presently with him to the Monastery, where the Prior, according to his promise, entertained him as his own son, and afterwards sent him to the Bishop for Orders. There he lived till he was thirty years old, and when others were drinking, and playing, he, with a book in his hand, would walk into a grove to study: 
His studious●es  For though in his youth he was of a cheerful, and merry disposition, and much▪ delighted in liberal exercises both of body and mind, yet he disliked the illiberal contests of his fellows, who spent their time in dice, and drinking, and such like practices. But in the mean time he had a great want of books, that Monastery having no Library belonging to it; yet at last he found a great heap of parchments, at the roof of the house, amongst which he met with some of Tully's works, and all Ovid's: These therefore he read over, especially Ovid, being so much addicted to Poetry, that many times he made verses in his sleep; and could make a verse upon every thing he met with, and grew so perfect therein, 
He affects Poetry & Music.  that with Ovid he could say; 
Sponte sua carmen numeros veniebat in aptos:  
Quicquid conabar dicere, versus erat.   
And together with his Poetry, he applied himself to Music, which the Prior taking notice of, caused him to be taught to play on the Organs. 
He studies Divinity.  At twenty years of age he studied Divinity, and excelling all the other Monks in learning, and eloquence, was presently chosen a public Preacher; and being often told by an old man in that house, Si vis fieri bonus Concionator, da operam ut sis bonus Biblicus: If you will be a good Preacher, 
He studies the Scriptures.  study to be well acquainted with the Scripture: he betook himself night and day to reading, and meditation upon the Bible. He first preached in the Church of Lixh●im, and in three other Churches belonging to that Monastery; but his zeal and eloquence making him famous, he was requested to preach in divers other places.  
About the year 1518 Luther's books began to come abroad into the world, and Musculus having some of them sent him, 
His conversion  read them with much seriousness, and delight; and God thereby revealing the Truth to him, he became a zealous maintainer of it, not only in the Monastery by conference, and disputation, but in his public Sermons also, so that he was commonly called the Lutherane Monk; and whereas Luth●r was charged by some with Heresy, he stoutly defended him, saying: It may be Luther may err in some things, which is common to the nature of man, yet he is not therefore to be accounted an Heretic: according to th● saying of Saint Augustine, Errare possum, haereticus esse nolo, I may err, but I will not be an Heretic. And his labours proved not fruitless: for (through God's blessing upon them) he converted many of that fraternity, 
He conver●● ma●y.  who afterwards left their Abbey, and became zealous professors of the Truth unto death. And divers others also abroad were converted by him, and amongst them a certain Nobleman, called Reinhard of Rotenburg, who was Captain of the Castle at Lutzelsteine, and Protector of that College, a man of much account with the Palatine; 
God's providence.  by whom he was protected from many dangers and snares that were laid for him, especially by the Bishop, and some old Monks that were more obdurate in wickedness, and therefore more opposite to the Truth. He was often in great peril of his life, and yet by special providences preserved: 
Popish malice.  So that perceiving that in that place he could neither enjoy safety nor freedom in the service of God, as he desired, he resolved to leave the Monastery, and to go elsewhere: which resolutions he communicated to some of his friends. But in the mean time the Prior died, and he, by common consent of all, was chosen to succeed him. Musculus looked upon this as a design of the Devil by these baits of honour, pleasure, and profit, 
Tentation resisted.  to withdraw him from his zealous purposes of propagating the Truth, and to tie him to that kind of life that he was resolved against: And thereupon he refused the choice, and put it upon another. He also married a wife, called Margaret Bart, 
His Marriage.  an honest, and virtuous Virgin. At his departure, the new Prior gave him a supper, after which he bade him, and the rest of the Friar's farewell, who were now but six, three also of which shortly after followed him. At this time he had but four Florence's, to which the Prior added four more, and so about midnight (that he might the more safely escape his enemies) he departed, being accompanied with a Kinsman called Nicholas Wagner, directing his course to Strasborough, whether also he came Anno Christi 1527, and of his age thirty, and was entertained by the Minister, Theobald Niger, who also made him a Wedding-feast. But his money waxing short, and seeing little hopes to be called to the work of the Ministry, he placed his wife forth as a servant to Mr. Theobald Niger, and agreed with a Weaver to teach him his trade: 
His poverty.  comforting himself in the mean time with this Distich, 
Est Deus in coelo, qui providus omnia oura●;  
Credentes nusquam deseruisse potest.  
A God there is, whose providence doth take,  
Care for his Saints, whom he will not forsake.  But it fell out that this Weaver was an Anabaptist, and kept one of their Teachers in his house, 
Anabaptists life.  who according to their usual custom, laboured not at all, but spent his time in eating, drinking, and sleeping: With him Musculus could not agree, but often objected that of the Apostle to him. He that will not labour, ought not to eat. This occasioned his Master to fall out with him, and having paid him his wages at two months' end, he turned him out of doors, contrary to his former bargain: Musculus now not knowing how to supply his wants, it fell out that at that time the Senate at Strasborough were mending their fortifications about the City: Thither he went, and was hired to labour in that work amongst oath r●b●t the same nightgoing to set his wife, she told him that an Officer had been there to request him to come to the great Church, 
God's providence.  where the Consul, and Bucer would speak with him. He not knowing the occasion, was much troubled at it, yet went to the place appointed, and when he came thither, the Consul commanded him to go to the Village of Dorlitzheim, and there to preach every Sabbath, and to teach the people (who were prone to Sedition) peace and obedience. Musculus with joy taking this as a call from God, went every Sabbath thither, being but three miles off, 
He preacheth 〈◊〉 Dorlitzheim.  and preached to them; and all the w●ek lived with Bucer (who writing so bad a hand, that the Princers could not read it, yea many times himself could scarce read what he had written) employed Musculus to transcribe his Comments on Lephany which were then in Printing.  
After certain months preaching in that Village, and hi● wife growing near the time of her travel, 〈◊〉 Magistrates sent him and his wife to live there, 
Ch●ist ●est of ●ll.  where his bearers entertained him kindly, and provided necessaries for his family; only himself was fain to lie upon the ground in a little straw whilst his wife lay in. Thus this man of God wa● willing to suffer poverty for Christ's cause, who amongst the Papists might have lived in much plenty. In that Town he preached a whole year without receiving anything for his pains; but afterward the Senate at Strasborough allowed him a stipend out of the public treasury for the supply of his wants. There also he began to teach School; wherein he carried himself with so much industry, 
He teaches School.  and affability, that he won much love.  
Not far off there was a Monastery, in which one a year there was a Feast, and a Sermon, to which (at the request of his neighbours) Musculus went. The Friar that preached chose this Text, 
Heb. 11. 6.  Without Faith it's impossible to please God. In his Sermon he inveighed bitterly against the Lutherans, and in particular against them of Strasborough, as Apostates, etc. wherewith many of his hearers were much pleased. The Sermon being ended, and the Friar coming down out of the Pulpit, 
Musculus his zeal.  Musculus called to him, saying, Thou wicked wretch, hear me a little, and I'll make thy wickedness appear to all the Congregation. And going up into the Pulpit he took the same Text, opened the words, and preached excellently of the nature and benefit of saving faith, and vindicated them of Strasborough from those aspersions which the Friar had cast upon them: wherewith the people were much pleased, but the Friars shrunk away. Then came the Steward of the Monastery running in, 
Satins malice.  and interrupted him, saying, Sirrah, give over, who set you upto preach in this place? To whom he answered, Who gave you authority to set up a lying Friar, to preach, and traduce the Senate, and people of Strasborough, whom I am bound to defend and vindicate from such false aspersions? and so he went on in his Sermon, but then the Steward began to entreat him to give over, lest he caused a tumult; but he ●ad him hold his peace, and entreated the people to be quiet, and so went on to the end of his Sermon without any distraction. The fame of this action begat him much credit amongst all good men at Strasborough, so that at the years end he was sent for to Strasborough, and made a Deacon, though he in modesty would have refused it, as judging himself unfit, 
His humility.  and unworthy of it; And thus he continued two years longer in that place: And whereas in Dosna, a Village belonging to Strasborough, the people would by no means suffer the Mass to be abolished, 
Power of the Wo●d.  he, by one Sermon there so wrought upon them, that presently they cast it out of their Church, together with all the Popish trumpery.  
At Strasborough, whilst he was a Deacon, he was a constant hearer of Capito and Bucer, and finding his own defect for want of Hebrew, 
He studies Hebrew.  fell to the study of it, wrote out a Lexicon with his own hand, and profited so much therein, that he did not only understand the Bible, but the Rabbins also.  
Anno Christ 1531. 
He is sent for to Ausburg.  the Citizens of Ausburg sent to Strasborough to request the Senate to send them Musculus to be their Pastor. This request he himself opposed with all his might, 
His humility.  as judging himself unfit, & unable thereunto; had not Bucer, and the Senate, interposed their authority to require his acceptance. When he came thither he preached six years before the dregs of Popery where wholly purged out of that City; 
He goes to Ausburg.  yea the state of it was very troublesome, not only by reason of the Popish party, who with all their might opposed the Reformation; but also by reason of some Anabaptists, who like serpents had crept in to disturb the growth of the Gospel, 
Anabaptists trouble the Church.  and the peace of the Church: Yea, they carried themselves very impudently, and tumultuously, coming into the Church at Sermon-time, stepping up into the Pulpit, and labouring to diffuse their errors, and to poison the people therewith, 
Their impudence.  insomuch as the Magistrates were forced for the public peace sake to cast them into prison: Thither Musculus went daily to them, 
Some of them imprisoned.  and though they called him a Viper, a false Prophet, a Wolf in Sheep's clothing, etc. yet he bore all with patience, and carried them food, and other necessaries, 
His holy policy.  not speaking a word about their opinions till he had so far insinuated into their affections that they began to love him exceedingly. Then began he to confer familiarly with them, to hear them with patience, and with solid arguments to convince their errors, whereupon by degrees, he converted them all, and brought them to make public recantations, 
He converts ●hem.  which by more rugged dealings they would never have yielded to. He had also many conflicts with the Popish party, and wrought so far with the Senate, that Anno Christi 1834. they cast out the Mass, and Idolatry out of most of the Churches, only allowing to the Papists eight to say Mass, but not to preach in. And afterwards, 
Reformation in Ausburg.  Anno Christi 1537. he so prevailed, that Popery was cast out of those Churches also, and the City wholly embraced the reformed Religion. There he studied the Greek Tongue, 
He studies Greek. And Arabic.  and profited so much therein, that he translated divers parts of chrysostom, Basil, Cyril, Athanasius, etc. At that time also by his own industry he learned Arabic, not having so much as a Grammar to help him; only by observing the proper names (which are the same in all languages) he found out the Letters, 
His industry.  and so attained to the reading, and understanding of that tongue. He taught at Ausburg eighteen years with much diligence, 
Preachers part●rn.  and profit. His Sermons were very piercing like a two-edged sword, both in comforting the afflicted, and convincing the obstinate. Anno Christi 1536. there was a Synod appointed at Isenac in Thuringia, to which Luther, and many other Divines out of upper and lower Germany resorted, about composing the difference concerning the Lord's Supper, to which Musculus was sent by the Senate of Strasborough; as also to a Diet at Worms and Ratisbone, where he was Scribe at the Disputation between Melancthon, and Eccius, which afterwards he published. Anno Christi, 1544. the Inhabitants of Donavert embracing the Gospel, 
He goes to Donavert.  sent to the Senate at Ausburg for one their Ministers to assist, and further them in their Reformation, who thereupon sent Musculus to them, and when he came thither, he preached every day for a quarter of a year together, and so returned to Ausburg.  
Anno Christi 1547. Charles the fifth having ended the Smalcaldian war, 
A Diet at Ausburg.  called a Diet at Auspurg, whither himself, his brother Ferdinand, the Electors, Cardinals and Bishops came: Then was Musculus put out of his Church; yet did he not cease to preach in another, 
His zeal and courage.  during that Diet, with as much zeal and freedom of speech as formerly, which procured him much hatred from the Popish party, who set spies to entrap him. They also accused him to the Emperor as one that stirred up the people against the Clergy; by reason whereof he was in such danger, 
Popish malice.  that the Senate was fain to appoint three men to guard him to, and from the Pulpit. Tumults were raised before his door, his windows broken, and himself railed upon; 
His courage and constancy.  yet he bore all with a stout courage, and sent the Senate word, That if they would stick close to the cause of God, he would venture his life with them.  
The year after the Senate embraced the Interim, 
His zeal.  which he wrote, and preached boldly against; insomuch that he was hated, and lived in great danger; hereupon he resolved to leave the City, and acquainting the Consul with his purpose, one evening, 
Flight in persecution.  with one only Citizen in his company, he left his wife, and eight children, and departed out of the City, and changing his apparel at a friend's house that he might pass unknown; 
He goes to Zurick.  he went to Zurick, where he stayed a while with Bullinger, and from thence to Busil, his, wife and children following him within a few days; but they staying at Constance, he went thither to them, and the Sabbath following he preached to the Citizens of Constance upon that Text; Joh. 6. 66, 67, 68, 69. 
He preaches at Constance.  From that time many of his Disciples went back, and walked no more with him, etc. Out of which words he showed how grievously those Cities had sinned, which to please men, had basely deserted the Gospel of Christ. Then he exhorted them of Constance, not to follow such examples, but rather after the examples of the Apostles in this Text, constantly to adhere unto Christ, who only hath the words of eternal life. The very next day the Spaniards coming to besiege Constance, he with his family removed to Zurick: Thither Cranmer sent for him to come into England, 
He is sent for into England.  but being grown aged, and his wife sickly, he excused his going thither. After six months stay there he was called to Berne to be the Divinity Professor in their Schools, 
He is chosen to Bern.  whither he went, and where he discharged his place for fourt●en years together with much diligence and praise. He Printed many works, all which he wrote out with his own hands whereby his great labour, 
His industry. Hi● self denial.  and sedulity may easily be discerned. He so loved his present employment, and place of habitation, that though he had many invitations to places of more eminency and profit, yet he wou●d never embrace the same, but continued at Bern till his death.  
He lived in much peace and concord with his fellow Ministers, 
His amity with his Colleagues.  and Professors, and was very loving to his wife and children; in domestical troubles most patient; very merciful to the poor, 
His Charity.  especially to exiles and strangers; of a sparing, and temperate diet, whereby he lived in health to his latter end. He used much walking, and holy meditation therein. He went very upright, had a fresh colour, sharp sight, 
His Character.  admirable strong teeth; and lastly his hands and feet well performing their office. But the year before his death he began to be crazy; partly by reason of his great age, but especially being worn out with infinite cares, and labours; as also by reason of a great cough which of a long time had been troublesome to him. By these means he had many fits of sickness that year, out of which, through God's mercy, and the care of his Physicians, he somewhat recovered, yet himself discerned that his end approached, and therefore he daily prepared himself for it, laying aside all worldly cares and businesses, that he might the better meditate upon his approaching death, 
He prepares for death.  as may appear by these verses which he made a little before his death. 
Nil superest vitae, frigus praecordia captat:  
Sed tu Christo mihi vita perennis ades.  
Quid trepidas anima? ad sedes abitura quietis,  
En tibi ductor adest angelus ille tuus.  
Peccasti? scio: sed Christus credentibus in se  
Peccata expurgat sanguine cuncta suo.  
Horribilis mors est? fateor: sed proxima vita est,  
Ad quam te Christi gratia certa vocat.  
Praesto est de Satana, peccato, & morte triumphans  
Christus: adhuc igitur lata, alacrisque mig●a.   
August the twenty second, 
His last sickness.  being the Lordsday in the morning, Musculus, feeling no distemper, went to Church to hear the Sermon, and about the midst of it, he was seized with a violent Fever; yet continuing to the end of the Sermon, he went home, and sat down to dinner, supping a little broth, but waxing worse, he was led to a bed in his study, from which he never rose afterwards. So soon as he was laid, he grew extreme hot and burning, whereupon by the advice of his Physician, he was let blood: he had also some Physic given him, which yet stayed not with him. Musculus, perceiving his end to draw near, caused his sons to be sent for, whom he saluted, and blessed, after which he never seemed to mind either wife or children. John Haller (one of the Ministers) ask him of the state of his soul, and how he would dispose of his outward estate? he answered, I thank God, I have nothing that troubles my conscience. And as concerning my Doctrine, as I taught, so I thought, do think, and will think to the end. As for my Wife and Family, I commend them to your, and your Colleagues care, desiring you to be Fathers and protectors to them. Haller in his own, and his brethren's name, promising to satisfy his desire, he thanked them, and never after made mention of any worldly thing: And so shortly after he quietly resigned up his spirit unto God in the presence of the Ministers, and Professors of the University, 
His death.  who were come to visit him. The day after he was honourably buried, Anno Christi 1563, and of his age 66.  
This Epitaph was set upon the wall, near to his grave. 
MUSCULUS hic situs est, doctrina clarus, & ingens:  
Nomen in orbe manet, Spiritus astra tenet.   
His Works are these. Comment. in Genesim. 
His Works.  in Psalm. Mat. Joh. ad Romanos, & Corinthios, ad Phil. Col. Thess. Tim. Loci communes. Explicatio Decalogi. Contra Missam. Anti-Chochlaeus. De Concilio Tridentin●. Quatenus ferenda sit injuria. Contra impurum Catechismum. De Juramento. De Bello Germanico. Besides many of the Greek Fathers, and other books, which he turned out of Greek into Latin.   

The Life of Hyperius, who died A no Christi 1564.  
Andrea's Gerardus Hyperius was born at Ipres in Flanders An Christi 1511. 
His Birth and Education.  His Father was a Counsellor famous in that City. His Mother was Katherine Coets, of a noble Family. These set their son to School be-ti●es, and being reasonable well grounded in Grammar, at eleven years old they placed him with James Pap, a good Poet, to be trained up by him. When he was thirteen years old he ●rave●●●d through the Islands of Flanders. Then was under the tuition of John Lacteus, where he learned the French Tongue. His Father's desire was that he should not only be brought up in learning, but also in good manners and virtue. But whereas, by reason of the Wars between Charles the fifth, and the King of France, he could not send him to Paris, he kept him at home to write amongst his Clerks.  
An. Chri. 1525, 
His Father's death.  his Father fell sick, and died, charging his wife, that as soon as ever the Wars were ended, she should send his son Andre● to be brought up in learning at Paris; And Anno Christi 1528, peace being made between the Emperor and King, Hyperius was accordingly sent to Paris, and commended to the tuition of Anthony Helhuctus (who was a Senator of the Parliament at this time) and of John de Campis, 
He goes to Paris.  a Licentiat in Divinity. The former was to supply him with necessaries▪ and the latter to forward him in his studies. Hyperius sojourned long in the house of de Camp●●, and heard also the Logic Lecture in the College of Calviac. In that College one of the Lecturers was Joachim Ringleberg, a very learned man, with whom Hyperius had contracted a very strict bond of friendship: And by his help, besides Logic, he learned Rhetoric and Physic. At the end of three years he returned into his own country to visit his friends, 
He returns into his country.  and to see whether any of his Patrimony remained; and finding that there was yet enough to maintain him, Anno Christi 1532. 
And back to Paris.  he returned to Paris, purposing now to betake himself to the study of Divinity: and accordingly he frequented the Divinity-Schooles: Sometimes also he heard the Physic Lectures, which naturally he was much affected with. He frequented likewise the Lectures of the Professors of the Tongues, as Cleonard, Sturmius, and Latomus. Then he had an earnest desire to travel through France 
His travels through France.  both to learn the language more perfectly, and the better to acquaint himself with their manners. Whereupon every year in January, February, and March, when the Lectures ceased, taking some of his fellow Students along with him, he went into sundry Provinces, and visited the most famous Universities: So that at the times forementioned, in three years' space he had traveled through the greatest part of France, and Italy.  
Anno Christi 1535 he returned into his own country, 
His return into his Country.  and presently went to Lovane, where having remained a while, he traveled through the Low-countries, as Gelderland, Friesland, Holland, Zealand, etc. And Anno 1537, and of his age 26, he traveled into upper Germany to visit the Universities, and acquaint himself with the famous men therein. 
He travels into Germany.  For which end he went to Colen, Marpurg, Erford, Lipsich, and Wittenberg, and so returning into his country he was earnestly importuned by his friends to take some cure upon him, 
And his return.  that having now spent his patrimony, he might live the more quietly amongst his friends; and unknown to him, they had procured from the Pope a patent, whereby he was enabled to receive large revenues out of certain Monasteries: only they wanted a confirmation from the Emperor's Chancellor, the Archbishop of Palermo: But it fell out by God's Providence, 
God's providence.  that the Archb. denied his consent, being informed by Hyperius his competitors, that Hyperius had been in upper Germany, which then was accounted a great crime. Hereupon Hyperius, not willing to be a burden to his friends, by the advice of some learned and godly men, resolved again to travel; first intending for Italy; but being hindered by reason of the wars, 
He goes into England.  he sailed into England, where he might easily hear from his friends if any preferment fell in his own country. In England his care was to acquaint himself with such men as were most famous for learning. Upon which occasion he fell into the company of Charles Montjoy, Son to William Lord Montjoy, whom Erasmus had made famous by his writings. 
His employment there.  He used Hyperius very courteously, and conferred with him about many things, and finding his excellent wit, he invited him to his house, proffering him a large stipend. This offer he embraced, and lived most sweetly with him four years, employing himself in his studies all that while.  
Anno Christi 1540, at the charges of Montjoy, he visited the University of Cambridge, about which time the Lord Cromwell was beheaded, and also Doctor Barnes was burned for Religion, with some others; and on the other side some others suffered death for adhering to the Pope, and denying the King's supremacy. There was also published a dangerous Edict against Strangers.  
Hereupon Hyperius resolved to return into Germany; but before he went, 
He goes into his own country.  he visited the University of Oxford, and from thence went to London, where he bade farewell to Montjoy, who would have kept him longer, and sailed to Antwerp; from which going into his own Country, he remained a while quietly with his friends: But hearing the fame of the University of Strasborough, and of Bucer in particular, he was very desirous to go into those part● and so taking leave of his friends, he went to Marpurg, intending to get Letters of commendation from Gerard Noviomag (to whom 
Thence into Germany.  he was formerly known) to the learned men at Strasborough. This was Anno Christi 1541, and of his age 30.  
His coming was very acceptable to Noviomag who presently solicited him earnestly to stay at Marpurg, 
His entertainment at Marpurg.  assuring him of a Professors place, and a liberal stipend. And shortly after he dealt with John Ficinus, the Prince's Chancellor, to substitute Hyperius in his own room, pleading his age, and infirmities, which made him unfit to undergo the burden of his place. ●icinus disliked not the motion, and therefore sending for Hyperius to him, he requested him to stay at Marpurg, and to give them some taste of his Learning, telling him, that if he was liked, 
His employment.  he might have a good stipend settled on him: And shortly after Noviomag dying, Hyperius was chosen into his Professors place, and so read upon Paul's Epistles, where Noviomag had left. And thus continuing unmarried years, he at last purposed to marry, and accordingly, Anno Christi 1544, 
His marriage.  he married Katherine Orthea, a virtuous Widow of good parentage, who had two children. Her he always loved dearly, and had by her six sons, and four daughthers. In that place he lived two and twenty years, performing the duty of his place with admirable fidelity, diligence, and zeal, 
His great labours.  to promote Religion, and Learning: And besides his daily task, he took sometimes other opportunities to teach the people. He set up an order of preaching in the Schools with much labour and trouble; himself appointing what subjects should be handled: Looking over the young Students Sermons, and hearing them in private, before they preached them in public, correcting what was amiss either in their voice or gesture: Such as did well, he commended, such as did ill, he blamed, and endeavoured to reform. He instituted also once in two years an examination of the Students in Divinity; as also a dissertation, wherein some question being proposed, every one was to give in his judgement upon the same. These exercises he set up, and diligently promoted them, though he had no reward for his pains.  
In his private studies he was very indefatigable, always writing, 
His care to Reform the Church.  reading, or meditating, whereby he much impaired his health. He much desired to call back the Hassians to the example of the Primitive Churches, and abolishing the Popish fooleries out of the service of God, to establish a holy scriptural, Ecclesiastical Discipline. And in these employments, having worn out himself, he fell into a great Catarrh, and Cough, 
His sickness.  complaining also of the pains of his head, breast, and sides, which often were so great, as made him sweat, as if he had been seized upon with a Fever.  
In his sickness he conferred much with Divines that came to visit him, especially with Wigand Orthius, about the University, the study of Divinity, and Reforming the Church.  
January the thirtieth, being the Lordsday, when the Sacrament was administered, he desired it to be brought to him also, receiving it with the rest of his family. The day after feeling himself worse, 
He exhorts his wife and children.  he directed his wife what to do after his death; as also his children, whom he exhorted to fear God, honour their Mother, and to carry themselves justly, and honestly towards all men. When many came to visit him, he made before them a confession of his Faith, professing his constancy in that Doctrine which he had taught them, 
His death.  and so taking his leave of them, he quietly slept in the Lord, anno Christi, 1564. and of his age 53.  
He was very learned in the Tongues, better in the Liberal Arts, and Philosophy, best of all in Divinity, and the Ecclesiastical Histories. He had an excellent faculty both in teaching, and disputing. His labours were such as tended to the shortening of his life. In life and manners he was very exemplary; in food and apparel always temperate; in feasts Modest. 
His Character.  In his conference and conversation just, and courteous. And how dear he was to all, both in City and University appeared by those many tears which were shed at his funeral.  
His works were these: De ratione studii; Dialectica, Rhetorica, Arithmetica, 
His works.  Geometrica, Cosmographica, Optica, Astronomica, Physica,: in Ethica Aristotelis Scholia, De studiosorum vita, & moribus: de Ratione studii Theologi●i: De formandis concionibus: De Theologo: De quotidiana Lectione, & meditatione sac. literarum: De Catechesi: De publica in paupere● beneficentia De Schools Ecclesiasticis: De coni●gio Ministrorum: De Providentia Dei, etc. which are particularly set down by Ve●heiden.   


JO: CALVIN  The Life of John Calvin, who died Anno Christi 1562.  
MAster John Calvin was borne at Noviodune, a Famous City of France, 
His birth.  June the sixth, anno 1509. His father's name was Gerard Calvin, his Mother's Joan Franc●, both of good repute, of a competent estate. Gerard was a very prudent man, and therefore well esteemed of both by the Nobility, and others of the Country: 
His education.  He gave his Son John very liberal education from his childhood. From the Grammar-school, he sent him to Paris, and placed him with Maturinus Corderius, a man well esteemed both for his probity, and learning, of chiefest account amongst all the Schoolmasters in France for his training up of youth. From thence John Calvin was translated to the School at Montacute, where he had Hispanus for his Master, under whom, by reason of his sharp wit, he profited so much, that from the Grammar he proceeded to the study of Logic, and other arts. His Father from the beginning designed him to the study of Divinity, 
He is designed to Divinity.  which he judged him to be very much inclined to, being religiously addicted from his childhood, and a severe reprover of his Schoolfellows faults. And being thus resolved, he procured a Benefice of the Bishop for him, in the Cathedral Church of Noviodune, as also a Cure in a neighbour Village, called Bishops-bridge, where himself was borne, though afterwards he removed to the City of Noviodune, in which place our John before his Ordination preached divers Sermons to the people. But this purpose of his (both their minds changing) was afterwards altered; For his Father seeing that the study of the Law was a certainer step to riches and honour, 
He is designed to the Law.  altered his mind upon that account, and his Son growing into acquaintance with a certain kinsman of his, 
His conversion.  called Peter Robert Olevitane, was by him instructed in the true reformed Religion, whereupon he addicted himself to the study of the sacred Scriptures, and began to abominate and withdraw himself from the superstitious services in the Popish Church: Upon this occasion he went to Orleans, 
He goes to Orleans.  where Peter Stella the most famous Lawyer in France, read his Lectures, whose Auditor John Calvin was, and in a short space wonderfully profited in that study: So that many times, occasionally supplying his Master's room, he rather seemed a Doctor, than a learner of the Law: And when he was about to depart, all the Professors in that University, proffered freely to bestow the degree of a Doctor upon him as having so well deserved of the University. 
He studies the Scriptures.  But all this while he neglected not the study of the sacred Scriptures, and Divinity; insomuch as few in that City, that were addicted to the reformed Religion, but they came to him to be satisfied in their doubts, and went away admiring his learning and zeal. And some that were intimately acquainted with him at that time, testified that his manner was constantly to continue his studies till midnight, 
His studiousness.  and in the morning so soon as he wakened, to ruminate what he had read over night, whereby he fixed it in his memory, neither would he suffer himself to be disturbed during the time of his meditation: And the better to fit him for his studies, he always supped very sparingly. By which practice he attained to excellent Learning, and a very good memory: Yet withal hereby he contracted such weakness of stomach, as brought upon him many diseases▪ and at last an immature death.  
About this time the University of Biturg grew famous, 
He goes to Biturg  for that they had procured out of Italy the eminentest Lawyer of his time, Andrew Alciat, whom our John also would needs be a hearer of: Thither therefore he went, and during his abode there, he grew into familiar acquaintance with Melchior Wolmarus, a Germane, the public Professor of Greek in that University, a man famous for Religion, and Learning. Under him he studied the Greek tongue, 
He studies the Greek.  for which benefit he so much prized him, that afterwards he dedicated to him his Comment upon the second Epistle to the Corinthians.  
Whilst he was employed in these studies, he neglected not that of Divinity, 
He preacheth.  so that he preached divers Sermons in a neighbour Town called Liveria. But whilst he was thus bu●ied, news came to him of his Father's death which called him back into his own country: And having settled his affairs there, he went back to Paris, 
He goes to Paris.  being now about four and twenty years old, at which time he wrote that excellent Commentary upon Seneca de Clementia, being much affected with that Author, whom he used to say agreed very well with his Genius. After a few months stay at Paris, he grew acquainted with all that professed the Reformed Religion; and amongst the r●st with Stephen Forgeus, a famous Merchant, who afterwards sealed the Truth with his blood.  
From hence forward at the earnest request of all the godly that held their private meetings in Paris he laid aside all other studies, and wholly applied himself to that of Divinity, wherein also he found the special assistance of God. At this time Nicholas Cope was Rector of the University at Paris, who being to make an Oration upon the Kalends of November, at which time the Pontificians used to celebrate ●heir All-Saints day, at the instigation of John Calvin, he spoke of Religion more purely and clearly than they used to do. This the Sorbonists could not bear, and the Parliament of Paris was angry it, insomuch as they cited him to appear before them, which accordingly he was about to submit to; but as he went, some of his friends advised him to take heed of his adversaries; whereupon he returned home, and immediately after left France, and went to Basil, where his Father was a Professor of Physic.  
The Officers sent by the Parliament, 
His danger.  searching for Cope, went into Master calvin's house, who by chance not being at home, they ransacked his study, and amongst his papers found many of his friends Letters, which had like to have endangered the lives of many. So bitterly were the enemies of the Church at that time enraged against the people of God, especially one John Morinus, whose abominable cruelty is infamous till this day. But it pleased God to divert that Storm by the prudent, and pious diligence of the Queen of Navarre, 
Is delivered by the Queen of Navar.  the only Sister of King Francis, a woman of an admirable wit, and exceeding tender of the welfare of the Professors of the Reformed Religion. She also sent for Mr. Calvin into her Court, used him very honourably, and heard him gladly. But Mr. Calvin finding Pais too hot for his abode, went to Xantone, where sojourning with a friend, at his request he drew up short Christian admonitions, 
He goes to Xantone.  which were dispersed amongst certain Priests to be taught to their people, that so their people might by little and little be drawn to searching out of the Truth. Shortly a●ter he went to Nerac, a City of Aquitane, 
Thence to Nerac.  where he visited that good old man James Faber Stapulensis, who being formerly a Professor of the Mathematics, and Philosophy in Paris, was persecuted for the Trutly by the Scybomsts, but by the friendly help of the Queen of Navarre was delivered and sent to this Town of her jurisdiction: This good old man received young Mr. Calvin with very fatherly affections, prophesying that in time to come he would prove a famous instrument for the building up of the French Church.  
From thence Mr. Calvin went again to Paris, 
Again to Paris to confer with Sevetus.  being called thereto by the special providence of God: For at this time that wicked Servetus was come thither, dispersing his poison against the sacred Trinity; who hearing of Calvin, pretended that he was desirous to confer with him; and a time and place was appointed for their meeting, whither Calvin went, not without peril of his life, who was fain to hide himself from the rage of his enemies; but when he had waited long for him, Servetus came not, being indeed afraid of the very sight of Master Calvin: this was Anno Christi 1534. 
1534.  Infamous for the abominable cruelty exercised against the poor Saints of God, especially against Gerard Ruffus, a Master of Art of Sorban, and Caroldus an Augustinian Monk, who under the protection of the Queen of Navarre, had for a year or two very much propagated the truth, which the Devil envying, now stirred up his instruments to pull them out of the Pulpit, and to cast them into prison: yea, King Francis himself was so irritated, by reason of certain papers against the Mass, scattered about the City, and fixed to his Chamber door, that he presently commanded a public Procession, wherein himself and his three children assisted, with a bare head, carrying a Torch in his hand to expiate that wickedness, and commanded eight of the Saints of God to be burned alive, 
Eigh● Martyrs.  in four principal parts of the City; Swearing publicly, that he would not spare his own children if he knew th●m to be infected with those damnable he esies. Calvin beholding these sad spectacles, went presently af●er to Orleans, where he published his famous book which he called Ps●chopannychia, against that error long before broached, and now again revived, 
He goes to Orlens.  of them which held The Souls sleeping after they were severed from the bodies: And so purposing to bid adien to France, he associated to him his old friend with whom he had sojourned at Xantone, and travelling through ●orrain, went towards Basil: But being not far from the City of Meton, they fell into great straits, for one of their servants who had gotten all their money, 
His servant's Knavery.  being mounted upon a lusty horse, ran away from them, and could by no means be overtaken, so they were f●in to send their other servant to borrow ten crowns, which with much ado carried them to Strasborough, 
He goes to Basil. Studies Nebrew.  and from thence to Basill. There Mr. Calvin quickly became an intimate friend to those famous men Simon Grynaeus, and Wolfgang Capito: He studied also the Hebrew tongue, and though he endeavoured by all means to conceal himself, yet was he forced to publish his Institutions, which he called but the foundation of a far greater work.  
The Protestant Princes in Germany hearing of this bloody act of King Francis, were much provoked by it, yet did the King at this time seek their friendship, and to excuse his cruelty, by the advice of William Bellaius Langaeus, he sent them word that he had only punished certain Anabaptists, 
Popish lies.  who set up their fanatic spirits instead of Scripture, and showed themselves contemners of all Magistrates. Which disgrace put upon the true Religion, Mr. Calvin not enduring took occasion from thence to publish that his incomparable book, prefixing a Preface to King Francis, which surely he never read, or else it would have provoked him to have given a great wound to the Babylonish Whore: For that King (therein not like his Successors) was a great weigher of matters, had a good judgement to discern the Truth, was a favourer of Learned men, and not altogether estranged from the Professors of the Gospel. But neither he, nor the people of France either saw, or heard those things, the sins of the King and people hastening God's wrath against them.  
Mr. Calvin having published this book, & performed that office of duty to his Country, had a great desire to visit the Duchess of Ferrara, 
He goes to the Duchess of Ferrara.  the Daughter of Lewis the twelfth of France, a woman famous for her piety, and thereby also to have a sight of Italy. To her therefore he went, and endeavoured to confirm her in the Truth, so that she loved him dearly all his life after, yea even after his death honoured his memory.  
Returning out of Italy (into whose borders, he used to say, that he went, that he might return again) he came into France, where settling his affairs, and taking along with him his only brother, Anthony Calvin, he intended to return to Basill or Strasborough; 
He goes to Geneva.  but all other ways being stopped, by reason of Wars, he went to Geneva, without any purpose of staying there. Yet presently after it appeared, that it was so ordered by Divine Providence: For a little before, the Gospel of Christ was almost miraculously brought into that City by the labour and industry of two excellent men, William Farell of the Delphinate, sometimes a Scholar of Faber Stapulensis, and Peter Viret, a Bernate, whose labours God afterwards wonderfully blessed and prospered. Calvin hearing of these worthy men (as the manner is amongst the godly) went to visit them, to whom Mr. Farel (being a man endued with an heroical spirit) spoke much to persuade him rather to stay with them at Geneva, then to go any further. But when he saw that persuasions wou●d not prevail, 
Is sltayed there.  he said thus unto him; I protest unto thee in the name of the Omnipotent God, that if thou thus proceedest to frame excuses, and wilt not join with us in this work of the Lord, that the Lord will curse thee, as seeking thy own, rather than the things of Jesus Christ. Calvin being terrified with this terrible threatening, submitted to the judgement of the Presbytery, and of the Magistrates, by whose suffraes, together with the consent of the people he was chosen not only their Preacher, but also Professor of Divinity: The first he refused, the second he accepted of, Anno Christi 1536, in the month of August. 
Chosen Divinity Professor. 1536.  This year became famous by a stricter League between the Bernates, and the City of Geneva, as also by the entertainment of the Gospel at Lausanna, where a free disputation was held between the Pontificians and the Protestants, at which Mr. Calvin was present.  
Then did Mr. Calvin publish a certain form of Christian Doctrine, fitted for the Church of Geneva, as yet scarce crept out of the pollutions of Popery. He added also a Catechism, not that which we have by way of Question and Answer but one much shorter, containing the chief heads of Religion. Then did he, together with Mr. Farell, and Caroldus (most of their Colleagues through fear forsaking them) attempt to form a Church amongst the Citizens: 
His prudence to reform Geneva.  For which end he proposed, that all the people being gathered together, should publicly forswear Popery, and withal should swear to observe the Christian Religion, and Discipline contained in a few Heads; which thing (through God's mercy) was effected Anno Christi 1537, 
1537.  though many of the Citizens refused, the City being yet scarce free from the snares of the Duke of Savoy, and the dregs of Popery, and many being much inclined to Factions: Yet a public Scribe reading them, the Senate and people of Geneva swore together to those heads of Christian Religion and Discipline. The Devil being much enraged at this excellent work, having tried a thousand ways by open enemies to overthrow it, and not prevailing by those ways, he sought under the pretence of piety to destroy it: 
Anabaptists hinder the Reformation.  stirring up first the Anabaptists, and then Peter Carole, not only to disgrace it, but as much as in them lay, utterly to have subverted it. But the Lord was wiser, and stronger than Satan, as the event showed: For Calvin with his Colleagues in a public, and free Disputation, did with that gravity out of the Word of God, confute the Anabaptists, March the 18 1537, that (which is seldom seen) from that time forwards there never appeared any of them in that Church. But the other disturber of their Church's peace, Peter Caroli, caused greater, and longer troubles, where of this is a brief account. This impudent Sophister was bred in the College of Sorbon, from whence at last he was cast out for an Heretic, whereupon he went fi●st to Geneva, 
Peter Carolian Heretic.  then to Lausanna, and from thence to Neocom, but so infected, and inflamed by the Devil, that wheresoever be came, be left an impression of his foul spirit: And when he saw himself opposed by the Protestants, he went to the Papists, and from them to the Protestants again: And at last broke forth into open railing against Mr. Farell, Viret, and Calvin, as if they held some corrupt opinions about the sacred Trinity. Hereupon there was a full Synod assembled at Berne, 
A Synod at Bern.  in which Peter Caroli was condemned for his calumny, and thereupon removed. But shortly alter he went to Mediomatrice, that he might hinder the work of the Lord happily there begun by Mr. Farell: From thence writing an Epistle, he railed upon the godly, giving hope to the Papists that he would return to them again: Yet was he sent to Rome, that he might give satisfaction to the Pope himself. There he was received with scorn, 
God's judgement on Heretics.  and being opperessed with poverty, and infected with the French-pox, at last with much ado he got into an Hospital, where shortly after he died miserably; and this truly was his unhappy end.  
About the same time Mr. Calvin observing that there were many in France that knew, and were convinced of the Truth, 
Calvin's care to reform others.  and yet indulged themselves, as if it were enough that they reserved their hearts for Christ, though they were present at the Popish Services, published two elegant Epistles: One to exhort the flying of Idolatry, directed to Gerard Russus, whom we mentioned before: The other of the Popish Priesthood, directed to the same man, who was now made a Bishop, and was fallen from his former zeal. But whilst Mr. Calvin was thus employed, he met with grievous seditions at home. The Gospel indeed was entertained, and Popery abjured in Geneva; 
A sedition at Geneva.  but many were not reform of the profane and scandalous courses in which they had been indulged, and which they had learned of the impair Popish Clergy: and those ancient feuds which had sprung up by reason of the Savoyan Wars amongst the chiefest Families, were not yet laid aside. These at first were gently admonished, and when that prevailed not, more sharply reprehended; and when yet they continued to be stubborn, and refractory, and that the City by the factious of certain private persons was divided into parties, so that by no means they would endur●● to be brought into that order to which they had been swo●n, Mr. Farel, Calvin, and Caroldus, inspired with an heroical spirit, did openly profess that they could by no means administer the holy Sacrament of the Lords Supper to persons who were at such bitter enmity amongst themselves, and so utterly averse to all Ecclesiastical Discipline.  
Another evil that fell out was this; 
Another evil.  A difference there was in some Ecclesiastical Rites between the Bernates and the Genevians; The Genevians using common bread at the Sacrament, and a different sort of Fonts; they also abolished all holy days but the Lord day, whereupon the Bernates assembling a Synod at Lausanna, decreed, that Waters should be used in the Sacrament, and required that in Geneva the same practice should be observed: But the College of Ministers at Geneva desired that first they might be heard; and for this end appointed a Synod at Zurick. Upon this occasion the Syndics which were chosen for that year at Geneva (who for the time are the chiefest Magistrates) assembling the Captains of the seditious persons, so far prevailed (though Mr. Calvin and his Colleagues interposed, and desired first to be heard) the greater part overcoming the better, that these three worthy servants of Christ were commanded within two days to depart the City, 
Calvin is banished.  because (as was alleged) they refused to administer the Sacrament of the Lords Supper. When this Decree was brought to Mr. Calvin, he said, Truly if I had served men, 
His holy speech.  I should have had but an ill reward; but it's well that I have served him who doth always perform to his servants what he hath once promised.  
Who would not now have thought, that this business must needs have brought destruction upon the Church of Geneva? but the event showed the wonderful wisdom of God in turning it to good; 
God above the Lev●●.  partly by employing the labours of these his servants elsewhere, by variety of experiences to fit them for greater employments: partly that the seditious persons in Geneva overthrowing themselves by their own violence, that Church might be purged from many pollutions. So wonderful doth God show himself in all his ways, especially in the admirable government of his Church.  
At the time appointed, these three worthy Fathers (to the great grief of all good men) left Geneva, 
Calvin goes to Zurick, and so to Strasborough.  and went to Zurick, where gathering a Synod of the Helvetian Churches, the Synod decreed, and by the intercession of the Bernates, tired the minds of the Genevians for their readmission; but when that prevailed not, Calvin went to Basil, and from thence to Strasborough; where, by the desire of the Senate, and the importunity of those bright Stars which at that time shined in that Church, Bucer, Hedio, Capito, Niger, and their Colleagues, he was designed to be the Professor of Divinity, 
Is made Professor of Divinity.  with a competent salary allowed; which place he discharged with the great applause of Learned men; and by the consent of the Senate he planted the French Church there, and settled Discipline in it. Thus was the expectation of Satan frustrated, Calvin settled in another place, and a new Church erected for the former subverted. Yet in the mean time did not the Devil cease to endeavour wholly to eradicate the Church of Geneva: for which end he stirred up some wicked men, yet under the pretence of piety, 
Unleavened bread brought into Geneva.  to bring in that Decree of changing common bread into Wafers; indeed only to stir up new controversies: Wherein also Satan failed not of his purpose, many godly men upon this occasion abstaining from the Sacrament, till Mr. Calvin by his holy Letters had persuaded them not to contend for a thing so indifferent in itself. By this means unleavened bread was again brought into use in the Genevian Church: Concerning which, Calvin being afterwards restored, would never contend, and yet withal did not dissemble his judgement about the same.  
But behold! presently after fell out a far greater evil, 
1539.  Anno Christi 1539, which yet by the prudent diligence of Mr. Calvin was quickly extinguished, which was this; There was the Bishop of Carpentoratum, called James Sadolet, a man of great eloquence, 
Satan's subtlety.  which yet he abused to the subversion of the Truth, for which cause he was made a Cardinal. This man seeing the flock deprived of such able and vigilant shepherds; thought it a fit time to ensnare them; for which end he wrote Letters under the pretence of his neighbourhood, directed to his dear friends (as he called them) the Senate Council, and people of Geneva, in which he omitted no arguments whereby he might persuade them to return into the bosom of the Romish Church. And at this time there was no man in Geneva that would undertake to answer the same so that probably they would have done much mischief, but that they were written in a foreign language. But whe● Mr. Calvin at Strasborough had read them, forgetting all the wrongs which had been done him, 
Calvin, care of Geneva.  he returned an answer so speedily, truly, and eloquently, that the Cardinal despairing of accomplishing his end, wholly gave over his design. Neither indeed did Mr. Calvin defer till this time the manifesting of his Pastoral bowels, which he yet retained to the Genevians, especially to those that suffered with him in the same cause, as may appear by those excellent Epistles which he wrote to them the same year wherein he was banished. Wherein his principal scope was to exhort them to repentance, to bear with the wicked, to maintain peace with their Pastors, and to be frequent in calling upon God; as also to stir them up to expect light after those deadly mists of darkness, which he told them would follow, as also the event ere long made to appear. About the same time also he published his Institutions much enlarged, and his Commentary upon the Romans, dedicated to Simon Grynaeus his dear friend, and that golden book of his concerning the Lords Supper, which he made for the use of his French Church, which Galasius afterwards turned in Latin. In which he handled the Doctrine of the Sacrament so dextrously, and learnedly, that it served to determine the unhappy controversies about it, to the satisfaction of all good and learned men. 
Anabaptists reclaimed.  Neither was his happiness less in reclaiming many Anabaptists from their errors, amongst whom were these two principal men, Paul Volsius, who afterwards was a Pastor in the Church of Strasborough: the other was John Storder, who afterwards dying of the Plagne, Mr Calvin by the advice of Bucer married his Widow, 
Calvin matries.  called Idellita, a very grave and honest Matron.  
In these studies and labours did Mr. 
1541.  Calvin continue at Strasborough to the year 1541. In the which year the Emperor Charles the fifth assembled two Diets, the one at Worms, the other at Ratisbone, for compounding the differences about Religion: At both which, 
He goes to two Diets.  by the desire of the Divines of Strasborough, Mr. Calvin was present; o the great advantage of the Churches, especially of his own French Congregation, and where he was most lovingly entertained, and highly prised by Philip Melancthon, and Gasper Cruciger, so that Philip called him His Divine. He also had much private conference with them about the Sacrament of the Lords Supper, and they could not but very well approve of his opinion therein.  
But now the time was come wherein the Lord purposed to show mercy to his poor Church at Geneva: For one of the Syndics, who had promoted the Decree for their banishment, did so misdemeane himself in his Office, that being found guilty of sedition, whilst he thought to escape out at a window, being a fat man, 
God's judgements on his enemies.  he fell down, so bruised himself, that within a few days after he died. Another of them had his head cut off for a Murder; the other two having done the Commonwealth much disservice in an Embassy wherein they were employed, were feign to fly their Country, and were condemned in their absence.  
These evil instruments being thus removed, 
He is sent for to Geneva.  the City of Geneva began to call for their Farell and Calvin; but when by no means they could recover Farell from Neocom, where he was now settled, they used all their endeavours to procure Calvin; and for that end they sent Ambassadors to Strasborough, using also the intercession of those of Zurick, to request that Mr. Calvin might be sent back to them. The Senate of Strasborough were exceeding unwilling to hearken to it. Calvin himself, 
Hardly obtained.  although he had not changed his mind towards the Genevians for the miscarriages of some wicked men, yet abhorring to enter into new troubles, but especially because he found the Lord blessing his Ministry at Strastborough, did absolutely refuse to return. Besides Bucer, and the other Pastors, did profess their great unwillingness to to part with him. But the Genevians still pressing hard for him, Bucer at last thought that their requests should be condescended to, at least for a time; which yet was not granted by Mr. Calvin himself, till they had urged him with the judgement of God in case he refused, and with the example of Johah. But this falling out just at the time when Calvin, with Bucer was going to visit the Diet at Ratisbone, his return was delayed for a time; and in the mean time the Genevians obtained of the Bernates that Peter Viret should go from Lausanna to Geneva; and indeed this made Mr. Calvin far more willing to return to Geneva, when he saw that he was to have such a Colleague, by whose labours and counsels he might be much furthered in reforming that Church. So after some month's Mr. Calvin went to Geneva, Sept. 13, Anno Christi 1541, being singularly welcomed by the people, 
His return to Geneva. 1451.  and especially by the Senate, who acknowledged the wonderful mercy and goodness of God towards them, in restoring him to them again. And whereas the Senate of Strasborough had decreed that after a time he should return to them again, they of Geneva would never give over till they had reversed that Decree, which at last was yielded to by them of Strasborough, yet with this Proviso, that that pension which they had settled upon him should still be continued to him; but Mr. Calvin could never be persuaded to receive it, 
His self denial.  caring for nothing less than for riches. Mr. Calvin being thus restored to his Church, and perceiving that the City needed such bridles, he professed that he could not comfortably exercise his Ministry amongst them, except together with the Doctrine of the Gospel, they would embrace the Presbyterian Government, for the well regulating of the Church. Hereupon Elders were chosen, & a Model of the Presbyterial Government was drawn up consonant to the Word of God, and grateful to the Citizens, 
He settles the Presbyterian Government.  which the Devil afterwards sought by all his artifices to destroy, but all in vain. He wrote also a Catechism in French and Latin, not much different from the former, but much larger, divided into Questions and Answers, which indeed was an admirable piece, and found such approbation and entertainment abroad, that it was turned into High-Dutch, English, Scottish, Low-Dutch, Spanish, yea and Immanuel Tremelius turned it into Hebrew, and Henry Stevens turned it into Greek also. 
His great labours.  His ordinary labours were these. Every other Sabbath he preached twice, Monday, Tuesday, and Wednesday, he read his Divinity Lectures. Every Thursday he assisted in the Consistory for the exercise of Ecclesiastical Discipline. On Fridays he read a Lecture for the clearing of some hard places of Scripture. Besides which, he wrote many Commentaries upon the Scriptures: Answered many adversaries to the Truth; wrote many Letters to sundry places, of advice, and direction, in weighty businesses. So that we have cause to wonder how it was possible for one man to undergo so many businesses. He made very much use of Farel and Viret, and yet himself contributed much more to them. And truly their familiarity as it was much envied by the wicked, so it was very grateful to all good men. And it was a very pleasant sight to behold these three men, so famous in the Church, and all agreeing in the Work of the Lord, and yet so excelling in several gifts of the Spirit. Farell exceeded in a certain greatness of mind, whose thundering Sermons could not be heard without trembling, and whose ardent prayers would lift a man up into Heaven. Viret did so excel in sweet Eloquence, that he chained his hearers to his lips. Calvin, look how many words he spoke, with so many grave and pithy sentences he filled the minds of his hearers: So that (saith Mr. Beza) I often thought that the gifts of these three men meeting in one, 
A complete Preacher.  would make up a complete Pastor.  
Besides the forementioned labours of Mr. Calvin, he had also the charge and business of a Family to look after 〈◊〉 besides many foreign businesses; for God so blessed his Minister, that from all parts of the Christian World he was sought to, 
He is much sought to.  partly for advice in matters of Religion, and partly to hear him pr●ach: So that at the same time there was an Italian Church, an English Church, and a Spanish Church, besides the Church of Geneva, that that City seemed too ●●t●le to entertain all that came to it for his sake. Thus, though he was loved of the good, and feared of the wicked; and things were excellently settled; Yet he did meet with many oppositions for the exercise of his Graces: For as soon as he returned to Geneva being mindful of that saying of our Saviour, Seek first the Kingdom of God, ●nd his righteousness, and all other things shall be added unto you; His first, and chiefest care was by the consent of the Senate to settle such an Ecclesiastical Polity as was most consonant to the Word of God: From which afterwards it should not be lawful either for the Ministers or people to recede. But before proof was made of it, not only some of the common people, but even of the chief men that had cast off Popery, and given their names only to Christ, showed their hatred against it. Yea some of those Ministers which continued there when these 3 good men were cast out (though the chiefest of them afterward left their stations) being found guilty of sundry wickednesses) although (being convinced in their consciences, they dared not oppose it, yet) underhand they manifested their dislike of it, and would by no means be brought into order: and that pretending the example of other Churches, wherein no Excommunication was used. 
The Presbyter Government kicked at.  Yea some of them cried out that it would introduce the Popish tyranny again. But Mr. Calvin overcame these difficulties by his constancy, joined with singular moderation; showing that not only the true Doctrine, but Ecclesiastical Discipline was also to be fetched out of the Word of God, 
It's vindicated by him.  and that his had the approbation of the most learned men (of that age, as Oecolampadius, Zuinglius, Zuichius, Melanthon, Bucer, Cap●to, and Myconius, which he proved out of their writings: Withal telling them that other Christian Churches were not to be condemned which had not proceeded so far, not those Pastors which found that their people needed not such a bridle: And lastly showing what a vast difference there was between the Popish Tyranny, and the easy yoke of the Lord: So that he at last obtained that his Discipline was written, read, and confirmed by the Suffrages of the people, and generally received, Novemb. the twentieth 1541.  
But though these things were so happily carried on, yet Mr. Calvin, considering that he was like to meet with some difficulties in the exercise of it, did his utmost endeavour that Viret, who was only lent them by the Bernates for a time, and Farel, who was now settled at Neocom, might be joined with him as his perpetual Fellow-Pastors; but he could not possibly effect it: Viret presently after returning to Lausan●●, and Farell remaining at Neocome, so that the whole praise of se●●ing the Genevian Church is due to Mr. Calvin alone.  
The year following, viz. 1542, 
1542. He comforts the persecuted.  Mr. Calvin met with many afflictions, some at home, but especially by the inflamed fury of the adversaries of the Truth abroad, in France and Italy, whence they d●●ve away many Professors of the Gospel, for the comforting of whom, he laid out himself exceedingly, writing many encouraging Letters every way, both to those that were escaped, and to those also that yet remained within the reach of the Lion's jaws.  
The same year also there fell out two other great evils, 〈◊〉 and Pestitence its usual companion; 
Famine and Pestilence.  and at this time the custom of Geneva was, that such as were infected with the Pestilence, should be removed into an Hospital out of the City, where, being in need of a constant and sedulous Pastor, when, by reason of the danger most men refused it, there were three that offered themselves, viz. Calvin, Sebastian Castali●, and Blanchet; and Lots being cast between these three, it fell upon Castalio, who notwithstanding his former forwardness, now shamefully drew back, and refused it; and when Calvin would have cast Lots again, the Senate, and Blanchet (who now took this work upon him) would not suffer it. 
Satan's malice  About this time also other mischiefs fell out; for Peter Tossanus, the Pastor of Montbelgard, was much troubled about the controversy of the Lords Supper; And at Basill, where the foundation of Church Government was scarce laid (do Myconius what he could to the contrary) it was by some evil affected persons subverted; and both these men had recourse to Mr. Calvin for his counsel. And at Neocome, though Mr. Farel laboured with good success, yet the work of the Lord was much obstructed, partly by open force, and partly by that Apostate Peter Caroli, of whom we spoke before; about which business we may discern Mr. calvin's labours, partly by his printed Letters, and partly by the testimony of such as were eye-witnesses of it. 
Popish impudence.  But there was a far more audacious act of the Sorbonists at this time, who neither having authority from God nor man, yet dared to impose sundry Articles of Christian Religion, as they called them, but such indeed as were stuffed with so many errors, and fooleries, wherein that society of men did abound, as that it is a wonder how any man that had the use of reason should assent thereunto; yet many, partly through fear, and partly through ignorance, subscribed them. Wherefore Mr. Calvin answered them, 
He answers the Sorbonists.  learnedly confuting their errors by solid arguments, and so set forth their fooleries, that every man which was not wilfully blind might easily discern the same.  
Thus ended this year, to which the next succeeded, 
1543.  no whit mi●der▪ either in regard of the famine or pestilence, which infested all Savoy; and Master Calvin proceeding according to his accustomed manner, confirmed his own at home, and strongly opposed the adversaries abroad; publishing his four books about freewill, which he dedicated to Phil. Melancthon, against Albert Pighius, the greatest Sophister of his age, and who had singled out Calvin for his antagonist, being promised a Cardinal's hat if he could carry away the victory from him. 
He answers Pighius.  But being frustrated of his labour, he got that which the enemies of the truth only deserve, viz. That he stanke amongst learned and good men, himself being deceived by the Devil. How much Melancthon esteemed of those books of Master Calvin, himself testifies in his Epistles which are in print. Master Calvin also the same year wrote to the Church at Montbelgard, whereby the mouths of calumniators may be stopped, who accuse him of too much rigidness in the exercise of Ecclesiastical Discipline.  
The year following, 
1544.  which was Anno Christi, 1544. 
Castali●'● errors.  Master Calvin declared his opinion about the purpose of the Church of Neocome in Ecclesiastical censures; and at home Sebastian Castalio, whom we mentioned before, being a light man, and very ambitious, having translated the New Testament into French, was exceedingly displeased that Master Calvin did not approve of it; yea, he grew so angry, that he vented divers errors, and not consent therewith, he publicly preached that the Canticles of Solomon was an impure and obscene song, and therefore would needs have if expunged out of the sacred Canon; and because the Ministers opposed him, he railed exceedingly against them; which they judging unfit for them to bear called him before the Senate, where being heard with much patience, 
His punishment.  he was at last condemned of slanders, and commanded to depart out of the City. From thence he went to Basil, where being at last admitted. what his carriage was there, is besides my purpose. The year before the Emperor Charles the fifth being to war against the King of France, had promised the Germans that they should not be molested for their Religion, till a general council should be called, which as he told them, he would take care to be effected. This the Pope Paul the third was much incensed at, and published an harsh expostulation against the Emperor, because he had equalised the Heretics with the Catholics, and had thrust his sickle into another ●●●ans harvest: The Emperor answered, That which he thought to be reason: But Master Calvin, because he saw in the Pope's Letters, that the truth of the Gospel did suffer, together with the innocency of good men, 
He confutes the Pope.  took him up very roundly, and repressed his impudence. At this time a Diet was assembled at Spires, upon which occasion Calvin published the Book Of the necessity of reforming the Church, than which that age produced not a book of that subject, that was more weighty and nervous. The same year also Master Calvin in two books did so confute the Anabaptists and Libertines (who had revived the monstrous heresies of former ages) that whosoever read them, 
He confutes the ●n●baptists and Libertines.  except he was willing to it, could not be deceived by them, and they which had been formerly deceived could not but be reclaimed to the truth Yet the Queen of Navarre was offended with his book against the Libertines, being so bewitched with two of the chief Patrons of that heresy; Quintinus and Pocquetus, whom Calvin had noted by name, that though she was not otherwise tainted with their errors, yet she had a great opinion that they were good men, and therefore took herself to be wounded through their sides: which when Master Calvin understood, he wrote to her with admirable moderation, 
He pacifies the Q. of Navarre.  as not unmindful of her dignity, nor of all the good she had done for the Church of God, and yet withal as became a faithful servant of Jesus Christ; he reprehended her imprudence for admitting such men, and asserted the authority of his Ministry, and he so far prevailed, that the men of that abominable sect of Libertines, which began apace to flock into France, afterwards kept themselves in Holland and the Country's adjacent.  
The labours of this year being finished, the succeeding year being 1545, 
1545.  brought new and greater labours with it: For the Plague increasing in the City, and neighbour Villages, seemed as if it would devour all before it, and covetousness so prevailed with the poor people, who were employed to attend the rich in their sickness, 
The plague dipe●sed by wicked persons  and to cleanse their houses, that by an horrible conspiracy amongst themselves, with a pestilentious ointment, they anointed the posts, thresholds and doors of many houses, whereby a more grievous pestilence ensued; and these wicked instruments of the Devil had bound themselves to Satan by an oath, 
They are punished.  that by no torments they should confess their wickedness: Yet many of them being taken in the City and villages, were punished according to their deserts.  
It's almost incredible what envy and reproach this act brought upon Geneva, and especial●y upon Master Calvin, as if the Devil should rule there altogether, where he was most opposed. This year was also infamous by that abominable and cruel Edict which the Parliament of Aquitane set forth against the poor Waldenses of Merindol, Cabriers, 
Popish cruelty against the Waldenses.  and those parts, whereby most unheard-of cruelties were exercised, not against some few, but against all of them, without any distinction of ages or sex, yea to the very burning of their Towns. Some of these that escaped flying to Geneva, Master Calvin was the more afflicted for them, and careful of them, because a little before he had written consolatory Letters to them, and sent them faithful Pastors for the instructing of them purely out of the Gospel, and had also (where they were in danger before) preserved them by his intercession to the German Princes, and Helvetians. The unhappy controversy also of the Lords Supper sprang up again; Osiander, a man of a proud and monstrous wit, reviving it out of the ashes: 
Osianders' errors.  For the quenching of which flame Master Calvin did what possibly he could, as may appear by his Letters which he wrote to Melancthon about the same. But the intemperancy of Osiander was such, that he would by no means hearken to the wholesome counsel that was given him by those two men. 
Plague continued.  In the mean while the Plague still raging in the City, took away many good men: Whereupon Master Calvin out of the Pulpit thundered against many wickednesses, especially against whoredom, 
He thunders against sin.  which was not laid aside, notwithstanding that judgement of God amongst them. Good men assented to this which Master Calvin spoke, but some there were of the great men of the City, which hindered the reformation hereof, till at last they ruined themselves thereby: And to all these evils this was added to complete them, that now (though very unseasonable) the controversy about the privileges of the City sprang up, neither could the faithful Pastors be suffered to dispose of the Ecclesiastical goods taken from the Pontificians, as they ought to be. About this business were many clamours, many complaints, and much pains taken by writing, and conference, but they proved all in vain; whereupon Master Calvin did publicly profess, 
He abhors Sacrilege.  that he could not endure so many sacrileges which he knew would at the length be severely punished by God, yet withal, he acknowledged the justice of God, in that the goods which were formerly so unjustly gotten by the Mas●-Priests, God would not suffer them to be brought into the Church's Treasury.  
Master Calvin yet met with two more things which did afflict him this year. A wicked fellow was returned to Geneva, his own Country, who for a time had lived as an Hermit in France. This man pretending to the reformed Religion, 
A Hermines wickedness.  Master Calvin (who was very acute in prying into men's minds, and manners) taking notice of him, admonished him first gently, and afterwards more freely, and at last reproved him for carrying himself more proudly in the Congregation than beseemed him. The man not bearing this, easily found out such as had been reproved for their wickedness by Master Calvin, by whose favour and help he might be assisted; so that a Pastor being to be chosen in the room of one that was dead, this man by the help of his companions, sought the place▪ and so far prevailed that the Senate commanded that in the Election regard should be had of him. Master Calvin with his Colleagues opposed it, showing how far this his seeking to intrude himself was dissonant from the word of God, and at length obtained of the Senate, that they should proceed in their Election according to the Ecclesiastical constitutions so merly agreed on.  
At this same time also there were many in France, who being fall'n at first through sear of persecution, began at last to please themselves with this conceit, that it was no sin to be present with their bodies at the Popish services, so they kept the true Religion in their hearts. 
The Nicodemites.  This pernicious error was long since condemned by the Fathers: Against these Master Calvin wrote, and confuted that error; and because these persons thought him too rigid, he adjoined to his own, the opinions of these learned and godly Divines, Philip Melancthon, Bucer, Peter Martyr, and the Church of Zurick, so that the name of these Nicodemites stark amongst all good men, for so were they called who cloaked their errors with his example.  
The next year, 
1546.  being 1546. proved nothing milder than the former. 
Geneva in danger.  For frequent intelligence came of the preparations of the Emperor, and the Pope's frauds against the Protestants: Wherefore Mr. Calvin judged it necessary to confirm the minds of the Citizens against the terror of these reports, especially considering the impudence of many wicked men, who were so far from being kerbed by all the bridles of Ecclesiastical Discipline, that on the contrary they raged the more, and sought to break them all in sunder. These men having gotten one Amedius Perrinus, 
Perrins wickedness.  a vain, bold, and ambitious man, for their Captain; (for indeed he had long before procured to be chosen the Captain General by the Suffrages of the people,) This man supposing (as the truth was) that neither he, nor such like himself could stand whilst the Ecclesiastical Laws were in force, and especially whilst Mr. Calvin did so thunder against their lasciviousness, began now to discover what he, and his associates had been long contriving; which being taken notice of, and speedily prevented by the authority of the Senate, he indeed held his peace, but the contrived wickedness presently broke out more openly. For shortly after one of the Senators in a public assembly of the people blamed Calvin as one that taught false Doctrine; 
Calvin accused  sub●●ned (as was supposed) hereunto privately by two of the College of Pastors, both of them being Drunkards and therefore no whit less fearing the severity of the Laws than the others forementioned. But Mr. Calvin made little account of this barking. Yet this man that thus accused him, was called before the Senate and his cause being heard, was condemned for slander, and those two drunken Ministers which had set him on, 
His enemies punished.  were removed out of their places being forbidden going into Taverns: Whereby we see, that the wickedness of the wicked returns upon his own pate.  
The troubles of this year being thus ended, 
1547.  the next year, which was 1547, 
The Germane Church n●● grea● danger.  proved far world, indeed that Age saw not a more calamitous time then that was; The Churches of Germany seeming utterly subverted, the Protest in Princes taken, and Cities yielding up themselves, after so gr●at labour used, and so great difficulties passed through in planting the Gospel amongst them, with what great grief the godly soul of Mr. Calvin was afflicted for the desolations of the Churches is not easy to express, 
His tender affections to them.  especially if we consider that great affection which he bore to them, though far remote from him, which indeed was no other than if he had boar them all upon his shoulders. And indeed he was wonderfully grieved when he heard of those holy men, his worthy friends Philip Melancthon, Bucer, Peter Martyr, etc. in so great danger that they seemed nearer death than life. But yet, that Mr. Calvin bore up with a valiant mind in this tempest appears both by his writings and by his carriage, for being much vexed at home by sundry wicked men, yet would he not start at all from his fixed course. To speak somewhat of his domestic troubles, Mr. Calvin wholly employing himself to show, that the life of Christianity did not so much consist in vain speculation as in practice, he necessarily met with those enemies which did not only oppose all piety, and honesty, but threatened war to their own country: The chief of these was that Perrinus before mentioned, who with his companions had brought themselves into this condition, that they must needs use extremity; 
P●●ins wickedness.  for which end they appealed from the Presbytery to the Senate. The Presbytery on the contrary pleaded their Ecclesiastical Constitutions, agreeable to the Word of God, and settled by Authority; and therefore they desired the Senate that their privileges might not be infringed. The Senate concluded that the Ecclesiastical Laws being established, ought not to be violated. But when this audacious fellow would not otherwise be ruled, the Senate decreed that he should be deposed from his Oaptainship, and live a private life. 
He is punished.  Though all these things were transacted before the Senate, yet was Mr. Calvin wonderfully afflicted by them; for once upon a public hearing; there was such a tumult raised, that they were very near imbruing their hands each in others blood; which sedition Calvin with his Colleagues hearing of, interposed themselves, though it was with the peril of his life (the faction of the wicked being most against him) and stopped it. Yet these men proceeding in their wickedness, hated him the more for it. So that Mr. Calvin sharply reproved them for it in his Sermons; and God's judgements threatened by him proved not in vain: For one of them writing an infamous Libel, and affixing it to his pulpit, wherein were contained many rail against the sacred Ministry, and particularly against Mr. Calvin, that he deserved to be thrown into the River of Rhodanus: This man being apprehended and convicted of these, and many other horrid blasphemies, had hi● head cut off. And after his death there was another Libel found written by his own hand, containing blasphemies against Moses, and Christ himself, with which impiety there was no doubt but that he had infected others  
At this very very time, 
He writes against Trent.  and in the midst of these troubles, Mr. Calvin wrote his Antidote against the seven Sessions of the Council of Trent. He also sending Letters to the Church of Christ in Rouen, confirmed them against the fraud of a certain Franciscan Friar, who had spread the poysonsom Doctrines of the Libertines and Carpocratians amongst them.  
The year following, 
1548.  which was 1548, the evil of the aforenamed faction in (eneva brake forth again: The Devil (which is almost incredible) abusing those persons to be instruments thereof, who indeed were the greatest enemies to it, 
Sa hans subtlety.  viz. Farel, and Viret. These men coming to Geneva made o grave Oration in the Senate about composing their differences. Mr. Calvin requiring nothing but that those men should mend their manners, and Perrinus with his associates pro●si●ng any thing, so he might be restored to his former place. For Perrinus being restored to his place, he, and his wicked companions grew so impudent, that they cut their clothes cross on their breasts that they might know each other; others of them called their dogs by the name of Calvin: Others instead of Calvin called him Cain: 
Calvin reproached.  others out of an hatred to Mr. Calvin, professed that they would not come to the Sacrament of the Lords Supper.  
All which Mr. Calvin and his Colleagues did boldly, 
An Amnesty.  and faithfully reprove, and when they were called before the Senate, the innocency of the good men easily carried away the victory. So that the amnesty [or forgetfulness of wrongs] was solemnly sworn to Decemb. 18 But it afterwards appeared that all this was done through dissimulation, and that Perrin sought nothing thereby, but to be chosen a Syndic, that he, and his might by that means have the more liberty to act all their wickedness, as the event declared. Mr. Calvin in the midst of these broils, was so far from giving over his accustomed labours, that (as if nothing had molested him) he wrote learned Commentaries upon six of Paul's Epistles; as also by weighty Arguments confuted the Interim, which was published for the destruction of the Germane Churches, 
He confutes the Interim.  showing withal the right course for the restoring of those Churches. He discovered also in a book the vanity, and falsehood of Judicial Astrology, which many began now to give too much heed to; 
And Astrologers.  and being saluted by Letter from Brentius, now in exile he wrote consolatory Letters to him, in which friendship it had been happy if Brentius had continued. Bucer also being a banished man in England at this time, Calvin wrote to him to declare and open his mind more fully about the Sacrament of the Lords Supper, and comforted him in a most friendly manner. He also wrote Letters of advice to the Duke of Somerset, 
He writes into England.  now Protector of England (who afterwards suffered an unworthy death) about such matters, as if his counsel had been harkened to, it had been happy for England, and perhaps the Church there had happily avoided many of those storms which afterwards befell it.  
In the midst of these contentions the Church of Geneva did wonderfully increase, 
The Church increaseth in troubles.  which did exceedingly torment the Devil and his instruments, and Mr. Calvin was very solicitous to entertain, and provide for such as were banished for the name of Christ: Which care of his it pleased God to bless the year following, that the fury of those wicked men, 
1549.  though it was not quite extinct, yet for the present it was laid asleep: And truly he had need of such a truce, being grievously afflicted with a domestic accident: For at this time he lost his dear Wife, 
His wife dies.  a very choice woman; yet did he bear this accident with such constancy, that therein he gave an excellent example of fortitude to the whole Church. The same year there arose a great contention in the Saxon Church about things indifferent: Whereupon sending to Mr. Calvin for his judgement, he freely declared his opinion to them. He also admonished Melancthon of his duty, whom some accused for too much softness in this point; but Master Calvin afterwards found it to be a false charge. For at this time, it was unknown with what mind and spirit the whole troop of Flaccians were carried, 
The Flaccians.  which afterwards raised such great troubles to the Church, and were acted with such fury and impudence, as if they had been hired by the Pope of Rome, to carry on his cause. But it pleased God to compensate this wound inflicted upon the Churches of Germany, 
A sweet concord.  by a great blessing upon the Helvetians: For Farel and Calvin going to Zurick, when many thought that Master Calvin did too much favour the Doctrine of Consubstantiation, in a Synod of all the Helvetian and Rhetian Churches, he showed his agreement with them; and indeed there was no great difficulty to bring good men and lovers of the truth into an harmonious concord. This agreement of the Helvetian and Rhetians Churches was written, which did more and more unite Bullinger and Calvin, and the Church of Zurick with that of Geneva. Master Calvin also about this time wrote two learned Epistles to Laelius Socinus, 
He writes to L. Socinus.  the poison of whose opinions did not appear till after his death; for in his life time, going through the Churches, he had deceived Melancthon, Calvin and Camerarius; but afterwards it appeared, that he had much favoured Servetus, Castellio, and Ochin, and their mad opinions: for his Commentary upon the first chapter of John coming forth, showed that he went beyond the impiety of all those Heretics, which had corrupted the most Divine portion of Scripture.  
Anno Christi 1550 succeeding, 
1550.  the Church of Christ enjoyed peace, 
Peace in the Church.  and then it was decreed in Geneva, 
Minister's pattern.  that the Ministers, not only in their Sermons, which many neglected, and others heard with small profit; But from house to house at many seasons of the year should divide the City amongst them, and require of every family an account of their Faith; by which means its scarce credible what profit came to the people thereby. Another decree for the abolishing of Christmas-day, 
Holidays abolished.  and that no holy day should be observed but the Sabbath only: which did so offend some loose persons, that they bruited abroad that Master Calvin had abolished the Sabbaths, to bring the greater odium upon him. This offence taken by some, occasion●● Calvin to write his book of Scandals, dedicated to Lauren●● Normendius his intimate friend.  
Anno Christi. 1551. 
Wickedness discovered.  great contentions broke out in the Church, and this year was begun with the death of Bucer, to the great grief of the whole Church, and of Master Calvin especially, who always highly prised him. About the same time died Joachim Vadian, a Senator of Geneva, a man endowed with singular learning and piety; Whereupon the wickedness of the factious persons broke forth again, which had slept a great while. These men would by no means suffer the exiles which fled thither for Religion, to enjoy the privileges of the City; and not content therewith, Mast. Calvin having been forth to Preach beyond the Rhodanus, as he came home, they entertained him with scorns, and one Raimund his Colleague having occasion one evening to pass the bridge over the Rhodanus, they had almost cast him into the River; and lastly they raised a great tumult in the Church of Saint Gervase, 
A Tumult.  because a child being brought to be baptised, the Minister refused to give him the name of Balthasar (which name had beenf, or some reason, forbidden by their Law.) Neither could Master Calvin tell how to cure these evils, but by his invincible patience.  
About the same time another mischief invaded the Church of Geneva, which was occasioned by one Jerome Bolsec, a Friar Carmelite of Paris, who had indeed laid aside his Coul, but not his Monkish mind. 
Bolsec.  This man first fled to the Duchess of Ferrara, whom he deceived, till being found out he was driven from thence. Then pretending to be a Physician he came to Geneva, but the learned Physicians there rejecting him; that he might manifest himself a Divine, he vented some false and absurd opinions about Predestination, first in private, and then in the public Congregation: Him therefore did Master Calvin confute, first with a moderate reproof only, 
Confuted by Calvin.  then sending for him to him, he laboured to instruct him better; but he either puffed up with his Monkish pride, or provoked by the seditious persons, seeking by him to provoke Master Calvin, took the boldness upon the sixteenth of October to preach upon this Text, He that is of God, heareth the words of God, and they which hear them not, are not of God; whence he took occasion to preach up Freewill, and that Predestination was out of works foreseen, withal reproaching the true doctrine, and showing himself seditiously proud; and he became the more bold, because seeing Master calvin's seat empty, he judged him to be absent: But indeed Master Calvin coming late, sat behind some others; and when the Friar had done, Master Calvin suddenly standing up, though he had thought of no such thing before, then truly, if at any time, he showed what a man he was; confuting the Friar with so many testimonies of Scripture, with so many places out of Saint Augustine, and lastly, with so many weighty arguments, that all were ashamed of what he had taught, but only the impudent fellow himself: Insomuch that one of the Magistrates of the City apprehended him, and committed him to prison for a seditious person, 
Bolse● punished.  and after hearing and examining his cause, the judgement of the Senate of the Helvetian Churches being also requested, upon the 23th. day of Decemb. he was publicly condemned for sedition, and Pelagianism and banished the City, being rhreatned with severe punishment, if he were afterwards found either in the City, or territories belonging to it. After this, going into a neighbour Town, he was the cause of many and great stirs there, till he was twice expelled the Country of the Bernates. From thence going into France, he sought to get into the Ministry in the Reformed Churches, which he found in a peaceable condition; first in Paris, then in Orleans, pretending great penetency for his former miscarriages, and of his own accord seeking reconciliation with the Church at Geneva: But presently after when he saw the Churches under affliction, he fell back to his Popery, loading the reformed Churches with many reproaches. At the same time the College of Ministers at Geneva, 
He falls back to Popery.  in a public meeting asserted the true Doctrine of Predestination, which Calvin put into writing: So that all the Devil got by these contentions was, that that head of Christian Religion which before which was very obscure, was now very clearly opened to the understanding of all that were not contentious. The year following; which was 1551. 
1551.  it further appeared what a flame this wicked Varlet had kindled, though condemned by the common judgement of so many Church's. For the difficulty of the question having not been sufficiently explicated by the Ancients, did stir up especially curious wits, to make inquiry into the same. By which means the factious persons (supposing that they had gotten an excellent advantage against Master Calvin) thought that by removing him they might subvert all things: 
New stirs.  So that it cannot be imagined what stirs arose, not only in the City, but also in other places, as if the Devil had set all his engines on work to raise contentions. For though there was a sweet agreement amongst the chief Pastors of the Churches, yet there were not some wanting in the Country of the Bernates which accused Calvin as if he had made God the Author of sin; Being forgetful how far he had professedly opposed that cursed Tenet, when he had confuted the Libertines. At Basil, Castalio, a good and simple man, though he did all things closely, yet it was discerned that he defended Pelagianisme, 
Calvin falsely accused.  and Melanc●●hon had so begun to write of these things, 
Cast●lio's er●●●.  that though he had formerly subscribed calvin's book against Pighius, yet he seemed to brand the Genevians, as if th●y held the Fate of the Stoics. The Pontificians also, though they had been a thousand times confuted, yet renewed their old slanders. These things did much trouble Master calvin's mind, and so much the rather, because the efficacy of error was so great at this time, that th● mouth of truth in some places seemed to be stopped by public Authority. Neither was this a controversy of a few years.  
This same year that good Hermit, whom we mentioned before, appeared publicly to dispute with Calvin, who had suffered a repulse when some years before he had sought t● creep into the ministry; whereupon he turned Lawyer, and the Patron of the factious persons. Their cause came to be heard before the Senate, with a great contention on both sides; 
The Hermits' wickedness.  the first fight with impudence, and the favour of the wicked; but M Calvin defending his Doctrine only with the authority of truth. And the truth prevailed, M. calvin's writings being judged pious and Orthodox by his very adversaries. 
His repentance  But the repentance of this his adversary is not to be passed over in silence; 
Calvin's charity to him.  for a few years after, when he lay upon his deathbed, he professed that he could have no peace of conscience till M. Calvin had forgiven him, which he not only did speedily, but comforted and confirmed him to his last hour.  
Anno Christi 1553. 
1553.  The malice of the factious brake out so impetuously, 
Geneva endangered.  that not only the Church, but even the Commonwealth, was brought into extreme hazard thereby; for they proceeded so far by their clamours and threats, and by their number oppressing the liberty of good men, that the ancient Edicts about constituting of Senators was by them dissolved; and pretending that they were afraid of the foreign Exiles, they took from them all their weapons and swords (except when they traveled abroad) so that nothing seemed remaining, but when they had got all the power into their own hands, that they should then effect what they had often aimed at. The Devil also then ministered another occasion of troubles, 
M. Servetus.  for the ancient enemy of the Sacred Trinity, and of the true God, Michael Servetus, a very monster, composed of many ancient and prodigious heresies, having gone about a long time as a Physician, and spread his blasphemies under the name of Michael Villanovanus, at last published a great book at Vienna, belonging to Geneva, the Printer whereof was Arnollet of Lions, the Corrector to the Press William Guerotius, long ago addicted to the factious Genevistes, but a few months before being like to be punished for his whoredoms, and other wickednesses, was fled from Geneva to Lions.  
This Servetus having published his Book, stuffed with Blasphemies, was at Vienna cast into prison for the same, but making an escape he came (by a secret providence) to Geneva, thinking to pass further, 
Servetus' imprisoned.  but (as God would have it) being discovered, and Master Calvin acquainting the Magistrates with it, they cast him into prison: Much means was used to bring him to a sight of his wickedness, and to repentance for the same; but when this desperate wretch (encouraged by some of the chief of the factious persons) would not be brought to a recantation of his abominable blasphemies, by the common consent of all the Helvetian Churches, he was condemned to death, and upon the seven and twentieth of October, 
He is burned.  without any sign of repentance, was burned alive. The same year Master Farell being very sick, Master Calvin went to Neocome to visit him; but his disease prevailing, he left him for dead; yet it pleased God wonderfully beyond expectation to raise him up again, to the great joy of the Church. 
Bertelerius his wickedness.  Whilst the businesses of Servetus were in agitation, there rose up one amongst the factious, one Bertelerius, a most impudent man, who for many wickednesses was suspended from the Sacrament by the Presbytery; whereupon he went to the Senate, desiring by them to be absolved, which being effected, 
The Presbytery slandered.  there was no doubt but the reins of Ecclesiastical Discipline being let loose, all things would grow into confusion; therefore Master Calvin in the name of the Presbytery opposed it, showing that the Christian Magistrate ought to preserve, not to destroy the Ecclesiastical constitutions: Yet the false clamours of the adversary's prevailed, who said that the Presbytery encroached upon the authority of the Magistrate, so that in a meeting of the Common-counsel it was decreed, 
An unjust Decree.  that the last appeal aught to be to the Senate, who might absolve whom they thought fit. After which the Senate not much minding the business, suffered this Bertelerius surreptitiously to get letters of absolution from them, confirmed by the Seal of the Commonwealth. But Perinus and his companions, hoped that one of these two things would follow, viz. that either Calvin would not obey this mandat of the Senate, and so he would be oppressed by the people in a tumult; or else that he would obey it, and then it would be easy for them to dissolve the Decrees of the Presbytery, and so open a door to all licentiousness. But M. Calvin (though he had notice of this but two days before the Sacrament was to be administered, in the month of September) in the time of his Sermon, lifting up his voice, and stretching forth his hand, spoke much against the contemners and profaners of those sacred mysteries: But I (saith he) following chrysostom, will rather suffer my self▪ to be slain, than this hand of mine shall reach the holy Elements to those that have been judged contemners of God. 
Calvin's courage.  This speech (which is wonderful to observe) did so far prevail with them (who otherwise were headstrong enough) that Perinus sent privately to Bertlerius, 
The good success.  commanding him not to obtrude himself upon the Sacrament, and so (through God's mercy) the Sacrament was peaceably administered, and received with a certain trembling, as if God himself had been present in their sight. In the afternoon Master Calvin preached upon that Text in the Acts, wherein Paul took his leave of the Church of Ephesus, wherein he professed that he was not the man that would himself oppose, or teach others to oppose the Decree of the Magistrate, exhorting the Congregation to persevere in that Doctrine wherein they had been taught, as if he had taken his last farewell of Geneva. And seeing (saith he) things are come to this pass, give me leave (brethren) to use the words of the Apostle to you, I commend you to God, and the words of his grace; which words as they wonderfully daunted the wicked, so they prevailed much more with the godly party, to put them in mind of their duty.  
The day after Mr. Calvin with his Colleagues, 
An unjust decree reversed.  and the whole Presbytery entreated the Senate, and the Common-council that they might be heard before the people, whilst they should give in reasons for the abrogating of that fore named Law. This was easily assented to, their minds being wonderfully changed; and it was decreed, that that Law should be suspended, and that the judgement of the four Helvetian Cities should be desired therein; and that nothing in the mean time should be acted that was prejudicial to the Laws formerly established. Thus this tempest was rather dispersed then wholly quieted, which beyond hope, being diverted from Mr. Calvin, the factious sought to bring it upon the head of Mr. Farell: For Mr. Farell, as soon as he was recovered of his great sickness, 
Mr. Farell in danger.  came to Geneva, and there in a Sermon sharply reproved the factious, partly relying upon the justness of the cause, and partly upon his age, and that ancient authority which he had amongst them. But they, complaining that he had done them much wrong, when he was returned to Neocome, appointed him a day to answer it before the Senate, and withal sent to the Senate at Neocome that he might appear at the day appointed. He came therefore again to Geneva, yet not without danger, whilst the factious cried out that he deserved to be thrown into the River of Rhodanus: but an honest young man of the Citizens advised Perinus, that Mr. Farell, the common Father of the City, 
Yet delivered.  might be no way wronged; joining also with himself another honest young man, they gave notice to the well-affected Citizens, that they should stand by Mr. Farell at the day of hearing, which also they did; so that his adversaries being astonished and deterred hereat, of their own accord craved pardon, and Mr. Farell was dismissed. About this time a grievous calamity befell the Church of England by the immature death of that godly Prince, King Edward the sixth, 
King Edward's death.  which was a grievous wound to all the Reformed Churches. Yet at this same time Mr. Calvin wrote his learn-Commentaries upon the Gospel of St. John.  
Geneva (as we heard before) having inflicted deserved punishment upon Servetus, not as upon a Sectary, but as upon a monster for his horrible impieties and blasphemies, by which for thirty years' space he had infected the Christian world both by his teaching and writings: It cannot be imagined how this stirred up the rage of Satan, such a flame arising from hence as set Poland first, than Transsylvania and Hungary all on a fire, which himself seemed to foretell by the spirit of Satan, when in the beginning of his book he set this sentence out of the Revelation, There was a great battle in heaven Michael, and his Angels fight with the Dragon▪ For his ashes being scarce cold, a great controversy sprung up about the punishing of Heretics: 
A controversy about punishing Heretics.  Some holding that they ought to be restrained, but not to be punished with death. Others thinking that it could not be clearly stated out of God's word, what was Heresy; thereupon said, that it was lawful to hold either part in all the Heads of Religion, and that all men (though holding a wrong opinion) were to be left to the judgement of God. This latter opinion some good men inclined to, fearing that the contrary Tenet might kindle the cruelty of Tyrants against the godly. The principal of these were Sebastian Castalio, and Laelius Socinus, therein pleading their own cause: 
Socinus his Heresies.  The former indeed more closely, and the latter more openly, as one that studied to vindicate the clear authority of the Scripture, in a certain Preface, to the perverting of the holy Bible; and in his Annotations upon the first Epistle of Paul to the Corinthians, had endeavoured to draw men from the written Word of God, as an imperfect Rule, as if Paul had taught to some of his Disciples that were more perfect than the rest, a certain more hidden Divinity than that which he had committed to writing. Hereupon Mr. Calvin Anno Christi 1554, 
1554.  set forth a copious confutation of all the Doctrine of Servetus, 
Calvin consutes them.  which was subscribed by all his Colleagues: adding many reasons why, and how far a Magistrate might proceed in punishing such an one as was lawfully convicted of Heresy. The adversaries on the contrary published a Rhapsody, collected partly out of the writings of the ancient Fathers, which they perverted to their own ends, and partly out of the writings of certain unknown fanatics, and under the name of Martin Bellius, 
Castilios Heresies.  which indeed was Castalio, though afterwards he forswore it, and falsifying also the name of the City, in which they falsely pretended that it was published. To this book, swarming with many other Errors and Blasphemies, Mr. Beza answered, thereby to free Mr. Calvin from that labour, 
Conf●ted by Beza.  who was now busy in writing his learned Commentaries upon Genesis, and in diverting other dangers from the Church: For the factious went on to innovate things in the City, and though the amnesty was again renewed before the Senate upon the second of February yet they daily grew worse and worse, so that Master Calvin was much busied both in blaming and reproving them for their wickedness, and in endeavouring to strengthen the godly against the poison of their impiety; for they had proceeded to such a height of wickedness, that they turned part of the sacred Scriptures into obscene songs, 
Horrid impieties.  and used to beat strangers whom they met in the night, and sometimes also to rob them. They also privately used the books of Bolsecus, Castalio, and other corrupt men, that they might renew the controversy about Predestination; yea, they proceeded to scatter abroad a false and scandalous libel, wherein they grievously aspersed that worthy servant of Christ Master Calvin. Castalio also sent another Latin Book to be privately Printed at Paris, 
Calvin aspersed.  to which Master Beza answered, and Master Calvin also confuted some of the fooleries of the same kind. About this time the care of the English exiles lay heavy upon him, some of which were come to Vesalia; others to Embden, and others to Frankford, all sending to Master Calvin for advice and counsel: 
The English exiles provided for by him.  Neither was he a little troubled for the andaciousness of some of the Pastors (encouraged by the secret favour of others) of the French-Church, long since planted by him at Strasborough: And in short how great pains he took this year for several Churches, may appear by the multitude of Epistles wrote by him, by which he stirred up many Noblemen to embrace the Gospel, and strengthened many of the Brethren, some of which were in extreme danger, and others already cast into bonds.  
We spoke before of the sweet Harmony that was between the Helvetian and Rhetian Churches, about the Doctrine of the Sacrament. This concord did exceedingly displease the spirit of error; therefore he easily found out one that might easily reinkindle the fire which before was extinguished, viz. Joachim Westphalus, who was seconded by Heshusius, than a Minister of the word, 
Joa. Westphalus.  but afterwards a Bishop, of whom we shall speak more afterwards: Hereupon Master Calvin published an explication of that agreement, which, by how much it imbittered their spirits, by so much the more it satisfied all good men that were lovers of the truth.  
The year following, viz. 1555. by the special mercy of God, brought peace along with it to the Church of Geneva, 
1555.  which was now quiet from its domestic stirs; for the factious ruined themselves: God discovering their horrible treason to the State, by the means of one of the conspirators, who in his drunken fit discovered it; 
God's judgements on the wicked.  whereupon some of them were beheaded, others of them were banished, who though a while after they vexed the City, yet perished shamefully in the end, leaving an example of the just judgement of God upon such persons, though it may be deferred for a time. Thus the Commonwealth was freed from these Pests. To which another mercy was added by the answer of the four Helvetian Cities, to whom the question about the Discipline (which we spoke of before) had been proposed, who unanimously confirmed the Ecclesiastical Polity as it had been before settled, contrary to the expectation of the factious. Yet something was not wanting whereby Mr. Calvin might be further exercised: For he took great pains in constituting the Church in Polonia by the will of the King: In comforting the afflicted in England, 
He comforts the English in persecution.  who were much troubled by reason of the cruel burning of those three Bishops and Martyrs, incomparable for piety, viz. Nicholas Ridley, John Hooper, and Hugh Latimer, who suffered amongst many other worthy men, and shortly after that great Cranmer, Archbishop of Canterbury: As also in comforting the imprisoned brethren in France, 
And the persecuted French.  especially those five valiant Martyrs who this year were burned at Camerac.  
But at home the Errors of Servetus began to spring up again, whose blasphemies Mattheus Gribaldus was observed to favour, 
Gribaldus' favours Servetus.  a Lawyer of some note, and the Lord of a Town not far from Geneva: This man coming to Geneva, was brought to Mr. Calvin by some Italians who had been his Scholars when he taught at Padua; but Mr. Calvin refused to give him his hand, till they could agree about some of the chief Heads of Divinity, viz. about the sacred Trinity, and Divinity of Christ, till when he would by no means be persuaded to do it; and because he refused, Mr. Calvin told him that an heavy judgement of God hung over his head for his pertinacious impiety, which shortly after came to pass: Being first forced to fly to Tubing, where he was entertained by the favour of Vergerius, and being afterwards taken at Berne, 
God's judgement on him.  upon a feigned submission was dismissed: But returning to his old course, and entertaining and favouring Gentilus (of whom we shall speak anon) God found him out, and prevented his punishment by man, by striking him with the Plague whereof he died. About this time also Mr: Calvin met with another trial: 
Calvin accused b●●some Ministers.  For certain neighbour Ministers, who were underhand encouraged by Bolsecus, thinking to get themselves a name by opposing so great a man, and indeed they lay under many other scandals, railed exceedingly against Mr. Calvin, as if he made God the author of sin, because he would exclude nothing from the eternal foresight and ordination of God. Mr. Calvin being little moved with these calumnies, was yet at last provoked by their importunities, so that he obtained of the Senate leave to go with their Ambassadors to Berne, there to defend himself and the Truth before the Bernates, which accordingly he did, and so prevailed, that one Sebastian was branded with infamy, and banished: B●lsecus also was commanded to depart out of their coasts: 
They are punished for it.  So all these calumnies ended in smoke: And one Andreas Zebedaeus, who had been his most bitter accuser, after Mr. calvin's death, himself also lying upon his deathbed at Nevidune, a town four miles distant from Geneva, sending for some of the chief Citizens, did of his own accord confess the Truth which before he had opposed, and detesting his former actions caused all his papers to be burnt before his, and their faces.  
The next year, viz. 1556, 
1556.  a tertian Ague seized upon M. Calvin as he was preaching, 
He falls sick of an Ague.  which handled him so roughly, that it made him come down from the Pulpit: Hereupon many false rumours were spread abroad, which were so grateful, especially to the Papists, that at Noviodune, his own country, the Priest had returned public, and solemn thanks for the death of Calvin: 
He recovers.  But the prayers of good men prevailed for his health, and he was so far from dying of that disease, that rather being increased in his strength, he undertook a longer journey than he was used to do, viz. to Frankford, being invited thither to pacify some controversies, which were sprung up in the French Church there. At length returning home, though something impaired in his health, yet remitted he nothing of his daily labours, publishing the next year his very learned Commentaries upon the Psalms, to which he prefixed a very precious Preface. The rest of the year being very full of tumults by reason of some factious Ministers, 
Faction and Famine.  and God sending a Famine also, yet Mr. Calvin spent it in defending the Truth against Joachim Westphalus; and when notwithstanding Westphalus continued his prattle, Mr. Beza answered him, and stopped his mouth. Then also Mr. Calvin, 
Westphalus confuted. And Castalio.  and Beza, both confuted the calumnies of Castalio against the eternal Predestination of God which he had spread abroad, yet concealing his name. At this time a grievous persecution rising at Paris against the godly, it was a great affliction to Mr. Calvin; many being taken when they were assembled in Saint James his street for the celebration of the Lords Supper, 
Persecution in Paris.  being about eighty in number (the rest escaping by the benefit of the dark night) who the next morning were led to prison, loaden with scorns and reproaches, though some of them were noble women of good account. Against these sheep of Christ the King's anger was inflamed, not only by those about him, but by the very occasion of the times: For this fell out at the same time when the King's Army had received such a notable defeat at Saint Quintan: Besides these godly persons were forced to meet in the night, because they could not do it in the day, which further irritated him: Hereupon also those old lying scandals were raised against them, especially by one Democarus a Doctor of Sorben, 
Christians slandlered.  who charged the Christians as the cause of all the evils which befell the Kingdom.  
There were also some false witnesses suborned against them, which the credulous multitude was too apt to believe; there were therefore seven of them brought forth to be burned, amongst whom there was a noble woman, who with six others showed admirable patience: and whereas they were accused for promiscuous whoredoms at their meetings, especially by the Sorbonists, who thought the more to incense the King thereby, a godly and learned man, who had lately been their Pastor, 
Lies confu●ed.  easily confuted those lies, and the Germane Princes interceding in their behalf (which Mr. Calvin procured with admirable celerity) the tempest was 
Calvin's care for them.  in a good measure blown over. The next year being 1558, proved very happy to the Commonwealth of Geneva, by reason of that strict League made betwixt them and the Bernates. But a grievous persecution broke out against the Church of Christ in France again; and at home the Heresies of Servetus were revived by Valentine Gentilis, 
Gentilis an Heretic.  mentioned before. To stop the former, Mr. Calvin sent Letters to the Germane Princes, which opened to them the great calamities which the Churches groaned under, requesting them to intercede for them, and in the mean time himself endeavoured by his daily Letters to support them under their afflictions. And for Gentilis, who was a man of an unhappy, but sagacious, and subtle wit, presently after the burning of Servetus, he got his book, and calvin's confutation of it, and not weighing the Truth in the balance of the Sanctuary, but of carnal wisdom and reason, he concludes that the Father was the only one God of himself, who propagated Essence to the other two persons; so that he began to profess that there were three Gods, three Eternals, Omnipotent, and Immense Gods: and to prove it, he wrested not only the sacred Scriptures, but the Council of Nice also, and rejected Athanasius his Creed, as also the Testimonies of all the Ancients, viz. of Ignatius, Tertullian, Iraeneus, and Lactantius, by a certain unheard-of impudence; yea did not only reject all the Orthodox Writers which followed the Nicene Council, 
He infects some.  but reproached them as wicked men. Other Blasphemies also followed this about the Hypostatical Union. He first vented these things in private (as he pretended, for Disputation sake) to some of the Italian Congregation; whereupon an assembly being called on purpose, Mr. Calvin, 
Is confuted.  before some choice Senators, and all the Ministers, and Elders, having patiently heard them, confuted them so fully out of the Word of God, that all the Italians presently subscribed to the Orthodox Faith, except only six, who afterwards being called one by one, subscribed with their hands, but not with their hearts, as time made to appear. Gentilis therefore returning to his old course, and going on to spread his former Blasphemies, is apprehended, dissembles not his opinion, being heard as much, and as long as he would. At length, seeming to be convinced by Mr. Calvin, he feigned incredible repentance, and gave in a Recantation signed under his own hand. Hereupon he was dismissed, first taking an oath that he would not go forth of the gates of the City; but presently, contrary to the same, he flies into Savoy to Matthew Gribaldus, and presently after two of his Disciples, Alciat and Blandatra followed him, who afterwards proved the infectors of Transylvania, 
Transylvania infected.  and the Country's adjacent: But God's judgement hanging over the head of Gentilis, he stayed with Gribaldus (both of them casting off the other two as illiterate fellows) and there he wrote a book against Athanasius and Calvin, and so going to Lions, he there printed it, dedicating it to Gaiensis a Praefect, who was altogether ignorant of the blasph● mies contained in it. Whilst he was at Lions he was apprehended by the Papists, but when he showed them that he had written a book against Calvin, he was dismissed, as one that had deserved well of their Church. From thence he went into Transylvania to ●landatra, Alciat, and their companions; but they having now sucked in the Heresies of Samosatenus, and he not well agreeing with them therein, Christ indeed drawing him forth to condign punishment, he returned into Savoy to his friend Gribaldus; but God's plague had now swept away that Pest, and Mr. Calvin also was dead at Geneva. Hereupon Gentilis, either infatuated by God, or thinking that there was none left at Geneva that could answer him, went straight to Gaiensis, who was justly offended with him; who there fore presently apprehending him, by the just judgement of God, sent him to Berne, there to be tried; where being convicted both of Perjury & many manifest impieties, after many ways were used to bring him to repentance, 
He is punished with death.  but in vain he had his head cut off, thereby suffering a just reward for all his impieties.  
Towards the latter end of this year, 
Calvin falls sick.  in October, Mr. Calvin was taken with a Quartane Ague, which Physicians say, is deadly to old persons, which though it held him but eight mon●ths, yet it so debilitated his lean, and overworn body with his incessant lab●urs, that he never throughly recovered his health again: Yet all this time, though his Physicians warned him, and his friends dissuaded him from his preaching, and Lectures, yet did he continually busy himself night and day in dictating, and writing Letters every way, often saying, 
He h●tes idleness.  That nothing was more troublesome to him then an idle life. At this time also he published the last Edition of his Institutions in French and Latin, and his learned Commentary upon Isa●ah.  
The year following, viz. 1559, 
1559.  was famous for the League entered into between the two most potent Kings of Spain and France, which was strengthened by a●linity betwixt them, which was likely to prove fatal to Geneva, but that the counsel of the Pontificians, who abused the simplicity of King Henry of France, hindered it. For King Henry published most severe Decrees, and cast some of his Senators into prison, 
A persecution in France.  who had declared their judgements freely, that he ought to proceed gently in matters of Religion, till a General Council could be called; having this in his eye principally, to restore the Duke of Savoy to his Country, that by his help he might utterly destroy Geneva. In the mean time Master Calvin (though sickly) laboured hard 〈◊〉 Gen●va, comforting and confirming the afflicted Churches and brethren; as also by his frequent and servant prayers craving help of God. And behold the wonderful work of God ● whilst all things were full of terror, 
The King of France ●●●in.  the King of France in the great Marriage solemnity which was made for the confirmation of the Peace, in his running at Tilt, received his death's wound, and that by the hand of the Captain of his Guard, by whom a little before he had apprehended and imprisoned the aforesaid Senators. This death of the King was expiated (as he thought) by the Cardinal of Lorraine, who upon the one and twentieth of December, caused that learned Lawyer, faithful Counsellor, and holy Martyr of Christ, Annas Du Bourg, to be unjustly and cruelly burned. But by the singular blessing of God, in the midst of these calamitous times, the hearts of the Genevians were so raised up, and confirmed, that in the very same year, and almost moment of time in which two such potent Kings had contri●ed their destruction, by the encouragement of Mr. Calvin they laid the foundation, and built a famous School, adorning it with eight Masters for boys, as also with Hebrew, Greek, 
A School built at Genev●▪  Philosophy, and Divinity Professors; which being finished to the honour of God Omnipotent, Mr. Calvin in a great assembly in the chiefest Church, read, and declared those things which conduced to the perpetual establishment of so holy and profitable a foundation, whereby he did as it were solemnly consecrate it.  
The year after, which was 1560. Master Calvin was by some loaden with much envy, as if he had stirred up an Assembly against Francis the Second, the heir of his Father's Kingdom; which Assembly was called, The tumult of Amboise; whereas indeed Master Calvin never understood what it was, as also both by word of mouth, and by his Letters to friends, he disliked it. 
Sancarus his heresies.  This year one Sancarus of Mantua (Italy being fatal to the Polonians) began to teach, that Christ was Mediator only according to his humane nature; accusing all of Arianism, that should say that he was Mediator also according to his Deity, as if thereby they made the Son less than the Father. 
Confuted.  This calumny, and all his other Doctrine was notably confuted, as by Philip Melancton, and Peter Martyr, so also Master Calvin, at the request of the Polonians, did briefly, but strongly confute the same; and foreseeing what shortly after came to pass, that whilst some more unskilful persons would take upon them to confute Sancarus, if they took not heed, would fall into the error of them which held three Gods: He eloquently admonished them, that taking heed of Blandatra, and his followers, they should so assert Christ to be our Mediator according to both his natures, that in the mean time they should not multiply Deities: But this labour of his was vain towards them that were to perish.  
About this time the Bohemian Waldenses sent two of their 
The Bohemian Waldenses.  brethren to Master Calvin to desire his judgement about some matters of Religion, whom he lovingly satisfied, exhorting them also that they would enter into a nearer conjunction with other Reformed Churches. At the same time also Q. Mary being dead, and Queen Elizabeth succeeding, many of the godly French relying upon her piety and humanity, 
Q. Elizabeth in England.  fled for refuge into England, with the consent of tha reverend man, Edmund Grindal, Bishop of London, they craved leave of her that one might be sent from Geneva to plant a French Church there: 
A French Ch. erected in England.  whereupon Galacius was sent.  
Towards the latter end of this year King Francis of France died suddenly, 
K. Charles in France.  and that in such a juncture of time, when all things seemed so desperate, that they could not be cured but by God himself; and King Charles the ninth, a child, was searce entered into his Kingdom, when by a Herald Letters subscribed with his name were brought to Geneva, 
Geneva threatened.  wherein he complained that many were sent out from thence, 
Defended by Calvin.  that infected his Kingdom, desiring that they might be presently called back, threatening that otherwise he would not let pass the revenging of that injury. Mast. Calvin being hereupon sent for by the Senate, answered in his own, and in his Colleagues names that at the request of the Churches of France, they had exhorted certain men that were sound in the faith, and of an holy life, whom they judged fit for the work, that they should not be wanting to lend their help to their Country in so holy a cause, especially the Churches craving assistance from them for their further edification: And that this they had done, not to disturb the Kingdom, but that the people might be taught the Gospel of peace; and if they were accused for any thing further than this, that they were ready to answer their accusers before the King: So this business went no further. The same year Master Calvin and Master Beza, answered the impudent book of Tileman Hushusius. 
Heshusius answered.  Master Calvin also confuted those blasphemies which Gentilis had published at Lions against him, and Athanasius: He published also his Lectures upon Daniel, which he dedicated to the French Churches; and as he interpreted that Prophet, so in his preface he was himself a Prophet, so etelling the tempest that hung over them. At which time also Francis Balduinus, 
Ecebolius. his errors.  afterwards called Ecebolius, because he had changed his religion three or four time, being suborned by the Cardinal of Lorraine, by evil means reconciled to the King of Navarre, dispersed a certain book up and down the Court, written either by himself, or (as some rather thought) by Cassander, wherein he styled himself a pious and moderate man, which book was worse than the Emperor's Interim, for that under the specious pretence of restoring moderation, he sought to bring in all the Popish corruptions. Master Calvin being informed hereof published an answer to this book, 
Confu●ed.  to which some other answers were shortly after added, which made a full discovery of, the wit and purpose of Balduinus, which this railer could by no means digest, whereupon he never gave over to brand Calvin and Beza with his impudent reproaches; till the year after being grown odious both to God and men, 
God's judgements on him.  of both Religions whom he had so often deceived by his turning, whilst he was following a suit of Law at Paris, he wore away, and ended his wretched life.  
In the year 1562. 
1562.  God gave peace and liberty to the French Churches, by a public Edict of the Kings: But not long after, the King of Navarre being suborned by Popish subtlety, presently after the Duke of Guise had committted that abominable massacre at Vassy, 
Civil war in France.  began that civil, war which continued many years after, to the miserable devastation of France; and it cannot be spoken how much Master Calvin was affected and afflicted therewith, which so far increased his disease, that it was easy to divine, that it would not be long before he was translated to a better life; yet did he not desist from exhorting and comforting every one, no nor from preaching and reading his ordinary Lectures. And the same year he published that excellent confession of Faith, which was sent to the States of the Empire met together at Frankford, in the name of the Prince of Conde, and of all the Godly in France, who besides the injuries which they sustained by an unjust war, were unworthly traduced to the Germans, as if they held many false and monstrous opinions. One thing also is not to be pretermitted, that on the nineteenth of Decem. Master Calvin lying in bed sick of the Gout, being the Sabbath day, and the Northwind having blown two days strongly, said to many that were present, 
A prodigy.  Truly I know not what is the matter, but I thought this night I heard warlike drums beating very loud, and I could not persuade myself but it was so: Let us therefore go to prayers, for surely some great business is in hand. And this very day there was a great Battle fought between the Guisians and the Protestants not far from Paris, news whereof came unto Geneva within a few days after.  
The year after, 
1563.  which was 1563. Master calvin's disease did so far increase, 
His sickness increaseth.  that it was almost incredible that so weak a body, exhausted with so many labours, and worn out with so many diseases, should yet retain so valiant and generous a mind: So that even than he could not be persuaded to favour himself, and if at any time he abstained from his public labours (which yet he never did but when 
His indefatigable pains.  by necessity he was enforced thereto) yet he was busy at home, either in giving counsel to those that sought it, or in dictating to his Scribes; the witnesses whereof are those two serious admonitions to the Polomans, to take heed of those blasphemous persons which denied the Sacred Trinity. The answers which he returned to the brethren's Messengers, who were now met in a Synod at Lions; his Commentaries upon the four books of Moses, which himself turned out of Latin into French. And lastly his commentary upon Joshua, which he now began, and finished a little before his death.  
In the year 1564. 
1564.  Feb. the sixth, Master Calvin being shortwinded by reason of a stopping in his lungs, 
His la●t Sermon.  preached his last Sermon, and from thence forward he spoke little, only now and then he would be carried to the Congregation, the last time being March the last; His diseases (being contracted by the incredible labours both of his mind and body) were very many: For (besides that naturally he was but of a weak body, lean, and inclinable to a Consumption) he slept little, 
The causes of his sickness.  & spent a great part of the year in Preaching, Teaching and dictating. For at least ten years together he abstained from dinners, taking no food at all till Supper; so that it was a wonder how he could escape a Ptisick so long. He was often troubled with the headache, which his abstinence only could cure, whereupon he sometimes fasted thirty six hours together. But partly through straining his voice, and partly through his too frequent use of Aloes (which was taken notice of too late) he was first trouble● with the Hemorrhoids, which at length proved ulcerous, and then five years before his death he did many times spit blood: And when his Quartan Ague left him, the gout took him in his right leg, than the Colic, and lastly the Stone, which yet he never discerned till a few months before his death. The Physicians applied what remedies possibly they could, neither was there ever man that was more observant of their rules: But in respect of the labours of his mind, he was extreme negligent of his health, so that the violent pains of headache could never restrain him from preaching. And though he was tormented with so many and violent diseases, yet did never any man hear him utter one word that did unbeseem a valiant or Christian man. Only lifting up his eyes to heaven, 
His great patience.  he used to say, How long Lord? For he often used this Motto in his health, when he spoke of the calamities of his brethren (which always more afflicted him then his own.) When as his Colleagues admonished and earnestly increated him, that in his sickness he would abstain from dictating, but especially from writing himself: He answered, What? 
He will not intermit his labours.  would you have me Idle when my Lord comes? March the tenth when all the Ministers came to him, they found him clothed, and sitting at his little Table where he used to write and meditate; He beholding them (when he had rubbed his forehead a while with his hand, as he used to do when he meditated) with a cheerful countenance, said, I give you hearty thanks (my dear Brethren) for the great care you have of me, and I hope within these fifteen days (which was the time that they were to meet about Church censures) I shall be present at your Consistory. For than I believe God will declare what he will determine concerning me, and that he will receive me to himself: Accordingly he was present that day, which was March the four and twentieth, and when all their businesses were quietly dispatched, 
His speech to the Ministers.  he told them that God had given him some further delay, and so taking a French Testament in his hand, he read some of the Annotations upon it, and asked the Ministers judgements about the same, because he had a purpose to amend them. The day after he was somewhat worse, as being tired with the former day's labour.  
March the sever▪ and twentieth he caused himself to be carried in his chair to the Senate door, and then leaning upon two, he walked into the Court, and there presented to the Senate a new Rector for the School, and with a bare head, 
He goes to the Senate.  he returned them thanks for all their former favours, and in particular for the great care they had of him in his sickness: For I perceive (saith he) that this is the last time that I shall come into this place: Which words he could scarce utter, his voice failing him, and so with many tears on both sides, he bade them farewell.  
April the second, which was Easter-day, though he was very weak, yet he caused himself to be carried to the Church in his chair, where after Sermon he received the Sacrament of the Lords Supper at Mr. Beza's hands, 
He receives the Sacrament.  and with a cheerful countenance, though weak voice, sang the Psalm with the rest of the Congregation, showing, though in a dying countenance, signs of much inward joy.  
April the ●ive and twentieth he made his Will in this form; In the name of God Amen, 
He makes his Will.  Anno Christi 1564, April the five and twentieth, I Peter Chenalat, Citizen, and Notary of Geneva do witness, and profess, that being sent for by that Reverend man John Calvin Minister of the Word of God in the Church of Geneva, and a free Denizon of the same City, who then truly was sick in body, but sound in mind, told me that his purpose was to make his Testament, and to declare his last Will, desiring me to write it down as he should dictate unto me with his tongue, which I profess I did presently word by word as he told me, neither did I add, or diminish any thing from that which h● spoke, but have followed the very form suggested by him● Whic● was this. In the name of the Lord Amen, ay John Calvin, 
Mr. calvin's Will.  Minister of the Word of God in the Church of Geneva, oppressed and afflicted with divers diseases, so that I easily think that the Lord God hath appointed shortly to lead me out of this world, I therefore have determined to make my Testament, and to co●mit to writing my last Will in this form following.  
First I give thanks to God, that taking pity on me whom he created and placed in this world, hath delivered me out of the deep darkness of Idolatry into which I was plunged, and that he brought me into the light of his Gospel, and made me a partaker of the Doctrine of Salvation, whereof I was most unworthy: Neither hath he only gently and graciously born with my fault●, and sins, for which yet I deserved to be rejected by him, and driven out; but hath used towards me so great meekness and mildness, that he hath vouchsafed to use my labours in preaching and publishing the Truth of his Gospel. And I witness and profess, that I intent to pass the remainder of my life in the same Faith and Religion which he hath delivered to me by his Gospel, and not to seek any other aid or refuge for Salvation then his free Adoption, in which alone Salvation resteth. And with all my heart I embrace the Mercy which he hath used towards me for Jesus Christ his sake, recompensing my faults with the merit of his death and passion, that satisfaction may be made by this means for all my sins and crimes, and the remembrance of them may be blotted out. I witness also, and profess that I humbly beg of him, that being washed and cleansed in the blood of that highest Redeemer shed for the sins of mankind, I may stand at his judgement seat under the Image of my Redeemer. Also I profess that I have diligently done my endeavour according to the measure of grace received, and bounty which God hath used towards me, that I might preach his Word holily ●nd purely both in Sermons, Writings, and Commentaries, and interpret his holy Scripture faithfully. I also witness and profess that I have used no●uglings, no evil and sophistical arts in my controversies and disputations which I have held with the enemies of the Gospel, but I have been conversant candidly, and sincerely in maintaining the Truth.  
But (out alas) that study, and zeal of mine (if it be worthy so to be called) hath been so remiss and languishing, that I confess innumerable things have been wanting to me to the well performing of my duty, and unless the immeasurable bounty of God had been present, my studies had been vain, and vanishing away. Moreover I acknowledge that unless the same bounty had been present unto me, the goods of the mind which God hath given me, would have made me guilty of the greater sin, and slothfulness before his judgement seat. For which causes I witness, and profess, that I hope for no other help for salvation but this only, that seeing God is a Father of mercy, he showed himself a Father unto me, who acknowledge myself a miserable sinner.  
As for other things; After my departure out of this life, I would have my body committed to the earth in that order and man●er which is usual in this Church and City, till the blessed day of Resurrection cometh.  
As touching that slender Patrimony which God hath given me, concerning which I have determined thus to dispose. Let Anthony Calvin my most dear Brother be mine heir; but, only for honour sake, let him take before hand, and have to himself the silver Charger which was given me by Varannius for a gift, wherewith I desire him to be contented: For whatsoever things remain in mine inheritance, I request, and commit them to his faith, that he return them to his children when he shall die. I bequeath ten g●●den Scutes to the School of boys from the same my brother, and heir. Also so much to poor strangers. So much to Joan the daughter of Charles Costan, and of my Kinswoman. But to Samuel and John, the sons of my said Brother, I desire to have given to them forty golden Scutes by mine heir when he dieth. To Anne, Sus●●, and Dorothy, his daughters, thirty Scutes of gold: But to David their brother, because of his lightness and miscarriages, but five and twenty Scutes of gold. This is the sum of the whole Patrimony and goods which God hath given me, so near as I can estimate it, setting a price upon my Library, my moveables, and all my household goods, with all other my faculties. If there be found any thing above, I would have it to be distributed to all those children, the sons and daughters of my brother: Neither do I exclude that David, if he prove a good husband. If there shall be any surplusage above that sum, I believe there will be no great matter, especially when my debts are paid, the care whereof I have committed to my said brother, upon whose love and fidelity I rely: For which cause I will and appoint him to be the Executor of my Testament, and together with him the worshipful man Laurence Normendie, giving them power to take an Inventory of my goods without any more accurate diligence of the Court. I also permit them to sell my moveables, that out of the money made thereof, they may execute my Will above written. Dated this 25. of April, Anno Christi 1554.  
When this Will was made and confirmed, Mr. Calvin sent to the four Syndics, and all the Aldermen, desiring to speak with them all yet once more in the Court before his death, whither he hoped to be carried the next day. The Senators answered, that they would rather come to him, desiring him to have a regard to his 〈◊〉: And the day after when they came all to him from 〈◊〉 Court, after mutual salutations, and pardon craved for their coming to him, whereas he rather would have come to them, and professing that he had long desired to speak with them, though he had deferred it till now, even till he found the approaching of his departure out of this world, he said:  
Honoured Masters,  
I give you great thanks, 
His speech to the Senators.  that ye have honoured me thus far, having not deserved it from you, and for that you have so often borne with mine infirmities; which to me hath always been an argument of your singular good will towards me: And albeit in performance of mine office it could not be but that I must undergo many bicker, and divers assaults, because every good man must be exercised therewith; yet I know, and acknowledge that none of these things have fall'n out through your default; and I earnestly beseech you, that if I have not always done that which behoved me, you rather would have regard of my will then of my ability. For I can truly testify that I have been heartily studious of the welfare of your Commonwealth; and howsoever I have not fully performed mine office, yet surely I have studied the public good according to mine ability, and except I should acknowledge that the Lord hath used my service sometimes not unprofitably, I could not avoid the crime of dissembling. But this I requst of you again and again, that I may be excused by you for that the things are so little, that I have publicly and privately performed in comparison of those things which it behoved me to have done. Certainly of mine own accord I acknowledge that I am much indebted to you for this cause also, that ye have patiently born with my too much vehemency sometimes; which sin also I trust God that he hath forgiven me.  
But as touching the Doctrine that you have heard from me, I take God to witness that I have not rashly and uncertainly, but purely and sincerely taught the Word of God entrusted unto me, whose wrath I should otherwise have felt now hanging over me, as I am certainly assured that my labours in teaching it hath not been displeasing to him. And I testify this the more willingly both before God and you, because I doubt not but that the devil (according to his custom) will raise wicked, light, and giddy-headed people to corrupt the sincere Doctrine which you have heard from me.  
Then considering the unmeasurable benefits which God had conferred on that City, he said;  
I am a very good witness out of how many great dangers the hand of the great and best God hath delivered you. Moreover you see in what estate you now are; therefore whether your affairs be prosperous or adverse, let that be always conversant before your eyes, that God is he alone that establisheth Kingdoms, and Cities, and therefore will be worshipped by mortal men. Remember what that great David doth testify, that when he enjoyed a deep peace he fell foulest, and should never have risen again if God of his singular goodness had not reached out his hand to him. What then shall become of such punies, if he fell being so strong and powerful a man? Ye had need of great humility of mind, that ye may walk circumspectly, and with great reverence before God, and trust upon him only, being sure that it will always be, as ye have often found, that by his aid you may stand sure, although your safety and welfare may be hung, as it were● upon a very slender thread, Wherefore if prosperity befall you, take heed I pray you that ye be not puffed up with pride like profane persons, but rather give thanks to God with lowliness of mind. But if adversity shall happen unto you, and death shall stand before you on every side, yet trust in him that raiseth up the dead; yea then especially think that ye are stirred up by God, that ye may more and more trust in him alone. And if ye desire that this your Commonwealth may be preserved in a firm estate, see that you be not defiled with any filthiness. For he is only the highest God, King of Kings, and Lord of Lords, he will honour those that honour him, and cast down those that despise him. Honour him therefore according to his own precepts, and daily thin● of this, that we are far from doing that which is required of us. I know the dispositions and conversations of every one of you, and I know that you have need of exhortation. There is none of those that excel most, unto whom many things are not wanting; therefore let every man look about him and let him ask of the Lord those things which he understands himself to stand in need of. We see what vices reign in the greatest Counsels in the world; some are stark cold, and neglect the public, taking care only for their own private affairs: Others are indulgent to their private affections: Others use not the excellent gifts God hath bestowed upon them as they ought: Others proudly boast of 〈◊〉 own parts, and upon a certain confidence therein, expect that every man should subscribe to their opinions. I exhort old men that they envy not the younger, whom they find adorned with excellent gifts from God: I admonish the younger, that they carry themselves modestly without arrogance; and let not one molest another. Avoid contentions, and all that bitterness of spirit which diverts many from the right way in the government of the Commonwealth. And ye shall the better avoid these things, if every man contain himself within his own sphere and all administer that part of the Commonwealth faithfully which is committed to him. I pray you for God's sake, let there be no place for favour or hatred in the judgement of civil causes. Let none pervert right by subtle and cunning tricks. Let no man hinder the Laws from prevailing. Let no man depart from that which is just and equal. If sinister affections shall begin to arise, let him resist them constantly, looking upon h●m that hath placed him in his throne, and beg of him his holy Spirit. To conclude, I beg of you again that you pardon mine infirmities, which I acknowledge and confess before God, Angels, and your worshipful selves.  
Having thus spoken, he prayed unto God to multiply his gifts and blessings upon them more and more, and to govern them by his holy Spirit for the safety and good of the Commonwealth. And giving his hand to every of them, he dismissed them all, who departed full of sorrow and heaviness, as from their Common Father, with many tears.  
April the eight and twentieth, the Ministers of Geneva being come to him, he spoke thus unto them.  
Brethren, 
His speech to the Ministers.  after my decease stand fast in this work of the Lord, and be not discouraged: for the Lord will preserve this Church & Commonwealth against the threatenings of the enemies. I pray God keep you from dissensions: Embrace one another with mutual charity. Think again, and again what you owe to this Church where in the Lord hath placed you, and let nothing divert you from your duty: Otherwise it will be easy for such as seek them to find out ●●●sions; but such shall find that God cannot be deceived. A so●n as I came to this City, the Gospel indeed was preached, but the affairs were very troublesome, man● conceiting that Christianity was nothing else but to overthrow Images: And there were not a few wicked persons from whom I suffered many most unworthy things: But the Lord our God so confirmed and strengthened me (though by nature was not bold) that I gave not place to any of their endeavours. Afterwards when I returned hither from Strasborough, I followed this vocation with an unwilling mind, because it seemed to me that it would prove unfruitful, for I knew not what the Lord had determined, and the matter was full of many and great difficulties: But going on, at last I found that God had much blessed my labours. Stand fast therefore in this your vocation: Retain that order that is begun, and do your uttermost endeavours that the people may be kept in subjection to your wholesome Doctrine: for some are wicked and stubborn. Things as you see are through God's mercy well settled, and therefore ye shall be left without excuse before God, if through your s●thfulness they be unsettled again. I profess, Brethren, that I have lived with you con●oyned in true love, and sincere charity, and that I now so depart from you. If you have found me any whit pettish in this my disease. I crave pardon of you, and give you very great thanks, that y● have sustained the burden imposed upon me, during the time o● my sickness.  
Having thus spoken, he gave his hand to each of them▪ who departed from him with much sorrow, and weeping.  
A while after Master Calvin, understanding by Letters from Mr. Farel to Mr. Viret, who was now an old man of eighty years old and sickly, was yet determined to visit him, and was now onward of his journey; he wrote thus to him to stay him.  
Farewell my best and sincerest brother, and seeing God will have you to out live me in this world, 
Hi● Letter to M●. Viret.  live mindful of our friendship, which as it hath been profitable for the Church of God here, so the fruit thereof tarrieth for us in heaven. I would not have you weary yourself for my sake. I hardly draw my breath, and I expect daily when it will wholly fail me. It is enough that I live and die to Christ, who is gain to his both in life and death. Again farewell. May 11. Anno Christi 1564.  
Yet for all this Letter the good old man came to Geneva, 
Viret comes to him.  and having fully conferred with Mr. Calvin, returned back to Neocom.  
The rest of his days, even till his departure, Mr. Calvin spent almost in perpetual prayer, with his eyes fixed upon heaven, and his voice full of sighs, by reason of his short breath.  
May the seven and twentieth, being the day whereon he departed, he seemed to speak more strongly, and with less difficulty; but this was but a lightning before death. In the evening about eight a clock, on the sudden certain signs of present death appeared; at which time Mr. Beza being newly departed from him, some ran to acquaint him therewith; whereupon he presently returned, but found him to have yielded up his spirit into the hands of God, without the least struggling, yea not so much ascending forth one groan, having had his understanding, memory, and voice even to the last gasp, being much more like to one that was fallen asleep then dead. 
His Death.  So that that day at Sunsetting, that great bright light was taken out of this world.  
That night, and the day following, there was great weeping and wailing all over the City. Many Citizens and Strangers desired to see him after he was dead, and amongst the rest Queen Elizabeth's Ambassadors, who being sent into France, were then there. The next day after being the Sabbath, his body was coffined; and in the afternoon he was carried forth, the Senators, Pastors, and Professors of the School, and almost the whole City following the corpse, not without abundance of tears: He was buried in the common Churchyard, without much pomp, no Tombstone being added, as himself had commanded; whereupon Master Beza made these verses. 
Romae ruentis terror ille maximus,  
Quem mo●tuum lugem boni, 
Pesos' verses on him.  horr scunt mali,  
Ipsa à quo potuit virtutem discere virtus;  
Curio ad●o exi●●io, ignot o●, in cespite clausus  
Calvinus 〈◊〉 ●ogas?  
Calvi●●n assidue comitat! Modestia vivum,  
Hoc turmulo mamb●s cendid● ipsa suis.  
Ote beatum cespitem tanto hospite!  
O cu● invidere possunt cuncta Marmora!   
He was a man of an incredible and most ready memory, 
His Character.  in the midst of almost infinite distractions, and of a most exact judgement. He was very regardless of means, and preferment, even when it was often offered: He eat little meat, took very little sleep, was wholly compounded of sweetness and gravity: Discreet and mild he was in bearing with men's infirmities; yet would he severely without dissimulation reprove their vices, which freedom he always used from a child: Such a Preacher he was, that like another Or pheus, he drew England, Spain and Italy to him, filling Geneva with strangers.  
Such a voluminous writer, that (as it was said of Saint Augustine) he wrote more than another can well read. His writings were so eagerly received, that as most rare and precious pieces they were forthwith translated into all Languages. 
〈…〉  What shall I speak of his indefatigable industry, even beyond the power of nature, which being parallelled with our loitering, I fear will exceed all creedit? 
〈◊〉 admirable 〈◊〉  and may be a true object of admiration, how his lean, worn, spent, and wearyish body could possibly hold out. He read every week in the year three Divinity Lectures, and every other week over and above he preached every day, so that (as Erasmus saith of chrysostom) I do not know whether more to admire the indefatigableness of the man, or his hearers. Yea, some have reckoned up that his Lectures were year●ly one hundred eighty six, his Sermons two hundred eighty six, besides every Thursday he sat in the Presbytery. Every Friday when the Ministers met in conference to expound hard Texts, he made as good as a Lecture. Yea, besides there was scarce a day, wherein he spent not some part either by word or writing, in answering the questions and doubts of sundry Pastors, and Churches that sought unto him for advice and c●●●sell: Over and above which there was no year passed wherein came not forth from him some great volume or other in Folio, so that in few years (besides many golden Tractats, and sundry exquisite answers, which upon short warning he made to principal adversaries) his huge explications upon the five books of Moses, Joshua, Job, Psalms, all the Prophets, and upon the whole new Testament, came forth into the world fuller of pithy sententious matter then of Paper. These things considered what breathing time could he find for idleness, or loose thoughts? In his last grievous sickness, procured by his intolerable labours, he could scarce be compelled by his friends to pretermit his daily task of preaching, and reading his Divinity Lectures, and at home, when he could not go abroad, he rather wearied others with continual dictating to them, than himself. Nothing was more frequent in his mouth then this, Of all things an idle life is most irksome to me; and when his friends used all their endeavours to persuade him to favour and respect himself: Why (saith he) will ye have God to find me idle at his coming? Yea, such conscience did he make of mispending a minute, that he was loath to detain the Ministers that came to visit him from their public exercises. What wonder then is it, that he scarce attained to the age of 56. 
〈◊〉  Yea, rather its a wonder that he lived so long. Indeed he lived but 54. years ten months and seventeen days, the half of which time he spent in the holy Ministry of the Gospel. Many slanders were cast upon him, 
Slanders answered.  As that he was Ambitious. But how could that be, whereas he preferred his abode in the Commonwealth, and Church of Geneva, before all other places, which he called the Shop of poverty. Others charge him that he studied to heap up riches, whereas his last Testament shows that he was a very poor man; for all his goods, yea and his Library being sold very dear (saith Master Beza) scarcely amounted to three hundred crowns: And Calvin himself in his life time hearing of this impudent slander, answered: If I cannot persuade men whilst I am alive that I am no great moneyed man, yet my death will show it. And the Senate at Geneva can testify that his stipend being very small, he was so far from being not contented therewith, that when they offered to enlarge his pensions, he utterly refused the same: and by the small estate which he left at his death it appears also, 
His co●●entation.  that either his gifts were not great, or else that he spent as God sent. Some reproached him for his brother A. Calvin because he was divorced from his wife, who was proved an adulteress: What would these men have said, if he had kept an adulteress in his house? May they not as well reproach Jacob, David, yea, and Christ himself, for that one of his Disciples was a Devil, as himself told them? Some said that he was given to delights and luxury: His many great books easily confute this slander. Some gave out impudently that he ruled in Geneva both in Church and Commonwealth, so that he sometimes face upon the Tribunal? But for these things neither they which knew him, nor ensuing ages who may collect his manners out of his writing, will give any credit to them. But it's far more easy to calumniate then to imitate him.  
Omnia Calvini opera quae diversis chartarum formis edita, 
His works.  si uno formae genere imprimerentur, justae magnitudinis Tomos 20. in Folio efficerent. Most of them are mentioned particularly in his life.   

The Life of William Farellus, who died A no Christi 1555.  
WIlliam Farellus was borne in the Delphinate, of a Noble Family, 
His birth and education.  Anno Christi 1589. and sent to Paris to be brought up in learning, and was one of the first that made a public Profession of the Gospel in France. But when persecution arose, he fled into Helvetia, the better to propagate the Gospel, where he grew into familiarity with Zuinglius, Occolampadius, Bartholdus, 
Flight ●n persecution.  and Hallerus. Anno Christi 1524. he went to Basil, where he proffered a public disputation with the Popish Divines of that place, but the Masters of the University would not suffer it, saying, 
He challengeth t●e Papists.  That his Theses savoured of the new Doctrine; till the Senate being informed hereof, gave him free liberty of disputing, and then Farellus set up his Theses publicly in the College, which were these. Christus nobis perfectam vivendi regulam praescripsit. Christi mandata sunt observanda: 
His Theses.  in quibus iis qui continentiae donum non habent, matrimonium praecipitur. Alienum est evangeliis luce, & Judaicum, discrimen vestitus, ciborum & aliarum ceremonia●um observare. Periculosae sunt preces mu●torum verborum, contra Christi mandatum. Christi mandata non sunt in consilia convertenda, n●c contra. Soli Deo Sacrificia offerenda, quae Spiritus dictat, etc.  
When these Positions were divulged, the Bishop's Vicar, the Rector, and Governors of the University forbade all under them, upon pain of excommunication, either to dispute or to hearken to them. The Senate on the contrary thinking that this command derogated from their authority, commanded their Parish Ministers, and students of the University that they should be present, and if they did otherwise, they forbade them the use of their mills, furnaces and Merchandise. Hereupon a Disputation ensued in a great Assembly of the Clergy and Citizens. But shortly after the Bishop's Vicar, and the Rector of the University, and their Popish faction drove him by force from Basil, their darkness not enduring the light. 
He is driven from Basil.  Neither was the servant greater than his Master.  
From thence he went to Mont-Bellicard and to some other places, where he preached the Gospel with so much fervour and zeal, that it was evident unto all, that he was called of God thereunto.  
Anno Christi, 1527. he went to a certain Town called AElin, where he preached the Gospel, and was admonished by Occolampadius to mingle prudence with his zeal. 
His Labours.  Anno 1528. he went to Aquileta amongst the Bernates, where he preached Christ, and undauntedly opposed Antichrist; disputing also with divers at Bern, whereupon ensued a wonderful change in Ecclesiastical affairs. Anno Christi 1528. he with V●ret went to Geneva, 
He goes to Geneva.  where they planted the Church, and propagated the Gospel, and many of the Citizens embraced it; yet at first not so much out of love to the truth as out of hatred to Popish Tyranny.  
Long he had not been there before the Bishop's Officers drew him into the Bishop's Count, which two of the Studies much disliked, the rather because Farell promised them that he would prove all his Doctrine out of the holy Scriptures; 
Popish malice.  So that they accompanied him into the Bishop's Court, that they might see all things to proceed in judgement lawfully: but it fell out otherwise: For the Judge of the Court would by no means endure a Disputation, saying, 
Popish rage.  If that be suffered, all our mystery will be destroyed; and withal railing upon Farell, he said, Thou most wicked devil, why camest thou to this City to trouble us? I am not (answered Farel) as you call me, but I preach Jesus Christ who was crucified for our sins, 
His zeal and courage.  and rose again, and he that believeth in his name shall be saved: This is the sum of my arrant: I am a debtor unto all that are ready to hear, and obey the Gospel, desiring this only, that the obedience of Faith may flourish every where; and I came into this City to see if there were any that would lend me he hearing, and I wilrender an account of my faith and hope every where; and will confirm my Doctrine with my blood if need be. 
The High Priests charge.  Then cried out one of the Court in Latin; He hath blasphemed, what need we any more witnesses? He is guilty of death. Hurl him into Rhodanus: Hurl him into the Rhodanus; its better this one Lutheran should be put to death, than that further troubles should be raised.  
Farel answered; 
Popish malice.  Do not utter the words of Caiphas, but of God. Then one strake him on the mouth with his fist, and he was commanded to stand aside as if they would consult, and in the interim he was shot at with a gun by the Vicar's servingman, 
God's mercy.  but it hit him not, God defending his servant. And though one of the Syndics favoured him, yet now the other shrunk from him, so that the Bishop's Council prevailed that he should be driven out of the City. 
He is driven from Geneva.  And thus being accompanied with some Citizens, he, and his partner Anthony Salner were expelled the City, but God turned it to the great good of others, for they sowed the seed of the Word in the neighbouring Country, by the side of the Lake Lemannus, viz. at Orba and Granson. Neither yet (through God's power and goodness) was the work interrupted at Geneva: For just at the same time came a young man of the Delphinate, 
A special providence.  called Anthony Frumentius, who entering into the City taught a public School, & together with the Rudiments of Grammar, he most happily laid the Foundation of Christian Religion in the hearts and minds of his Scholars, which were not a few.  
Anno Christi 1541, Master Farel went to Metis, and preached in the Churchyard of the Dominicans; 
He goes to Metis.  The Friars, when they could not otherwise hinder him, rang their Bells: But he having a strong voice, did so strain it, that he went on audibly to the end of his Sermon. The day after there came about three thousand persons together to hear the Word of God; but some that favoured the Gospel, entreated Mr. Farel so long to forbear, as till he might preach without a tumult. Then was he questioned by the Magistrates, by what authority, or by whose request he preached. To which he answered, By the command of Christ, and at the request of his Members: Gravely discoursing both of his own authority, and of the excellency of the Gospel; telling the Magistrate what his duty was in reference thereunto. But shortly after, by the command of the Emperor, the Citizens of Metis were forbidden to hear any man preach who was not licenced by the Bishop, and some others. Whereupon Mr. Farel went from thence to Neocome, 
He goes to Neocome.  where he wholly employed himself in the service of the Church, performing the office of a faithful Pastor to extreme old age, with admirable zeal and diligence.  
When he heard of Calvin's sickness in the year 1564, 
His Friendship  he could not satisfy himself, though he was seventy years old, but he must go to Geneva to visit him. He survived Calvin one year, 
His death.  and odd months, and died aged 76 years, Anno Christi 1565.  
Anno Christi 1553, the Genevians (though they owed themselves wholly to him) yet were carried on with such fury, 
Satan's malice  that they would have condemned Farel to death; and did such things against him, that Calvin wished he might might have expiated their anger with his blood.  
This was that Farel who (discouraged by no difficulties, deterred with no threatenings, reproaches, or stripes) gained to Christ multitudes in Montbelgard, Aquileia, Lausanna, Geneva, and Neocome. 
The great effects of his Ministry.  There was in him, besides piety, learning, innocency of life, and exemplary modesty, a certain singular presence of mind, sharp wit, and vehemency of speech, so that he rather seemed to thunder then speak; and lastly such admirable fervency in his prayers, 
His Character.  that he seemed to carry his hearers into heaven with him.  
Farellus concionibus magis quam scriptionibus operam dedit: Edidit tamen Themata quaedam disputanda Basiliae, 
His Works.  excusa Latinè & Germanicè. Disputationem Bernae habitam Latinè anno 1528.  
Beza made these verses of him. 
Gallica mirata est Calvinum Ecclesia semper,  
Quo nemo docuit doctius.  
Est quoque te semper mirata, Farelle, tonantem,  
Quo nemo tonuit fortius.    


PET: PAV: VERGERIUS  The Life of Vergerius, who died Anno Christi 1562.  
PEter Paul Vergerius, 
His great Learning.  was a man excellently learned both in the Law and Popish Divinity, wherein he attained the highest degrees. Anno Christi 1530, at which time that famous Convention at Augsburg was appointed, he was sent by Pope Clement the seventh as his Legate into Germany, 
Sent Legate into Germany.  to improve his uttermost abilities to hinder a National Council, and accordingly he bestirred himself to hinder and endamage the Lutherans; and that he might the better encourage the Popish Divines, viz. Faber, 
His Policy.  Eccius, Cochlaeus, and Nausea, to play the men in their Master's cause, he bestowed sundry favours and gifts upon them. He also, by his Legantine power, made Eccius Cannon of Ratisbone.  
Anno Christi 1534, 
He is sent for ●o Rome.  Paul the third sent for him to Rome to give an account of the state of affairs in Germany, which when he had done, the Pope deliberated with his Cardinals what course was fittest to be taken to prevent a national Council, till as Caesar and the other Kings could be stirred up to war by their secret instigations; and so after a while he sent back Vergerius into Germany, 
He is sent back in●o Germany.  to promise the Princes, that a General Council should be held at Mantua; but withal to prescribe such rules about coming to it, as he knew the Protestant Divines would not accept of. He had in charge also to stir up the Prince's minds against the King of England, 
Popish subtlety  and to proffer his Kingdom to whosoever would conquer it, and to try if by any means he could take off Luther and Melancthon from prosecuting what they had begun. There were also nine Cardinals and Bishops chosen out (the better to delude the Germans) who were to consider of, and to prescribe a form of Reforming the Church, which accordingly they did.  
Hereupon Anno Christi 1535, he went back from Rome into Germany, to King Ferdinand, where he met with the Landgrave of Hesse, 
He bestirs himself in Germany.  and opened to him the Pope's purpose of calling a Council: After which he went to the rest of the Princes to impart the same to them also. Then went he to Luther at Wittenberg, where with better diligence than success, he prosecuted what he had in Commission to him.  
About the end of that year the Princes by their writing returned answer to Vergerius. And the year after when Caesar went to Naples, Vergerius was called home by the Pope, to whom he showed the success of his affairs, 
He gives an account to the Pope.  viz. That the Protestants required a free and Christian Council to be convened within the borders of Germany, as the Emperor had promised. That there was no hope of gaining Luther, and his associates, but by their destruction: That the Protestant Princes would not hearken to any thing about England, and that the other Princes were very cold also in that cause; and that George Duke of Saxony had told him, that there was great danger from the Lutherans, which could by no other means be prevented, except the Emperor and Pope would make war with them.  
Hereupon the Pope commanded him to make all the haste he could to Naples, 
He is sent to the Emperor.  to acquaint the Emperor herewith, especially to excite him all he could to take up arms against the Lutherans: But when Caesar came to Rome, Anno Christi 1536, he pressed the Pope for a General Council, desiring to carry back with him into Germany the Patent for it. 
The Emperor deals with the Pope about a Council.  The Pope denied not his request, but told him that he would choose a City in Italy for it, and that he would prescribe such Rules for it as were most necessary for the Roman Church. Caesar answered, that if he would call a Council, he much cared not where it was, presuming that he could bring the greatest part of the Germans along with him to it. Then did the Pope with his assistants draw up a Patent for it; at which time he made Vergerius first Bishop of Modrusium, and shortly after of Justinople.  
Anno Christi 1537, 
Another Legate in vain.  the Pope intending to send another Legate into Germany, commanded Vergerius to acquaint him with the state of the Country, and how he should deport himself amongst them; but both Master and Scholar lost their labour with the Germane Princes.  
Anno Christi 1541, Vergerius was again sent into Germany, to the Convention at Worms, in the name indeed of the King of France, but in truth, that under that pretence he might the better promote the Pope's affairs; at which time he wrote his book De unitate & pace Ecclesiae: The scope whereof was to take off the Germans from thinking of a National Council. Thus Vergerius for a long time had been serviceable to the Popes, 
He is well beloved.  and had promoted their interest; he had also ●●ttained great favour with Princes and Kings; and King Ferdinand did so highly esteem him, that he made him Godfather to his Daughter Katherine: Yet at last he fell off from the Pope by this wonderful occasion. After the Convention at Worms he was called back to Rome, and the Pope being to make some Cardinals, intended to make Vergerius one; but some suggested that he had been so long in Germany, that he smelled of a Lutheran, which made the Pope to alter his purpose; which when Vergerius was informed of by Cardinal Ginucius, 
He is suspected for a Lutheran.  to whom the Pope had told it, he was wonderfully astonished, and that he might purge himself, went into his own country, purposing to write a book with this title, Against the Apostate Germans. But it pleased God, that whilst he read over his adversaries books, 
His wonderful conversion.  with an intent to confute them, himself was converted by them: Whereupon casting off all desires of a Cardinalship, he retired himself to his brother, 
He retires to his brother.  John Baptista, Bishop of Pola, and communicating his thoughts to him, asked his advice. His brother at first was much astonished, and bewailed his condition; but after a while was persuaded by him to read, and study the Scriptures, especially in the point of Justification by Faith, whereby it pleased God that he also saw the Popish Doctrines to be false, 
Bishop of Pola is converted.  and so they both became zealous Preachers of Christ to the people of Istria, 
God's mercy.  diligently inculcating the wonderful benefits which we have by Christ, and showing what Works they be that God requires of us, that hereby they might reduce the people to the pure worship of God But the Devil stirred up many adversaries against them, 
Satan's malice.  ●work● specially the Friars, 
They are accused to the Inquisitors.  who accused them to the Inquisitors; amongst whom was Hannibal Grisonius, and his companion Hierom Mutius, who afterwards writ an invective against Vergerius, traducing also Germany itself, in a book which 〈◊〉 set out in hatred of Religion.  
Grisonius upon this information went to Pola, and Justinple rushing into the houses of the Citizens, searching for forbidden books. He preached also, and sent forth the Popes. Thunderbolt against such as would not accuse others that were suspected for Lutheranism; 
Popish malice.  by which means he enforced one friend to accuse another, yea children to accuse their own parents. In the chief Church of Justinople he sang Mass in a glorious Cope, & told the people that God had plagued them for divers years with several calamities; 
A lying Prophet.  one year (saith he) in your Olive-trees, and another year in your Corn, and a third in your Vines and Cattle, and your Bishops are the causes of all these mischiefs, neither can you expect to be freed from these judgements except they be driven away.  
Hereupon Vergerius went to Mantua to his old friend Cardinal Gonzaga, 
He goes to Man●ua.  to whom he was familiarly known: But John Casus the Pope's Ambassador to the Venetians, hearing of it, urged Gonzaga both by Letters and Messengers not to entertain such a man any longer. Upon this Verg rius went to Trent, 
And to Trent.  where the Council than was, to clear himself; but when the Pope knew it, though he could willingly have imprisoned him, yet lest any suspicion should have risen, especially in Germany, that the Council was not free, he wrote to his Legate not to suffer him to be heard in the Council, but to command him to go somewhither else.  
Then he went to Venice, where Casus the Pope's Legate meeting with him, 
And to Venice.  exhorted him by all means to go to Rome; but Vergerius knowing well his danger if he should so do, refused. Then did Casus a few days after command him in the Pope's name to go no more to Justinople: whereupon he betook himself to Milan, where he was a spectator of the miserable condition of Francis Spira; which so wrought upon him, that he resolved to leave his Country, 
Spira is a warning to him.  and all his outward comforts, and go into voluntary exile, where he might freely profess Christ, 
He goes into Rhetia,  and accordingly he went into Rhetia, where he preached the Gospel sincerely, till he was called from thence to Tubing, by Christopher Duke of Wirtemburg, where he ended his days, 
His Death.  Anno Christi 1565. His brother being dead before him, not without the suspicion of poison.  
He published many Works, 
His Works.  which are particularly set down by Verheiden.   

The Life of Strigelius, who died A no Christi 1569.  
VIctorine Strigelius was born at Kaufbira, 
His Birth.  an Imperial City in Su●via, not far from the foot of the Alps, Anno Christi 1524. His Father was Doctor of Physic, who died in his son's Infancy. When this Strigelius was fit for it, 
His Education.  his friends finding him of a prompt and ready wit, set him to School in his own Country, where he quickly drunk in the first Rudiments of Learning, and so An● Christi 1538, he was sent to the University of Friburg, in which place the Popish Religion was kept up; 
He goes to Friburg.  but yet by the care of Erasmus, the knowledge of the Arts and Tongues much flourished. There he heard the Philosophical Lectures of John Z●nckius, a famous Physician: And afterwards travelling into the Saxon Universities, when he heard Melancthon ask a child What was God? And, What was meant by the Word in the first of John? he wondered to hear such answers from a child, as the Popish Doctors were ignorant of. Upon this occasion in the eighteenth year of his age, and in the year of Christ 1542, he went to Wittenberg, 
And to Wittenberg.  where he was inflamed by God with an ardent desire to know the Doctrine of the Reformed Churches: For which end he diligently attended on Luther's and Melancthon's Lectures, and wholly framed himself to the imitation of Melancthon. Anno Christi 1544. he Commenced Master of Arts, 
He commenceth Mr. of Arts.  and by the persuasion of Melancthon he taught a private School at Wittenberg where he did much good, and got himself great repute: But when the Wars in Germany waxed hot, he left Wittenberg, and went to Magdeburg, and from thence to Erphurd, 
He goes to Madgeburg.  where he published some Orations, being about two and twenty years old. Anno Christi 1548 he went thence to Jenes, 
And to Jenes.  and there he preached, and the year after married a Wife, Barbara, the daughter of that excellent man Francis Burcard; 
His Marriage.  which lived with him but two years. Anno Christi 1553 he married again, Blandina, the daughter of Snepsius, who lived with him till his death.  
An. Christi 1556 was a meeting at Isenac about the Controversy raised by Major, concerning the necessity of good Works; where by the consent of the Divines, Strigelius was appointed in a friendly manner to concerre with Menius about that Controversy, & to conclude it not out of Humane Writings, but by the Word of God. 
He disputes with Menius.  The end of which conference was, that Menius did solemnly promise before Frederick Duke of Saxony, and all the Ministers present, that he would not recede from those Propositions which were then agreed upon out of God's Word.  
Anno Christi 1557, 
And with Flacius.  there fell out a new controversy betwixt Facius and him, which brought on the disputation at Vinaria, wherein these two Questions were handled; Whether in Regeneration the qualities only are changed without the substance, or whether together with the qualities there be a creation of a new substance? Strigelius held, that there was only a change of the qualities; his adversary said there was a change in both. The other question was about the manner of working; De modo agendi.  
Anno Christi 1559, 
His imprisonment.  he, together with Aquila, Pastor of Jenes, was carried away to prison, the marks whereof he carried to his grave; the reason of it was, because they refused to consent to a book which they of Jenes had published against the Divines of Wittenberg. In prison he fell very sick, insomuch as the Prince suffered him to go to his own house, 
His sickness.  but yet made him a prisoner there. Then did Christopher, Duke of Wirtemberg, and Philip, Landgrave of Hesse, mediate for his release, and yet could not obtain it; but at last the Emperor Maximilian (interposing his authority) procured it, 
His release.  after he had been a prisoner above three years; and so for a while he returned to his former labours in the Schools. But perceiving that he could not be in safety in that place, 
His Flight in times of danger  he resolved to depart, which the University understanding, wrote to him, earnestly importuning his stay: To whom he returned thanks for their love, but told them withal, That his life was in continual danger by reason of false brethren, and therefore he was resolved to go where he might do more good. 
He goes to Lipsich.  And accordingly from thence he went to Lipsich, where he spent his time in writing upon the Psalms; and afterwards having it left to his choice whether to stay at Lipsich, or to go to Wittenberg (being sent for thither) he chose to stay where he was, and was chosen professor of Divinity in that University: 
He is made Professor of Divinity.  Where he continued his Lectures till Anno Christi 1566. at which time he came to deliver his judgement about the Lords Supper. Whereupon by the command of the Rector of the University, the doors of the College were shut against him, 
He is st●ut out of the Schools.  and he not suffered to read any more: yet they would have restored him to his place, if he would have promised to meddle with that point no more: But he refused to make any such promise, and withal complained to the Elector of Saxony of the wrong done unto him; 
His courage.  from whom he received a sharp answer, and therefore leaving Lipsich, he went to Amberg in the upper Palatinate, where, 
He goes to Amberg.  after a short stay, he received Letters from the Elector Palatine, 
A●d to Heidelberg.  and the University; inviting him to Heidelberg, whether he presently went, and was made Professor of Ethics. In which place he took very great pains, both in reading his Lectures; and Writing: But his body having contracted some diseases by his former imprisonment, An. Christi 1569. he fell very sick, whereupon he said, Sperare se finem vita suae adesse, etc. That he hoped that his life was at an end, 
His sickness.  whereby he should be delivered from the fraud and miseries of this evil world, and enjoy the blessed presence of God, and his Saints to all eternity; and accordingly presently after he quietly departed in the Lord, Anno Christi, 1569. and of his age 44. 
His death.  Having taught the Churches both by voice and writing, in many great changes, above twenty three years, attaining that which he had often desired, viz. That he might not die a lingering death.  
He was an excellent Divine, and Philosopher, Eloquent, and framed by nature to train up youth.  
Scripsit Commentarios in varias Philosophiae parts. Orationum & Epistolarum libros. 
His works.  Hypom●emata in utriusque Testamenti libros.   


JO: BRENTIUS  The Life of john Brentius, who died A no Christi 1570.  
JOhn Brentius was borne at Wile in the Imperial Snevia, Anno Christi, 
His Birth.  1499. His Father was Major of that City twenty four years, 
His Education  who carefully brought up his Son in learning: and at eleven years old sent him to Heidelberg to School, 
His studiousness.  and at thirteen years old he was admitted into the University: and at 15 years old he Commenced Bachelor. There also he studied Greek and Hebrew, and was so studious, that he usually rose at midnight to his book, whereby he contracted such a habit, that he could never after whilst he lived sleep longer then till midnight; the rest of the night he spent in holy meditations, and in his old age he had a candle by his bedside, and deceived the time by writing, and meditation. Partly by his diligence, and partly by his acute wit, and strong memory he profited so much both in the Arts and Tongues, that at eighteen years old he was made Master of Arts.  
About this time Luther's books coming abroad, 
His conversion  Brentius by reading of them, came to the knowledge of the Truth, which he willingly embraced: And being desirous to propagate it to others, he began to read upon Matthew, first to some friends of his own colleges, 
His zeal.  but his auditors increasing out of other Colleges, he was fain to read in the public Schools; for which the Divines hated him, because he grew so popular, saying, That neither was the place fit for Divinity Lectures, nor he fit for such a work, being not yet in orders: wherefore to take away that objection, he entered into orders, and preached often for other men to the great delight of his hearers.  
From thence he was called to be a Pastor at Hale in Sweveland, 
He is made Minister.  where his gravity, gesture, phrase, voice, and doctrine did so please the Senate, 
Preachers pattern.  that though he was but twenty three years old, yet they chose him to that place; and he carried himself with such gravity, holiness of life, integrity of manners, and diligence in his calling, that none could contemn his youth: And the Lord so blessed his labours there, that many were converted to the Truth, 
power of the word.  yea, amongst the very Popish Priests, some of them were converted, others left their places for shame, and went elsewhere. He used much modesty, and wisdom in his Sermons, and when (in the beginning of his preaching there) the Popish Priests railed exceedingly upon him, 
His prudence.  and his doctrine, and the people expected that he would answer them accordingly; he chose, went on in teaching the fundamental points of Religion, and as he had occasion, confuted their errors without bitterness from clear Scripture arguments, whereby in time he so wrought upon them, that he brought them to a sight of their errors, and to a detestation of their Idolatry.  
About this time Muncer, 
Anabaptists madness.  and his companions rose up, and stirred almost all the Boors in Germany to take Arms against the Magistrates and rich men, abusing Scripture to justify their proceedings; Whereupon Brentius was in great danger, for many cried out that his opposing Popery, 
Satins policy.  and casting out the old Ceremonies was the cause of these Tumults; Yet when as the boors in Hale were risen up, and threatened to besiege the City of Hale, and the Magistrates and Citizens were in such fear that they were ready to fly, or to join with the Boors; Brentius encouraged them, and told them that if they would take Arms, and defend their City, God would assist them, etc. and so it came to pass; for six hundred Citizens beat away four thousand of those Boors. 
God's mercy.  He also published a book in confutation of their wicked opinions, and showed how dissonant they were to the Word of God.  
Presently after rose up that unhappy contention between Luther and Zuinglius about Christ's presence in the Sacrament, 
Another contention.  which continued divers years, to the great disturbance of the Church, scandal of the Reformed Religion, and hindrance of the success of the Gospel: And when a conference was appointed for the composing of that difference, Luther, Brentius 
Division dangerous.  and some others met with Zuinglius, and some of his friends, but after much debate they departed, without an agreement.  
Anno 1530. was the Diet held at Auspurg, unto which the Protestant Princes brought their Divines with them, and amongst others Brentius; 
brandenburg's courage and zeal.  at which time George marquis of Brandenburg told the Emperor, That he would rather shed his blood, and lose his life, or lay down his neck to the headsman, then alter his Religion. Here the Divines drew up that famous Confession of Faith, which from the place is called the Augustane Confession. 
Augustane Confession.  Brentius at his return home married a wife, Margaret Graetenna, famous for her chastity, modesty, and piety, 
His marriage.  by whom he had six children.  
Ulricus Prince of Wirtemberg, intending to reform Religion in his Dominions, thought it the best way first to Reform the University of Tubing, and considering where he might have a fit man for so great and difficult a work, 
He goes to Tubing.  he at last resolved upon Brentius, whom he sent for, and who, with much diligence, prudence, and fidelity, accomplished that work.  
Anno Christi 1547, the Emperor with his Army coming to Hale, 
His trouble at Hale.  Brentius (who was now returned thither) hoped to prevail with the Captain that no Soldiers should be quartered in his house; but when he came home, he found the soldiers beating at his door, and ready to break it down; and when they perceived that Brentius was Master of that house, 
Unruly soldiers.  one of them set an Halberd to his breast, threatening to kill him if the door was not presently opened: Whereupon they were let in, and he caused meat and drink to be prepared for them, and in the mean time conveyed away all his papers; 
His Policy.  and when he saw the fury and rage of the soldiers, he conveyed himself and his family out at a backdoor. The next day came a Spanish Bishop with his train, and putting forth the soldiers, quartered in Brentius his house, searched his study, looked over his papers, and letters, 
Popish malice.  and finding some letters to his friends, wherein he justified the Protestant Princes in taking Arms against the Emperor, he presently carried them to the Emperor, whereby Brentius was in great danger, and was fain to hide himself in a very high Tower, and not being safe there, 
His ●●ight.  he changed his apparel, left his wife and children, and with one only companion passed through the Spaniards safely, 
God's mercy.  and wandered up and down the fields all that night. But when the Emperor was removed with his Army, he returned to Hale again.  
Anno Christi 1548, when Caesar had published his book called the Interim, 
The Interim.  the Protestant Princes and Magistrates required the judgements of their Divines upon it: And the Magistrates of Hale desired Frentius to tell them his judgement; who when he had considered it, told them, That it was a wicked book, 
His Courage.  and altogether contrary to the Scriptures, and that he would lose his life before he would assent to it. This coming to Caesar's ears, he sent a Commissary to Hale, charging him to bring Brentius to him, either alive, or dead: when the Commissary came thither, 
His danger.  he insinuated himself into Brentius' acquaintance, invited him to his table, persuaded him to walk abroad with him, having prepared horses to carry him away: But that succeeding not, he called the Senate together, and having sworn them to keep private what he should tell them, he imparted his Commission, telling them how acceptable it would be to the Emperor, if they would send Brentius to him, but if they refused, the Emperor would destroy their City, etc. It pleased God that whilst he was thus persuading the Magistrates, there came in one of the Magistrates later than his fellows, and the Commissary not minding it, 
A m●racle of mercy.  did not tender the Oath to him. So when they were dismissed, this man wrote to Brentius, Fuge, fuge, Brenti, cito, citius, citissime; which note was brought to him as he sat at supper. Having read it, he told his family that he must go forth upon business, but he would return ere long. 
His flight.  As he was going out of the City, he met the Commissary, who asked him whither he went? He answered? To a sick friend in the suburbs who had sent for him: Well (said the Commissary) to morrow you must dine with me. He replied, God willing; and so they parted. Being thus escaped, he hid himself in a thick Wood, and for some weeks together he lay in the Wood all day, and every night came into a Village to a friends house where he lodged. He wrote also to the Magistrates of Hale, 
A good Pastor.  that if they could, and would protect him, he was ready to come back, and not to forsake his flock; but if they could not, he did not desire that they should endanger themselves for his sake. They answered, That they could not protect him, and therefore left him free to go whither he pleased.  
Presently after Ulricus Prince of Wirtemberg invited him to him, 
He goes to Wirtemberg.  and ordered him to be so private, that he himself might not know where he was, that if he was asked, he might safely deny his knowledge of him: 
God preserves him.  Yet upon suspicion, his Castle was searched, but Brentius was in another place, where in his retirement he wrote a Comment upon the ninety third Psalm. 
He goes to ●asil.  Afterwards he went to Basil, as to a safer place, where his Wife died of a Consumption. From thence he removed to the Castle of Horrenburg in the H●rcinian Wood, 
A●d to Hornburg.  where he changed his name, and gave out that he was the Keeper of the Castle; and whilst he was there, he frequented the Sermons in a neighbour Town, where the Minister used to spin out his Sermons to a great length: Whereupon Brentius took occasion modestly to tell him of it; to whom the Minister answered, You Castle-keepers think all time too long at Church, but no time too long that you spend in drinking. Brentius smiling at it, said no more. Whilst he was there, he perfected his Comment upon Isaiah, and some other Works. 
He is invited to several places.  Afterwards he had great proffers made him by the Citizens of Madgeburg, by Edw. the sixth K. of England; and by the Duke of Borussia, who proffered him large stipends and Kingly gifts, but he refused them all; and thus continued in banishment for the space of two years.  
Anno Christi 1550, Ulricus Duke of Wirtemberg died, and his son Christopher succeeding, 
The Duke's courage.  resolved to restore the Ministers which were driven away by the Interim to their Charges within his Dominions, 
Reformation.  and to perfect the Work of Reformation: And for that end, sent for Brentius, and kept him in his Castle of Stutgard, that he might have his advice and assistance, in carrying on that Work. Neither was he discouraged by the admonition of the Princes, 
〈◊〉 courage.  and Bishops, nor by the threats of the Garrisons that were about him. He caused Brentius to write a Confession of Faith, and of the Doctrine of Christian Religion, and about the chief poin● in Controversy, 
He goes to Trent.  which he intended to send to the council of Trent, and accordingly he did sent it by 2 Ambassadors, and An. Ch. 1552, Brentius, with 3 other Divines went after, either publicly in the Council to defend that Confession, or ●o refute such decrees as should be made against it: But no answer could be extorted from those Fathers, neither could these divines be heard, nor were once called into the Council; whereupon after a while they returned home, not without great danger. 
His second marriage.  About that time Brentius married again, one F●th. Isenman, a choice woman, who was a great comfort to ●im all the rest of his life; by whom also he had twelve children. The year after the Pastor of Stutgard dying, 
He is chosen to Stutgard.  Brentius was chosen into his room. In which place he continued all his life, and carried himself with much sedulity, pioty and prudence in the same, always maintaining love and concord with his Colleagues. And in his Sermons he preached over the Pentateuch, and the Gospels of Matthew and Mark. And whereas one Peter a Soto, a Spaniard, wrote a Confession of the Roman Faith, 
He defends h●s Confession of Faith.  and made some Annotations upon the forementioned Confession of Wirtemburg, labouring to bespatter, and traduce it, Brentius answered this out of the Scriptures and Fathers, defending the Doctrine of the Protestants against the opinions of the Papists, and the Decrees of the Council of Trent, which he confuted, so that a blind man might perceive the Idolatries of the Romanists to be condemned by the Word of God.  
Anno Christi 1557 he was sent by his Prince to the Conference at Worms, 
He goes to Worms.  which came to nothing, because the Popish party would not suffer that the Scripture should be the Judge of their Controversies. In his old age he wrote upon the Psalms: And whereas there were many Monasteries in Wirtemburg, out of which the Friars were driven, 
Monasteries turned to schools.  he persuaded his Prince to turn them to Schools for the training up of youth in learning, which was accordingly done; and once in two years Brentius visited those Schools, and took notice how the Scholars profited in Learning, and encouraged them to make a daily progress therein. He had almost finished his Comment upon the Psalms, 
His sickness.  when as his old age, worn out with studies and labours, put a period unto the same, and his end was hastened by grief for the immature death of his Prince, for whom he professed that he would willingly have sacrificed all his estate, & his own life also. Falling into a fever, whereby he perceived that his end approached, 
He makes his Will.  he made his Will, wherein he set down a Confession of his Faith: And sending for the Ministers of Stutgard▪ he caused his son to read it to them, and requested them to subscribe their hands as witnesses to it. He also received the Sacrament, and exhorted them to unity in Doctrine, 
His patience.  and love amongst themselves. He was exceeding patient in all his sickness, neither by word, nor gesture showing the least impatience; always saying, That he longed for a better, even an eternal life. The night before his death, he slept sweetly, and when he awaked, the Minister repeated the Apostles Creed, and asked him whether he died in that Faith: to whom he answered, Yea; which was his last word, and so he quietly resigned up his spirit unto God, 
His Death.  Anno Christi 1570, and of his Age seventy one. He was buried with much honour, and had this Epitaph. 

Voce, stylo, pietate, fide, candore probatus  
Johannes tali Brentius ore fuit.   

With voice, stile, piety, faith, and candour graced,  
In outward shape, John Brentius was thus faced.    
He was of a big stature, 
His Character.  of a sirm health, in which he continued to his old age, had strong fides, a clear, and full voice; had many excellent virtues, went through many great dangers, with an undaunted spirit. His piety to his Parents was very singular, and his love to God and his Church exemplary.  
He wrote many things, 
His Works.  which are printed in nine Tomes: Most of which are mentioned before in his life.   

The Life of Peter Viretus, who died A no Christi 1571.  
PEter Viretus was born at Orba in the Country of the Bernates, 
His birth and education.  brought up in learning at Paris, where he began to be acquainted with Farel, whom afterwards he helped much in settling the Churches in those parts; But principally the Church of Lausanna, where he spent many years in the Ministry, and writing books to his great praise. And when Calvin was sent to the Conference at Worms An. Chr. 1541, and from thence to Ratisbone, he obtained of the Senate of Lausanna, that Virete should supply his place at Geneva till his return: and when he came back he much importuned that Virete might still continue there, affirming that it would much conduce to the good of the Church at Geneva to enjoy his labours; but he would needs return to Lausanna to his former charge. Afterwards, at the earnest entreaty of the French-Churches he went to Lions, 
He goes to Lions.  where, in the midst of the Civil Wars, and the Pestilence which followed, he, with his Colleagues, governed the Church with much prudence; till, by the Jesuits means, Anno 1563, there was a Proclamation sent abroad, that none but such as were Native French, should be Preachers in the Protestant Churches, upon which occasion many foreign Ministers were driven out of France, and amongst the rest Master Virete. Then at the earnest request of the Queen of Navarre he went to Bern, 
He goes to Bern. His death.  where he continued until his death, which was Anno Christi 1571, and of his Age sixty. He was much bewailed of all good men.  
Whilst he lived he was of a very weak constitution, 
Popish malice.  and the rather by reason of poison which a Priest had given to him at Geneva; as also because of some wounds that he had received from a Priest that lay in wait for him in another place, where he was left for dead. He was very learned, of a sweet disposition, 
His Character.  and so exceeding Eloquent, that he drew many to be his hearers, 
His eloquence.  which were no friends to Religion; and they were so chained to his lips, that they never thought the time long wherein he preached, but always wished his Sermons longer. At Lions, which was a populous City, he preached in an open place, and turned some thousands to the Truth, and Faith in Christ; yea some that passed by, with no purpose to hear his Sermon, Yet did he so work upon them, that they neglected their other business to hearken to him. At that time France enjoyed those three excellent Preachers, 
The great fruit of his Ministry.  Calvin, Farel, and Virete: Calvin was famous for his Learning, Farell for his earnestness, and Viret for his Eloquence: Whereupon Baza made these verses: 
Gallica mirata est Calvinum Ecclesia nuper:  
Quo nemo docuit doctius.  
Est quoque te nuper mirata, Farelle, tonantem:  
Quo nemo tonuit fortius.  
Et miratur adhuc fundentem mella Viretum:  
Quo nemo fatur dulciùs.  
Scilicet aut tribus his servabere testibus olim:  
Aut interibis, Gallia.   
Scripta Viretus reliquit. Commentarios in Acta Apost. De origine novae, & veteris Idololatriae, lib. 5. Quadratus Imagines, & Reliquiae verae, aut falsa sint. Quis verus Mediator. De origine, continuatione, usu, authoritate, atque praestantia Ministerii Verbi Dei, & Sacrament orum, etc. De vero Verbi Dei, Sacramentorum, & Eccl●siae Ministerio, lib. 2. De Adulterinis Sacramentis. De Theatrica Missae saltatione, etc. De usu salutationis Augelicae, etc. Epistola ad fideles agentes inter Papistas. Epistolae consolatoriae, De officio hominis, & necessitate inquirendi de voluntate Dei ex ejus verbo, etc. Physicae Papalis Dialogi 5. Christianarum Disputationum Dialogi 6. Instructio Christiana, etc. Dialogi de confusione Mundi. De communicatione fidelium. Expositio Orationis Dominicae. De natura & varietate V●torum, atque Legum Divinarum. Disputationes de statu defunctorum, etc.   


J. JVEL  The Life of John Juel, who died A no Christi 1571.  
JOhn Juel was born at Buden, 
His Birth and Education.  in Devonshire, Anno Christi 1522. His Father was a Gentleman that carefully trained him up in piety, and learning. His singular promptness of wit and industry, accompanied with ingenuity, and modesty, procured him much love from his Master. 
He goes to Oxford.  At thirteen years old he was sent to Oxford, and admitted into Merton College, under the tuition of Master ●arkhurst, who was as careful to season him with pure Religion, as with other learning: afterwards he removed to Corpus Christi College, where his proficiency in learning was so remarkable that he took his degree of Bachelor with much applause, and shortly after was chosen (before many his Seniors) to read the Humanity Lecture, which he performed with such accurateness, diligence and excellency, 
He is chosen Humanity Lecturer.  that many came from other Colleges to hear him, and amongst others Master Parkhurst his former Tutor, who (the Lecture being ended) saluted him thus, 
Olim Discipulus mihi, chare Juelle, fuisti,  
Nunc ero Discipulus, terenuente, tuus.  
Dear Juel, thou a Scholar wast of mine;  
Hereafter, though unwilling, I'll be thine.   
He was very studious, and his only recreations from hi● studies, 
His studiousnes  was reading to his Scholars, disputing with others, and ruminating what he had before read: His life was such, that the Dean of the College (though a Papist) thus said, I should love thee Juel if thou wert not a Zuinglian: In thy Faith I hold thee an Heretic, but surely in thy life thou art an Angel● thou art very good and honest, but a Luther●n. In the end of King Henry the eighth's reign, he commenced Master of Arts, but he flourished much more under Edward the sixth, 
His esteem of Peter Martyr.  at which time Peter Martyr being the Divinity Professor in Oxford, Juel observed his Art; copied ou● his Sermons and Lectures, and became most intimate with him: He preached at Sunningwell, and was famous for his Latin Sermons add Clerum: He ever loved Eloquence, b●t not effeminatam, sed virilem: Prudentibus viris non place●● phalerata, sed fortia: But about the beginning of Quee● Mary's reign, the popish party of that College prevailing, they expelled him the house for his Religion; After which he ●arried a while at Broadgates-Hall, where the same of his learning drew many Scholars to him, 
He is expels t●e College.  and the University chose him for her Orator: There he stayed so long till the Inquisition caught him, urging upon him subscription, under pain of Proscription, 
●rought into the 〈◊〉.  and horrible tortures. Now was he brought into such straits, that consulting with flesh and blood he set his name to the paper, 
Humane infirmity.  whereby he approved some articles of Popery. This much obscured the glory of his after sufferings, and nothing promoted his safety; for snares being laid for him, he had certainly been caught, had he not, by God's special providence, gone that very night that he was sought for accidentally a wrong way to London; 
A special providence.  and to by going out of the way, he found the safest way; But afterwards he repented of this public Subscription, by public confession, 
His Recantation.  and contrition.  
As he traveled on foot in a snowy winter's night toward London, he was found in the way by Master Latimers' servant starved with cold, 
God's providence.  and faint with weariness, lying on the ground, panting, and labouring for life, or for death rather, by whose means he was preserved; Yet when he came to London he found no safety, looking every hour to be delivered up to that cruel butcher Bonner, and to be slaughtered at his shambles: whereupon he fled from his Native-Soyl, 
Flight in persecution.  and wand'ring beyond Sea, was disappointed of all his friends, and means to procure him so much as a night's lodging; yet through God's mercy he came safe to Franckefurt, where, presently after he made an excellent Sermon, 
He goes to Frankfurt.  and in the end of it, openly confessed his fall in these words, It was my abject, and cowardly mind, and faint heart that made my weak hand commit this wickedness, 
His Repentance.  which confession was mixed with hearty sighs, and tears, and concluded with earnest supplication; First, to Almighty God whom he had offended, and then to his Church which he had scandalised; and there was none in that Congregation but ever after embraced him as a dear brother, yea, as an Angel of God.  
From thence he was often invited by kind Letters from Peter Martyr to Strasborough, 
He goes to Strasborough.  whether at last he went, and where he found many Divines, Knights and Gentlemen, who were fled from England, having left their estates, honours, kindred and dearest friends for the testimony of the Gospel of Jesus Christ. When he came to Strasborough, Martyr invited him to his Common-Table, and used his help in compiling of his Commentary upon Judges, and afterwards when Martyr was sent for by the Senate of Zurick to succeed Pelican in the Hebrew Lecture, 
From thence to Zurick.  and exposition of Scripture, he took Juel with him, being accompanied also with many other English Exiles, who for a while were maintained by the charity of some Londoners; 
Charity to the Exiles.  till Steven Gardiner having notice of it, by imprisoning and impoverishing their benefactors, stopped the current of their bounty; Yet in this extremity, 
Popish malice.  the Lord raised up Christopher, Prince of Wirtemberg, bountifully to relieve them. 
God's mercy.   
The Senators of Zurick also, at the request of Bullinger, opened the treasury of their liberality to them: Also Calvin, Zuinglius, Melancthon, Pelican, Lavater, Gesner, and all the greatest ornaments of Religion and learning in all reformed Churches were very kind to the English Exiles.  
Juel spent most of the time of his banishment in Peter Martyrs house, bettering him, and being bettered by him: He took much pains also in composing the differences and contentions amongst his brethren, 
A blessed Peacemaker.  arising from the difference of opinion concerning ceremonies, and Church-discipline: and those which groaned most under the burden of affliction, he persuaded them to patience in bearing their part of Christ's Cross, shutting up all with that sweet close often repeated by him, 
A Prediction.  Haec non durabunt aetatem: Bear a while, these miseries will not endure an Age; Which words proved a Prophecy; for it pleased God in mercy to his Church shortly after to cut off that bloody Queen Mary who lived not out half her days, 
Qu. Mary dies. Qu. Elizabeth succeed●.  and to set up Queen Elizabeth to be a Nursing Mother to his Church. In the beginning of whose Reign those Exiles returned home, and Juel amongst the rest. Presently after his return, he with some others were appointed to dispute at Westminster with some of the Popish party; 
A disputation appointed.  but the Papists declining the Disputation, it came to nothing. Shortly after the Queen employed him into the West to visit the Churches, 
His pains in Reforming the Church.  to root out Superstition, and to plant true Religion, where he took much pains in breaking the Bread of Life, where he first drew the Breath of Life.  
After this he was made Bishop of Salisbury, 
He is made Bishop.  though with much reluctancy, looking upon it as a great burden. In that office he took much pains both by Preaching and Governing, and was very careful in providing faithful Pastors, and in reforming abuses.  
Anno Christi 1560, he was called to preach at Paul's Cross, where he took that Text 1 Cor. 11. 23. 
He preach●s at Paul's Crosse.  For I received of the Lord that which also I delivered unto you, etc. In which Sermon he confirmed largely the Protestants Doctrine concerning the Sacrament of the Lords Supper by Scriptures and Fathers, 
His challenge to the Papists.  adding this solemn Protestation, That if any Learned man of all our adversaries, or if all the Learned men that be alive, are able to show any one sufficient sentence out of any old Catholic Doctor or Father, or out of any old General Council, or out of the holy Scriptures of God, or any one example of the Primitive Church, whereby it may be clearly and plainly proved, That there was any private Masses in the world at that time for the space of six hundred years after Christ; or that the Sacrament of the Lords Supper was ever administered to the people under one kind; or that the people than had their Common Prayers in a strange tongue that they understood not; or that the Bishop of Rome was then called a Universal Bishop, or the Head of the Universal Church; or that the people were taught to believe that Christ's Body is really, substantially, corporeally, carnally, or naturally in the Sacrament; or that his Body is, or may be in above a thousand places at one time; or that the Priest did then hold up the Sacrament over his head; or that the people did then fall down and worship it with divine honour; or that then the Sacrament was hanged up under a Canopy; or that in the Sacrament after the words of consecration, there remained only the accidents or shows, without the substance of Bread and Wine; or that the Priest then divided the Sacrament in three parts, and after received all alone himself; or that whosoever had then said that the Sacrament is a figure, pledge, token, or remembrance of Christ's body, had therefore been judged for an Heretic; or that it was then lawful to have thirty, twenty, fifteen, or five Masses said in one Church in one day; or that Images were then set up in Churches, that the people might worship them; or that the Lay-people were then forbidden to read the Word of God in their own language. If any man alive can prove any one of these Articles, by any one clear or plain clause, or sentence of Scripture, ancient Fathers, or any one General Council, or any example of the Primitive Church, I here promise that I will give over my opinion and subscribe to him. Yea I further promise, that if any of all our Adversaries be able clearly, and plainly to prove in manner aforesaid, that it was then lawful for a Priest to pronounce the words of consecration closely, and in silence to himself; or that the Priest had then authority to offer up Christ unto his Father; or to receive the Sacrament for another, as they now do; or apply the virtue of Christ's death and passion to any man by means of the Mass, or that than it was thought a sound doctrine to teach the people that the Mass ex opere operato is able to remove our sins; or that any Christian man called the Sacrament his Lord and God; or that the people were then taught to believe that the Body of Christ remaineth in the Sacranent so long as that bread remaineth without corruption; or that a Mouse, Worm, or other creature may eat the Body of Christ; or that Ignorance is the Mother of Devotion. As I said before, so say I new again, if any of them can clearly prove any of these things in the manner aforesaid, I promise to yield, and subscribe unto him. Indeed they have long boasted of Antiquity, etc. but when they are put to their proofs, they can produce nothing. I speak not this out of arrogancy (thou Lord knowest it, that knowest all things) but because it is in the cause of God, and for asserting his Truth, I should do God great injury if I should conceal it.  
He was very bountiful in relieving the poor, 
Hi● Charity.  and wise in composing litigious strifes. Besides his public employments he read much, and wrote much; 
His grea● pain●  scarce any year in all the time of his Bishopric passed, wherein he published not some famous work or other: Diu vixit, licet non di● fuit, He lived long in that short scantling of his life. 
A good Bishop  At Meals, a Chapter being first read, he recreated himself with Scholastical combats between young Scholars whom he maintained at his table; the conquerors were bountifully rewarded. After Meals, his doors and ears were open to all suits and causes; and then he retired to his study.  
At nine a clock at night he called all his servants to an account how they had spent that day, 
His Family government.  and after prayer, admonished them accordingly: Then he returned to his study, where often he sat till after midnight. When he was laid in bed, one that waited upon him, read some part of an Author to him: which done, commending himself to the protection of his Saviour, he took his rest.  
His memory was raised by art to the highest pitch of humane possibility; 
He had heart of memory.  for he could readily repeat any thing that he had penned after once reading it: And therefore usually at the ringing of the bell, he began to commit his Sermons to heart; and kept what he learned so firmly, that he used to say, That if he were to make a speech premeditated, before a thousand Auditors shouting of fight all the while, yet could he say all that he had provided to speak. Many barbarous, and hard names out of a Calendar, and forty strange words, Welsh, Irish, etc. after once, or twice reading at the most, and short meditation, he could repeat both forwards, and backwards without hesitation. And Sir Francis Bacon reading only to him the last clauses of ten lines in Erasmus his Paraphrase in a confused and dismembered manner; he sitting silent a while, on a sudden rehearsed all those broken parcels of sentences the right way, and the contrary, without stumbling. Long before his sickness he foretell the approaching, and in his sickness, 
His death foreseen by him.  the precise day of his death: And he was so far from declining it, that by fasting, labour, and watching, he seemed rather to accelerate it, that he might be the readier to entertain death, 
His preparation for death.  and meet his Saviour. Being very weak, as he was going to preach at Lacock in Wiltsh●re, a Gentleman meeting him, friendly admonished him to return home for his health's sake, telling him that it was better the people should want one Sermon, then be altogether deprived of such a Preacher. To whom he replied, That it best became a Bishop to die preaching in a Pulpit; 
Preach●rs pattern.  alluding to that of Vespasian, Oportet Imperatorem stantem mori. And thinking upon that of his Master, 
Gal. 5. 16.  Happy art thou my servant, if when I come I find thee so doing. His text whereon he preached at Lacock, was, Walk in the Spirit; and presently after Sermon his disease growing more and more upon him, he was forced to take his bed. In the beginning of his sickness he made his Will, and gave most of his estate to his servants, to scholars, and to the poor of Sarum. The Saturday following, calling all his household about him, he expounded the Lord's Prayer, 
Hi● speech to his family in his sickness.  Cantater ●ygnus funeris ipse sui: Wherein he said, It hath always been my desire that I might glorify God, and honour his name by sacrificing my life unto death for the defence of his Truth: But seeing God hath not granted my desire, yet I rejoice that my body is exhausted, and worn away in the labours of my holy calling, etc. And now that my hour is at hand I earnestly desire you to pray for me, and to help me with the ardency of your affections, when you perceive me, through the infirmity of the ●esh, to languish in my prayers: Hitherto I have taught you, but now the time is come wherein I may, and desire to be taught and strengthened by every one of you. Then he desired them to sing the 71 Psalms, himself also joining as well as he could, sometimes also interposing some words of particular application to himself, & in the end he said, Lord now let thy servant depart in peace: Break off all delays: Lord receive my spirit, etc. 
Death desired.  Than one standing by, prayed with tears, that if the Lord pleased, he would restore him to his former health: Juel overhearing him, seemed to be offended, and said, I have not lived so, that I am ashamed to live longer, neither do I fear to die, 
Ambrose. His faith.  because we have a merciful Lord. A crown of righteousness is laid up for me: Christ is my righteousness. Father, let thy will be done, thy will I say, and not mine, which is imperfect and depraved. This day quickly let me see the Lord Jesus, etc. And so after a few fervent inward prayers and sighs of longing desire, the soul returned to him that gave it, 
His Death.  Anno Christi 1571; and of his Age 50.  
Concerning his Apology for the Church of England, 
Martyr's testimony of his Apology.  Peter Martyr thus wrote to him. Tua Apologia, frater charissimè, non tantùm mihi omnibus modis, & numeris satisfecit: verùm etiam Bulingero, ejusque filiis, & generis, nec non Gualthero, & Wolphio; tam sapiens, mirabilis, & eloquens vis● est, ut ejus laudandae nullum modum faciant, nec arbitrantu● quicquam▪ hoc tempore perfectius editum fuisse, etc. i. e. Thy Apology, dear brother, hath not only fully satisfied me but it seems also so wise, admirable, and eloquent to Bullinger, and his sons; as also to Gualther, and Wolphius, that they can never make an end of praising it; and they believe that there hath not been so complete a book published in this Age, etc.   

The Life of Zegedine, who died A no Christi 1572.  
STeven Kiss, 
His birth and education.  surnamed Zegedine, from the place where he was born, which was a Town in the lower Pannonia, was born Anno Christi 1505, brought up in learning, first in the School of Zegedine, under the eye of his Parents; then was sent to Lippain, and after a while to Julia, in all which places he made an excellent progress in Learning, and profited to admiration: And his parents being dead, he betook himself to teaching a School, and for his admirable dexterity therein, he procured to himself great favour, and authority amongst all sorts of persons. About which time (hearing the fame of Luther and Melancthon) he had a great mind to go to Wittenberg; 
He goes to Wittenberg.  but wanting opportunity in sundry regards, he went to the University at Cracovia, where having studied a while, he was made a Reader to others, and grew very famous; and having gotten some money there, Anno Christi 1541 he went to Wittenberg, where he studied Logic and Divinity three years, 
His diligence and zeal.  being a diligent hearer of the Lectures of Luther and Melancthon all that while; and so at the end of that term, returned into his own country, where he was received by the Hungarian youths with great applause in every place. And being hired in the City of Thasniadine, 
His first employments.  he not only instructed youth in the knowledge of the Arts, but he preached Jesus Christ also to the people, before unknown unto them. This coming to the ears of the King's Treasurer, he sent for him, fell upon him, beat him, and drove him out of the City. There he lost two hundred books, 
Inhuman cruelty.  and was so barbarously kicked by this Tyrant with his Iron spurs, that he was almost slain. Thus wand'ring up and down as an exile, Anno Christi 1545, he was called to Julia, 
He is called to Julia.  where he was made Governor of an illustrious School, and he began to live comfortably; but on a sudden came news to him of the death of Luther, which was a very great grief to him. 
And to Cegl●dine.  The year after he was sent for to Cegledine, where he was hired to preach publicly in the Church, and with the leave of the Schoolmaster he read Melancthons' Common places in the Schools, discovering many of the Popish errors to his hearers; and God was pleased so to bless his labours, that many learned young men went out of those Schools. Having continued there about two years and an half, Anno Christi 1548 he married his first Wife called Ursula; after which leaving Cegledine, he was earnestly sent for by the Governor of Temeswert to govern the School there, 
He goes to Temeswert.  which indeed was the most famous School in all those parts; where he not only performed the office wherewith he was entrusted, but preached weekly to the people: But that Governor dying, there succeeded him one that was of a most rugged disposition, being a soldier, and a strong Papist, 
His many sold afflictions.  who drove Zegedine from thence, togegether with divers other Protestants.  
Being again an exile, he wandered up and down till he was called to govern the School at Thurin, 
He is called to Thurin.  where he was received with great honour, Anno Christi 1551, and according to his former custom preached to the people, who eagerly embraced the Truth, and loved him exceedingly. From thence, Anno Christi 1553, he was called to Bekenese, where he preached to the people, 
And from thence to Becknese.  and read Lectures in the Schools. Whilst he was there, some Italian soldiers were commanded by their Captain to kill Zegedine, out of an hatred to his Religion; but it pleased God that a Country man, who heard the command, running hastily to Zegedine, said to him, Sir, what do you here, 
A special providence.  when there are some soldiers coming upon you to slay you? therefore fly hence speedily if you will save your life, and if you have any thing of worth, commit it to my custody, who promise faithfully to keep it for you. Whilst he was speaking, the noise of the soldiers was heard without, whereupon Zegedine slipped into his chamber, and taking a bag of money, gave it to the man out of his window, entreating him to keep it safe. 
He is taken prisoner.  Presently after the Soldiers rushing into his chamber, plundered him of all he had, together with his books, and binding him, carried him away with them to the Captain. 
God's mercy.  But behold the gracious providence of God. Amongst those bloody soldiers there was one that favoured him, and conveyed him away, so that swimming over a river, he escaped, & returned home again, when the soldiers were departed out of the country. In his bedstraw he had left another bag of money, which some women, searching his chamber after his departure, had found, and now honestly restored to him again: But that man to whom he had given the bag out of the window, could never after be heard of.  
Shortly after, his fame spreading abroad, he was called to Tholna to govern the School; 
He is called to Tholna.  wherefore taking only one servant along with him, he went thither. Anno Christi 1553, where he spent most of his time in teaching School: But afterwards at the importunity of the Minister, he first began on Holidays, and after on Sabbath days to preach to the people. And his former Wife being dead, he married another, one Elizabeth, 
His second marriage.  a woman no less virtuous than beautiful. And not long after he was chosen to Lascovia to be their Pastor; and was Ordained Minister by the Imposition of Hands, 
He is ordained  Anno Christi 1554: And being now about fifty years old, he was made Doctor, and Superintendent of all that Baronrie: But he had such an earnest desire to breed up youth in Religion and Learning, that notwithstanding his other weighty employments, he read not only in the Schools, but privately also in his own house to many; many ignorant Priests round about resorting to his Lectures: Neither did he intermit his pains, 
His industry and zeal.  no not in sickness, if he had but strength to speak that his voice might be heard. And thus he contained four years at Lascovia, where he had three children born, Anne, Sarah, and Isaac; and was often made use of by a noble Lord called Mark Horvat, Governor of a Castle hard by, sometimes to preach, and othersome times to decide the most intricate Controversies.  
Anno Christi 1558 he was removed thence by the authority of some Governors of neighbouring Castles to Calmantsem, 
He goes to Calmantsem.  though much against his will: And Anno Christi 1561 the greatest misery and mischief that ever befell Zegedine in his life, by God's permission now came upon him; the occasion whereof was this. Preaching upon Circumcision day, he spoke much of the signification of names, 
He is taken prisoner.  and amongst others of ●rsula, that it signified, a young Bear: Whereupon a violent woman of that name, Wife to Albert Turia, made a grievous complaint to her husband, that Zegedine had on purpose mentioned that name to disgrace her before all the congregation, and that it deserved to be taken notice of: In the mean time comes into those parts one Mamhuts Beg, a Turish Captain, that was governor of Quinque ecclesia, whom the Citizens of Calmantsem entertained, and gave presents to: Whereupon he advised them to present his Captain the Vayvod of Coppeswar with four or five else of cloth of Gold, or Silver, which was imposed upon them as a tribute to be paid to him; but whilst they neglected to do it, the Vayvod being angry, came upon them as they were at a Sermon, and took many of them prisoners, together with Zegedine, and carried them away to Copesware. 
He is taken prisoner.  The rest that escaped, gathering the Tribute, carried it presently to the Vayvod, entreating his pardon, and the restitution of the prisoners, especially of Zegedine, but he told them, that he had now written to the Beg (or Lord) of Quinqueecclesia, that he had taken some prisoners, to whom therefore, if they would have them restored to liberty, they must go and petition for their release. This they did, and things began to succeed according to their mind, so that the captives were commanded to be restored: But the Citizens of Calmantsem having been many ways wronged by the Vayvod, 
Turkish injustice.  sought to the Beg to have him removed out of his place; but the crafty Vayvod by greater bribes, persuaded the Beg that all their accusations were false: Whereupon the Beg said to them, I will have some of your grave Citizens, together with your Minister brought unto me, by whom I may be informed of the truth of these things. But when Zegedine came, 
He is again imprisoned.  he picked a quarrel with him, and cast him into prison: Whereupon his people, by rich presents, endeavoured to procure his release; and when they had almost obtained their request, one whispered the Beg in his ear, and told him, that he might have a thousand Florins for his ransom: Upon this suggestion the covetous Turk still detained him, and told them that he would not release him till they had paid him a thousand Florins: And when the money came in slower than he expected, 
Barbarous cruelty.  the barbarous Tyrant chid Zegedins Keeper for using him too gently, which (as he said) was the cause that his ransom was not yet paid: 
He is beaten cruelly.  Whereupon his Keeper bound and whipped him with th●ngs till he was bloody all over, and almost killed him: Afterwards the Beg promised that if they would procure the release of the Daughter of the Major of Tolne, who was prisoner with the Hungarians, and bring her unto him, he would release Zegedine. Her, therefore, Zegedines people of Calmantsem redeemed for three hundred Florins, and presented her to the Beg, 
Breach of promise.  yet the Infidel falsified his promise, and kept him still prisoner. Then the Prince of Transi●vania sent Ambassadors, and a rich present to the Beg, requesting the release of Zegedine, yet nothing could prevail.  
Many passengers that went that way, 
Charity to him  hearing of his miserable captivity, came to visit him, and gave him money, but his cruel Keeper extorted most of it from him, 
His Keeper's cruelty.  having a command from the Beg that he should be kept with short commons: But he found that of Saint Paul performed to him, 
God's providence.  That all things shall work together for good to them that love God: For being bound with heavy and great chains, the barbarous Turk, at the importunity of some of the Citizens, was the easier prevailed with, to give him leave to go to some of their houses, faithfully promising to return him to prison before night; and so having these opportunities he preached to the Christians, who earnestly flocked to hear him. 
He is favoured by the Courtiers.  And it pleased God at last to incline the hearts of some of the Courtiers to favour Zegedine, who were grieved to see him waste away with the filth and stink of the prison, and thereupon advised the best way they could for his release.  
During his imprisonment, the Beg used all means both by threats and promises, 
He is solicited to turn Renegado.  to draw him to abjure the Christian Religion, and to turn Turk; but he always answered him stoutly, That such arguments might prevail with children, but could not with him. 
His courage.   
Having leave at last, through bribes, to lie amongst the other captives in a more open and cleanly place, he wonderfully refreshed, 
He encourageth the Christian captives.  and comforted them by his godly exhortations, and consolations drawn from the Scriptures, whereby they were much confirmed in the Christian Faith: And whereas before they were almost pined through want of food, 
God's mercy.  God so stirred up the hearts of some to bring relief to Zegedine, that all the rest of the prisoners were provided for plentifully thereby.  
Remaining thus in prison he was not idle, 
What he wrote in prison.  but wrote there his Common-places and some other Works; and his Citizens having tried all means, and used the intercession of all their friends for his release, began now almost to despair of obtaining it. And to add to his affliction, it pleased God in the time of his imprisonment (which was above a year) three of his children died, which added much to his affliction. 
Three of his children die.  But when all hopes failed, let us see by what means (through God's mercy) he obtained his liberty. 
The means of his deliverance  It pleased God that a noble Baron and his Lady passing by that way, saw this worthy man of God in so miserable a plight that the Lady much pitied him; and afterwards being in Childbed, and ready to die, she requested her Lord (who loved her dearly) for her sake to improve all his interest in the Beg to procure Zegedines liberty; which he with an oath promised to perform, and accordingly engaged himself to the Turk that he should pay 1200 Florins for his ransom; 
His release.  upon which he was released, and went about to divers Cities to gather his ransom, and God so enlarged men's hearts towards him, that in a short time he carried 800 Florins to this Baron, and so returned to his people at Calmantsem.  
The year after being 1564, 
A great danger.  as he was going by coach to Buda, when the horses came near the River Danubius, being very hot, and dry, they ran violently into the river: but behold the admirable providence of God: when they had swum some twenty paces in the river, they turned back again of their own accord, 
God's providence.  and drew the coach and him safely to the shore. The same year by Imposition of hands, he ordained three excellent men Ministers Abo●● that time there came a bragging Friar, and challenged him to a disputation; which he willingly accepting of, 
Foolish pride.  the great Church was appointed for the place, and many of both sides resorted thither; and the Friar came with much confidence, hi● servants carrying a great sack of book● 〈◊〉. But in the disputation, Zegedine did so baffle him, 
The Friar baffled.  that 〈…〉 shrunk away with shame, a●d he Friar, with his great 〈◊〉 was left all alone, so that himself was fain to take it on his own shoulders, and go his way.  
About that time the Vayvod, 
God's judgement on a persecutor  who had before betrayed him, coming to the place where Zegedine was, desired to speak with him, and requested him to forgive him, professing that he could rest neither night nor day, he was so haunted with apparitions, and the Furies of his own conscience; 
His Charity.  which Zegedine easily assented unto.  
An. Christi 1566, 
Another danger.  Zegedine being very hot, invited a friend to go with him to the River of Danubius to bathe themselves; but as they were swimming, his friend looking about him, saw not Zegedine, and wondering what was become of him so suddenly, at last spied his hoary hairs appearing above water; and swimming swiftly to him, 
God's providence.  Zegedine was sunk, whereupon he diving to the bottom of the river, caught hold of him, and drew him forth, carrying him to a Mill that was not far off, where he laid him to bed: About midnight Zegedine, coming to himself, enquired how he came there, and who drew him out of the River; his friend told him the whole story, and kept him carefully till he recovered.  
Anno Christi 1572 he fell into a lingering disease, in which he loathed meat, slept little, was much troubled with rheum, complained of Headache, and could find no ease, either sitting, standing, or lying; yet he drank much milk; and thought that if he could procure some sleep, he might easily recover his former health; whereupon he sent for a Chirurgeon, who gave him a bitter potion, 
His Death.  which caused him to fall asleep; but after a little while he quietly breathed forth his last, being 67 years old, Anno Christi 1572.  
He was a zealous assertor of the Truth against Arianism, Mahometism, 
His zeal against Heretics.  and Papism, with all which Heresies Hungary at that time was much infected.  
His writings were these. Adsertio de Trinitate contra quorundam deliramenta, 
His Works.  in quibusdam Hungariae partibus exorta. Speculum Romanorum Pontificum. Loci communes Theologicae. Tabulae analyticae de fide Christiana.   


J. KNOX  The Life of John Knox, who died A no Christi 1572.  
JOhn Knox was born at Gifford in Lothaine in Scotland, 
His Birth and Education.  Anno 1505. of honest parentage: Brought up first at School, then sent to the University of Saint Andrews to study under Mr. Jo. Mair, who was famous for learning in those days, and under whom in a short time he profited exceedingly in Philosophy, and School-Divinity, 
〈…〉  and took his Degrees, and afterwards was admitted very young into Orders: Then he betook himself to the reading of the Fathers, especially Augustine's and Hieroms Works, and lastly to the earnest study of the holy Scriptures, 
His Conversion  by which being, through God's mercy, informed of the Truth, he willingly embraced it, and freely professed it, and imparted it to others. But the Bishops and Friars could by no means endure that light which discovered their darkness, 
His zeal.  and therefore presently raised up a persecution against him; especially David Beton, Archbishop and Cardinal, who caused him to be apprehended and cast into prison, 
Satan's malice  purposing to have sacrificed him in the flames: But it pleased God by a special providence that he was delivered, and therefore presently fled to Berwick to the English, where he preached the Truth of the Gospel with great fruit, 
He flies to Berwick.  and defended it against the Popish party, so that his fame spread abroad exceedingly. He preached also at Newcastle, London, and in some other places. So that K. Edw▪ the sixth taking notice of him, proffered him a Bishopric, 
His Humility.  which he rejected, as having Aliquid commune cum Antichristo: Something in it common with Antichrist.  
King Edward being dead, the persecution raised by Queen Mary made him leave England, and go to Franckfort upon Maine, 
He goes to Frankfort.  where for a time he preached the Gospel to the English Congregation: But meeting with opposition there, both from Papists and false brethren, he went to Geneva, 
And to Geneva  where also he preached to an English Congregation, and was very intimate with Master Ralvin, continuing there some years.  
Anno Christi 1559, and of his Age 54, 
He is sent for into Scotland.  the Nobility of Scotland, with some others, beginning the reformation of Religion, sent for him home; and at his coming to Edinburgh he was lodged in the house of that worthy main James Sime, where he began privately to instruct such as resorted to him, 
His zeal.  amongst whom was the Laird of Dun, David Forresse, and Elizabeth Adamson, the Wife of James Baranne, Burgess of Edinburgh, and some others.  
After a while Master Knox perceiving that divers, who willingly entertained the Doctrine of Christ, yet made no scruple to go to Mass, and to communicate in the abused Sacraments after the Papistical manner, he began as well in private conference, as in his Ministry, to show the impiety of the Mass, and the great danger of communicating with Idolatry, wherewith some being terrified in conscience, the business began to be agitated from one to another. Hereupon the Laird of Dun invited Master Knox to supper, where were present David Forresse, Master Kobert Lockart, John Willock, and William Matland; at which meeting the question was proposed and debated, and Mr. Knox did so fully, and learnedly answer whatsoever was objected against his Doctrine, that William Matland concluded in these words, I see very well that all our shifts will serve nothing before God, seeing they stand us in so small stead before men.  
After these reasonings the Mass began to be abhorred, 
The Mass abhorred.  and Mr. Knox at the request of the Laird of Dun went with him to Dun, where he remained a month, preaching every day to the people, the principal men of that country resorting to his Ministry.  
At the month's end he went to Calder, 
The effect of his Ministry.  whether resorted to him the Lord Erskin (afterwards Earl of Argile) Lord James the Prior of St. Andrews (afterwards Earl of Murrey) where they heard, and so approved his Ministry, that they wished it had been more public.  
A while after the Earl of Glencarne sent for Master Knox to his place of Finlaston, where after he had preached to them, he administered the Sacrament of the Lords Supper to the Earl, his Lady, two of his sons, and some others, and so he went back to Calder; to which place many resorted to him from Edinburgh, and the country round about, not only to hear his Doctrine, but also to partake of the holy Sacrament which before they had never received.  
From thence he departed the second time to the Laird of Duns, where he preached the Gospel with more liberty and boldness than he had before, and many of the Gentlemen of the Country after they had heard his Doctrine, desired also to be made partakers of the Sacrament of the Lords Supper, and (through God's mercy) his Ministry had such an impression upon their hearts, that they presently refused all society with Idolatry, and bend themselves to the uttermost of their powers to maintain the truth of Christ. 
The Papists rage against him.  This so vexed the Friars, that from all quarters they flocked to their Bishops to complain of Master Knox, so that he was summoned to appear in the blackfriars Church in Edinburgh the fifteenth of May following, and accordingly he appeared; Thither came also john Erskin of Dun, with divers other Gentlemen, which the Bishops taking notice of, 
His great pains  durst not proceed against him: Insomuch that Master Knox the same day that he should have appeared before them, preached in Edinburgh in a greater Audience than ever he had before. The place where he preached was in the Bishop of Dunkellins great lodging, in which place he preached ten days together, both forenoon and afternoon. Then did the Earl of Glencarne solicit the Earl Martial to hear Master Knox, which he with his Counsellor Drummo●d did, and so liked his Doctrine, 
He writes to the Queen.  that he willed Master Knox to write unto the Queen Regent somewhat that might move her to hear the word of God. This M. Knox was willing to do, and wrote that which was afterwards printed, called, A Letter to the Queen Dowager, which was delivered by the Earl of Glencarne into her own hands: The Queen after she had read the Letter, delivered it to that proud Prelate Becon, 
She scoffs at it.  Bishop of Glascow, saying, in scorn, Please you my Lord to read a Pasquil? Whilst Master Knox was thus occupied in Scotland there came a Letter to him from the English Congregation which was settled at Geneva, 
He is called back to Geneva.  Anno Christi 1555. being separated from the contentious and superstitious company at Frankefort, requiring him in the name of God, that as he was their chosen Pastor, so he should repair to them for their comfort.  
Upon this he took his leave in every Congregation where before he had preached, exhorting them to fervent prayer, frequent reading o● the Scriptures, and mutual conference, till God should give them greater liberty; and then he sent before him to Diep his Mother in law Elizabeth Bowes, and his wife; but himself by the importunity of Robert Campbel stayed a while in Scotland, going to the Earl of Argile, then in Campbel Castle, where he taught certain days, the Laird of Glenurquaire being one of his Auditors, who entreated the Earl of Argile to retain him in Scotland: But he was resolved upon his journey, and would by no means stay at that time, yet promising, that if the Lord blessed those small beginnings, whensoever they pleased to command him, they should find him obedient to their call.  
Shortly after he passed over into France, 
He leaves Scotland.  and from thence went to Geneva, 
He is condemned.  whereupon the Bishops of Scotland summoned him, and for non-appearance, condemned him, and burned his effigies at the Cross at Edinburgh. From which unjust sentence, when Master Knox heard of it, he ●ent an appellation, 
His appeal.  which he directed to the Nobility and Commons of Scotland.  
March the tenth, Anno Christi, 1556. certain of the Nobility of Scotland. sent this ensuing Letter to Master Knox at Geneva.  
Grace, 
He is sent for into Scotland  mercy and peace for salvation.  
Dear b●loved in the Lord the faithful that are of your acquaintance in these parts (thanks be to God) are steadfast in the belief wherein you left them, and have a godly thirst and desire from day to day to enjoy your presence again, which if God so move your heart, and give you life, we desire you in the name of the Lord that you return to us again into this place, where you shall find all faithful that you left behind you; who will not only be glad to hear your Doctrine, but ready to jeopard their estates for the setting forth of the glory of God, as he will permit time. And albeit the Magistrates of this Country be as yet but in the state you left them; yet at the writing hereof we have no experience of any more cruelty used then was before; but rather believe that God will augment his flock, because we see daily the Friars (enemies to Christ's Gospel) in less estimation both with the Queen's Grace and the rest of the Nobility of the Realm. This in few words is the mind of the faithful here present, and of others absent. The rest of our minds this faithful messenger will show you, when he comes to you. Fare you well in the Lord.  
Subscribed 

Glencarne.  
Erskin.  
Argile  
James Steward.    
Master Knox upon the receipt of this Letter advised with Master Calvin, and other Ministers, who upon mature deliberation, told him that he could not refuse this call, unless he would show himself rebellious against God, and unmerciful to his Country: Whereupon he returned answer, that he would come to them so soon as he could settle the affairs of that dear flock that was committed to his charge.  
Shortly after he began his journey, and arrived in Scotland that very day whereon the Bishops ended their Provincial Council; and hearing that the brethren were met at Dundee, he went to them, 
His return into Scotland.  and earnestly requested that he and his brethren might join together to make a confession of their faith; which being assented to, he went to St. Johnstons' to them, where also he preached to the people; But presently came a summons that the Preachers should appear before the Queen Regent at Striveling, 
The Ministers summoned.  which being known abroad, the Protestants repaired in a peaceable manner to St. Johnstons' to accompany their Preachers to the Queen; 
The people's zeal.  and lest such a multitude should affright her, the Laird of Dun, a zealous godly and prudent man, went before to Striveling, to acquaint the Queen that the cause of their meeting was only with their Preachers to give in a confession of their faith, and to assist them in their just defence.  
The Queen very craftily solicited him to stay the multitude, 
They are proscribed.  and the preachers also, promising to take some good order about their affairs: Yet when the Preachers appeared not upon the day appointed, she put them to the Horn, prohibiting all men upon pain of Rebellion, to assist, comfort, relieve or receive any of them; which treacherous dealing of hers so inflamed the multitude, that neither the exhortation of the Preachers, nor the command of the Magistrates could restrain them, but that they pulled down the Images, and all other monuments of Idolatry in St. Johnstons'. This being told to the Queen, 
Images demolished.  she was so much enraged at it, that she vowed to destroy man, 
The Queen's malice.  woman, and child in that place, then utterly to burn the Town, 
The Protestants write to the Queen.  and to sow it with salt for a perpetual desolation.  
The Protestant Congregation hearing hereof, presently wrote a Letter to the Queen, and caused it to be laid on her Cushion where she sat at Mass, wherein they declared, that except she moderated her wrath, and stayed her intended cruelty, they should be compelled to take the Sword in their just defence against all that should pursue them for matters of Religion, and for their Conscience sake, which ought not to be subject to any mortal creature, farther than God's Word doth command, etc. They further requested that she would permit them to live in that peace and liberty which Christ had purchased for them by his blood; that they might have his Word truly preached, 
Their zeal.  and the holy Sacraments rightly administered to them, for that they had rather expose their bodies to a thousand deaths, then to hazard their souls to perpetual damnation by denying Christ, and his manifest Truth, etc.  
They wrote also another Letter to the Nobility of Scotland, which coming abroad, the brethren in Cunningam and Kile met together at the Church of Craggy, where Alexander Earl of Glencarne, said to them, 
The Earl of Glencarns courage and zeal.  Let every man do as his conscience shall direct him, I will by God's grace see my brothers at St. Johnstons', yea though never a man will go along with me though I have but a pike on my shoulder; for I had rather die with that company, then live after them. This speech so encouraged the rest, that they all resolved to go forward.  
In the mean time the Queen sent her French Forces, and the Bishops and Priests their bands against Saint Johnstones; whereupon the brethren repaired thither from all quarters for their relief; which the Queen hearing of, sent the Earl of Argile, and the Prior of Saint Andrews to them to know the cause of that great meeting? They answered, that it was only to resist the cruel Tyranny decreed against them, and to protect the Town from ruin.  
The Lords answered, that they were far otherwise informed.  
Then Master Knox spoke thus unto them: 
Mr. Knox his speech to the Lord●  The present troubles (honourable Lords) ought to move the hearts of all the true servants of God, and of such as bear any true love to their country, and country men, deeply to consider what will be the end of this intended Tyranny. The rage of Satan seeks the destruction of all those in this Realm that profess the Name of Christ. Therefore I most humbly require you, my Lords, in my name to tell the Queen, that we, whom she in her blind rage doth thus persecute, are faithful servants to God, and obedient subjects to the authority of the Realm, whereas that Religion which she maintains by fire, & sword, is not the religion of Jesus Christ, but expressly contrary to the same, a superstition devised by man's brain, which I offer myself to prove against all men in Scotland which will maintain the contrary, God's word being admitted for Judge. Tell her also from me that this her enterprise shall not prosperously succeed in the end, and that herein she fights against God.  
The Lords promised to deliver his message; yet did the Queen straightway send her Herald to them, 
The Queen's subtlety.  to command them presently to depart the Town upon pain of Treason. But when she perceived their number to increase, and their resolutions, fearing the event of a Battle, she upon a parley and large promises, prevailed with them to depart home. 
Her perfidiousness.  But before their departure Master Knox preached a Sermon wherein he exhorted them to constancy, adding, I am persuaded that this promise shall be no longer kept, then till the Queen and her Frenchmen can get the upper hand. Which shortly after sell out accordingly; for when she, was entered. St. johnston's, she, contrary to promise, garrisoned it, saying, That she was not bound to keep promise with Heretics. This was so distasteful to the Earl of Argile and the Prior of St. Andrews, that they forsook the Queen, and went toward St. Andrews, sending to the Laird of Dun and some others to meet him there, which accordingly they performed, taking Master Knox along with them, who in the way preached in Carrel one day, in Anstruddor the second, intending the third day to preach at St. andrews.  
The Bishop of St. andrews hearing hereof, presently raised a 100 spearmen, 
The Bishop opposed K●ox  and went thither on the Saturday, whereas the Lords had none but their household servants about them; and at the same time the Queen and her Frenchmen lay at Faikland 12 miles from St. Andrews. The Bishop sent word to the Lords, that if John Knox offered to preach the next day, he should be saluted with a dozen of Calivers, whereof the most part should light on his nose. The Lords after long deliberation sent for M. Knox, to hear his opinion herein; 〈◊〉 withal advised him to forbear for his own safety, 
〈◊〉  and not to 〈◊〉 that day in contempt of the Bishop; To which 〈◊〉 Knox answered, God is my witness that I never preached Christ Jesus in contempt of any man, neither do I now intent to present myself in that place with respect to my own commodity, or for the hurt of any creature: but to forbear preaching to morrow, except I be violently withholden, I cannot out of conscience consent to it: For in this Town and Church God was pleased first to call me to the honour and office of a Preacher, from which I was driven by the tyranny of the French, and procurement of the Bishop, as ye all know well enough. How long I continued prisoner, what torments I sustained in the French Galleys, and what were the sobs of my heart is now no time to relate: This only I cannot conceal, which many heard me speak when my body was far from Scotland, 
A Prediction.  that I certainly hoped in open audience to preach in St. Andrews before I departed this life. And therefore, my Lords, (saith he) seeing God above the expectation of many hath brought me to this place where first I was called to the office of a Preacher, and from which I was most unjustly removed, I beseech your honours not to hinder me from presenting myself to my brethren: And as for the fear of danger that may come to me thereby, 
His Courage.  let no man be solicitous; for my life is in the custody of him whose glory I seek, and therefore I cannot so fear their boasts and tyranny, as thereby to be deterred from d●ing my duty when God of his mercy offereth me such an occasion. I desire the hand and weapon of no man to defend me, only I crave audience; which if it be denied me here at this time, I must seek further where I may have it.  
Upon this speech the Lords were fully content that he should supply the place, which accordingly he did without interruption; and his Sermon so wrought upon the Magistrates and people, 
〈◊〉 destroyed.  that presently after Sermon they removed all the monuments of superstition and Idolatry out of that Church. The Bishop advertised hereof, presently departed to the Queen, who with her French Soldiers lay within twelve miles; and by his grievous complaints did so far incense her, that it was resolved without delay to assault S. Andrews and the two Lords, who were but slenderly accompanied: and accordingly order was given immediately to provide quarters for the Queen and her Army at Cowper, six miles from St. Andrews.  
The Lords being informed hereof, resolved to meet them before they came to Cowper, and withal gave speedy advertisement to all the brethren to repair towards them with all possible expedition; which also they did with such diligence, 
The people's zeal.  that God's wonderful work appeared therein: For when at night the Lords came to Cowper, there were not a hundred horse, and some few foot; and before the next day at noon, their number was above three thousand; and that number did so continually increase, as if men had reigned from the clouds: But the enemies being not informed hereof, assured themselves of the Victory, and therefore hasted away in the night; yet when by their Scouts they were informed of the number and order of the Protestants, who were ready to receive them, their hearts failed, and intercessors were sent to make an agreement, and a truce was taken for eight days, till an agreement might be finished.  
But all this was done but in policy by the Queen, 
The Queen's policy.  that she might gain time to draw off her Ordnance, and to make a handsome retreat over the water of Forth. The Protestants finding themselves thus deluded, took counsel now they were together, to free St. johnston's from the French Garrison, 
St johnston's rescued.  that their exiled brethren might return home, and accordingly they sent a Trumpet to summon the Town; but the Captains answered, that they would keep and defend it according to their promise made to the Queen; yet as soon as they were besieged, they required a Truce for twelve hours, at the end whereof they delivered it up to the Lords; and the same day being Sabbath, thanks were publicly returned unto God, and presently the Monuments of Idolatry were demolished, and the rude multitude set fire to the Abbey, 
Idols destroyed  though Master Knox would have prevented it. A poor old woman seeing the five rage so furiously, and run so swiftly, 
No●e.  said, I see that ●ods Judgements are just, and no man is able to save where he will destroy; ever since my remembrance this place hath been nothing but a den of Whoremongers: It is incredible to believe how many Wives have been adulterated, 
Popish uncleanness.  and Virgins deflowered by those filthy beasts, and especially by that wicked man called the Bishop. If all men knew as much as I, they would praise God for this destruction.  
The Queen hearing of these proceedings, fearing what might follow, resolved to send some French bands to Striveling, to hinder their coming over the Forth; which the Lords having intelligence of, privately in the night with great expedition possessed themselves of the Town before the French came, 
The Qu. flies.  whereupon the Queen and her party presently left Edinburgh, and went to Dunbar. Then did the Protestants march to Edinburgh, where also the Monuments of Idolatry were demolished by the rude multitude. Coming thither they wrote to the Q desiring that they might enjoy liberty of their Consciences; 
They write to the Queen.  That Jesus Christ might be truly preached, and the Sacraments duly administered, and that scandalous, and unable Ministers might be removed: But she returning no answer, the Protestants returned home, the Lords only staying, who were now called, The Lords of the Congregation.  
In the mean time the French being informed hereof, 
The French match to Ed●nborough.  and presuming that they should meet with no resistance, hastened to Edinburgh; which the Lords hearing of, called upon God for assistance in that straight. It is true, they might have retired themselves, but then they had exposed the brethren of Edinburgh to danger, and therefore they rather resolved to hazard the uttermost extremity.  
The French first marched to Leith, and as the Lords were advancing for their assistance, the Townsmen surrendered the Town to the French, without making any resistance; whereupon the Lords retreated to Cragingate, there to oppose the enemy.  
Divers Mediators passed to and fro in the mean time to have settled peace, and at last sundry Article were agreed upon, and the Duke of Castleherald, and the Earl of Huntley promised the Lords, that if the Queen broke any one of her Articles, they would forsake her party, and join with them. The next day the Lords left Edinburgh, and when it was judged dangerous for Master Knox still to abide Minister at Edinburgh, 
Mr. Willock Minister of Edinburgh.  the brethren requested Mr. Jo. Willock to remain with them, to which he gladly assented, desiring to make it appear, that he preferred the comfort of the brethren before his own life.  
Shortly after open War broke forth between the Queen 
Civil Wars about Religion.  Regent, and the Protestants; and the Queen having more French Forces, with Money, and Ordnance sent her, the Scottish Nobility were feign to send to Queen Elizabeth for aid, and till it came, to retire themselves towards the Highlands for their safety. In the mean time the Queen Regent with her French men went from place to place, plundering, spoiling, and making havoc of all without resistance; which so puffed her up with pride, that she boastingly said? Where is now John Knox his God? My God is now stronger than his, 
The Queen's blasphemy.  yea even in Fife. But her brags lasted not long: For the Earl of Arrane, and the Lord James, went to Desert, having not above five hundred Horse, and a hundred Foot; whereas the French were above four thousand, besides such Scots as adhered to them; and yet the Protestants skirmished daily with them, sometimes from morning till night, and ever went away with the better, killing four for one; which continued for one and twenty days together, during all which time they never put off either clothes or boots: And at the end of that time came into Edinburgh Frith a Fleet of the English to assist the Protestants, 
Qu. Eliz. assists the Protestants.  which filled their hearts with joy, and the French with rage and madness. Thither came also some Forces by land under the command of the Lord Grey: And after an agreement made with the Scottish Lords, some of the English and Scots attempted to take Leith by storm, and in a cruel conflict some of them got upon the walls, but the scaling-ladders proving too short, they were not seconded by their fellows, and so after divers hours sight were forced to retire; which the Queen Regent beholding from Edinburgh Castle walls, burst out into a great laughter, saying, Now will I go to Mass and praise God for that which mine eyes have seen. And when the French had stripped the slain, 
The Queen's pride & cruelty  and laid their naked bodies along their walls, the Queen looking on them said, Yonder are the fairest Tapestries that ever mine eyes beheld; I would that the whole fields which are betwixt Leith and this place were all strewed with the same stuff. But this joy lasted not long; for a fire kindling in Leith, 
A special providence.  many houses, and much of their provision was consumed thereby; and the Queen Regent falling sick, 
The Qu. dies.  shortly after died; whereupon the King of France sent Ambassadors to Queen Eliz. to conclude a peace, 
Peace concluded.  which was effected, and the English and French Armies were drawn out of Scotland, to the great joy of that Nation, insomuch that Thanksgivings for their great deliverance by the help of the English were inserted into their Liturgy. And presently after some Commissioners of the Scottish Nobility were appointed to settle Ministers in their places, by whom Master Knox was settled at Edinburgh, 
M. Knox settled at Edneb.  where he preached many excellent Sermons.  
Anno Christi 1566 the Earl of Murray being slain on the Saturday, 
Earl of Murray slain.  Knox preaching at Edinburgh the next day, amongst the papers given in of those that desired the prayers of the Church, he found one with these words, Take up the man whom ye accounted another God. 
His loss bewailed.  At the end of his Sermon he bemoaned the loss which the Church and State had by the death of that virtuous man, adding further, 
A Prophecy.  There is one in this company that makes this horrible murder the subject of his mirth, for which all good men should be sorry, but I tell him he shall die where there shall be none to lament him: The man that had written those words was one Thomas Metellan, a young Gentleman of excellent parts, but bearing small affection to the Earl of Murray: He hearing this commination of John Knox, went home to his Sister and said, That John Knox was raving, to speak of he knew not whom. His Sister replied with tears, If you had taken my advice, you had not written those words; saying further, That none of John Knox his threatenings fell to the ground without effect; and so indeed this came to pass; for shortly after this Gentleman going to travel, 
God's judgement on a scoffer.  died in Italy, having none to assist, much less to lament him.  
Towards Master Knox his latter end, his body became very infirm; and his voice so weak that people could not hear him in the ordinary place, wherefore he chose another place wherein he preached upon the history of Christ's Passion, with which, he said, It was his desire to close his Ministry. Finding his end near, 
Preachers pattern.  he importuned the Council of the City to provide themselves a worthy man to succeed in his place: Master james Lawson Professor in Aberdene was the man pitched upon, and Commissioners were sent from the Church of Edinburgh, 
M. Lawson chosen to succeed him.  to request him to accept of the place. john Knox also subscribed that request, adding, Accelera mifrater, alioqui sero venies: Hast my brother, otherwise you will come too late: This made Master Lawson to hasten his journey, and when he was come, he preached twice to the good liking of the people, whereupon order was taken by the Rulers of the Church for his admission, at which time john Knox would needs preach, though very we●k, which also he performed with such fervency of spirit, that he was never before heard to preach with such great power, or more content to the hearers. In the end of his Sermon he called God to witness, That he had walked in a good conscience with them, 
His last Sarmon.  not seeking to please men, nor serving either his own, or other men's affections, but in all sincerity and truth had preached the Gospel of Christ. He exhorted them in most grave and pithy words to stand fast in the faith they had received; 
His sincerity.  and so having prayed zealously for God's blessing upon them, and the multiplying of God's spirit upon their new Pastor, he gave them his last farewell.  
Being conveyed to his lodging, that afternoon he was forced to betake himself to his bed; 
His last sickness  and was visited by all sorts of persons in his sickness, to whom he spoke most comfortably: Amongst others the Earl of Morton came to see him, to whom he said, My Lord, God hath given you many blessings, Wisdom, Honour, Nobility, Riches, many good and great Friends, 
His speech to the Lord of Morton.  and he is now about to prefer you to the government of of the Realm (the Earl of Marr, the late Regent, being newly dead). In his name I charge you, use these blessings better than formerly you have done, seeking first the glory of God, the furtherance of his Gospel, the maintenance of his Church, and Ministry, and then be careful of the King to procure his good, and the welfare of the Realm. If you do thus, God will be with you, and honour you: If otherwise he will deprive you of all these benefits, and your end shall be shame, and ignominy. These speeches the Earl called to mind about nine years after, at the time of his execution, 
A Prophecy.  saying, That he had found John Knox to be a Prophet.  
A day or two before Knox' s death, he sent for Master David Lindsey, Mr. Lawson, and the Elders and Deacons of the Church, to whom he said, 
His speech to the Ministers and Elders. Death desired.  The time is approaching, which I have long thirsted for, wherein I shall be released from all my cares, and be with my Saviour Christ for ever. And now God is my witness whom I have served with my spirit in the Gospel of his Son, that I have taught nothing but the true, and sincere word of God; and that the end that I proposed in my Ministry was, To instruct the ignorant, to confirm the weak, to comfort their consciences who were humbled under the sense of their sins, and born down with the threatings of God's judgements. I am not ignorant that many have, and do blame my too great rigour, and severity; but God knoweth that in my heart I never hated those against whom I thundered God's judgements; I did only hate their sins, and laboured according to my power to gain them to Christ. That I did forbear none of what condition soever, I did it out of the fear of my God, who hath placed me in the function of his Ministry, and I know will bring me to an account. Now brethren for yourselves, I have no more to say, but to warn you that you take heed of the Flock over which God hath placed you Overseers, which he hath redeemed by the blood of his only begotten Son. And you Mr. Lawson sight a good fight, do the work of the Lord with courage, and with a willing mind, and God from Heaven bless you, and the Church whereof you have the Charge Against it (so long as it continues in the Doctrine of the Truth) the gates of hell shall not prevail. Having thus spoken, and the Elders and Deacons being dismissed, he called the two Preachers to him, and said, 
His Message to the Laird of Crang.  There is one thing that grieveth me exceedingly, you have sometimes seen the courage, and constancy of the Laird of Grang in the cause of God; and now that unhappy man is casting himself away; I pray you go to him from me, and tell him, That unless he forsake that wicked course that he is in, the rock wherein he confideth shall not defend him, nor the carnal wisdom of that man whom he counteth half a god [which was young Leshington] shall yield him help; but he shall be shamefully pulled out of that nest, and his carcase hung before the Sun (meaning the Castle, 
A Prophecy.  which he kept against the King's Authority) for his soul it is dear to me, and if it were possible, I would fain have him saved. Accordingly they went to him, conferred with him, but could by no means divert him from his course; but as Knox had foretold, so the year after his Castle was taken, and his body was publicly there hanged before the Sun: 
His preparation for death.  Yet at his death he did express serious repentance.  
The next day M. Knox gave order for the making of his coffin, Continuing all the day (as he did also through all his sickness) in fervent prayer, crying, Come Lord Jesus, Sweet Jesus into thy hands I commend my spirit. Being asked whether his pains were great? he answered, That he did not esteem that a pain which would be to him the end of all troubles, and the beginning of eternal joys. Oft after some deep meditation he used to say, 
His sayings.  Oh serve the Lord in fear, and death shall not be trouble some to you; blessed is the death of those that have part in the death of Jesus.  
The night before his death, he slept some hours with great unquietness, often sighing and groaning, whereupon when he awakened, the standers by asked him how he did, and what it was that made him mourn so heavily? to whom he answered, In my life time I have been assulted with Temptations from Satan, 
His tentations.  and he hath oft cast my sins into my teeth to drive me to despair, yet God gave me strength to overcome all his Temptations: But now the subtle serpent takes another course, and seeks to persuade me, that all my labours in the Ministry, and the fidelity that I have showed in that service hath merited heaven and immortality: 
His faith.  But blessed be God that brought to my mind these Scriptures, What hast thou that thou hast not received? And, Not I, but the grace of God in me; with which he is gone away ashamed, and shall no more return: And now I am sure that my battle is at an end, and that without pain of body, or trouble of spirit, I shall shortly change this mortal, and miserable life, with that happy and immortal life that shall never have an end. After which one praying by his bed, having made an end, asked him, if he heard the prayer? Yea, said he, and would to God that all present had heard it with such an ear and heart as I have done: Adding, Lord Jesus receive my spirit: With which words, without any motion of hands or feet, 
His death.  as one falling asleep rather then dying, he ended his life.  
Never was man more observant of the true and just authority of Church-Rulers according to the word of God, 
His care for Church-Discipline.  and the practice of the purest Primitive times: He always pressed due Obedience from the People to the faithful Pastors, and Elders of the Church. He died Anno Christi 1572. and of his age 62. Men of all ranks were present at his Burial: The Earl of Murray, when the Corpse was put into the ground, said, 
Murrays speech.  Here lies the body of him who in his life time never feared the face of any man.  
Script a reliquit, ad Londinenses, & alios. 
His works.  Ad Evangeli● professores. Qualiter sit Orandum. In Psalmum ad matrem. Contra missam Papisticam. Doctrinale Missaticum. De fide Eucharistiae. Ad Ecclesias afflictas. Ad Scotiae Reginam Mariam. Consilium in Angustiis. Buccinae afflatum primum. Appellationem a sententia Cleri. Ad populares Scotiae, In Genesin consciones, et alia quaedam.  
He was a man not less learned than endued with virtue; 
His character.  a constant Preacher of the Truth, and a valiant defender of the same through his whole life. His zeal▪ learning and courage did notably appear in this example. Anno Christi 1550 he was called before Tonstal Bishop of Durham, and his Doctors to give an account of his opinion about the Mass, where preaching before them, 
His courage.  he did so sharply tax their Idolatries, and Blasphemies, and by such solid arguments confute the same, that his adversaries were silenced, and had not wherewithal to reply against him.   


P. RAMUS  The Life of Peter Ramus, who died A no Christi 1572.  
PEter Ramus was born in France Anno Christi 1515. His Grandfather was a Nobleman, 
His Parentage.  who (having his estate plundered by Charles Duke of Burgundy, General under the Emperor Charles the fifth) was forced to leave his Country, and to betake himself to the poor and painful life of an husbandman: And his father being left very poor by him, 
His pain.  was fain to live by making of Charcoal.  
Ramus being from his childhood of an excellent wit, of an industrious nature, and much addicted to learning, 
His poverty.  was compelled for his subsistence to live as a servant with one of his Uncles; but finding (that by reason of his many employments) he had no time to follow his book there, he thought it better to betake himself to the service of some learned man. So going to Paris, 
He goes to Paris.  and being admitted into the College of Navarre, 
His industry.  he laboured hard all day for his Masters, and spent a great part of the night in study, so that in a short time he was made Master of Arts, and Laureate Poet. And the Professors in that College every one taking much delight in his diligence, each strove to forward him in Learning, and lent him such books as he needed. Then he betook himself to instructing others, and to exercise himself in private Lectures, till thereby he had fitted himself for more public employments; 
His diligence.  Which when he had done, he was appointed publicly to read Logic, and when he was twenty one years old, 
His employments.  he published his Logic, with some Animadversions upon Aristotle. This procured him much love, every one admiring such ripe parts in so young a man; and envy being the usual Concomitant of virtue, he had also many that envied, 
He is envied.  and aspersed him; especially the S●rbone Doctors, who accused him of Heresy in Philosophy; for that he being but a Novice, durst take upon him to correct Aristotle, the Prince of Philosophers; and by their authority they so far prevailed, 
He is forbidden Philosophy.  that Ramus was forbidden to read, or write any more of Philosophy. This being very grievous to him, it pleased God to stir up the heart of the Governor of another College to send for him to assist him in restoring of that College, which was now empty; the Students being all fled by reason of the infection of the Plague: 
He is called to another College.  And it came to pass that in a short time (Ramus being so famous a man) the College was better stored with students then ever it had been before.  
The S●rbonists much raged at this, and laboured to sow division between the Governor of the College and him; Yet Ramus carried himself with so much candour and ingenuity that they lived together with much concord. At last that Governor dying, Ramus succeeded him, & by the Cardinal of Lorrains means (who was a great favourer of learning) he was made the Regius Professor of Rhetoric and Philosophy Anno Christi 1551, 
He is preferred in the University.  and of his age 36.  
His fame spreading into all the Universities of Christendom, 
He is sought for by other Princes.  there were may Princes that strove to get him out of France, proffering him large stipends if he would come to them; but he being now famous in France, preferred his own Country before all others; and therefore rejected all their offers. 
Is ●ade Dean of the University.  In Paris he had so great esteem, that (though his enemies strongly opposed it) yet he was made Dean of the whole University: And so having obtained a more quiet kind of life, he betook himself to the study of the Mathematics, wherein he grew very exquisite. But when the Civil Wars broke forth in France for Religion, and that none could safely enjoy themselves, or any thing that they had, whilst under pretence of Religion, every one revenged his own private quarrels upon others, Ramus, to free himself from this tempest, left Paris, 
Flight in persecution.  and went to Fountanblew, where the King's Library was, yet neither there could he be in safety; so that at last he was compelled to betake himself to the Camp of the Prince of Conde: 
He goes to the camp of Conde▪  But when he saw that France was no fit place for him for the present to reside in, he resolved to travel into Germany, till God should restore peace to his Country again: And accordingly he went to Strasborough, Basil, 
He travels into Germany.  Lausanna, Zurick, Heidelberg, Norenberg, and Augsburg, and was entertained in all these Universities with great applause, and with much joy by all Learned men.  
When the Civil War was ended in France, he returned to Paris again. 
His return to Paris.  Where he remained in his former employment, as the King's Professor in Logic, till that horrible Massacre happened on St. Bartholmews' day, 
Popish cruelty▪  wherein so many thousands perished by the cruel hands of bloody Papists. At which time he was in the College of Priests, and the College gates being fast shut, he locked himself up in his own house till those furious Papists broke open his doors, and finding him, 
He is murdered.  ran him thorough, and being half dead, threw him out of his window, 
And basely abused.  so that his bowels issued out on the stones; and not being satisfied therewith, they cut off his head, dragged his body about the streets in the channels, and some young Scholars were set on by their Popish Tutors to whip it in a most contemptuous manner, and at last it was thrown into the River of Sein, Anno Christi 1572, and of his Age 57 After which also they seized upon his Goods, Library, and Writings▪ whereby many excellent Commentaries, and other Works (not fully complete) perished, to the great loss of Learned men.  
He wrote a Grammar, 
His Works.  Rhetoric, Logic, of Mathematics, and divers other excellent Works.   

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


H. BULLINGER  The Life of Henry Bullinger, who died A●● Christi 1575.  
HEnry Bullinger was born at Bremogart in H●lvetia, 
His Birth and Parentage.  Anno Christi 1504; of an ancient and honourable family, which had flourished in that town for about two hundred years: Twice in his childhood he escaped death very narrowly: First being sick of the Plague, his funeral was prepared, 
God's special providence over him.  yet it pleased God that beyond expectation he recovered. Secondly, playing on a Pipe, as he was running, he fell down and struck the Pipe so far into his throat that he was taken up for dead, and for five days could eat nothing; yet the Lord again restored him. 
His education.  His Father being learned himself, was a great lover of it, and therefore very careful to breed up this his son in learning: So that at five years old he ●et him to School in that place where he was born, and this young boy quickly discovered an excellent wit; but his Master being himself but a weak scholar, he made not such a progress in Learning as otherwise he might have done. Hereupon Anno Christi 1516, 
He is sent to Embric.  when he was twelve years old, his Father sent him to Embric, where under several Schoolmasters, he was instructed in Grammar, and other Elements of Learning; was kept under a strict government for his 〈◊〉, and was trained up in the knowledge and fear of God.  
Thi● strict discipline was not grievous to Bullinger; for having been formerly brought up by his Parents religiously, and being endued with a virtuous disposition, he did those things willingly, 
His disposition.  which others were forced to by stripes: Yea he was then of such an austere carriage, that of himself he began to entertain thoughts of entering into a Monastery of the Carthusians, which of all others was accounted the strictest Sect, yet would he do nothing rashly therein till he had first cousulted with his parents, and procured their consents.  
Having thus continued three years at Embric, 
He goes to Collen.  he went to Collen, Anno Christi 1519, being but slenderly provided for by his Father, so that (according to the custom of those times) he procured victuals by singing, and begging from door to door; not that his father wanted wherewith to supply his necessities, or that he withheld it from him out of a covetous mind, but he did it that he might enure his Son to patience and hardship, and that he might make him more meercifull ●o those that were in want all his life after. A● Callen he studied Logic, and ●ommen●ed Bachelor of Arts at sixteen years old. 
He commendeth Bachelor of Arts.  Afterwards betaking himself to the study of Divinity▪ there being at this time many Theological controversies, he had recourse to his Tutors for direction what to study▪ and Peter Lombard being at this time most in request, they advised him to the study thereof▪ but meeting with many quotations out of the ancient Fathers, 
He studies the Schoolmen.  he thought fit to read the Authors themselves: And the Monastery of the Friar Predicants having a good Library belonging to it, he by some friends got leave to make use of it, 
And Fathers.  where lighting upon Chrysostom's Homilies upon Matthew, he read them over, together with divers parts of Augustine, Origen, and Ambrose; and in the mean time read privately at home, Luther, De captivitate Babylonica, and De bonis operibus: 
And Luther.  Yet could he not for the present deliver himself from the errors of the times, though he saw that Luther came nearer to the opinions of the Ancients than Lombard did: He observed also, that whereas the Schoolmen quoted the Fathers, the Fathers they quoted the Scriptures. 
His conversion.  Hereupon he betook himself to the reading of the Scriptures, especially of the New Testament, with St. Hierom, and some other Commentaries upon it. By which at the last (through God's mercy) he began to abhor the Popish Errors, laying aside his former thoughts of turning Carthusian, & diligently applied himself to read over Melancthons' Common-places, wherewith he was wonderfully delighted.  
Anno Christi 1522 he Commenced Master of Arts, 
●e commends Mr. of Arts▪  and so returning home lived a year in his father's house, wholly employing himself in his studies and private exercises. The year after he was called by Wolfgang Joner, Abbot of Capella, near Zurick, to teach a School, where he was to instruct some Friars, and other young men both in Divine, and Humane Learning. There he read to them in Dutch, by reason of many that resorted to his Lectures, 
His pains in reading Lectures.  some pieces of Erasmus, Melancthons' Common-places, and a great part of the New Testament, and some other Authors; and so he spent six years, partly in his private studies, and partly in instructing others.  
Anno Christi 1527, he was sent by his Abbot to Zurick, where for five month's space he heard Zuinglius preaching, and reading his Lectures in the Schools; and by the help of Pelican, he began to study Hebrew, and to perfect his knowledge in the Greek: There also he gained acquaintance with sundry Learned men, 
He studies the Tongues.  and wrote many things, some whereof were afterwards printed. He also by his preaching at the Monastery of Capella, 
Reformation in the Monastery.  so far prevailed with the Abbot and Friars, that the Mass and other Superstitions were cast out, and the Lords Supper truly administered, and such Friars as were unfit for the Ministry, betook themselves to other trades.  
Anno Christi 1528, He went with Zuinglius to the Disputation at Bern.  
Anno Christi 1529 he was called to his native place of Bremogart, 
Power of the Word.  where God so prospered his Ministry, that presently after his coming, the Magistrates banished Popery, and set out a severe Decree against Adultery and Drunkenness; and being chosen Pastor of that place, he preached every Sabbath in the afternoon, and the three days following in the morning: Besides every day at the time of Evening prayers, he expounded a part of the New Testament.  
But the Devil raised up some Anabaptists which disturbed the peace of that Church: 
Anabaptists.  With these Bullinger disputed publicly, and thereby in a great measure restrained them. He wrote also in the defence of Tithes, 
Tithes defended.  which as those Anabaptists, said should be abolished under the New Testament. And when afterwards the number of Anabaptists did exceedingly increase in Germany, he set forth 6 books against ●hem, wherein he showed the original, 
He confutes the Anabaptists.  progress, the various Sects, and the chief opinions of the Anabaptists, which also he confuted.  
Anno Christi 1529, there arose great commotions in Helvetia, and the Bernates sent some soldiers to Bremogart; and for the composing of the differences, there was a meeting of the chiefest persons at Bremogart, where Bullinger preached, at whose Sermons, not only the Protestants, but many of the Papists were present to hear what, and how he taught: And indeed both sides commended his study of Peace: 
His endeavours for peace.  For he exhorted them to compose their differences not by arms, nor mutual slaughters▪ but by the Disputations of their Divines. But God would not suffer his wholesome counsel to take effect at that time: For they came to a battle, wherein the Popish party prevailed, 
He is banished.  and thereupon Bullinger, together with his Father, Brother, and Colleague Gervase, were commanded to depart, except they would undergo the present hazard of their lives. Whereupon beginning their journey in the night, through God's providence, they escaped the snares which were laid for them by their adversaries, and came safely to Zurick, Anno Chr●● 1531, 
He comes to Zurick.  and three days after▪ at the request of Leo Judae with his Colleagues, Bullinger preached in the chief Church, and was entertained by one Werner Steiner, his ancient friend, that was fled to Zurick for Religion.  
Anno Christi 1532. 
He is chosen Pastor.  The Church of Basill wanting a Pastor by the death of Oecolampadius, desired Bullinger, and at the same time also the Bernates sent for him thither: But the Senate of Zurick would by no means part with him, choosing him Pastor in the room of Zuinglius, who was slain in the late battle, 
Preachers pattern.  and who had desired before he went into the field with the Army, that if any thing befell him otherwise then well Bullinger might succeed him in his office. He being thus called to this work in a dangerous time, did his endeavour to comfort, and raise up the hearts of God's people under those great afflictions. And whereas the Popish adversaries boasted that their Religion was false, because they of Zurick were beaten, and Zuinglius slain: He wrote, That the Truth of Religion was not to be judged by the prosperity or adversity of the Professors of it. 
Synods preserve peace.  He took care also to have Synods twice a year, to maintain concord, and unity in Doctrine and Discipline, as Zuinglius had begun before him: And finding a great defect of Godly Ministers in the jurisdiction of the Tigurins, he took care that so many should be trained up in Religion and Learning as might supply that defect; and where there was a want of maintenance, he prevailed with the Senate of Zurick to make up a competency out of the Public Treasury. He caused the Public Library of that City to be set in order by Pelican, and by buying Zuinglius his books, to be increased. And having gotten Bibliander for his Colleague, he wholly applied himself to his public Ministry, and to writing Commentaries at home.  
Anno Christi 1532, Bucer endeavoured a union between Luther and his followers, and the Divines of Zurick; persuading them that their differences consisted rather in words then in reality: At which time the Tigurins showed themselves to be desirous of peace, so that it was joined wi●h truth.  
About this time Bullingers' Father died, being 64 years old, who at his death exhorted his son to Constancy in Doctrine and Faith, which (saith he) is the only way to salvation.  
Anno Christi 1534 Bullinger wrote a Confession of Faith in the name of the Tigurian Churches, 
He writes a Confession of Faith.  which was sent to Bucer, and to the Synod of the Churches of Suevia, then met at Constance, and was approved by them.  
About the same time he wrote a Tractate of the Covenant of God, against some that denied all testimonies out of the Old Testament. 
He confu●es Heretics.  As also another, wherein he asserted the twofold Nature in Christ against Claudius Allobrog, Servetus his Emissary, of whose poison the Helvetian Churches were at that time in some danger. And when there was a meeting at Basil for to unite Luther and the Helvetian Churches in their difference about the manner of Christ's Presence in the Sacrament, Bullinger was there, and took much pains for the promoting of it. The Magistrates also of Zurick, by the persuasion of Bullinger, 
A College erected.  erected a new College, Anno Christi 1538, which he had a great care of all his life after.  
Also by his persuasion the Senate of Zurick erected another School in a place where formerly there had been a Nunnery, 
A School erected.  in which fifteen youths were trained up under a good Master, having food, raiment, books, and all other necessaries plentifully provided for them; and Bullinger took great care to see their proficiency all his life after.  
About this time Schwenfield, 
Schwenfield's Error.  a Noble man of Silesia, taught, That Christ's Humane nature being received into Heaven, was so far Deified, that it remained a creature no longer, and this error beginning to spread into Swevia, 
Confuted by Bullinger.  Bullinger, joining with some others, confuted it with much modesty.  
Anno Christi 1541 the Plague broke forth in Zurick, 
A Plague.  of which Bullingers' Son, and Mother died.  
Anno Christi 1542 Leo Judae's Version of the Bible being finished, and printed; the Printer sent one of them to Luther fair bound up, but Luther wrote back to him that he should send him no more of the Tigurine Ministers books; 
Luther's violence.  for he would have nothing to do with them, nor read any of their books: For (said he) The Church of God can hold no communion with them; and whereas they have taken much pains, all is in vain; for themselves are damned, and they lead many miserable men to hell with them. Adding that he would have no communion with their damnable and blasphemous Doctrine, and that so long as he lived he would with his prayers and books oppose them.  
Anno Christi 1544, Luther set forth his Annotations on Genesis, in which he inveighed bitterly against the Sacramentarians (as he called them) saying, That Zuinglius, Oecolampadius, and their disciples were Heretics, and eternally damned Melancthon would fain have hindered it, but could not, whereupon he wrote to Bullinger, telling him how much he was grieved at this violent proceeding of Luther, 
Melancthon grieved for it.  which he knew was so pleasing to their common adversaries the Papists. When this book of Luther's came forth, there was much dispute whether it should be answered: Bucer was against it, because Luther was grown old, and had deserved well of the Church; but others thought that it would be a betraying of the Truth not to answer it: Wherefore Bullinger was appointed to that work, 
Bullinger answereth Luther  which he accordingly performed with much judgement.  
Anno Christi 1546 Luther died, and the Germane War began betwixt the Emperor and the Protestants; at which time many accused the Tigurines by reason of Bullingers' book, as if they had insulted over Luther after his death, and gloryed that he died of grief because he could not answer that book. Hereupon Philip, Landgrave of Hesse, acquainted Bullinger with these reports; which when Bullinger had read, advising with his Colleagues, he returned this answer.  
First giving him thanks for his zeal in endeavouring the peace of the Church, 
His defence of the Tigurines.  and for acquainting him with these rumours; Then he told him how much he was grieved for that some turbulent spirits sought by such reports to bring an odium upon the Helvetians, and to alienate the Prince's affections from them: Whereas (saith he) it is not the manner of the Helvetian Divines to reproach any, either in their Sermons or Lectures, much less Luther, who had deserved so well of the Church: And although Luther in the controversy about the Sacrament had used much reproachful language against them, yet they never made mention of him but with honour. Whereas they were certainly informed that many of the Saxon Ministers used divers reproachful speeches against them, call them Sacramentarians, Image haters, blasphemers, etc. Yea that in his own University of Marpurg, Theobald Thammer in his public Lectures had greatly aspersed them; wherefore he earnestly requested him to consider their innocency, and to enjoin silence to such intemperate spirits, etc. For (saith he) we cannot with Luther confess the bread to be the natural body of Christ, and that Judas, and other wicked men received his body as well as Peter and the Saints, which are Luther's own words. Yet are we ready to preserve peace, so that it be not urged upon us to yield to those things which neither ourselves can understand, nor can we teach them to others, In all other things you shall find us as peaceable men, ready to give an account of our Faith, whensoever it shall be required of us.  
The Landgrave was well satisfied with this answer, bearing a great love to the Helvetians, and to Bullinger in particular, to whom (after the War was begun) he often wrote out of his Camp, desiring also the Protestant Cantons to send some Auxiliaries to them. But upon serious deliberation they denied this request: For (say they) if we shall send you aid, 
Why the Helvetians refused to assist the Protestants.  the Popish Cantons will also aid the Emperor, which hitherto (moved by our example) they have refused, though they have been earnestly; solicited both by the Pope and Emperor thereto. In the mean time our Ministers cease not daily to pray for the peace of Germany, and we have had public Fasts for that end.  
The same year came John Hooper (afterwards Bishop of Gloucester) to Zurick, 
Mr. Hooper lives with him.  and lived familiarly with Bullinger, by whom he was informed of their opinion about the Sacrament, and fully concurred with them.  
Anno Christi 1548 came forth that accursed Interim, tending to the overthrow of true Religion, 
The Interim.  which Calvin and Bucer answered, though the Printer for fear of the Emperor durst not publish it: And the bitter fruit which followed it, was the expulsion of many Ministers out of their places, divers of which resorted to Zurick, and were kindly entertained by bullinger, and his Colleagues, and commended to divers Protestant Cities in Helvetia, though they knew that formerly they had been very violent against them. And indeed after their return into their own Countries (forgetting their courtesies) they proved so again. 
bullinger's. courtesy. Ingratitude.   
Anno Christi, 1549. Calvin being suspected too much to favour Consubstantiation, associating to him Master Farel of Neocom, came to Zurick, where he conferred with Bullinger, and the other Ministers about that question, and there was a sweet agreement amongst them: which also was published by Calvin and Bullinger, and subscribed by all the Helvetian and Rhetian Ministers: By which act the Churches of Christ were more strictly united, many that were doubtful were confirmed in the truth: and the adversaries took occasion from hence to write more bitterly against them. 
Calvin concurs with the Helvetian Divines.   
Francis King of France being dead, and Henry succeeding, he sent to the Helvetians to renew his league with them: But Bullinger who was in great authority amongst them; did altogether dissuade the Tigurines from it; teaching them that it was neither just nor lawful for a man to suffer himself to be hired to shed another man's blood, who usually was innocent, and from whom himself had never received any injury, etc. And hereupon the Tigurines resolved to abstain from such Leagues. 
He withdraws them from being mercenaries.   
Anno Christi, 1550, Bullinger published his Decades Sermonum, some of which he dedicated to King Edward the sixth, and a reformation being now begun in England, he wrote upon that occasion to many of our Nobility, Bishops and Ministers of our Church. 
He encourageth the Reformation in England.   
Anno Christi 1551, the Helvetians were summoned by a Bull from the Pope to appear at the Council of Trent, by sending their Ministers thither, etc. Hereupon Master Bullinger consulting with his Fellow-Ministers, published a book, wherein he declared, that the Council of Trent was gathered for the suppressing of the truth, and that the Helvetians owed no subjection to the Pope, from under whose yoke they had long since withdrawn their necks. 
He writes against the Council of Trent.   
About this time there sprang up a contention in the Church of Geneva, by reason of one Jerome Bolsecus, a Physician, who publicly opposed the Doctrine of Master Calvin about Election, and boasted that divers other Ministers, and particularly Master Bullinger was of his opinion. Calvin answered him, confuting his error by testimonies of Scripture, and out of Saint Augustine; but when he would not be satisfied, the Senate and brethren of Geneva sent to Zurick to ask their judgements, whereupon Bullinger with his brethren did so declare themselves, that all might see that they which made Election depend upon faith foreseen, and faith upon man's freewill, as much as upon the Divine inspiration, did maliciously abuse the Tigurine Ministers, etc. And indeed there was a sweet Harmony between Calvin, Bullinger and Peter Martyr about this point. 
He disclaims Bolsecus.   
Anno Christi 1552, the war waxing hot in Germany, and Zurick being afflicted with a Famine, Bullinger wrote much for the comforting the afflicted, and to stir them up to unfeigned repentance for their fins, whereby they had provoked God against them. 
His holy zeal.   
Anno Christi 1554. a persecution being raised by Queen Mary in England, many Nobles, and famously learned men fled into Germany, and came to Zurick, where they erected a College, and were by Master Bullinger much holpen therein. 
He favours the English exil●s.   
In the following years, viz. 1556, 1557, and 1558. Bullinger had divers conflicts with Westphalus, Heshusius and others. About which time the League amongst the Helvetians being to be renewed, the Popish Pages would have the oath to be, By God, and by all his Saints, which the Protestant Pages refused, and (though some Politic men pleaded for the lawfulness of it, or at least that there should be no contention about so small a matter) Bullinger with his Colleagues showed, that an oath being part of God's worship, was only to be made in the name of the true God, who alone was to be called upon, and that all appearance of false worship was to be avoided. 
His zeal.   
Anno Christi 1560, there arose up one Francis Stancarus, who taught, That Christ was Mediator only according to his humane nature: Him, with some other such Heretics, Calvin and Bullinger confuted; as also Blandrata, who taught, That Christ our Saviour was a mere man; and Bernard Ochin, who held Polygamy lawful.  
Anno Christi 1561. Blandrata being gone into Polonia, began to discover himself more clearly, and to accuse Bullinger, and Calvin; whereupon Nicholas Radzivil, Palatine of Vilna, sent Martin Secovitius with his Letters to Bullinger about Blandratas business; to which Bullinger answered, that when Blandrata came to Zurick, he only spoke once with him, yet at that time he easily discerned that he was corrupt in his judgement about the Son of God; as also that he threatened to write against Calvin: whereunto he answered, That there were contentions already too many in the Church, which if he increased, God would be avenged on him for it: Yet he departed cursing and threatening grievous things. That such men should be taken heed of, who laboured to revive Arianism and other Heresies, and cunningly to sow them abroad. 
Blandratas Heresies.   
Calvin also wrote the History of Blandrata, and sent it to the Polonian Church, but his hypocrisy had so far prevailed with them, that it did no good: but afterward both in Poland and Transilvania he taught openly, That Christ our Saviour was a mere man. 
The infection of heresy.   
About the same time came forth Brentius his book about the personal union of two natures in Christ, etc. wherein he laboured to prove the substantial presence of Christ's body in the Supper. And whereas Bullinger had published a Tractat upon those words, In my Father's house are many mansions, Brentius published another Book, wherein he manifested his dislike of Bullingers' book, saying, That his conscience urged him to declare it. This many marveiled at, that he should quarrel with Bullinger, being not provoked by him. Bullinger lest he should betray the truth answered him, and Brentius again replied, charging the Tigurines with debasing the Majesty of Christ, and denying the omnipotency of God. 
Brentius contest with Bullinger.   
Anno 1562. the Helvetians Ministers were again summoned to the Council of Trent, having the public faith sent them; but Bullinger again wrote the reasons of their refusal. 
Helvetiansagaine summoned to Trent.   
Anno Christi 1563 Bullinger answered the book of Brentius de Christi Majestate. About which time Ber. Ochin was banished by the Senate of Zurick, for writing in defence of Polygamy, contrary to his promise, and oath, and refusing to retract it.  
Before his departure he desired Master Bull. to give him Letters testimonial, which he told him that he could not do with a safe conscience, 
Ochines' errors and heresies.  yet was grieved for him, and his children. From thence Ochin went to Basil, but finding no entertainment there, he went into Poland, where he publicly denied the Deity of the Holy-Ghost; but not staying long there, he went into Moravia, where he joined himself to the Conventicles of the Anabaptists, and shortly after died. 
And death.   
Anno Christi 1564. A great plague broke out in Zurick, 
A plague. Bullingers' sickness.  of which Bullinger fell so sick that all despaired of his life, and himself also; whereupon he sent for the Ministers of the Church, 
Power of prayer.  and took his leave of them: But it pleased God at the earnest prayers of the Church, to restore him to health again; yet his wife and one of his daughters died of it. And the year after (the plague continuing) two other of his daughters died also, 
Manisold afflictions.  and himself began to be exceedingly tormented with the stone, yet did not he intermit his labours, but preached constantly, and finished his Homilies upon Daniel.  
Anno Christi 1566. when some turbulent spirits published that the Helvetian Churches were divided amongst themselves, and held many unfound doctrines, Bullinger published. Confession of Faith, which was consented to, and subscribed by the Church of Geneva, Berne, Scaphusen, Neocom, St. Galli, Mulhusen, and Bipennium, attested by the English, Scottish and French Churches, the Hungarian brethren also detesting and disclaiming the blasphemies of Blandrata and of Francis David, published their assent to it. 
A confession of Faith.   
Anno Christi 1567. Bullinger published his Homilies upon Isay, and the year after he confuted Osius, who denied the deity of Christ, and the Holy Ghost.  
Anno Christi 1569, a great persecution arising in France, 
Persecution in France.  many godly persons fled to Geneva and Helvetia, who being in great want, 
His Charity. His pains.  Bullinger took much pains to raise money by collections for them. He was much troubled with the Sciatica, and the Stone; yet in the midst of those pains he wrote the Lives of the Popes, and a confutation of the Pope's Bull, whereby he had excommunicated our Queen Elizabeth, and absolved her subjects from the oath of Allegiance; which was afterwards translated into English.  
Anno Chr. 1570 there was a Synod of the French Churches held at Rochel, to which because the Helvetians could not send Delegates, they wrote Letters, signifying their agreement with them in Doctrine, and their good will to them.  
Anno Christi 1571, 
A dearth.  by reason of the extreme hard winter, there was a very great dearth, in which Bullinger, and the other Ministers obtained of the Senate that there should be frequent Fasting, 
Fasting and Prayers.  and Prayer in public, and that provision should be made for the Poor, which was done accordingly.  
Anno Christi 1572 was that bloody Massacre at Paris, 
The Massacre in France. 1573.  and in other places of France; whereupon Bullinger the year after wrote his book of Persecution, and God's judgements upon the Persecutors, 
A new Statre.  and to exhort the persecuted to patience, and constancy. That new Star also in Cassiopeia appeared at that time.  
Anno Christi 1574 Bullinger fell into a grievous disease which much tormented him from October to December, 
His sickness.  at which time it pleased God to give him ease; whereupon he exercised his public Ministry again. 
1574  The year after he relapsed into his disease, and though the pain was almost intolerable, 
He patience.  yet he never broke forth either in word or gesture into the least impatience, but prayed the more fervently; and when he had any ease, he used to discourse pleasantly with his friends, saying, 
Death desired.  If the Lord will make any further use of me and my Ministry in his Church, I will willingly obey him; ●t if he please (as I much desire) to take me out of this miserble life, 
His Faith.  I shall exceedingly rejoice, that he pleases to take meut of this wretched and corrupt age to go to my Saviour Chri. Socraters was glad when his death approached, because, as he thought, he should go to Homer, Hesiod, and other Learned men, 
Why he desired death.  whom he thought he should meet with in the other world: How much more do I joy who am sure that I shall see my Saviour Christ, the Saints, Patriarches, Prophets, Apostles, and all the holy men which have lived from the beginning of the world. These (I say) when I am sure to see them, and to partake of their joys, why should I not willingly die, to enjoy their perpetual society and glory?  
When he found some ease, 
He taketh his farewell of the Ministers.  he sent for all the Ministers and Professors of the University to him into his study, to whom he gave thanks for their coming to him, took his farewell of them with tears, which he said proceeded not from his fear of death, but (as Paul's) from his great love to them. He made before them a Confession of his Faith, forgave his enemies, exhorted them to concord; admonished them especially to take heed of Drunkenness, which was so common amongst the Germans; and lastly that they should be very observant to the Senate, which had so excellently maintained Religion. 
And of the Magistrates.  He wrote also his fare well to the Magistrates, exhorting them to continue their care of the Church, and Schools; thanked them for their kindness to him, and entreated them to choose Ralph Gualther to be his successor. The day of his death he continued in prayer, repeating the one and fiftieth, the sixteenth, and the forty second Psalms, and the Lords Prayer; and so gave up his soul unto God, 
His death.  An. Chr. 1575., and of his Age 71.  
He was one of the chiefest of the Helvetian Divines, 
His Character.  and after Zuinglius, and Oecolampadius, a strong assertor of their Confession of Faith, Of a mild nature; clear in his Ministry, and one that hated crabbed and unprofitable questions, which many delighted in to show their wit; affable in speech, courteous of behaviour both towards his own and strangers. An excellent Governor of the Church; frugal and tem●rate in his diet; merry and pleasant with those that lived w●●h him. He was so industrious, that he would never be idle He had one Wife, by whom he had six sons and five daughters, of whom he married one to Zuinglius, another to Lavate, and a third to Simler, all Ministers in Zurick.  
He wrote Commentaries upon all the New Testament: His Works are contained in ten Tomes; besides which he wrote Contra Anabaptistas' lib. 4. De annuis Reditibus. De Hebdomadibus Danielis: De Sacramentis.   

The Life of Edward Deering, who died A no Christi 1576.  
EDward Deering was borne of a very ancient Family in Kent, 
His birth and education.  and carefully brought up both in Religion, and Learning. From School he went to Cambridge, and was admitted into Christ's College, where he profited exceedingly, and became a very famous Preacher, as may appear by his most learned, and holy Sermons, and Tractates full of heavenly consolation: 
His humility.  He never affected, nor sought after great titles, or preferments, and therefore rested content with his Fellowship in that College; and only Commenced Bachelor of Divinity; yet afterwards he was made a Preacher in Saint Paul's Church in London; and having worn out himself with his labours in the Work of the Lord, 
His sickness.  he fell sick, and discerning his approaching death, he said, in the presence of his friends that came to visit him, 
His ●●eech in his 〈◊〉.  The good Lord pardon my great negligence, that (whilst I had time) I used not his precious gifts to the advancement of his glory as I might have done: Yet I bless God withal, that I have not abused these gifts to ambition and vain studies: When I am once dead, my enemies shall be reconciled to me, except they be such as either knew me not, or have no sense of goodness in them; for I have faithfully, and with a good conscience served the Lord my God. A Minister standing by, said unto him, It's a great happiness to you that you die in peace, and thereby are freed from those troubles which many of your brethren are like to meet with. To whom he answered. If God hath decreed that I shall sup together with the Saints in Heaven, why do I not go to them? but if there be any doubt or hesitation resting upon my spirit, the Lord will reveal the truth unto me. When he had lain still a while, a friend said unto him, that he hoped that his mind was employed in holy meditation whilst he lay so silent: 
An excellent speech.  To whom he answered, Poor wretch, and miserable man that I am, the least of all Saints, and the greatest of Sinners, yet by the eye of Faith I believe in, and look upon Christ my Saviour. Yet a little while, and we shall see our hope. The end of the world is come upon us, and we shall quickly receive the end of our hope which we have so much looked for. Afflictions, diseases, sickness grief, are nothing but part of that portion which God hath allotted to us in this world. It's not enough to begin for a little while, except we persevere in the fear of the Lord all the days of our lives, for in a moment we shall be taken away. Take heed therefore that you do not make a pastime of, nor disesteem the Word of God: blessed are they that whilst they have tongues, use them to God's glory.  
When he drew near to his end, being set up in his bed, some of his friends requested him to speak something to them that might be for their edification, and comfort: Whereupon, the Sun shining in his face, he took occasion from thence to say thus unto them; There is but one Sun in the world, nor but one Righteousness, one Communion of Saints, If I were the most excellent of all creatures in the world: If I were equal in righteousness to Abraham, Isaac, and Jacob, yet had I reason to confess myself to be a sinner, and that I could expect no salvation but in the righteousness of Jesus Christ: 
Comfort at death.  For we all stand in need of the grace of God: And as for my death, I bless God I feel, and find so much inward joy and comfort in my soul, that if I were put to my choice whether to die, or live, I would a thousand times rather choose death then life, if it may stand with the holy will of God: 
His Death.  And accordingly shortly after he slept in the Lord, Anno Christi 1576.   

The Life of Flacius Illiricus, who died A no Christi 1575.  
MAtthias Flacius Illiricus was borne in Albona in Sclavonia, 
His Birth and Parentage.  Anno Christi 1520, of an ancient and numerous Family. His Father being learned himself, and discerning a good ingeny in his Son, 
His education.  began in his tender years to instill into him the first Rudiments of Learning. But after his death, his Masters so neglected him, that he almost forgot all. Yet when he began to have discretion, he desired much to attain to Learning, and returned to his studies, and to further him therein, went to Venice, 
He goes to Venice.  and after some progress made, at seventeen years old he began to study Divinity: but wanting means to maintain him in the University, he proffered half his estate to be admitted into a Monastery, either at Bononia, or Milan; but a friend, called Baldus, a godly man, who afterwards suffered Martyrdom for the Truth, dissuaded him from that kind of life, and advised him rather to go into Germany, where were store of Learned men. Hereupon, 
He goes to Venice.  having read over some of the Protestants books, and liking Baldus his advice, he went into Germany, which he had never before seen; and first staying at Basil, he studied under Simon Grynaeus, who did not only entertain him, being very poor, but provided for him, and instructed him in the Truth, which was An. 1539. And about the end of the ear he went from thence to Tubing, where also he studied a while under Mathias Garbicius, 
His Poverty.  & then went to Wittenberg, An. Chr. 1541, where he privately taught Greek and Hebrew for his maintenance, and heard Luther and Melancthon. He was much troubled there with temptations about Sin, 
His Tentation.  God's wrath, and Predestination: But by the good counsel of Pomerane and Luther, and the public prayers of the Church, it pleased God that he overcame them.  
Melancthon loved him much for his Wit and Learning, and maintained him at his own charges: And when Flacius was reasonable well grounded in the Greek, he fell to the study of the Hebrew, 
His Marriage.  and commenced Mr. of Arts. He also married a wife, and had a stipend allowed him by the Prince Elector, Anno 1544. But when by reason of the Wars, that University was dissipated, he went to Brunswick, being invited thither by Medler, where he got much credit by his publlck teaching. The Wars being ended, he returned to Wittenberg, Anno 1547. But when the Interim came forth, and Melancthon thought that for peace-sake something should be yielded to in things indifferent, 
The Interim opposed by him.  Flacius, with the Divines of Lubec, Lunenburg, Hamborough, and Madgeburg strongly opposed it, as opening a gap to the return of Popery. Hereupon shortly after he removed to Madgeburg, where he strongly opposed Popery, 
He goes to Magdeburg.  the Interim, and whatsoever was contrary to the Augustane Confession. There also he assisted Gallus, Wigand, and Judex, in writing the Madgeburgenses Centuries; Confuted the opinion of Osiander about the Justification of a man before God, and the fond conceits of Schwensield. And when the Duke of Saxony had erected an University at jean's, 
And from thence to jean's. And to Ratisbone.  he sent for him thither, Anno Christi 1557. But after five years a great contention arising between Strigelius and him about Free will, he left that place and went to Ratisbone; and Anno Christi 1567. the Citizens of Antwerp, having procured liberty for the free exercise of the Reformed Religion, sent for Flacins amongst others thither; but Religion being quickly expelled thence, 
And to Suasborough.  he went to Strasborough, where he published his Gloss upon the New Testament. And from thence to Franckfurt upon the Main, where after a while falling out with the Ministers about the Essence of Original Sin, he fell into great disgrace, and not long after died, Anno Christi 1575., 
His Death.  and of his Age 55.  
He was of an unquiet wit, always contending with some or other, and brought much grief to Melancthon; yet wrote some excellent Works for the benefit of the Church; and amongst others, 
His Works.  his Catalogus Testium Veritatis: His Clavis sacrae Scripturae: His martyrology, with many others set down by Verheiden in his Praestantium Theologorum effigies.   

The Life of Josias Simlerus, who died A no Christi 1576.  
JOsias Simlerus was born at Capella in Helvetia, 
His birth and education.  An. Ch. 1530. His Father's Name was Peter, who was a godly, learned, and prudent man; by whom he was carefully brought up in learning in the School of Capella, and at fourteen years of age was sent to Zurick, Anno Christi 1544, where he lived in Bullingers' Family (who was his Godfather) almost two years, and in which place he demeaned himself so piously, modestly, and diligently, and made so eminent a progress in Learning, that he was exceedingly beloved of all. From thence he went to the University of Basil, 
He goes to Basil.  Anno Christi 1546, where he studied the Arts and Tongues one year, and from thence he went to Strasborough, 
And Strasborough.  in which place there flourished at that time Sturmius, Martyr, Bucer, Fagius, Herlinus, Sevenus, Dasypodius, Hedio, Niger, with some others: Some of these he heard, and spent two years in the further study of the Arts and Tongues. And so at the end of three years he returned home, to the great joy of his Father and Bullinger.  
Neither did he now spend his time in pleasures, and idleness, but partly in learning, partly in preaching in neighbouring villages, and partly in teaching a School; so that being not above twenty years old, he was very serviceable both in the Church and School. And whereas Gesner was exceeding full of employments, he many times supplied his public Lectures, one while reading Astronomy, another while Geometry, and other whiles Arithmetic Lectures for him. 
He is ma●e Professor in Zu●●●.   
Anno Christi 1552 he was appointed publicly to expound the New Testament in Zurick, being but two and twenty years old; and he began with Matthew, and showed such diligence and abilities, that he was not only admired be his own Countrymen, but by strangers, especially the English, who lived as exiles there at that time.  
Four years after. 
He is made 〈◊〉  An. Chr. 1557 he was made Deacon, and went on in his former work with admiration, so that he was highly prized by all, and judged fit for better preferment. Bibliander being grown very old, Simler supplied his place, 
He is dear to Peter Martyr.  and was Colleague to Peter Martyr, who highly prised him, and foretold that Simler would prove a great ornament to the Church; and when he died, expressed much joy that he should have so able a man to succeed him. And accordingly after his death, Simler was chosen into his place by the unanimous votes both of the Doctors and Senate of Zurick, which was in the year 1563, and had for his Colleague John Wolffius, a very learned, and godly man.  
Simler, 
His Industry.  besides his public labours, instructed many in private, and amongst them some Noblemen, both in sacred, and humane learning. His Lectures public, and private, ordinary, and extraordinary were sufficient witnesses of his diligence, industry, piety, learning, eloquence, judgement, and memory. 
His excellent memory.  He had such an acute wit, and strong memory, that he was able ex tempore to speak of any subject, and to answer his friends questions out of any Author, and to give an account of their writings, to the great admiration of the hearers. And though in reading of books he seemed to run over them very superficially, 
His manner of reading.  yet when he had done, he was able to give an exact account of any thing that was contained in them. Being so troubled with the Gout that many times he was confined to his bed, and had the use of none of his members but his Tongue only; yet in the midst of his pains, 
His excellent parts.  he used to dictate to his Amanuensis such things as were presently printed, to the great admiration of Learned men. 
His diseases.  Besides the Gout, he was much troubled with the stone, so that the pains of these diseases, together with his excessive labours in his Ministry, hastened his immature death; which he also foresaw, yet without any consternation, or fear, but by his frequent and fervent prayers to God, endeavoured to fit himself for it: and accordingly Anno Christi 1576 he resigned up his spirit unto God, 
His death.  being five and forty years old, 
His Character.  and was buried in Peter Martyrs Tomb. He was of a very loving, and gentle nature, free from passion; very charitable, spending all his Patrimony upon the Poor, and Strangers. And such as came thither to study, he entertained them in his house, and often feasted his friends, with whom he would be very merry; otherwise he was very sparing of speech. He delighted much in History. He had two Wives, the first of which was Bullingers' daughter, who died without issue; by the second, who was Gualters' daughter, he had three sons and one daughter.  
He was tall of stature, fat, fair, and strong, but that he was somewhat weakened by the Gout. He had such an amiable face, that his sweet manners might be seen in his countenance as in a glass. In his habit and diet he was neither too sumptuous, nor too fordid; best liking cleanliness, and neatness.  
Scripsit Praelectiones in Exodum. De aeterno Dei Filio, adversus Arianos, Tritheitas, & Samosetaninos. Adversus eosdem de S. Sancto. Narrationem veterum controversiarum de una ●erson●, & duabus naturis Christi, etc. cum multis aliis. The particulars you may find in Verheiden.   

The Life of Immanuel Tremelius, who died A no Christi 1580.  
IMmanuel Tremelius was born in Ferrara, having a Jew to his Father, 
His Birth and education.  who so educated him, that he was very skilful in the Hebrew Tongue: He was converted by PeterMartyr, and went with him to Lucca, where he taught Hebrew. From thence he went with him to Strasborough, 
His conversion.  and from thence into England under King Edward the sixth, after whose death he returned into Germany: 
His frequents removes.  And in the School of Hornback, under the Duke of B●●●●t, he taught Hebrew. From thence he was called to Heidelberg under Frederick the third, Elector Palatine, where he was Professor of the Hebrew tongue, and translated the Syriack Testament into Latin: There also he set upon the Translation of the Bible out of Hebrew, 
Bible translated  & associated to himself in that work Fr. Junius, who after the death of Tremelius, perused the whole work, and by adding many things, rather made it larger then better, in some men's judgement.  
In his old age he left Heidelberg, and by the Duke of Bulloin was called to be Hebrew Professor in his new University of Sedan, where he died, Anno Christi 1580, and of his Age seventy. 
His death.   
He wrote a Chalde and Syriack Grammar; he published the New Testament in Latin and Syriack: An exposition upon the Prophet Hosea. Together with Junius he translated the Hebrew Bible, adding short annotations. And lastly Bucers Lectures upon the Epistle to the Ephesians.   

The Life of Peter Boquine, who died Anno Christi 1582.  
PEter Boquinus was borne in Aquitane, 
His birth and education.  and being in his youth brought up in learning, he entered into a Monastery at Biturg, where he was made the Prior, and was very much beloved of all the Convent. But it pleased God in the midst of all his riches and honours to discover the Truth to him, 
His Conversion  and thereupon, after the example of Luther, Bucer, Oecolampadius and Peter Martyr, he resolved to leave all, and to follow Christ; 
Christ best of all.  whose example divers of the Friars also followed; From thence he went toward Wittenberg, being very desirous to be acquainted with Luther, and Melancthon, whose fame was very great, and some of whose works he had met with, and read; and so travelling through Germany he came to Basil, 
He goes to Basil.  where he wintered by reason of the Plague, very rife at that time in many Countries. There he diligently heard the Lectures of Myconius, Caralostadius, and Sebastian Munster.  
Anno Christi 1542, from thence he went to Lipsich, where he stayed three weeks, 
He comes to Wittenburg.  and so went to Wittenberg; Coming hither he had some converse with Luther, but more with Melancthon: And whilst he was there, Bucer sent to Melancthon to request him, to send an able man to Strasborough to supply Calvins place, 
He goes to Strasborough.  who was now gone back to Geneva; whereupon Melancthon requested Boquine to go thither, which he accordingly did, and began to read upon the Epistle to the Galatians. Shortly after Peter Martyr came thither also. But Bucer being sent for by the Archbishop of Collen, to assist him in the reformation of his Churches, Boquine finding that the Ecclesiastical and Scholastical affairs went but slowly forward in his absence, upon the request of his brother who was a Doctor of Divinity, and not altogether estranged from the Reformed Religion, he resolved to go back into France, and so taking Basil in his way, he went to Geneva, 
His returns into France.  where he heard Calvin preach, and had some speech with him, and from thence to Biturg, where he lived with his brother, the Doctor mentioned before; and when some hope began to appear that the Churches of France would be reform, at the instigation of his brother, he began publicly to read Hebrew, and to expound the Scriptures.  
About that time Francis King of France being dead, the Queen of Navarre came into those parts about the marriage of her daughter, to whom Boquine went, and presented her with a book written with his own hand, about the necessity and use of the holy Scriptures, and her daughter with another, concerning our spiritual husband Jesus Christ; whereupon she took him into her Patronage, and allowed him a yearly stipend out of her treasury, 
He is made the Q. of Navars Chaplain.  appointing him to preach a public Lecture in the great Church in Biturg; Whereunto also the Archbishop consented.  
Shortly after the Queen of Navarre dying, there succeeded to her King Henry's sister, as in name and stock, so also in Doctrine and Piety not unlike her: Whereupon Boquine went and presented her with a book which he had written, De homine perfecto, which she took so gratefully, that she confirmed his former stipend to him; and he made use of that favour so long as he thought his labours were not unprofitable to the Church; but when he saw that there was no hope of any further Reformation in France, and that his enemies lay in wait for his life, he gave it over of his own accord. At that time he underwent the bitter hatred of some Friars, and other enemies of the truth, 
Popish malice.  by whom his life was in great danger; For he was summoned to appear before the Parliament of Paris, and then before the Archbishop of Biturg, where his life was sought; but God raised up some men to stand for him, 
God's providence.  whereby he was delivered from the present danger.  
Then did he resolve to fly into England; but hearing of King Edward's death, he altered his purpose, and by the persuasion of a friend he resolved to return to his people in Germany, and so accordingly, accompanied with two young men, 
His return to Strasborough;  he went to Strasborough; and when he had scarce been there a month, it so fell out that the French Church in that place wanted a Pastor, and chose him to that office; yet for sundry reasons he refused to accept of it, till by the persuasion of John Sturmius, and some other friends, he was content to preach to them till they could provide them another. That place he discharged for about the space of four months, conflicting with many difficulties, and meeting with much trouble, 
His troubles.  by reason of the improbity and perfidiousness of some: At the end of which time the Senate with the consent of the Church, appointed Peter Alexander to be their Pastor, and so Boquine was freed.  
Anno Christi 1557. 
He goes to Heidelberg.  he went from thence to Heidelberg, being sent for by Otho Henry, Prince Elector Palatine, who was about to reform his Churches. There he was made the Public Professor of Theologie, and met with much opposition, and manifold contentions in that alteration, 
His patience  which yet he bore with much prudence.  
Anno Christi 1564. there was a disputation appointed at Malbourn for composing the great controversy about the ubiquity of Christ's body: This was appointed by Frederick the third, Elector Palatine, and Christopher Duke of Wertemberg. To this meeting the Elector sent Boquine, Diller, Olevian, Dathen and Ursin; but very little fruit appeared of their labours, as the event showed.  
Boquin continued in Heidelberg about twenty years, under Otho and Frederick the third. But after that Prince's death, An. Christi 1576, by reason of the prevalency of the Hetorodox party, 
He is driven from thence.  he, with other Professorr, and Divines, was driven thence: and it pleased God that immediately he was called to Lausanna, 
He is called to Lausanna.  where he performed the part of a faithful Pastor, so long as he lived.  
Anno Christi 1582 on a Lords day he preached twice, and in the evening heard another Sermon, than supped cheerfully, and after supper refreshed himself by walking abroad; then went to visit a sick friend, and whll'st he was comforting of him, he found his spirits to begin to sink in him, and running to his servant, he said unto him Pray; adding further, Lord receive my soul, 
His sudden death.  and so he quietly departed in the Lord, Anno Christi, 1582.  
The works which he left behind him were these: Defensio ad calumnias Doctoris cujusdam Avii in Evangelii professores. 
His Works.  Examen libri quem Heshusius inscripsit, De praesentia corporis Christi in caena domini. Theses de coena Domini. Exegesis divinae communicationis. Adsertio veteris, ac veri Christianismi adversus novum, & fictum Jesuitismum. Notatio praecipuarum causarum diuturnitatis controversiae de Coena Domini. Adsertio ritus frangendi & in manus sumendi panis Eucharistici.   


E. GRINDALL  The Life of Edmund Grindall, who died A no Christi 1583.  
EDmund Grindal was borne in Cumberland Anno Christi 1519. 
His Birth and education.  and carefully brought up in learning, first at school, and then in the University of Cambridg, 
His preferment in Cambridge.  where being admitted into Pembroke Hall, he profited so exceedingly, that he was chosen first Fellow, and afterward Master of that house: And Bishop Ridley taking notice of his piety and learning, made him his Chaplain, and commended him to that pious Prince King Edward the sixth, who intended to prefer him, but that he was prevented by an immature death. In the bloody days of Queen Mary, Grindal, 
Flight in persecution.  amongst many others, fled into Germany, where he continued all her Reign: But coming back in the beginning of Queen Elisabeth, she preferred him to that dignity which her brother King Edward intended him to, 
He is made bishop of Lond.  making him Bishop of London, wherein he carried himself worthily for about eleven years.  
Anno Christi 1570 he was removed by the Queen to the Archbishopric of York, 
Arch bishop of York.  where he continued about six years; and then for his piety and learning she made him Archbishop of Canterbury, 
Archbishop of Canterbury.  wherein he lived about seven years more, and then falling sick at Croidon, he resigned up his spirit unto God that gave it, 
His death.  Anno Christi 1583, and of his Age, sixty four.  
Both in his life, 
His Charity.  and at his death he did many excellent works of Charity: At St. Beighs in Cumberland, where he was born, he erected a Free-school, and endowed it with thirty pound per annum for ever. To Pembroke Hall in Cambridge, where he was educated, he gave twenty two pounds a year in lands for the maintaining of a Greek Lecturer, one Fellow, and two Scholars, to be chosen out of the aforesaid School of St. Beighs. He gave also much money to the said College. To Magdalen College in Cambridge, he gave lands for the maintenance of one Fellow from the said School. To Christ's College in Cambridge he gave forty five pounds. To Queen's College in Oxford he gave twenty pound per annum in lands to maintain one Fellow, and two Scholars out of the aforesaid School: And at his death he gave his Library, which was a very great, and good one, to that College; besides a great sum of money. To eight Almshouses in Croidon he gave fifty pounds per annum; and to Canterbury he gave an hundred pounds to set the poor on work.   

The Life of Bernard Gilpin, who died A no Christi 1583.  
BErnard Gilpin was born at Kentmire in the County of Westmoreland Anno Christi 1517, 
His birth and Parentage.  of an ancient and honourable Family. When he was but a child, a Friar, pretending to be a zealous Preacher, came on a Saturday night to his Father's house, and at Supper eat like a Glutton, and drunk himself drunk, yet the next morning in his Sermon sharply reproved the sin of Drunkenness: whereupon young Gilpin, sitting near his mother, cried out, Oh Mother! do you hear how this fellow dares speak against Drunkenness, and yet himself was drunken last night? But his Mother stopped his mouth with her hand, that he might speak no further, it being a mortal sin in those times to speak against these men. His Parents perceiving his aptness, were careful to make him a Scholar; 
His education.  and when he had with great approbation passed his time in the Grammar-School, they sent him to Oxford Anno Christi 1533, 
He goes to Oxford.  where he was admitted into Queen's College, and profited wondrously in Humane Learning. He was very conversant also in the writings of Erasmus, which were in much esteem at that time: And to the study of Logic, and Philosophy, he added that of Greek and Hebrew; 
His great proficiency,  yea after some few years spent in these studies, he grew so famous, that there was no place of preferment for a Scholar whereof the eminency of his virtues had not rendered him worthy: Whereupon he was one of the first that was chosen a member of Christ-Church by Cardinal Wolsey. At that time he was not fully instructed in the true Religion, but held disputations against John Hooper, afterwards Bishop of Worcester; as also against Peter Martyr, who was then Divinity Lecturer at Oxford, upon the occasion of which dispute, that he might defend his cause the better, he examined the Scriptures & ancient Fathers: But by how much the more he studied to defend his Cause, the less confidence he began to have therein; and so whilst he was searching zealously for Truth, he began to discerns his own Errors. Peter Martyr used to say, That he cared not for his other adversaries, but (saith he) I am troubled for Gilpin; for he doth, and speaketh all things with an upright heart; and therefore he often prayed, 
Power of Prayer.  That God would be pleased at last to convert to the Truth the heart of Gilpin, being so inclinable to honesty: And the Lord answered his prayer; for presently Gilpin resolved more earnestly to apply himself, both by study, and prayer to search out the Truth: and it pleased God accordingly to reveal it unto him; 
His conversion  as also the many Errors in Popery, and the necessity of separating from that Apostatical Church. In the mean while Cuthbert Tunstal, Bishop of Durham, being his Uncle, resolved to send him beyond-sea to visit the Churches in foreign parts, and to allow him means for his travel: But before his going, he was called to preach before King Edward the sixth, which he performed with good approbation. Whilst he was resolving upon his journey, 
He preaches before the K.  he had a Parsonage given him, which Tunstal persuaded him to keep to maintain him in his travels; but he, sending for a friend whom he knew to be learned, and religious, resigned his Parsonage to him: 
His piety.  For which, when it came to the knowledge of Tunstal, he chid him sharply, and told him, That he would die a beggar; but he excused it, saying, That he could not keep it with the peace of his conscience. But (said the Bishop) thou shalt have a Dispensation. To whom Gilpin answered, 
Tender conscience.  That he feared when he came to stand before Christ's Tribunal, it would not serve his turn to plead a Dispensation, etc. When he came beyond sea he went to Lovan, 
He goes beyond sea.  Antwerp, and Paris. And after a while Tunstal sent again to persuade him to accept of a Parsonage, which he would confer upon him: To whom he wrote back that he had discussed the question with all the learned, especially with the Prophets and best Writers since Christ's time, so that he was fully resolved not to burden his conscience by accepting of a Charge which he could not live upon, etc.  
Whilst he was at Paris, Tunstal sent him over a book which himself had written, about the Presence of Christ in the Sacrament to be printed there, which Gilpin performed faithfully. He returned into England after three years, 
His return into England.  in Queen Mary's reign, and beheld (to his great grief) the Church oppressed with blood and fire; and being placed by Tunstal in the Rectory of Essingdon, 
His faithfulness  he began sharply to tax the vices which then reigned in the Church, and propounded the Doctrine of Salvation plainly, and sound; which procured him many enemies, especially of the Clergy, who accused him often to the Bishop for an Heretic: 
He is accused.  But Tunstal could not endure to shed blood, and therefore dealt mildly with him. At a certain time the Bishop's Chaplains discoursed with him about Luther, and the Sacrament of the Altar; whom he answered so judiciously, that the Bishop hearing their discourse, said to his Chaplains, Let him alone, for he hath more learning than you all. 
His great learning.  The Archdeaconry of Durham being annexed to the Parsonage of Essingdon, Master Gilpin for a time supplied both places, but after a while he wrote to the Bishop, desiring that he might have his good will to resign one of them, which the Bishop was very angry at, saying; I told thee thou wouldst die a beggar. Not long after the Bishop conferred upon him instead of them, the Rectory of Houghton, 
Made Parson of Houghton.  which was a great Parish, and a very fine seat. He took great care to perform the duties of the Ministry amongst his people; 
His charity to souls.  and seeing the miserable condition of many places in those parts; where the Tithes being Impropriated, the Souls of the people were starved, he preached often abroad also: And once a year he took a journey into Northumberland, 
His journeys into the North.  Riddesdale, and Tindale, usually about Christmas, because of the opportunnity of so many Holidays; where he got himself much esteem by his preaching to those barbarous people, and distributing money to the poor. Sometimes he was forced to lodge in the snow all night in that journey, at which times he made his man to troth his horses up and down, whilst he bestirred himself that he might not perish with the cold. Once as he returned home, a husbandman, as he was ploughing, had a horse in his team that fell down and died, 
His charity.  for which he made great moan; whereupon Master Gilpin caused his man to alight and take off his saddle and bridle, and so to carry them to the next town, and gave his horse to this husbandman. And when by chance he met with any naked poor people, he would pull off some of his own clothes and give them. In the town of Houghton there was a street of poor people, for whose relief every Thursday he caused a great pot of meat to be boiled, and distributed amongst them; yea, his charity was such, that he was commonly called, 
His enemies.  The Father of the Poor. Yet had he many enemies, who often accused him to Bishop Tunstal, but he abhorring to shed blood, was still a sweet defence to him. At last they accused him to Bonner, 
Flight in persecution refused.  who sent a Messenger to apprehend him, whereof he had notice before hand, and therefore prepared himself for Martyrdom, commanding his Steward to provide him a long garment to go to the stake in, 
God's providence.  but it pleased God that by the sudden death of Queen Mary he was freed from this danger.  
In the beginning of Queen Elizabeth's reign Mr. Gilpin was exceeding studious to do all the good that possibly he could, 
His con●inued charity.  whereupon he erected a Grammar-School, allowing maintenance for a Master and Usher; divers of the Scholars he also instructed himself, so that in that School were bred many that were exceedingly profitable to the Church afterwards● For there was great resort to it, some of which he tabled in his own house, others in the town; yea, upon many poor men's sons he bestowed both meat, drink, apparel, and teaching Out of this School were sent daily many to the Universities, to divers of which he allowed maintenance; whereby his name was renowned, and the Earl of Bedford much esteemed him, and procured of the Queen the Bishopric of Carlisle for him, 
His humility.  and sent him his Congedeslier; but Master Gilpin returned it back with many thanks, alleging his own insufficiency for the discharge of so great a place. Not ●ong after also he was much importuned to take upon him the Provosts place of Queen's College in Oxford, 
He refuse●h preferment.  but he refused it, being wholly unwilling to remove from the place where God had set him.  
He was much given unto Hospitality, 
His hospitality  insomuch as William Cecil Lord Burghley returning out of Scotland, drawn with the fame of Master Gilpin, came to Houghton, where he was entertained with all due respect: And when he had well observed Master Gilpin, and the diligence of his servants, and abundance of all things, with so complete service in the entertainment of so great, and unlooked for a Guest, he said at his parting, That he had heard much of Master Gilpin, but what he had now seen, and tried, was much more than the report. And thereupon when he took his leave of Master Gilpin, he requested him if he had any occasion or suit at the Court, that he would make use of him to intercede for him.  
He still continued his yearly visit of Riddesdale, and Tindale, where he was esteemed a Prophet, and little less than adored by that barbarous people. 
His esteem in the North.  Being once amongst them, one had stolen his horses, whereupon Hue and Cry was sent abroad for Master Gilpin's horses. The fellow that had stolen them, hearing that they were Master Gilpin's, fell a trembling and presently carried them back again, humbly craving pardon, 
Note.  and the benediction of Father Gilpin, protesting that he feared that he should be thrust into hell if he should do him any wrong. Also being to preach at a town called Rothburte, there was a deadly fend between the inhabitants, so that the men of both sides never met at Church without bloodshed, 
A barbarous custom.  and therefore when one party came, the other used to stay away: But Master Gilpin being in the pulpit, both parties came to Church, one party going into the Chancel, and the other into the Body of the Church, armed with Swords and Javelins; Master Gilpin, though somewhat moved with this uncouth spectacle, yet went on in his Sermon; but when their weapons began to make a clashing sound, and the one side drew near to the other, Master Gilpin came down from the pulpit, and stepping to the Ringleaders of either faction, laboured to establish a peace; and when he could not prevail in that, yet he got a promise from them to continue the peace whilst he was in the Church, and afterwards, whilst he was in those quarters; and so going up again, he spent the rest of the time in disgracing that barbarous, and bloody custom. At another time Master Gilpin coming to a Church in those parts, before the people assembled, and walking up, and down, spied a glove hanging up in the Church, whereupon he enquired of the Sexton the meaning of it, who told him that it was a glove of one of the parish who had hung it up as a challenge to his enemy, with whom he would fight hand to hand, or with any that durst take it down. Master Gilpin requested the Sexton to take it down; who replied, That he durst not. Then said Master Gilpin, Bring me a staff and I will take it down; which accordingly he did, and put it into his bosom, and in his Sermon he took occasion to reprove these inhuman challenges, and reproved him in particular that had hung up the glove, showing them that he had taken it down, and that such practices were unbeseeming Christians, and therefore he persuaded them to love, and mutual charity amongst themselves: After Sermon he distributed money amongst the poor, and as his manner was, visited the prisoners, gave them money, and preached to them, and brought many of them to repentance, 
He converts thiefs.  and for some that were condemned to die he procured pardon, and saved their lives.  
Not long after a Rebellion was raised in the North by the Earls of Northumberland and Cumberland; 
A Rebellion in the North.  he suspended him, which Master Gilpin having intelligence of, resolved to retire himself from his house for a time, and making a speech to the Master and Scholars to demean themselves carefully and peaceably in his absence, he went to Oxford, till the Queen's Army, commanded by the Earl of Sussex, had dissipated the Rebels. But before that Army came, the Rebels having seized upon Durham. 
His house is plundered.  some of them flew as far as Houghton, and finding Master Gilpins Barns full of Corn, young cattle fatted, and many things, provided for hospitality, they made spoil of all, 
Inpratitude.  the chiefest of which plunderers was a knave whom Mr. Gilpin had saved from the Gallows. But when those Rebels were overthrown, Master Gilpin returned home, and begged the lives of many of the simpler sort whom he knew to be drawn into that Rebellion through ignorance.  
After the death of Bishop Pilkington, who was Master Gilpin's faithful friend, there succeeded in the Bishopric of Durham, one Richard Barns, who was offended with him upon some false suggestions, which came thus about. Master Gilpins custom was sometimes to go to Oxford, and once as he was upon his way, he espied a young before him sometime walking, 
H. B. oughton.  and sometimes running. Master Gilpin demanded of him what he was, and whence he came, and whither he was going? He answered, That he came out of Wales, and was bound for Oxford to be a Scholar.  
Master Gilpin thereupon examined him, and finding him a prompt Scholar for the Latin, and that he had a smattering in the Greek, asked him if he would go with him, and he would provide for him; the youth was contented: whereupon he took him with him to Oxford, and afterwards to Houghton, where he profited exceedingly both in Greek and Hebrew, whom Master Gilpin at last sent to Cambridge; and this was that famous Hugh Broughton, who afterwards required evil for good, 
Ingratitude.  by stirring up the Bishop of Durham against Master Gilpin. Now the Bishop sent to Master Gilpin to preach at a Visitation, appointing him time, and place: But it fell out to be just at that time when Master Gilpin was going his Northern journey into Riddesdale, etc. whereupon he sent his man to the Bishop, desiring him to appoint some other to preach the Visitation-Sermon, for that he might have many to do that service, but none would go amongst the borderers if he did it not. When his man had delivered his message to the Bishop, the Bishop held his peace which being related to Master Gilpin, he said, Silence argues consent, and so went on in his journey. But so soon as the Bishop heard of it, 
The Bishop suspends him.  which Master Gilpin at his return much wondered at. Shortly after the Bishop sent to him to warm him to meet him, and the rest of the Clergy at Chester; whither Master Gilpin went: and when the Bishop and the Clergy were all met in the Church, he said to Master Gilpin, 
Requires him to preach on a sudden.  Sir, I must have you preach to day: Master Gilpin desired to be excused, because he was unprovided, and for that he was suspended. But (saith the Bishop) I free you from that suspension. Yet Master Gilpin replied, That he durst not go up into the pulpit unprovided. 
His modest answer.  You are never unprovided (saith the Bishop) you have such an habit of preaching. Master Gilpin still stiffly refused, saying, That God was not so to be tempted, etc. Whereupon the Bishop commanded him to go into the Pulpit forthwith. Well Sir (said Master Gilpin) since it must be so, your Lordships will be done; and so after a little pause, went up, and began his Sermon, and though he saw some extraordinarily prepared to write this Sermon, yet he proceeded in his application to reprove the enormities in that Diocese. 
He preaches boldly.  And now (saith he) Reverend Father, my speech must be directed unto you; 
His zeal.  God hath exalted you, and will require an account of your government; a reformation of what's amiss in the Church is required at your hands, etc. neither can you henceforth plead ignorance, for behold I bring these things to your knowledge this day, and therefore what evils you shall ei●ther do yourself, or suffer by your connivance hereafter, you make it your own, etc. His friends hearing him thunder out these things, much feared what would become of him: And after Sermon, some of them told him with tears, That now the Bishop had that advantage against him which he had long looked for, etc. To whom he answered, Be not afraid, the Lord God over-ruleth all, 
His pions' resolution.  and if God may be glorified, and his Truth propagated, Gods will be done concerning me. After they had dined together (all men expecting the issue of this business) Master Gilpin went to take his leave of the Bishop. Nay (said the Bishop) I will bring you home, and so went along with him to his house, and walking there together in a Parlour, the Bishop took him by the hand, saying Father Gilpin. I acknowledge you are fitter to be Bishop of Durham, than myself to be Parson of your Church: I ask forgiveness for Errors past: 
God's mercy. The Bishop aske●h him forgiven●e,  Forgive me, Father, I know you have hatched up some chickens that now seek to pick out your eyes; but be sure so long as I am bishop of Durham, no man shall injure you: Master Gilpin, and his friends, much rejoiced that God had so overruled things, that that which was purposed for his disgrace, should turn to his greater credit.  
His body being quite worn out with painstaking, at last feeling before hand the approach of death, 
Preparation so death.  he commanded, the poor to be called together, unto whom he made a speech, and took his leave of them. He did the like also to others, made many exhortations to the Scholars, to his servants, and to divers others, and so at the last he fell asleep in the Lord, 
His death.  March the fourth, Anno Christi 1583. and of his Age, sixty six.  
He was tall of stature, slender, and hawk-nosed; his clothes not costly, 
His Character.  but frugal in things that belonged to his own body; bountiful in things that tended to the good of others, especially, of the poor, and scholars. His doors were still open to the poor and strangers: He boarded and kept in his own house four and twenty Scholars, most of them poor men's sons, upon whom he bestowed meat, drink, apparel, and learning. Having a great Parish, he entertained them at his Table by course every Sabbath from Michaelmas to Easten. He bestowed upon his School, and for stipends upon the School masters, the full sum of 500 pound, out of which School he supplied the Church of England with great store of Learned men. He was careful not only to avoid evil, but the least appearance of it: Being full of Faith unfeigned, and of good works; he was at last put into his grave, as an heap of wheat in due time put into the garner.  
Hallelujah.   

The Life of Zacharie Ursin, who died A no Christi 1583.  
ZAcharie Vrsus was borne in Vratislavia, the Metropolis of Silesia, 
His birth and parentage.  An. Christ. 1584. of honest parents. His Father's name was Gasper, a Minister in Vratislavia, who set him to School in the same City, where he quickly showed an excellent wit, by which he easily outwent all his schoolfellows, and so having perfected his Schol-learning by that he was 16. years old, having an ample, testimony from his Master [Andrew Winckle] he was sent to Wittenberg, An. Chr. 1552, where he heard Melancthon with great diligence two years, 
He goes to Wittenberg.  At the end of which time the Plague breaking forth there; he retired with Melancthon to Tergaw; 
A plague.  and after a while having an ample testimony from him. he went thence into his own Country for all that Winter; but in the spring he returned to Wittenberg, where he spent five years more in the study of the Arts, 
His return to Wittenberg.  Tongues, and Divinity. He was very familiar with Melancthon, and much esteemed by many Learned men, who flocked to that University out of all Countries, with whom also afterwards he kept correspondency.  
Anno 1557, he went with Melancthon to the conference at Worms about Religion; 
His travels.  and from thence he traveled to Marpurg, Strasbor●ugh, Basil, Lansanna, and Geneva, where he grew into familiar acquaintance with many learned men, especially with Calvin, who gave him such books as he had printed. From Geneva he went into France to Lions, Orleans, and Paris, where he perfected his skill in the Hebrew under the learned Mercerus. In his return he went to Zurick, where he acquainted himself with the learned men, and so to Tubing, Ulme, Nerinberg, and from thence to his old Master Melancthon.  
Anno 1558 he was sent for by the Senate of Uratislave (which was his native place) to govern the school in that City, 
He is sent for into his own country.  where, besides his Lectures in the Arts and Tongues, he was employed in the explication of Melancthons' book of the Ordination of Ministers; 
His enemies.  upon which occasion he declared his judgement about the Sacrament, and thereupon he was cried out against for a Sacramentarian. This caused him to give a public account of his Faith about the Doctrine of the Sacraments, in certain strong, 
Melancthon encourages him  and accurate propositions Melancthon hearing of the opposition which he met with, wrote to him to stand firmly to the truth, and if he enjoyed not peace in that place, to return to him again; and to reserve himself for better times. And accordingly Ursin, who naturally abhorred brawls, and in his judgement could not endure Ecclesiastical contentions, 
He is dismissed.  chose rather to leave the place, and therefore requested of the Senate that he might be dismissed, and obtained his desire, upon condition that whensoever his country and the Church there had need of him, he should be willing to return home to them again. This fell out seven days after the death of Melancthon, Anno Christi 1560.  
Ursin had a reverend man to his Uncle, called Albert Roth, who asked him whither he would go? To whom he answered thus, 
His Resolution.  Truly I do not go unwillingly out of my own country, seeing they will not admit of my confession of the Truth, which with a good conscience I could not omit. And if my worthy Master Melancthon were now living, I would go to none but him: But since he is dead, I will go to Zurick; which though it be not esteemed here, yet in other Churches it is very famous; for there are such godly, learned, and eminent men, that they cannot be obseured by our Preachers, and with them (through God's mercy) I hope to live with much comfort.  
And thus he left his Country, to the great grief of the godly, whom he had instructed and confirmed in the Orthodox Truth. From Uratislavia he went to Wittenberg, where he was received by the Professors with great joy, and who would have chosen him into their number; 
He goes to Zurick.  but he refused, and so went to Zurick, Anno 1560, being invited thither by Martyr, Bullinger, Simler, Lavater, Gualther, Gesner, and Frisius, who much desired his company, and wrote for him. With these worthy men he lived pleasantly and comfortably, addicting himself to the profit of the Church, and being a diligent attender upon Peter Martyrs Lectures, whereby he much increased his knowledge in Divinity.  
Anno Christi 1561 there came Letters to Zurick from Thomas Erastus, signifying that there wanted a Divinity Professor at Heidelberg, and that they desired supply from thence: whereupon the aforenamed Divines knowing Ursines fitness, presently sent him with their Letters of ample commendation both to the Elector Palatine, and to the University: Where he was made governor of the College of Sapience; 
He goes to Heidelberg.  and by his diligence, faithfulness, and ability, got such credit, that at twenty eight years of age they graced him with the title of a Doctor in Divinity, 
He commencerh Doctor.  and so he supplied the place of public Professor to the year 1568, at which time Zanchy succeeded him.  
He had for his Colleagues Peter Boquin, and Immanuel Tremelius; the latter Professor of the Old Testament, and the former of the New. Five years Ursin continued reading upon his Common places, 
His employment there  and certain●y if he had finished it, it had been exceeding useful to the Church. And besides his ordinary Lectures both in the University and College, the godly Prince Otho Frederick, seeing several Ministers using several Catechisms to the prejudice of the Church, he employed Ursin in the writing a Catechism for the Palatinate; which might be of general use, and accordingly he did, to the great satisfaction of all.  
Anno 1563, 
A plague.  there broke forth a grievous Pestilence that scattered both the Court and University; yet Ursin remained at home, and wrote his tractates of Mortality, and Christian Consolations for the benefit of God's people.  
The same year presently after Ursins Catechism was printed, 
His adversaries  Flacius Illiricus, Heshusius, and some others, began to quarrel at some passages in it about the Ascension of Christ, his Presence in the Sacrament, etc. As also to traduce the Reformation carried on in the Palatinate; but at the command of the Palatine, 
He defends the truth.  Ursin did excellently justify his Catechism, and defend the Truth to the great satisfaction of all that read it.  
Anno Christi 1564 he was sent by the Elector to Malbrun to dispute with Brentius and Smidlin about the Ubiquity of Christ's body, which he confuted with such clear and strong arguments, as that many both Papists and Lutherans were converted thereby.  
He was so dear to the Elector Palatine, 
The Palatines great love to him.  that when the Bernates, Anno 1578, sent Aretius to Heidelberg, to crave leave that Ursine might go to Lausanna to be the Divinity Professor there, he would by no means part with him, but for his ease and encouragement to stay, gave him leave to choose an assistant, that so his body might not be worn out with his daily and excessive labours.  
Anno Christi 1572 he married a Wife, 
His marriage.  by whom he had one son, that was afterwards a Minister, and inherited his Father's virtues.  
Anno Christi 1574, at the command of the Elector Frederick, he made a Confession of Faith about God, 
He writes a Confession of Faith.  the Person of Christ, and the Supper of the Lord, which was to stop the mouths of some malicious wicked men, who had scattered abroad, that in Heidelberg they had sowed the seeds of Arianism, from which error both the Elector, and the Church under him were most free.  
In these employments was Ursin busied, and both Religion and Learning prospered exceedingly under him, so that he sent forth many excellent men, who proved admirable instruments of God's glory, and the Chuches good; and this continued till the year 1577, at which time it pleased God to take away that excellent Prince Frederick, whereupon ensued that unhappy change, 
A change in the Palatinate.  when none were suffered to stay in the Palatinate except they held the opinions of Luther in all things. So that Ursin with his Colleague Kimedontius were forced to leave the University. But he could not live a private life long, 
He is sent for by P. Cassimite  for he was sent for by Prince John Cassimire, son to Frederick, who knew how useful and profitable he would be both to himself, and the Churches under him. About the same time also the Senate of Berne sent importunately for him to succeed A etius, or Basil marquard in their University. He was also earnestly solicited by Musculus, Gualther, Lavater, and Hortinus to accept of this call; but Prince Cassimire would by no means part with him, having erected a University at Newstad, 
His employment.  and chosen Ursin and Zanchy to be the Divinity Professors thereof. Whilst he was thus employed, by his excessive studies, and neglect of exercise, he fell into a sickness which held him above a year together. After which he returned to his labours again, and besides his Divinity Lectures, read Logic in the Schools: desiring his Auditors to give him what doubts and objections they met with, which upon study at his next Lecture he returned answers to: But his continual watchings, care, meditations, and writings, 
His sickness.  cast him into a Consumption, and other diseases, yet would he not be persuaded to intermit his employments, 
His industry.  till at last he was confined to his bed: Yet therein also he was never idle, but always dictating something, 
Incessant labours  that might conduce to the public good of the Church.  
The hour of death being come, his friends standing by, he quietly slept in the Lord, 
His death.  Anno Christi 1583, and of his Age fifty one.  
He was very pious, 
His Character.  and grave in his carriage, and one that sought not after great things in this world, refusing many gifts from Princes, and himself was liberal according to his ability. He was always like himself, very sparing of time● as appeared by these verses set over his study door. 
Amice, quisquis huc venis:  
Aut agito paucis, aut abi:  
Aut me laborantem adjuva.   
He wrote Commentarium do mortalitate, 
His Works.  & consolationibus Christianis. Admonitionem Neustadianam: Epigrammata ad Jo. Frisium After his death his Son, and Doctor Pareus, and Quirinus his Scholars, published divers other of his Works, which are printed in three Tomes.   

The Life of Abraham Bucholtzer, who died A no Christi 1584.  
ABraham Bucholtzer was born at Schovavium, 
His birth and education.  of a very ancient and honourable Family, Anno Christi 1529, and from his infancy was brought up by his Parents in Religion and Learning. When he was first set forth to School, he profited to admiration, outstripping all his Schoolfellowes by his acute wit and industry. And being well principled at School, 
He goes to Wittenberg.  he went to the Universities, first of Franckfurt, then of Wittenberg: Accounting it his great happiness, that he was born after the light of the Gospel broke forth, and bred up under Melancthon, upon whose Lectures he attended diligently, and sucked in from him not only the principles of Learning, but of Religion also.  
He was exceeding industrious in seeking Learning, attended in hearing Lectures, diligent and swift in writing what was spoken by Melancthon.  
About that time there sprang up many errors, and much contention was raised in the Church of God about things indifferent, the necessity of Good Works, Essential Righteousness etc. But by the help of Melanethon he was able both to discover and confute them. There also he studied Greek and Hebrew.  
When he was six and twenty years of age (being now 
His travels.  well grounded in the knowledge of the Arts and Tongues) he went from thence into Silesia to visit his friends, and to see the chiefest Cities, and whilst he was there, the Senate of Grunberg consulted about the erecting of a School in that City, 
He goes to Grunberg.  and for the advancement of the same, they chose Bucholtzer to be the Master thereof, and sent to him by Luke Cunon, who was their Pastor, desiring him to undertake that office.  
Hereupon he asked Melancthons' advice, who much encouraged him to accept of the place, saying, Quantum solatium est pio paedagogo, assidentibus castis angelis, sedere in coetu incontaminato juniorum qui Deo placent, & docere tenera ingenia ut rectè agnoscant, & invocent Deum, ut deinde organa fiant utilia Ecclesiae, & suis animabus? Upon his advice therefore he went thither Anno Christi 1556, and by his excellent abilities and diligence quickly made that place (which before was obscure) to become famous: Scholars resorting to him from all parts, 
He made excellent scholars.  whom he bred up both in Religion, and Learning, and fitted them so excellently for the University, that Melancthon never questioned any that came from his School, saying, Hoc se persuasum sibi habere, rudes & impolitos esse non posse, qui à politissimi judicii homine Abrahamo Bucholtzero essent informati: That he was verily persuaded that they could not be rude, or unfit for the University that came from under the tuition of Abraham Bucholtzer, who himself was a man of so polite a judgement.  
Anno Christi 1557, 
His marriage.  he married a Wife, who proved a great comfort to him, and by whom he had many children, whom he tendered exceedingly, and educated them in the fear of GOD from their very infancy: He grew so famous all over Silesia, that many desired to have him for their Pastor: 
He is chosen Pastor of Sprottavia.  And at last Sprottavia enjoyed him, where he continued, doing much good, to Anno 1573; At which time Katherine, the Relict of Henry Duke of Brunswick, sent for him to her Court, to whom he went, partly by reason of his great engagements to that Family, but especially because he enjoyed not his health in Sprottavia.  
The year after this pious Lady died; and then he was called to Eleutheropolis by Euphemia, the Wife of Sir Fabian Belloquert: He preached there in the great Church, to which the Citizens flocked exceedingly, insomuch as when that pious and illustrious Ernest, Prince of Anhalt sent for him, and proffered him an honourable stipend, he refused to leave his place. He had an excellent sweetness and dexterity in Preaching, was of a sound judgement and holy life: 
Preachers pattern.  His Sermons were so piercing, that he never preached, but he wrought wonderfully upon the affections of his hearers. If any were cast down under the sense of sin, and wrath, he exceedingly comforted them. If any were troubled with tentations and afflictions, he raised them up, etc. He had a lively voice, lively eye, lively hand, and such were all his gestures. His Ministry was so grateful, that his hearers were never weary, or thought his Sermons too long. He was full of self-denial, insomuch as that excellent Lady, 
His Contentation.  Katherine of Brandenburg used to say, That whereas all the rest of her Courtiers and Family were always craving something of her, Bucholtzer on the contrary never asked her for the worth of a farthing; yea that he refused gifts when they were preferred to him, preferring kindness before the gift, and the fruit of his Ministry before the reward of it. He was so humble, that when his friends blamed him for living in so obscure a place whilst he taught School, 
His humility.  he told them that he preferred it before a Kingdom. He could never endure to hear himself commended; and if his friends in their Letters had written any thing to his praise, he could not read it with patience; sed terreri so laudationibus illis tanquam fulminibus dicebat, qui nihil in se magni videret, etc. His candour was such, that he never spoke or wrote any thing but from his heart. 
His excellent virtues.  He never read, or heard any thing from others, but he made a candid construction of it. His care in his public Ministry was to avoid those questions that do but gender unto strife, and to instruct his auditors how to live well, and die well. Some blamed him of cowardice, for that being endowed by God with such excellent abilities, yet would he never enter into the lists with the frantic adversaries of those times: but the true reason was, because he always affected peace, having no delight in wrangling, which caused him to say to a friend, Deses disputare, coepi supputare: quoniam illud dissipationem, hoc collectionem significat. 
He is an enemy to contentions.  Besides, he saw that the greatest Antagonists to the Church's peace, had not so much as one spark of Grace in them: And that there came no profit, but much hunt to the Church of Christ by those continual quarrels amongst Divines.  
He spent his spare hours in reading Ecclesiastical, 
He is a great historian.  and Profane Histories; and profited so much thereby, that one affirmed in writing, Universam antiquitatem in Bucholtzeri p●ctuscul● latuisse recenditam; that all Antiquity lay hid in his breast. He finding some great errors in Funcclus his Chronology, set himself to write one, which with indefatigable pains he brought to perfection. 
His sickness.  Whilst he thus publicly, and privately busied himself; he fell into a grievous disease, and just about the same time he lost his faithful, and beloved yoke-fellow, that was the Mother of nine children; but upon his recovery he married another, with whom he lived not long before the Lord put an end to all his labours, and sorrows, 
His death.  Anno Christi 1584., and of his Age, fifty five.  
He used often to meditate upon death, 
His great care to prepare for death.  and writing to a friend in his old age, he had this expression, It hath always formerly be my care in what corner soever I have been, to be ready when God called, to say with Abraham, Behold my Lord here I am: But now above all other things I should be most willing so to answer, if he would please to call me out of this miserable life into his glorious Kingdom; For truly I desire nothing so much, as the happy and blessed hour of death, etc.  
He made his own Epitaph to be set upon his Tomb, which was this. 
Hic pie Christ, tuo recubas quasita cruere,  
Inque tuo gremio parvula dermit ovis.  
Reddidit hac animam balanti v●ce fidelem:  
Huic Pastor dicas, intret ●vile meum.   
In his sickness he caused himself to be carried to Church, 
His last Sermon.  where he preached his last Sermon, about the blessed departure of a faithful man out of this life; which he performed with such excellent words, and soul-ravishing affections, that the Auditors said, Bucholtzer had wont to exceed our other Preachers, but now he hath exceeded himself.  
He wrote Chronologicam Isagogen. 
His Works.  Indicem Chronologicum, quem Scultetus auxit. Catalogum Consulum Romanorum, & alia opuscula. Item de consolation decumbentium. De idea boni Pastoris. De concionibus Funebribus.   


M. CHEMNICIUS  The Life of Martin Chemnisius, who died A no Christi 1586.  
MArtin Chemnisius was born at Britza in Old March, 
His birth and Parentage.  Anno Christi 1522, of honest, but mean Parents, so that his father being poor, he met with many impediments to discourage, and hinder him in Learning, yet bearing a great love to it, by his exceeding industry he overcame all difficulties, 
His industry.  and after some progress at home, he went to Magdeburg, where he studied the Tongues, and Arts. And from thence to Frankfurt upon Oder, where he studied Philosophy under his Kinsman George Sabin●, and after he had spent some time there, 
He goes to Wit●enberg.  he went to Wittenberg, where he prosecuted his former studies together with the Mathematics, under Melancthou, and other Professors. From thence he went to Sabinum in Borussia, where he taught School, and commenced Master of Arts, and Anno Christi 1552 he was made the Prince's Library-keeper, and had a competent subsistence in the Court. At that time he wholly applied himself to the study of Divinity. By reason of his knowledge and skill in the Mathematics and Astronomy, he was very dear to the Duke of Borussia, and for the same cause John marquis of Brandenburg favoured him very much: 
He is much beloved.  Yea by his modest and sincere carriage he procured much favour from the Courtiers.  
Anno Christi 1555, Chemnistus being desirous after three years stay in the Court to return to the Universities for the perfecting of his studies, was rewarded by Prince Albert with ample Letters of commendation, and so dismissed. After which he went again to Wittenberg, where he sojourned with Melancthon, and was employed by him publicly to read Common places. From thence after a while he was sent to Brunople in Saxony by the Senate, 
He is made Pastor in Brunople.  and made Pastor; which place he discharged with singular fidelity and approbation for the space of thirty years, partly as Pastor, and partly as Superintendent, and commenced Doctor in Divinity at Rostoch, serving the Church with great faithfulness and commendations both by preaching and reading Lectures. Many Princes and Commonwealths made use of his advice and assistance in Ecclesiastical affairs. He took great pains in asserting the Truth against the adversaries of it; 
His zeal against he eticks  as his excellent Examen of the Tridentine Council shows. At last being worn out with study, writing, preaching, etc. he resigned up his spirit unto God Anno Christi 1586, and of his age 63. 
His death.   
He is said by one to be Philosophus summus, Theologus profundissimus, neque veritatis, 
His commendation.  bonarumque artium study, neque laude officit facile cuiquam secundus.  
His Works are these. 
His Works.  De origine Jesuitarum. Theologiae Jesuitarum praecipua capita. Explicatio Doctrinae de duabus in Christo naturis. Fundamenta sanae Doctrinae Enchiridion de praecipuis caelestis Doctrinae capitibus, De peccato Origin contra Manichaeos', Examen decretorum Concilii Tridentini. Concio de Baptismo. Harmonia Evangelica.   

The Life of Rodolphus Gualther, who died Anno Christi 1586.  
ROdolphus Gualther was born in Zurick An. 
His Bir●h  Christi 1519. When he first applied his mind to the study of humane Arts and Tongue, he had such an happy wit, that he was inferior to none of his fellows in Poetry and Oratory; 
His proficiency.  and being afterwards admitted into the University; he became famous, first for his knowledge in the Arts, and afterwards of Divinity. 
He is Pastor in Zurick.  He was chosen Pastor in that City where first he drew his vital breath; neither were which chose him deceived in their expectation; for he proved an admirable instrument of God's glory, and their good, discharging his place with fingular industry, 
His diligence.  diligence, and fidelity, not only by his frequent public preaching, but by his learned private writings, as his Homilies upon much of the Old, and New Testament do sufficiently declare. And having governed, and said that Church for above forty years together, 
His Death.  he died in a good old age, Anno Christi 1586, and of his Life seventy four.  
Scripsit Homilias in Johannis Epistolas. In can●cum Zachariae. De Nativitate, pueritia, & educatione Domini. De servitnte peccati, & libertate fidelium. De origine, prastantia, & authoritate S. Scripturae. In 12 Prophetas minores. In Ma●thaum, Marcum, Lucam, Johannem, Acta Apostol. Epist. add Romans, ad Corinthios, ad Galatas. In Esaiam. With many other Works, set down by Verheiden.   

The Life of Ludovicus Lavater, who died A no Christi 1586.  
LUdovicus Lavator was born in Zurick, 
His Bir●h and Education.  a famous City of the Helvetians; and having drunk in the first Rudiments of Learning, became famous by his diligence in the Schools, and his excellent wit, insomuch as Bullinger gave his daughter in marriage to him. And (though a Prophet be not without honour but in his own country, 
He is chosen Pastor in Zurick.  yet) was he chosen a Pastor in that City, and made a Lecturer in the Schools, and he taught and illustrated both faithfully by his Ministry and Writings. He published manys his Father-in-law bullinger's Works: And having spent himself in the Work of the Lord, and service of his Church, 
His death.  he quietly resigned up his spirit into the hands of his heavenly Father, Anno Christi 1586.  
He wrote Commentaries upon Joshuah, 
His Works.  both books of the Chronicles, Ruth, Ester, Job, Proverbs, and Ezekiel: Besides his Historia de ortu, & progressu controversiae Sacramentariae, & Tractatus de spectris, lemuribus, fragoribus, variisque, praesagitionibus, quae plerumque obitum hominum, & magnas clades praecedunt. With divers others mentioned in particular by Verheiden.   


GAS. OLEVIAN.  The Life of Gaspar Olevian, who died A no Christi 1587.  
GAspar Olevian was born in Trevir Anno Christi, 1536. 
His birth and education.  His Father's name was Gerhard, a Baker in that City, and Master of his Company; but this Gasper was carefully brought up in learning by his Grandfather, who set him to several Schools in that City, and at thirteen years old he was sent to Paris to study the Civil Law; 
He studies Law.  from thence also he went to the Universities of Orleans and Biturg, where he heard the most famous Lawyers of those times. He joined himself also to the Congregation of Protestants which met privately together in both those Cities. In Biturg he was admitted into the Order of Lawyers, after the solemn manner of the University, being made Doctor Anno Christi 1557. 
He is made Doctor.  About which time there studied in that University under Nicholas Judex, the young Prince Palatine, son to Frederick the third, afterwards Elector: And Olevian being very intimate with Judex, went one day after dinner to the River Liege hard by the City, together with him, and the young Prince; and when they came thither, they found some young Noble Germans that were students there, going into a boat, who desired the Prince and his Tutor to go over the River with them: But Olevian perceiving that they had drunk too freely, dissuaded them from venturing themselves amongst them; which counsel the Prince and his Tutor neglecting, 
A heavy judgement.  went into the boat, and putting from the bank, the drunken young men began so to thrust and justle one another, that at last they overthrew the boat, where they were all drowned. But Judex being skilful in swimming caught the young Prince, hoping to save him, but being unable to draw him with him, they both sunk.  
Olevian standing on the bank, and seeing this sad spectacle, leapt into the water to try if he could help them; but at first he stuck in the mud and water up to the chin, where he despaired of his own life. In that danger he prayed unto God, and vowed, 
A vow.  that if God would deliver him, he would preach the Gospel to his own Citizens, if he should be called thereunto. At which time it pleased God, that a footman of one of the Nobleman's, 
God's mercy:  coming to the River side, and seeing Olevian, caught him by the head (thinking that it had been his own Master) and drew him out: whereupon Olevian being delivered by such a special providence, together with the Law studied Divinity, 
Hestudies Divinity.  especially reading over the Sacred Scriptures with calvin's Commentaries upon them. After a while returning to Trevir, he was retained to plead causes at Law; but seeing the great deceit in that calling, and the frequent perverting of Justice, he gave it over; and that he might perform his Vow, wholly set himself to the study of Divinity; and went to Geneva, and after to Zurick, where he sojourned with Bullinger, and was much holpen by Martyr and Bullinger in his studies, 
He goes to Zurick.  before whom also he used privately to preach for his exercise. But before this as he was going to Geneva, taking ship at Lausanna, Mr. Farrel happened to be with him in the ship, who in discourse asked him, Whether ever he had preached in his own Country? Olevian told him that he had not; then did Master farrel persuade him to do it so soon as he could; and he accordingly promised that he would. Whilst he was busying himself in his studies at Geneva, the Church of Metis wanting a Minister, applied themselves to the Presbytery of Geneva for a supply. The Presbytery nominated two, Olevian, and Peter Colonius: But Olevian excused himself, partly because he had engaged himself by vow to the service of the Church in his own Country, and partly because he had faithfully promised Farrel to do the same. Master Calvin was satisfied with this answer, exhorting him to perform what he had thus resolved on. Therefore Anno Christi 1559. he returned to Trevir, 
His return to Trevir.  where he was exceeding kindly entertained by the Senators, his kinsmen, friends, and by his brother Frederick a Doctor of Physic: and the Consul and Senators presently requested him to undertake the work of teaching a School in that City, 
He is called to teach a School  and for his encouragement allowed him a stipend. Accordingly he applied himself to explicating the precepts of Melancthons' Logic, 
His faithfulness.  illustrated by many Theological examples, whereby he got opportunity of opening the sound doctrine of the Gospel to his hearers: which as soon as the Canons heard of, they first suspended him from the office of teaching, and afterwards shut up the School against him. 
Satan's malice.  Then the Senate appointed him to preach in an Hospital, where after he had preached a while, 
He preaches in an hospital.  his adversaries suborned a Priest to step up into the pulpit before him; but as soon as the people saw the Priest, they called to him to come down, for that they would not hear him. Olevian desired them to hear him, promising that so soon as he had done his Sermon he would preach himself: yet they would not endure it; but made a great stir, so that the poor Priest thought that he should have been pulled in pieces by them: But Olevian comforted him, and entreating the people to be quiet, took the Priest by the hand, and led him forth safely; and going into the pulpit himself, he asked the Auditory, whether for fear of further danger they would have him to intermit that Sermon, 
The people's zeal.  or whether he should go forward according to his former course? the people lifting up their hands, cried to him, Yea, yea, We desire thee for God's sake to preach unto us.  
For this cause the Archbishop of Trevir imprisoned the two Consuls, 
The Archbishops malice.  and eight more of the Senators for ten week's space, who desired Olevian to come to them to instruct and comfort them, which accordingly he did. Then were they commanded to appear in judgement, where their charge consisted of many heads; whereupon they requested fourteen days time to put in their answer, but that was denied, and only two days assigned. In which time they sent privily to Frederick Elector Palatine, to Wolphgang Duke of Bipont, and to the Senate of Strasborough, acquainting them with their case, and entreating their seasonable assistance. They therefore immediately sent post to forbid the further proceedings at Law; 
The prisoners release.  and at last obtained that they were all set at liberty. And the Ambassadors for the Palatine invited Olevian to go along with them, and accordingly took him to Heidelberg, 
He goes to Heidelberg.  Anno Christ● 1560. As soon as he came thither the Elector made him Master of the College of Sapience, which he underwent for about a year and a half. 
His marriage.  About this time he married a Wife, and commenced Doctor in Divinity, and was made Professor of Divinity in that University. Also at the importunity of the Counsellors of State he was chosen to the work of the Ministry first in Peter's Church, 
He is chosen Pastor.  and afterwards in the Church of the Holy Ghost; which places he carefully and holily discharged, till the death of the Elector Frederick the third, which was Anno Christi 1576. A few days after whose death he was called to Berleburg by Lodowick Count Witgenstein, where he preached, 
He is called to Berleburg.  and instructed some Noble men's sons in the principles of Divinity, and in the Arts and Tongues.  
Anno Christi 1584. he was called by John of Nassau to Herborn, 
And to Herborn.  where he preached and taught a School three years, which was erected by the persuasion and counsel of Olevian.  
Anno Christi 1587. he fell into a mortal sickness, 
His sickness.  which (notwithstanding all means of cure) daily grew upon him, and so weakened him, that at last he quietly resigned up his spirit unto God.  
In his sickness he made his Will, 
Preparation for death.  and by pious and holy meditations prepared himself for death. Being visited by L●dowick Witgenstein, and John of Nassau, he told them, That by that sickness he had learned to know the greatness of sin, and the greatness of God's Majesty more than ever he did before. And a while after when the Counts two sons, John and George came to visit him, he exhorted them carefully to preserve brotherly love, to carry on and perfect the business about the School, to be liberal and merciful to the poor, and obedient to their Father.  
The next day John Piscator coming to visit him, he told him, 
A sweat dream.  That the day before for four hours together he was filled with ineffable joy, so that he wondered why his wife should ask him whether he were not something better, whereas indeed he could never be better: For (said he) I thought that I was in a most pleasant meadow, 
joy unspeakable.  in which as I walked up and down, me thought that I was besprinkled with a heavenly dew, and that not sparingly, but plentifully poured down, whereby both my body and soul were filled with ineffable joy: To whom Piscator said, That good Shepherd jesus Christ led thee into fresh pastures. Yea, said Olevian, To the springs of living waters. Afterwards having repeated some sentences full of comfort out of Psalm 42. Isa. 9, and Matth. 11. and other places of Scripture; he often repeated, I would not have my journey to God long deferred. I desire to be dissolved, and to be with my Christ. He commended to the Senate the care of the poor by his Deacon james Alstede; giving directions what he would have done with his writings after his death. And then he gave his hand & farewell to his Colleagues, and friends; and when he was in the Agony of death, Alstedius ask him, whether he was sure of his salvation in Christ, etc. 
His death.  He answered, Most sure; and so he gave up the Ghost, Anno Christi 1587., and of his age 51.  
His Works are these: Concio de Abrahami fide, & obedientia. De coena Domini. 
His Works.  Admonitio de Eucharistia. Tabula de Ministerio Verbi Dei & Sacramentis. Expositio Symboli Apostolici. Epitome Institutionum Calvini. Notae in Epist. ad Galatas. Notae in Evangelia. Dialect. lib. 2. Bezae in Epist. ad Rom. Gal. Phil. & Col. notae ex Oleviani concionibus excerptae.   

The Life of John Wigandus, who died A no Christi 1587.  
JOhn Wigandus was born in Mansfield Anno Christi 1523, 
His birth and education.  of honest parents of a middle rank, who carefully brought him up in Learning, which naturally he was much addicted unto; having an excellent wit, and firm memory, so that having profited much at School, he went to the University of Wittenberg, 
He goes to Wittenberg.  where he continued about three years; which time he spent in the study of the Arts and Tongues, which night and day he employed himself in. In that place he had excellent and faithful Masters, who were Professors of all the Arts. And for Divinity he attended the Lectures of Luther, heard his Disputations and Sermons, 
His diligence.  as also Melancthons', who was both an excellent Divine and Philosopher. He contracted friendship with Cruciger; heard the Sermons of J. Jo●as; attended the Greek Lectures of Dr Vitus. He had for his private instructor Joh Marcellus, a godly, and learned man. He frequented also the Lectures of Law and Physic.  
Anno Christi 1541, by the advice of his Tutors and friends, he went to Norinberg, 
He goes to No●enberg.  where he was made Master of Saint Laurences School, and for three years exercised himself with much diligence in instructing youth, in which time he heard the excellent Sermons of Andreas Osiander, Vitus, Theodorus, and Thomas Venatorius, very learned, and eloquent Divines. But having an earnest desire to perfect his own studies, he returned to Wittenberg again, Luther being yet living. There he commenced Master of Arts before he was two and twenty years old, 
His return to Wit●enberg.  and applied himself wholly to the study of Divinity: But the Wars waxing hot, the Emperor placed a Garrison in the Castle and Town of Wittenberg, and the students were driven away from thence. At which time Wigand was called to Mansfield (his own country) to be an assistant to their ancient Pastor, 
He is called to Mansfield.  Martin Seligman; where also he was ordained Minister by Prayer, and imposition of hands, by John Spangenberg the Superintendent; which was the first Ordination in that place after the banishing of Popery, 
He is ordained Minister.  and their embracing the truth of the Gospel. That Function he discharged with much fidelity and industry; and knowing the Schools to be the seminaries both of the Church and State, he read Logic and Philosophy to the youth. During which time, at the request of the superintendent Spangenberg, 
He answers a Papist.  he wrote a confutation of the Popish Catechism of Ments, written by Michael Sidonius, which answer was afterwards printed in Latin and Dutch.  
He wrote also a Confutation of George Major, 
His great pains  who held that a man by Faith only is justified, but not saved, etc. He delighted exceedingly in a Garden, and in observing the wisdom of God in the nature, shape, and various colours of herbs and flowers for which end he got the greatest variety of them that possibly he could into his Garden. 
He delights in a Garden.  H●e was one of those that strongly opposed the Interim.  
Anno Christi 1553 he was chosen by them of Madgeburg to be their Superintendent, 
His remove to Madgeburg.  but the Earl of Mansfield and the people, strongly opposed his remove from them; yet at last by the means of the Prince of Anhalt, they consented unto it. At Magdeburg he took excessive pains in reading, writing, meditating and preaching, 
Conversion of Priests.  whereby he converted many Popish Priests in those parts to the Truth. He also took great pains in writing the Magdeburgenses Centuries, which he, together with Matthew Judex, 
The Authors of the Madgeburgenses.  Flacius Illiricns, Basil Faber, Andrew Corvinus, and Thomas Holthuterus finished to the great benefit of the Church: Of which book Sturmius gave this Testimony, that it was necessary, and profitable, and had these four virtues in it, viz veritatem, diligentiam, ordinem, perspicuitatem: Truth, Diligence, Order, and Perspicuity.  
Anno Christi 1560, 
His remove to Jenes.  the Elector of Saxony having begun a University at Jenes, sent earnestly to Wigand to come thither to be the Divinity Professor, which for weighty reasons he assented unto, and performed that office with much acceptance of all that heard him; yet by the subtlety and malice of one Stosselius he was dismissed from that place, 
His return to Magdeburg.  and so returned to Madgeburg again: But not staying there, he was chosen to be the Superintendent at Wismare, 
His remove to Wismare.  Anno Christi 1562, where he employed himself wholly in preaching, disputing, expounding Scripture, and governing the Church.  
Anno Christi 1563 he commenced Doctor of Divinity in the University of Rostoch. 
His commenceth Doctor.  He stayed at Wismare seven years, at the end whereof, John William, Duke of Saxony, sent for him again to Jenes; but the Duke of Megapole would by no means part with him; 
People's love to their Pastor.  yet at last, after several Embassies, the Duke of Saxony prevailed that he should come for one year to Jenes: His people parted with him very unwillingly, with many sighs and tears, and at the years end sent for him back again, but could by no means obtain his return. He was not only made the Professor of Divinity at Jenes, but the Superintendent also.  
Anno Christi 1570 he went with his Prince to the Diet at Spire, and at his return to Jenes was received with great joy: But after five years' Duke John William dying, he was again driven from thence, and went to the Duke of Brunswick, who entertained him kindly: 
He is called into Borussia.  But presently after he was called into Borussia, to be the Divinity Professor in the University of Regiomontanum, and after two years was chosen to be Bishop there.  
Anno Christi 1587., 
His sickness.  he fell sick, especially upon grief, conceived for the afflicted condition of the Church in Poland, and the death of his dear friend John Wedman, an excellent Divine. 
Preparation for death.  This disease increasing, and his strength decaying, he prepared himself for death. He made his own Epitaph. 
In Christo vixi, morior, vivoque Wigandus:  
Do sordes morti: cae●era, Christ, tibi.  In Christ I lived, and died, through him I live again: What's ●ad to death I give: my soul with Christ shall reign.  
And so in the midst of fervent prayers, and assured hope of eternal life, he resigned up his spirit into the hands of God that gave it; 
His death.  Anno Christi 1587., and of his Age sixty four.  
He was a man of an excellent wit and learning; 
His Character.  and exemplary in his life. Familiar; gently answering to every one's question: He was very courteous, and grave; Liberal to the poor; insomuch as when he was Bishop, and the poor begged of him either money or corn, he would command his Steward to give them as much as they needed. He used to Catechise his family, and to require of them an account of the Sermons every Lord's day.  
He wrote many Works: 
His Works.  Explicationes in tria priora capita Geneseos: Comment. in Psalmos graduum, & poenitentiales, etc. Annotationes in Isaiam, in Danielem, in Prophetas minores, in Mattheum, Johannem, in Epistolas ad Romanos, Galatas, Ephesios, ad Timotheum 1 & 2, ad Coloss. Histor. Patefactionis divina, cum multis aliis.   


I. FOX  The Life of John Fox, who died A no Christi 1587.  
JOhn Fox was born at Boston in Lincolnshire, 
His Birth.  Anno Christi 1517. His Father died when he was young, and his Mother married again: Yet his Father in Law and Mother seeing his towardliness and aptness to Learning, brought him up at School, 
His Education.  and afterwards sent him to Brasen-Nose College in Oxford, where he was Chamber-fellow with Doctor Nowell, and being of a sharp wit, and very industrious withal, he profited so much, that in a short time he got the admiration of all, 
He is chose● Fellow.  and the love of many, whereupon he was chosen Fellow of Magdalen College. He much affected Poetry, and wrote some Latin Comedies of the Histories of the Bible in a copious and graceful stile in his youth. But afterwards betook himself more seriously to the study of Divinity, and discovered himself to favour the Reformation then in hand, when King Henry the eighth abolished the Pope's Supremacy. The first thing that caused him to question the popish Religion, was the contradictions in it, divers things, in their own natures most repugnant, being thrust upon men at one time, both of them to be believed: Hereupon he set himself to study the ancient and modern History of the Church, which he performed with such diligence, 
He studies the Church history  that before he was thirty years old, he had read over all that either the Greek or Latin Fathers had written of it: As also the Schoolmens Disputation; the Councils Acts, and the Consistories Decrees; and acquired no mean skill in the Hebrew tongue: Besides his day's study, 
He is very studious.  he bestowed all, or a great part of the night in these labours, and many times in the dead of the night he chose a solitary Grove near the College to walk in for his Meditationss; and in them he suffered many combats and wrestle, yea many heavy sighs, with tears, and prayers he poured out to Almighty God in them: But hereupon grew suspicion of him that he began to dislike the Popish Religion, 
Snares laid for him.  and snares were laid for him; and at last being examined, he was by the College convicted, condemned for an Heretic, 
He is expelled the College.  and expelled the house. His Father-in-law also took this occasion to manifest his dislikes against him, that he might the better cheat him of his estate which of right belongad to 〈◊〉 from his own Father. Being thus left destitute of all humane help and comfort, God took care for him, 
Gods: 〈◊〉.  being sent for into Warwick shine by Sir Thomas I●ucie to live in his house, and teach his children: Where also he married a Wife, and continued till: the fear of the Popish inquisitors drove him thence. 
His marriage.  His case was now more hard again, having a Wife to provide for, and whither to go he knew not: At last he resolved to go to her Father, who was a Citizen of Coventrie, and in the mean time by: Letters to try whether his Father-in-law, that married his mother, would receive him, or not: Whose answer was, That if he would alter his opinion (being condemned for a capital offence) he should be welcome, 
An harsh Father in Law.  otherwise it would be dangerous for him to entertain him long: But his Mother underhand wrote to him to come; and so it pleased God that he found better entertainment and security in both places than he expected; for being sometimes with his Wife's father, and sometimes with his Father in law, he deceived their diligence who enquired after him, and neither of his Fathers grew weary of his company.  
Afterwards he went to London towards the end of King Henry the eights reign; 
His poverty.  but having quickly spent there what his friends had bestowed on him, and what he had acquired by his own diligence, he began to be in want again. But behold God's providence. 
A special providence.  As he one day sat in Paul's Church, spent with long fasting, his countenance thin, and his eyes hollow, after the gastfull manner of dying men, every one shunning a spectacle of so much horror, there came one to him whom he had never seen before, and thrust an untold sum of money into his hand, bidding him be of good cheer, and to accept that small gift in good part from his Countryman, which common courtesy had enforced him to offer; and that he should go and make much of himself; for that within a few days new hopes were at hand, and a more certain condition of livelihood. Master Fox could never learn who this was, but three days after the Duchess of Richmond sent for him to live in her house, 
He is sent for by the Duchess of Richmond.  and to be Tutor to the Earl of Surrey's children now under her care; and the two young Lords profited so much under him, that afterwards the elder [Thomas] seemed to deserve more than the Kingdom could give him; and the younger [Henry] was able to measure his fortunes, not by the opinion of others, but by his own satiety: And the young Lady Jane profited so much both in Greek and Latin, that she might well stand in competition with the most Learned men of that age. In that family he continued the remainder of King Henry's reign, and all King Edward's, 
Persecution in Qu. Mary's days.  till the beginning of Queen mary's: when a storm of persecution arising, Master Fox was sheltered from it by the Duke his Scholar. But when he saw all sorts of men troubled for Religion's sake, so that there was nothing but flight, slaughter, and gibbets, and that Gardiner Bishop of Winchester was his enemy, he began to think of some speedy way for his departure thence; which so soon as the Duke knew, he dissuaded him from it, affirming that it was neither agreeable to honour, nor modesty for him to suffer his Tutor, so well deserving at his hands, to be taken from him. He told him that in flying, no kind of misery would be wanting; Banishment, Poverty, Contempt, etc. and that though these were less evils then death, yet was it not come to such extremity, neither would he suffer that it should, saying, 
A notable resolution.  That he had yet wealth, and favour, and friends, and the fortune of his House; and if the mischance prevailed further, that himself would partake of the danger, and make the destruction common: That he remembered with what instructions he had fortified his younger years, neither had he with more attention harkened thereto, than he would with constancy put them in practice: Yet when the Duke afterward perceived that he could no longer shelter him from the malice of Winchester, 
Stephen Gardiner.  he provided all things necessary for his departure, sending to Ipswich to hire a Bark, and whilst all things were making ready, he sent him to a Farm-house of one of his servants, with his Wife, 
Flight in persecution.  the companion of his travels, then great with child, who yet would not be persuaded to stay behind him. He had in this bark scarce weighed Anchor, when suddenly a rough wind troubled the Sea with so great violence, 
A great storm.  that the stoutest Mariners began to tremble; then followed a dark night, with such hail, and rain, that hindered the sea-mens' work, and took away all possibility of steering any longer by the Compass: Yet the next day towards evening with much difficulty they arrived again in the same Haven from whence they set forth. In the mean time a Pursuivant with a warrant from the Bishop of Winchester, 
God providence.  had searched the Farm, and pursued him to Ipswitch, but finding the Bark already gone, was returned towards London. This Master Fox being informed of as soon as he came to shore, he presently took horse as if he would have left the town, but the same night returning, he bargained with the Master of the Ship with the first wind to set sail again, and the Pilot loosed in the night's silence, as soon as the tide turned, though the Sea was rough, and the winds blustering, and two days after (through the mercy of God) landed him safely at Newport Haven & after some few days refreshing himself at Newport, 
He arrives at Newport.  and those that were with him, they went to Antwerp, and from thence to Basil, 
He goes to Basil.  which was a common refuge to many English in those times, most of which maintained themselves by over-seeing the Press, and correcting faults therein. To these Master Fox joined himself, and having in his youth been accustomed to hardship, he was able to suffer want, sit up late, and to far hardly: And during his abode there, notwithstanding he was so full of employment, yet he began his History of the Acts and Monuments of the Church, which afterward he completed in his own country: First he wrote it in Latin, and sent it to Basil to be printed, where it was much esteemed; and afterwards wrote it in English, 
A prophecy.  to gratify the unlearned. Not long after Queen Mary died, about which time Master Fox, preaching to comfort the English Exiles, did with confidence tell them, that now was the time come for their return into England; and that he brought that news by command from God: For which words the graver Divines did sharply reprove him for the present; but afterwards excused him by the event, when it appeared that Queen Mary died but the day before he so spoke to them. 
His return into England.   
Master Fox, understanding happy news in England, that Queen Elizabeth reigned, Religion was altered, and so like to continue, in the end of that year he returned into England with his wife, 
His humility.  and two children which were born there; and instead of seeking preferment by his great friends, and own deserts, he lived retiredly in his study, prosecuting his work begun at Basil of writing the Acts and Monuments. The Papists foreseeing how much this work would tend to their disparagement, and disadvantage, charged the Author with falsehood, and feigned some cavils against him, to lessen his credit & authority; which he, by heaping together testimonies for the confirmation of what he had writ, endeavoured to take away. This elaborate work, with infinite pains, he finished in 11 years, never using the help of any other man but wrote, & searched all the Records himself: 
His Indfatigable pains.  But by these excessive pains leaving no time free from study, nor affording to himself seasonably, what nature required, he was brought to that pass, 
His body weakened thereby.  that his natural vigour being spent, neither his friends nor kindred could by sight remember, or know him. Yea it caused in him withered leanness of body, yet would he by no means be persuaded to lessen his accustomed labours.  
From this time he was much spoken of for a good Historian; but shortly after his other excellent endowments began to appear. 
His excellent endowments.  He was very charitable, and had an excellent ability in comforting afflicted consciences, so that there resorted to him Noblemen, Strangers, Citizens, and others also, seeking salves to their wounded consciences. He preached often abroad, and went to visit such as could not come to him, and what spare time he had, he bestowed in prayer, and study; 
His fervency in prayer.  and for his vehement prayers mingled with groans, he made use of the night's silence for the greater secre●ie. There was in him a deliberate, and resolved contempt of all earthly things, especially of pleasures, and for this end he declined the friendship of Illustrious and Noble persons: 
His Charity.  The money which rich men sometimes offered him, he accepted, 
His Prophecies  but returned it back to the poor: Many things did he foretell by occasion of comforting the afflicted, or terrifying those that were stubborn. The Lady Anne Henage lying sick of a violent Fever, and the Physicians deeming it mortal, Master Fox was sent for to be present at her ending, and after by prayer and instructions he had prepared her for death, he told her that she had done well in sitting herself for death, but that yet she should not die of that sickness. A Knight, her son in law, being by, told him in private, that he had not done well to disquiet her mind with hopes of life, when the Physicians had given her up for dead; to whom he answered, That he said no more than was commanded him, for it seemed good to God that she should recover; which also came to pass. Also Mistress Honiwood, who had lain sick of a Consumption almost twenty years through Melancholy, 
Mrs. Honywood.  to whom many excellent Physicians, and grave Divines had resorted to cure her body, & comfort her mind, but all in vain At last M. Fox being sent for, when he came into her chamber, found a most sad house all about her sitting like Statues of mourning in humane likeness: But after he had prayed with her, and therein endeavoured both to comfort her, and those about her, he told her that she should not only recover of her disease, 
A Prophecy.  but also live to an exceeding great age: At which words, earnestly beholding him, she said, You might as well have said, that if I should throw this glass against the wall, 
A Miracle.  I might believe it would not break to pieces: And having a Glass in her hand, she threw it forth, the Glass falling first on a chest, and then on the ground, yet neither brake, nor cracked: And the event fell out accordingly; for the Gentlewoman being then sixty years of age, lived in much felicity till she was above ninety years old, and could reckon above three hundrd and sixty of her children, and children's children.  
Also, 
Another observable story.  one day going to see the Earl of Arundel, son to the Duke of Norfolk, at his house in the Straud, when he was going away from him, the Earl walked with him to the end of his Garden, where he was to take boat; but the River being very boisterous, the Earl counselled him not to trust himself in so great atempest; to whom Master Fox answered. So (my Lord) let these water deal with me, as I have in truth and sincerity delivered unto you all that I have spoken: And therewithal entering into the boat, before they could put off from the Bridge, the wind ceased, and the river ran with a smooth stream.  
He had many great friends to whom he was very dear, 
His many friends.  and of whose bounty he tasted liberally, whereby he was enabled to be so bountiful to the poor: He had much familiarity with many Learned, and Godly men.  
At length having in such actions and such behaviours spent his time, 
Death foreseen.  being now full of years, he foresaw his own end, and would not suffer his sons to be present at his death, though he entirely loved them; but sending them from home, 
His Death.  ere their return he quietly resigned up his spirit to God, An. Christi 1587., and of his age seventy.  
He never denied to give to any one than asked for Jesus sake. 
His Charity.  And one ask him whither he knew a certain poor man whom he used to relieve; Yea (said he) I remember him well, and I tell you, I forget Lords and Ladies to remember such.  
As he was going along London streets, a woman of his acquaintance met him, and as they discoursed together, she pulled out a Bible, telling him she was going to hear a Sermon; whereupon he said to her, if you will be advised by me, go home again: 
Vain glory reproved.  But (said she) when shall I then go to Church? To whom he answered, When you tell no body of it. One of his sons had a great mind to travel beyond Sea, which his Father could by no means dissuade him from: after some years travel he returned back in an outlandish habit; and coming to his Father, the old man asked him who he was? To whom he answered, Sir, I am your son Samuel: Whereupon he replied, 
He reproves his son.  Oh my son, who hath taught thee to make thyself so ridiculous, by coming home in so strange and uncoth an habit?   

The Life of George Sohnius, who died A no Christi 1589.  
GEorge Sohnius was born at Friburg in the Wetteraw, 
His Bir●h and Education.  Anno Christi 1551, of honest Parents, and of good esteem, who brought him up from his childhood in the knowledge of the principles of Divinity and Grammar, and afterwards set him to School in Fridberg, where he continued till he was well grounded in School-Learning, which he drank in with such eagerness, that he soon outstripped all his fellows; and so Anno Christi 1567. he was sent to the University of Marpurg at fifteen years old: 
He goes to Marpurg. His industry.  where he profited so exceedingly in Logic and Philosophy, that he was made Bachelor of Arts at the years end.  
And being exceeding desirous to see other countries, for the improving both of his learning and carriage, 
He goes to Wittenberg.  Anno Christi 1569, he went to Wittenberg, where he studied Philosophy, Law, and Divinity with incredible pains night and day; so that at three years' end with the approbation of the whole University he was made Master of Arts. 
He is Master of Arts.  He intended at first the study of Law; But it pleased God on a sudden so to divert his heart from it, and to incline him to the study of Divinity, that he could have no rest in himself till he had resolved upon it; concerning which he thus writes to his Father: 
Why he left the study of the Law.  What hath so soon altered my opinion I shall briefly declare unto you, that you may know, and approve the reason thereof, and give thanks to God for his mercy to us. When upon the one and twentieth of July I was hearing Tuberus his Lecture of the Law, before half an hour was past, as I was writing what he spoke, I fell into very serious cogitations: For on a sudden the excellency, 
A special Providence.  and Majesty of Divinity came into my mind, which suddenly did so delight me, and began to stir up in my mind such love to it, that I could not but resolve to give over the Law, and wholly to apply myself to the study of Divinity: And this thought did more and more sink deeply into my mind, and was so urgent upon me, that I could no longer hearken to the Law Lecture, neither could I write out what I had begun: So that I knew not what do▪ Yea these thoughts did so follow me, that I was not only averse to read any more Law, but I abhorred the thoughts of it. And thus not knowing what to do, I betook myself with sighs and tears unto God, entreating him to restore to me my former love to, and delight in the Law: But if not, that I was ready to follow his call in any thing. But so often as I returned to reading the Law my heart did beat, my eyes abhorred the letters, and neither was my mind or will any more delighted with that study: Whereupon consulting with two of my godly and loving friends, they judged that I was called by God to the study of Divinity; and therefore giving thanks to God, I wholly applied myself thereto.  
Anno Christi 1571 he returned to Marpurg, 
His return to Marpurg.  and studied Hebrew; and the year after he read the Arts to many Students privately, and became Tutor to three Noblemen. At twenty three years old he was so famous, that by the consent of all the Divines of that University, 
He is made a Professor.  he was chosen into the number, and order of Professors of Divinity.  
The year after he married a Wife, Christian, daughter to Conrade Matthew, 
His marriage.  one of the Professors, a choice Maid, by whom he had three sons and two daughters. The same year also he was chosen the Professor of the Hebrew Tongue in that University.  
Anno Christi 1578 he was made Doctor in Divinity, 
He is made Doctor.  and falling sick not long after, he made an excellent Confession of his Faith: But it pleased God that he recovered, and was not only a constant Preacher of the Truth, 
Preachers pattern.  but a strong Defender of it against errors, confuting the Ubiquitarians, and that so boldly, that he chose rather to hazard banishment then to connive at errors. His fame spread abroad exceedingly, so that many sought for him, especially John of Nassau, and John Cassimire, the Elector Palatine. The first desired him to come, and begin his University at Herborn, where he should have had greater honour, and a larger stipend. The other desired him to Heidelberg to be the Divinity Professor in that place: 
His humility.  His answer was, that he was born rather for labours, than honours, 
He goes to Heidelberg.  and therefore chose to go to Heidelberg, being thirty three years old, Anno Christi 1584., and was entertained lovingly by the Prince, who made him Governor of the College of Sapience, and Professor of Divinity. His coming was most grateful to the University, where he took exceeding great pains, and was eminent for piety, humility, gravity, prudence, patience, and industry; so that Anno Christi 1588., he was chosen into the number of the Ecclesiastical Senators for the government of the Church. He had great skill in the Tongues: Greater in the Liberal Arts and Philosophy; but greatest in the knowledge of Divinity, and Ecclesiastical History. He was famous for eloquence, faithfulness, and diligence in his place, and holiness, and integrity in his life.  
Anno Christi 1589 he fell sick, 
His sickness.  for which, and his change, he had been carefully fitting himself beforehand, and therefore bore it with much patience, and with fervent prayer often repeated, O Christ thou art my redeemer, and I know that thou hast redeemed me: 
Preparation for death.  I wholly depend upon thy providence and mercy; from the very bottom of my heart I commend my spirit into thy hands, and so he slept in the Lord Anno Christi 1589, and of his age 38. 
His death.   
He published not many books, but those which he did were very polite and choice ones; Ut sunt de verbo Dei, & ejus tractatione lib. 2. 
His Works.  After his death his works were published in three Tomes. Calvin preached his Funeral Sermon.   

The Life of Laurence Humfreid, who died A no Christi 1589.  
LAurence Humfreid was born in the County of Buckingham, 
His birth and education.  and Brought up, first at School, and then sent to Oxford, where he was admitted into the College of Mary Magdalen, and followed his studies hard all the days of King Edward the sixth. But in the beginning of those bloody Marian days, wherein so many were forced to forsake their native soil, 
Flight in persecution.  he (amongst the rest) went beyond Sea into Germany, where he continued till the beginning of Queen Elizabeth's Reign, whom God raised up to be a Nursing Mother to his Church. At which time he came back, and returned to Oxford, where he was very famous both for his Learning, 
His return to England.  and Preaching. Then also he commenced Doctor in Divinity, and by reason of his excellent parts was very instrumental in the advancement of God's glory. And whereas that wicked Sect of the Jesuits was lately risen up, he, by his learned writings, did both from Scripture and Antiquity discover their impostures, 
He confutes the lesuits.  and Popish deceits. Afterwards he was made the Master of Magdalen College, and the Regius Professor; which places he discharged with singular commendations for many years together, and at last quietly resigned up his spirit into the hands of God, Anno Christi 
His death.  1589.   

The Life of James Andreas, who died A no Christi 1590.  
JAmes Andreas was born in Waibling in the Dukedom of Wittenberg, Anno 1528. 
His birth and education.  And when his Father had kept him three years at School (being unable to maintain him any longer) he intended to have placed him with a Carpenter; 
His parent's poverty:  but being dissuaded by Sebastian Mader, the Consul, he sent him to Stutgard to Erhard Snepfius, who was Superintendent of the Wirtembergian Churches, entreating him to grant him an exhibition out of the Church's stock for the breeding of him at School. Snepfius examining the boy, who was now ten years old, 
Snep●ius provides for him.  found him of an excellent wit; but withal perceived that he had been neglected at School: whereupon he agreed to allow him part of his maintenance, and his Father to make up the rest, and so placed him in the School at Stutgard, under a choice Schoolmaster, with whom (in two years' space) he learned the Latin and Greek Grammar and Rhetoric, 
He goes to Tubing.  and so An. Chr. 1541 he went to Tubing, where he so profited, that at the end of two years he was made Bachelor of Arts, and two years after that, Mr. of Arts. There also he studied Hebrew & Divinity. And An. Ch. 1546, and of his age 18, 
He is made Deacon.  he was made Deacon, and for trial, preached in the chief Church of Stutgard in a great Auditory, and did so well perform that work, that his fame spread abroad, and at last came to the ears of Ulrick Duke of Wirtemberg, who sent for him to Preach before him in his Castle, which he did with much applause; 
He preaches before the Duke.  so that after Sermon, the Duke said; Whence soever this chicken came, I know that he was hatched and bred up under Snepfius. The same year at Tubing he married a Wife, 
His marriage.  by whom he had eighteen children, nine son, and nine daughters.  
About that time broke forth that fatal War betwixt Charles the fifth and the Protestant Princes, wherein the Emperor being conqueror, 
God's providence.  he seized upon the Dukedom of Wirtemberg, 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, 
The accursed Interim.  which brought so much mischief to the Church of God.  
Andrea's, amongst other godly Ministers that opposed it, was driven from his place: 
He is Deacon at Tubing.  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 Andrea's exceedingly, 
He commenceth Doctor.  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, 
He is made Superintendent.  and was made Superintendant of those parts. About the same time he was sent for by Lodowick 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 Lodowick set upon that Reformation, 
Note. Sacrilege abhorred.  that under pretence of Religion he might rob the Church, and seize 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, 
A strange story of a Jew.  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, etc. 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 baptised, and hung by the neck for the quicker dispatch, which was done accordingly.  
The same year Charles, marquis 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, 
He helps forward Reformation.  for Dr Andreas, by whose help he cast out the Popish Religion and Ceremonies, and established the true Religion according to the Augustane 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. 
God's providence.  He traveled many thousands of miles, being usually attended but with one servant, yet it pleased God that in all his journeys he never met with any affront.  
Anno Christi 1552, the Chancellor's 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 Andrea's Chancellor in his stead. 
He is made Chancellor of the University.  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 freewill.  
Anno Christi 1580 came forth the book of Concord, which was approved and subscribed by three Electors, twenty one Princes, 
His great pains about the Concord.  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 labours 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, 
Death foretold, and desired.  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. 
His likeness.  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 Confession of his 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, 
What he gives thanks for.  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., 
His death.  and of his age 61.  
In the discharge of his office he never spared any labour; he never shrunk under any trouble. He wrote many Epistles to several men upon several arguments. 
His Works.  A learned, and rich man of Tubing after Doctor Andrea's his death, said, that he had in his Library fifteen hundred books of his writing upon several Arguments.   


H. ZANCHY  The Life of Hierom Zanchius, who died A no Christi 1590.  
HIerom Zanchius was born at Atzanum in Italy, Anno 1516. 
His birth and education.  His Father was a Lawyer, who brought him up at School; and when Zanchy was but twelve years old his Father died of the Plague Anno Christi 1528; at which time Zanchy was at School, where he was instructed in the Liberal 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, 
He becomes a Friar.  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, 
His conversion  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. 
He flies into Germany.  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 Strasborough, he stayed there to supply Hedio's room newly dead, 
He stays at Strasborough.  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: 
He meets with troubles.  Yea his adversaries proceeded so far as to tell Zanchy, 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, modò Orthodox●e intelligatur; declaring his judgement 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, 
New opposition.  accused him for differing from them in some points about the Lords 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 Strasborough, About the Lord's Supper; and it came to this pass, that they put Zanchy 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, 
God's providence.  in the borders of Italy, being dead, he was chosen Pastor in his room; 
He goes to Clavenna.  wherefore obtaining a dismission from the Senate of Strasborough, he went thither, and after he had preached about two months, the Pestilence broke forth in that Town so violently, 
A great Pestilence. 1564.  that in seven month's 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, 
He goes to Heidelberg.  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. 
He is made Doctor.  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 Transilvania, 
Zeal against heresies.  and to answer their arguments; whereupon he wrote those learned Tractates, De Dei naturâ, De tribus Elohim, etc. In which book the whole Orthodox Doctrine about that great Mystery is so unfolded and confirmed, 
Heretics confuted & rejected.  that all adversaries may for ever 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. 
He goes to Neostade.  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 miss in his University.  
The Prince Elector Palatine, Lodowick, being dead, and Prince Cassimire being for the time made Administrator of his estate, the University was returned from Neostad to Heidelberg, and Zanchy being now grown old, had a liberal stipend settled upon him by Prince Cassimire; whereupon going to Heidelberg to visit his friends, 
His death.  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, 
His Works.  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 Religione Christiana, etc.   

The Life of Anthony Sadeel, who died A no Christi 1591.  
ANthony Sadeel was born at Cabot upon the confines of Savoy and France, 
His Birth. and Education.  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. 
He goes to Paris.  From thence after a while he removed to toulouse, 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, 
His conversion He goes 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. 
And to Paris.  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 shone 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. 
He is chosen a Pastor.  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; 
Christ preferred before all.  whereas entering into this course of life, he exposed himself to labours, 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, 
Popish cruelty.  and receive the Sacrament, where above 150 of them were laid hold of, 
God's providence.  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, 
The Protestants slandered  after which (putting out the candles) they fell to all promiscuous uncleannesses; and the Cardinal of Lorraine buzed such things into the King's 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, 
Vindicated by 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 broke into his house s●arching every corner, and at last broke into his chamber▪ seized on his books and his papers, crying out they were Heretical▪ and so laid hold upon him, 
He is imprisoned.  and carried him to prison 〈◊〉 it pleased God that Anthony of Bourbon, King of Navarre who knew him, and had often heard him) hearing of his imprisonment, 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, 
Delivered by the King of Nava●.  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: Whereupon 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, 
His return to Paris.  and the number of Churches increasing in France, 
A Synod.  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, 
A persecution rai●ed.  drawing many of all ranks to prisons and punishments; yet Sadeel intermitted not his office, 
Sadeels faithfulness.  but was wholly employed in preaching to his flock, comforting the dejected, confirming the weak, etc. 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, 
The Church thrives by persecution.  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. 
His sickness.  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; 
His painfulness.  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, 
A Synod.  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, 
Independents error confuted.  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, 
He is again driven from Paris.  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; 
He is driven out of France.  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, 
His return into France.  he returned thither again, and at Lions and Burgundy edified the Churches exceedingly.  
Afterwards he was sent for by Henry the fourth, 
He goes to the K. of Navar.  King of Navarr, 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, 
God's providence.  & went through his enemy's countries in much danger till he came to his wife and children at Geneva. 
He goes to Geneva.  Shortly after he was sent by order from the King of Navarre into Germany, Upon an Embassy to the Protestant Princes, 
〈◊〉 sent into Germany.  where not only the Universities, but the Princes also received him in a very honourable manner, especially Prince Cassimire, and the Landgrave 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 Pleurisy, 
His sickness.  and though the Physicians apprehended no danger, yet he foretold that it would be mortal; 
Death sore old.  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. 
Comfort in death. His death.  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, 
His Character.  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 labours 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 favoured 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 vainglory. He disesteemed all earthly things, and breathed after nothing but Christ. His liberality was well known in the Churches of Paris, Orleans, Lions, 
His works.  and in many other places. Lastly, he was of a very innocent, and exemplay life. His Works are published in four Tomes.   


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, 
His birth a●d Parentage.  of an ancient Family. His Father was one who by his industry increased the ancient inheritance of the Whitakers. His Mother came of the two worshipful Families of the Townlies' and Nowel's. 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 Nowell, 
His education.  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, 
He goes to Cambridge.  where, by his diligence and proficience in his studies, he procured such love and esteem, that he was chosen first Scholar, 
His preferment in the University.  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, 
His gratitude.  and to show his gratitude and proficiency to his Uncle Doctor Nowell, 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, 
He is made Father at the Commencement.  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, 
He studies Divinity.  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, 
His Industry.  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 himself But as by these his labours and watchings he much increased his learning, so he much impaired the health of his body, which he never recovered all his life after. 
His Temperance.  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 health's sake, either by Shooting or Angling, and in the Winter time when he could do neither of them, 
He Recreat●ons.  he sometimes refreshed himself by playing at the ingenious 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 than 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 labours favoured 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 showed 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, 
His excellent parts.  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 appositely, 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 than when idle, nor less alone than 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 Queen's College and the Regius Professor was made a Bishop, and though Whitaker was but young for such a place, 
He is chosen Professor.  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 showed much reading, a sharp judgement, a pure and easy stile, 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: 
His Lectures.  After which he went over the Epistle to the Galathians, the first to Timothy, and the Canticles. Afterwards he betook himself to the Controversies between the Papists and us, 
He confutes the Papists.  Anno Christi 1585. About that time there came into England a proud and vainglorious Jesuit called Edmund Campian, 
As 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, 
Dury.  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 doglike barking, and railing, and scurrility. Whitaker gave him the pre-eminence 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, 
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, 
Rainolds.  a Divine of Rheims, 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, 
His marriage.  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. 
Stapleton reproaches him for his marriage.  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 Pope's Counsellors, 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 John's College in Cambridge, 
He is chosen Master of St. John's.  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 unblamably and unpartially, 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, 
He confutes Bellarmine.  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, 
His fidelity therein.  the Sacraments, Baptism, and the Lords 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, 
Stapleton tails.  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, 
Whitaker answereth.  lest the testy old man should seem wise in his own eyes, answered him in somewhat a tarter language than 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 Tyndal, Master of Queen's College: but what with his journey, and want of sleep (being too intent upon his business) he fell sick by the way, 
His sickness.  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 ask him how he did? he answered, O happy night▪ I have not taken so sweet a sleep since my disease seized 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, 
His death.  and of his age forty seven; Having been Professor sixteen years.  
Cardinal Bellarmine procured his picture out of England, 
Bellarmine admired him.  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, Quòd 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, 
His carriage in his sickness.  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; 
His Character.  for in thee do I hope. In his habit countenance, and in the whole course of his life he● showed 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, 
His great charity.  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 judgement 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 broke 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, 
His piety to his parents.  towards whom he was very dutiful, and whom he supported being fallen into decay through ill husbandry: And that which added a lustre 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, 
His humility.  happy memory, variety of reading, excellent eloquence as ever was in any Divine, and lastly with a most learned, and polite judgement, 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 Mother's breasts.  
Besides what works are mentioned before in his life, 
His Works.  and are printed, he left divers others, as, Conciones ad Clerum. Breves determinationes questionum Theologicarum. Determinationes aliae pleniores. Libollus contra Thomam Stapletonum de originali peccato.   


L. DANAEUS  The Life of Lambert Danaeus, who died A no Christi 1596.  
LAmbaert Daneus was born at Orleans in France Anno Chr. 
His birth and education.  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 Liberal 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 defence and confession of the Truth was first strangled, and then burnt. Danaeus being stirred up by this rare example of his Master's piety, changing his former purpose, betook himself to the study of Divinity, and (embracing the Reformed Religion) he thereupon went to Geneva, 
He goes 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. 
His admirable Learning.  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 labours 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, 
He is called to Leiden.  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, 
From thence to Gaunt.  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 Navarre, where, by his teaching, 
And thence to Navar.  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, 
His death.  and of his age sixty six.  
His Works are these: 
His Works▪  Elenchi Haereticorum. Ethices Christianae lib. tres. Tractat. de Amicitia Christiana. De ludo Aleae. Physices Christianae parts 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, etc. Antosiander. Ad insidiosum Osiandri scriptum, etc. De tribus gravissimis quaestionibus, etc. 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, etc.   

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, 
His Birth and Parentage.  of parents of good quality and credit. His Father, David Rollock, being reasonable well learned himself, and therefore knowing the worth of learning, 
His Education.  was very careful to bring up his son in the study of the Liberal 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 qualities; 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 Andrews, 
He goes to St. Andrews.  where he spent four years in the study of the Arts: And those virtues which before did but sparkle, now shone 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, 
A University erected at Edinburgh.  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 Andrews, 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 Andrews, 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, 
He is sent for to Edinburgh.  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, 
He goes thither.  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, 
He doth much good.  and governed with severity mixed with clemency, and so educated them in Religion, that God blessed his labours exceedingly amongst them: For indeed he laboured 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 loser 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, 
Four Professors chosen.  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 one's sedulity, and progress in his studies: If any discords arose, to compose them by his wisdom, and to keep every one 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 humane eloquence, 
His piety and diligence.  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 reform them thereby. Yea such as would neither have been reform 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 broke 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, 
A l●rge increase of Ministers.  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, except 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, 
Conversion wrought by his Ministry.  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, 
Beza's testimony.  for brevity, elegancy, and judiciousness: 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 labourers. Thus we see how famous Rollock was with all sorts of persons, for his learning, virtue, and piety; yea by his courtesy and candour he drew the love of all men. He was so humble, 
His humility.  that, though he excelled them, yet he preferred all others before himself, and laboured 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, 
His sickness.  and troubled with weakness of stomach, yet did he not intermit his labours 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; 
He moderates in a Synod.  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; 
Preparation for death.  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, 
His message 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 judgement of man it seem low and base, yet at length it shall shine with great glory.  
When the Pastors of Edinburgh came to him, 
His exhortation to the Ministers.  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, 
Christ preferred before all 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 
Death desired.  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 than was expected.  
The day after when the City Magistrates came to see him, he spoke to them to be very careful of the University, 
His exhortation to the Ministers.  desiring to choose into his room Henry Charter, a man every way fit for that employment. He commended to their care also his wife, 
His poverty.  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, 
His heavenly speech.  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 for ever. 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: Led 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 eyestrings, 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 haste; he said, O welcome message, would to God my funerals might be to morrow. And thus continued he in such heavenly prayers and speeches, 
His death.  till he quietly resigned up his spirit unto God, Anno Christi 1598., and of his age 43.  
Reliquit Commentarios in aliquot Psalmos selectos. 
His Works.  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, etc.   

The Life of Nicolas Hemingius, who died A no Christi 1600.  
NIcolas Hemingius was born at Loland in Denmark, 
His birth and Parentage.  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, 
His education.  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. 
He studies Greek.  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 Philips Melancthons' Lectures, and having gotten some little money in his purse, he traveled thitherward; but by the way s●me thiefs met him, 
He is robbed.  and stripped him of all that he had; yet when he came to Wittenb●rg, he found the people very charitable to him, 
Charity.  especially Melancthon. There he remained five years, and by his writing for, and attending upon richer students, 
His Industry.  and teaching some privately, he maintained himself. When he returned home, he had an ample testimony from Melancthon for his excellent wit and learning. 
His return home.   
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, 
He is Pastor of Hafnia.  and faithfulness. And when many young students resorted to him, he read privately to them: And by his extraordinary pains got 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, 
He is Hebrew Professor. And Doctor.  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 labours, 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 than that he might be dissolved, 
Death desired.  and be with Christ. A little before his death he expounded the 103 Psalms, with so much fervour, efficacy, and power of the Holy Ghost, that all that heard him wondered at it, 
His Death.  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, 
His birth and Parentage.  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, 
His Education.  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 suffer 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, 
He goes 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 got much good by it. At Ulm also he studied the Arts and Tongues, and a seventeen years old his Father sent him to Wittenberg, 
〈◊〉 to Wit●enberg.  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; 
M●rabilis 〈◊〉.  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 Marquis of Brandenburg embraced the Augustan● Confession: And the Sea by the Kingdom of Naples was wholly dry for eight miles together, 
A Predigy.  out of which place ●ire, and ashes broke forth so abundantly, that many places were miserably destroyed thereby.  
In the University of Wittenberg, Heerbrand studied the Arts with great diligence, 
His studiousnes  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 Melancthons' Lectures with ●uch diligence, as also Bugenhag reading upon Deuteronomie, 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 laboured to rivet in his memory.  
An. Christi 1540 he commenced Master of Arts. 
He is 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, 
His return home.  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 Talon 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. 
He is made Deacon.  In which employment he continued six years, and followed his studies in that University. He also privately read Mathematic Lectures to many; 
His diligence.  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 Landgrave of Hesse.  
Anno Christi 1547, 
His marriage.  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, 
He is banished.  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. 
His return.  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, 
He is Doctor.  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, 
Reformation.  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, 
His preferments.  which was two years after he came to Tubing, he was chosen Rector of the University, a place, as of great honour, 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 florence per an. 
〈◊〉 self-denial.  but he refused it, continuing at Tubing, where he had much honour 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 honour heaped upon him as the Dukedom of Wirtemberg could afford: For he was made Counsellor 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, 
His wife's death.  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, 
His sickness.  which he bore with much patience, often using that saying of the Apostle, 
His patience.  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, 
His death.  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 bed's head, so that as soon as his first sleep was over, he applied himself to them for some hours. 
His humility and charity.  And though he had great honours, 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, 
His prudence.  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, 
A good father.  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 Theologiae. 
His works.  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, 
His birth and education.  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, 
He is sent 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, 
His great proficiency.  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 traveled to Wittenberg, where he was entertained by Philip Melancthon into his Family; 
He goes to Wittenberg.  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 dost 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, 
Plato praises 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 endeavoured 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 Wittenberg was dissipated by reason of the same; whereupon Chytraeus went to Heidelberg, 
He goes 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 Wittenberg, 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, 
His travels.  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 traveled through most parts of Italy: And being returned to Wittenberg, 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, 
He goes to Rostoch.  ●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, 
He is desired in divers places.  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 Strasborough 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 traveled into Friesland, Brabant, Flanders, 
His travels▪  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. 
He is Doctor.   
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, 
He goes to Augsburgh.  where matters of Religion were to be debated. At which time Ambassadors came to him again from Strasborough to request his remove thither, and he gave them some hope of assenting, 
His contentation.  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; 
1569. He goes into Austria.  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, 
His travels.  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 marquis of Brandenburg sent for him to be the Divinity Professor at Franckfurt upon Order, 
He goes into Stiria.  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 Wittenberg 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, etc. 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; 
His sickness.  yet neither there would he be idle, but upon the least intermission of his pain, 
His Industry.  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, 
Preparation for death.  received the Sacrament of the Lords Supper, and not long after quietly slept in the Lord, Anno Christi 1600, and of his age seventy. 
His death.   
Whilst he lay sick in his bed, if any present had discoursed about a controversal 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, 
His Character.  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. 
Injuries to be born.  He often turned a deaf ear to calumnies and lies, using to say, Qui nescit ferre calumnias, obtrectationes, convitia, injurias, ille vivere nescit. He knows not how to live that knows not how to bear wrongs, etc. He had these wishes often in his mouth, Utinam ambitio, & avaritia ex animis hominum radicitùs tolleretur! 
His wishes.  utinam publicae tranquilitatis causa magni viri remitterent invicem simultates! utinam reges ac potentes rerum Domini majorem Eclesiae, ac scholarum curam susciperent, etc. In difficult matters he was never rash to declare his judgement. 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, 
●is Works.  Philologica, & Historica, quae hic recensere nimis longum foret. Some of his Works are mentioned before.   

The Life of Alexander Nowell, who died A no Christi 1601.  
ALexander Nowell was born in the County of Lancaster, 
His Birth and Parentage.  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, 
His Education.  where he studied thirteen years, and grew very famous both for Religion and Learning. 
His flight in persecution.  In Queen Mary's days, he, amongst many others, left the Kingdom, that he might enjoy his conscience, and returning when Queen Elizabeth, 
He is made Dean of Paul's.  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. 
His Charity.  He was a great Benefactor to Brasen-nose College, where he had his first education. 
His Works.  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, 
His death.  and yet neither the eyes of his mind, nor body, waxed dim: And died peaceably in the Lord Anno Christi 1601.   


D. TOSSANUS  The Life of Daniel Tossanus, who died A no Christi 1602.  
DAniel Tossanus was born at Mombelgart in Wirtemberg, Anno Christi 1541. 
His birth and education.  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, 
He goes to Basil.  where he continued two years, and then he commenced Bachelor of Arts: From thence Anno Christi 1557 he went to Tubing, 
〈…〉 Tibing.  and was there maintained to his studies for two years more by the bounty of 〈◊〉 Ch●istopher, who did it for his Father's 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 humane 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, 
He is 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, 
He goes to Paris.  and to proceed in his other studies.  
Anno Christi 1560 he went from Paris to Orleans, 
Thence 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 judgement about the manner of Christ's presence in the Sacrament.  
At this time there was the most flourishing Church in all France in Orleans, 
A famous Church at 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, 
His marriage.  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, 
Wars in France  the Civil Wars broke 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 Country's safety, 
Duke of Guise slain.  went out, and slew the Duke of Guise under the walls, 
God's mercy.  whereupon the siege was raised, and the Church there preserved almost miraculously from ruin.  
Anno Christi 1567., there broke out a second Civil War; at which time the Papists in Orleans conspired together to destroy all the Protestants, 
Popish malice.  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, drove 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, 
Popish malice.  began to breathe 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; 
He is in great danger.  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 Murdered 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 broke 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; 
A miracle of mercy.  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, 
He is taken prisoner.  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, 
His release.  for a great sum of money, she procured his release, whereupon he went to Agrimont; and his wife, putting herself into the habit of a Maidservant, 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 succour: 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, 
God's mercy.  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: 
The K●●gs malice.  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, 
He goes to Sancerra.  which was the nearest place of safety. There went also a long with him two or three hundred Wagons 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, 
God's mercy.  and arm themselves, and to proffer themselves as a guard to these Wagons, who fought often with their enemies, and by God's special providence conducted them all in safety to Sancerra. There Tossan continued a year, 
He goes to Mombelgart.  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 Father's place, who was now grown old, for a year: But some Ministers of Stutgard accused him for preaching Calvinism and Zuinglinism, 
His new troubles.  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 Hierom Groslotius, a most godly Noble man, 
He preaches in a Ca●●le.  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, 
Popish rage.  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 abominable Massacre at Paris, 
The 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 defence, resolved to return home again, and took with him this Lady, with Tossan, 
A special providence.  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, 
Popish cruelty.  broke 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 miss their prey which they most sought after.  
This Nobleman's 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 Duchess of Ferrara sent for him, and his Family, his wife being again great with child, 
God's mercy. He goes to the Duchess of Ferrara.  and hid them in a Turret in her Castle, and sustained, and said them there. And when the rage of the Papists was somewhat abated, he, with his wife, and children traveled through many dangers into Germany, and shortly after was sent for by that pious Prince Frederick the third, 
He goes into the Palatinate.  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 Faithfulness, Diligence, Candor, 
His faithfulness.  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 Counsellors 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 Lodowick a Lutherane succeeding him, Tossan amongst some others, was dismissed: 
He is dismised.  But Prince Cassimire [Lodwicks Brother] who knew the impostures of the Vbiquitarians better than his brother, and who had undertaken to defend that faith whereof his Father had made a confession in his Will, called him to Neostade, 
He is called 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, 
His painfulness.  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 advice, 
He is much esteemed.  and Counsel, that he sent for him often, neither would determine any thing in Ecclesiastical affairs without his assent: and when Prince 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 correspondence with him.  
Shortly after Lodowick 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 advice, and counsel he might reform the Churches: 
He is sent for to Heid●eberg.  But when he came thither, his adversaries loured exceedingly upon him, and raised many false reports, 
His opposition.  but he remembered that of seneca, vir bonus, quod honestè 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 alured 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 divolved upon Tossan; all which he discharged with much fidelity. Anno Christi 1586. James Grynaeus, the chief Professor in Heidelberg was called home to Basil, 
He is made Professor.  in whose room Tossanus (though very unwilling) was substituted: and therefore to satisfy the Statutes of the University, 
Commenceth Doctor.  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. 
His manifold afflictions.  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, 
P. Casimire dyeth.  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 broke out a grievous Pestilence in that City, 
A great plague His constancy.  which drove away the students. But Tossan remained Preaching comfortably to his people, and expounding the Penitential Psalms to those few students that yet remained.  
Anno Christi 1601 he being grown very old, and infirm, laid down his Professors place, 
His weakness.  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 labours, 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, 
His faith.  he comforted himself with these texts of Scripture, I have fought the good fight of Faith, etc. 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, 
His Death.  and so departed quietly in the Lord An. Christi 1602, and of his age sixty one. 
Hi● character.  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: 
His work●.  and some of his works were published after his death by his Son.   


I. WHITGIFT  The Life of William Perkins, who died A no Christi 1602.  
WIlliam Perkins was born at Marston in Warwickshire, 
His birth and education.  Anno 1558, and brought up at School; from which he went to Christ's College in Cambridg, 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 24th year of Queen Elisabeth. He was very wild in his youth, 
His conversion  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 Ministry, 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 labours amongst them, 
He preaches to the prisoners. He converts many of 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 Andrews Parish in Cambridge, 
He is chosen pastor. Preachers pattern. His Character.  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-tearms, made thereof plain and wholesome meat for his people. He was an excellent Chirurgeon 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, 
Note. The powerfulness of his ministry.  as left a doleful Echo in his auditor's 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, 
His 〈◊〉 in ●●●ding.  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, 
His painfulness.  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 Gauntlet 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. 
His death.   
He was of a ruddy complexion, fat, and corpulent: Lame of his right hand, 
He was same of his right hand.  yet this Ehud with a left-handed pen did stab the Romish cause; as one saith, 

Dextera quantumvis fuerat tibi manca, docendi  
Pollebas mirâ dexteritate tamen.   

Though nature thee of thy right hand bereft,  
Rightwell thou writest with thy hand that's left.    
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, 
josh. 1. 2.  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 labours were crowned with, may appear by this example. A young lusty fellow going up the ladder discovered an extraordinary lumpishness, and dejection of spirit, and when he turned himself at the upper round to speak to the people, 
A thief converted at his death  he looked with a rueful and heavy countenance, as if he had been half dead already: whereupon Master Perkins laboured 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 worse thing: Sayest thou so? (said Master Perkins) come down again man, and thou shalt see what Gods 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, 
Power of Prayer.  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 Saviour 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 canceled with the red lines of his crucified Saviour'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. 
His Works.    


F. JUNIUS  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 Birth and Parentage.  His Grandfather was William Lord of Boffardineria, who for his valiant service in the wars of Navarre was rewarded by King Lewis the twelfth with that honour. 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, 
His weakness in his childhood.  not likely to live one hou●, and therefore was hastily baptised. And during his childhood this weakness continued, which falling into his left leg, caused a sore which was difficultly healed.  
When he was five years old his Father began to teach him to read as his leisure would permit. 
His Education.  At six years old he began to write, and to discover his ingenuity, being of a pleasant disposition, very desirous of honour, quickly angry, and for his age of a grave judgement. He did eat his meat eagerly, was very shamefaced, which continued with him all his life after. He had the public Schoolmasters for his instructers, 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: 
His Master's harshness.  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, 
He goes to Lions.  but coming too late, after the Ambassadors departure, he stayed, 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 labouring upon every opportunity to draw him to lewdness. 
His Tentations.  This much troubled him, having been brought up religiously by his parents, whereupon he thought of returning home, but his father's authority (who commanded his stay there) altered those thoughts, 
God's mercies  and so, through God's assistance, he resisted that temptation! But presently fell into another: For as he was reading over Tully de Legibus, 
He is drawn to Atheism.  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. 
God's mercy.  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 scent for him home, where he carefully, and holily instructed him, and caused him to read over the new Testament, of which himself writes thus, novum Testamentum aperio, exhibet se mihi adspectu primo augustissimum illud caput. In principio erat verbum, etc. 
john 1.  When I opened the New Testament, I first light upon John's first Chapter: In the beginning was the word, etc. 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 humane writings My body trembled, 
He is reclaimed.  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 called'st home thy lost sheep into thy foid. And from that day forward he fervently bend himself to the study and practise of piety, 
He goes to Geneva.  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, 
His travels.  having but little money remaining.  
In this journey he spent three weeks, 
His poverty.  and at Bern saluted Musculus, and Hallerus. At Zurick, Martyr, Bullinger, and Gualther: 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 special providence.  a Tailor, whose Mother had formerly lived over against Junius his Mother's 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, 
He weakens his body by abstinence.  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, 
His Father murdered.  he wrote to his Mother not to be solicitous for him, for that he would maintain himself by his own labours: And thereupon he taught Latin, Oreek and Hebrew to some youths, and so followed his studies besides, 
His Industry.  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, 
He is chosen to Antwerp.  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, 
The inquisition brought into the Ne herlands.  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, 
Popish malice.  which was Anno Christi 1565. This first meeting was in the house of two Noblemen [brother's] 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, 
Miracles of mercy to him.  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. 
An other danger.  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 goes to Limburg.  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, 
Strange tentations.  having many children, that for thirteen years together had conflicted with grievous despair, crying out that she, and all her children were damned; 
A strange example.  The Priests had often by their exorcisms sought her cure: The neighbours had bound her in chains, and beaten her yet all in vain: for she broke 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 Neighbours 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 Gods will, that she should take care of her children, 
God's mercy.  who prefers mercy before sacrifice: And also that the Mass was not the service of God, etc. By which means she was quieted in her conscience, and went away satisfied, to the great astonishment of all her neighbours.  
About this time the peace of the Church at L●mburg was much disturbed by the Anabaptists, 
Anabaptists disturb the Church.  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; 
Popish malice.  They came also to Church to disturb him in his Sermons, but notwithhanding all their endeavours 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 broke out into open violence; where upon the Magistrates persuaded him to retire himself from the danger, 
Flight in persecution.  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, 
He goes to Heidelberg.  and afterward chosen Pastor of the Church of Schaenavia which was near unto that City.  
But the year after, 
A great plague.  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; 
He returns to Heidelberg.  yet at last he returned to Heidelberg, and endeavoured to compose some differences that in his absence were sprung up in the Church of Schaenauìa.  
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 Tremelius in Translating the Bible out of Hebrew.  
The Elector being dead, 
Bible translated.  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, 
He is made Professor in Leiden.  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 
His death.   
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. 
His Works.  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, 
His birth and education.  and brought up by his Aunt, who was Abbess of a Nunnery. His first Education was in the School at Douai, where (being of an acute wit) he profited exceedingly in the knowledge of the humane arts: From thence he went to Paris, and whilst he studied there, 
He goes to Paris.  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, 
He goes 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, 
He comes into England.  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, 
His several employments.  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 honour in both his offices, 
His Death.  he died of the Plague, Anno Christi 1602, and of his age 60.   


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 parentage.  his Father was a Merchant of great Grimsby in Lincolnshire. 
His birth.  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, 
A prediction.  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, 
His education.  who finding him of a prompt, and acute wit, sent him to London to Saint Anthony's School in Bennet Fink parish, & when he had made a good progress in Learning there, he went to Cambridge, 
He goes to Ca●bridge.  and studied a while in Queen's 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 is Fellow of Peter-house.  he was chosen Fellow of Peter-House, where Doctor Andrew Pearn was Master, who favoured him exceedingly, and sheltered him from danger all Queen Maries 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, 
The Pope is Antichrist.  Papa est ille Antichristus; the Pope is that Antichrist. He was also a famous Preacher, and when Doctor Hutton was preferred to the Archbishopric of York, 
He is Mr. of Pembrok-hall.  he was chosen Master of Pembrok-Hall in his room, and Doctor Cox Bishop of Elie made him his Chaplain: Afterwards he was chosen the Margaret-Professor, 
And Margaret Professor.  which place he discharged with such high commendations, that not long after he was made the Queen's 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. 
His preferments.  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, 
His esteem with the Qu.  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, 
His sickness.  that within some few months he fell sick; which when King James heard of, he went to him, and laboured to cheer him up, 
His death.  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, 
His charity.  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 martyrology.  
Much Controversy there was between Mr. Tho. Cartwright and him about Ceremonies, as appears by the books extant betwixt them.   


T. BEZA  The Life of Theodore Beza, who died A no Christi 1605.  
THeodore Beza was born at Veselia Anno Christi 1519. 
His birth and Parentage.  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 Counsellor in the Parliament, and by him was tenderly and carefully educated, 
His Education.  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, 
He studies the Law.  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. 
His Poems.  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 than afterwards he approved of; and indeed endeavoured to have suppressed his Poems, but the Papists hating him for his Religion, 
Popish malice.  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 Uncle's means, abounding with ease, money, and all things, 
His tentations.  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 squandered away precious hours in pastimes, and began to be puffed up with that applause which he got 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, 
His conversion.  and the Snares of Satan, he made a vow to renounce the errors of Popery, 
His marriage.  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 honours and profits upon him by the death of his elder brother, and the Abbot his Uncle giving him all his goods, 
New ten●at●ons  he was long in resolving what to do, and slower in performing his Vow than he should have been: But whilst he thus delayed, the Lord struck him with a sore disease that he almost despaired of life; 
God's mercy to him by sickness.  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, 
Affliction sanctified.  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, honours, riches, 
He leaves all for Christ.  and country, he went to Geneva Anno Christi 1548, where according to his former vow, he publicly solemnised 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 Counsellor 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, 
A special providence.  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, 
His remove to Lausanna.  as Peter Viret the Pastor, John Ribbit the Divinity Professor, John Raimund Merlin the Hebrew Professor, etc. 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, 
His prudence.  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, 
He turns the Psalms in●o French metre.  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, 
His expositions.  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, 
He falls sick of the Plague.  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. 
God's goodness.  Shortly after which he wrote a book de Haereticis à Magistratu puniendis, 
His works.  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 Lords 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 Lords Supper, seven of them were afterwards burnt in the fire, 
Persecution in France.  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 2d of France. And thereupon Beza with some others were sent to the Germane 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. 
Popish malice.  In that journey he grew acquainted with Melancthon, and they took much delight in the society of each other. 
Friendship.   
Having spent ten years at Lausanna, as the Greek Professor, with the good leave of the Senate of Bern, 
His remove to Geneva.  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 is chosen Pa●●or.  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, 
●earning advanced in troublesome times.  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, 
He deals with the King of Navar.  at the request of certain Noblemen of France Beza was invited to visit Anthony King of Navarre, 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 Navarre joining with the Prince of Conde, the Admiral Coligni, d' Andelot, and other Noblemen▪ caused the Popish party to give over the butcheries, 
Persecution stopped.  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 Reform; 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, 
A conference about Religion  there were Edicts published in the King's 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 Navarre sent Letters and Messengers to the Senate of Geneva, 
Who repair to it.  requesting that Beza might be sent to that great meeting where such weighty matters should be transacted. The Prince of Conde 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 Zurick 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, 
The French Ministers.  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 debating 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 Conde, the Cardinals of Bourbon and Lorraine, 
Beza's speech.  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 endeavour to compose them, 
His conference  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 endeavours should always be bend 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 any thing 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, laying 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 spoke very lovingly to Beza, 
Cardinal of Lorrains speech 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 endeavour of procuring public concord: Professing for his own part, that according to the abilities God had given him, he would promote it.  
Septemb. the fourth they met together in the large Hall of the Monastery at Possy▪ where were present the King, 
The first meeting.  the Queen Mother, the Duke of Orleans the King's brother, Margaret the King's Sister, the King and Queen of Navarre, the Prince of Conde, 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, 
Beza's Oration  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 till he had heard the answers which the Prelates would give to that which had been spoken; for than 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, 
A Confession of faith presented to the King  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 than he was suffered to do the day before, which accordingly he did.  
September the sixteenth, 
The second meeting.  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 adjourned 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. 
The third meeting.  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, 
The several conferences.  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 Lords Supper. Beza was about to answer him, but another Sorbonist [Sanctaesius] rising up, and repeating sourly what Espensaeus had said, interrupted him. He insisted principally upon Traditions, which he affirmed to be certainer than the holy Scriptures, quoting something out of Tertullian: But Beza showed 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 Augustane 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 Germane Divines, which he said was lately sent to him, importunately urging the Ministers that they also would set down their opinions. 
Popish ●●●●lty  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, 
Beza's answer.  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 depended 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, 
The f●●rth me●ting.  and Beza again discoursed of the Calling of the Pastors of the Church, and then of the Lords Supper: But Lorra●n being ne●ed about some expressions which Beza used about the vicious calling of their ecclesiastics, cried out, that the Majesty 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. Lordkin, passing by that subject, asked the Ministers why they refused to subscribe the Augustane 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 Lords 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 Lords 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, etc. 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 Lords 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 laboured 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 spoke of the Lords 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 it's said, This is my body, so it's 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 showed that there was no absurdity when the Apostle compared Circumcision with Baptism, etc.  
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, 
A way of reconciliation propounded.  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 Lords 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 offer, 
The Form of the Agreement.  dare, & verè 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, & naturale corpus, & sanguinem Jesu Christi per virtutem Spiritus Sancti comedi, & bibi fatemur, eoque 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 showed 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, 
The form rejected by the Pontificians.  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, 
The conference ends.  so famous all over Europe, which yet answered not men's expectations: And so every one 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 broke out, and his singular love to Geneva continually put him upon a desire of return, where also he was earnestly desired, 
The Church increaseth.  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 Gospelers in France, and Sermons began to be preached publicly every where, yea in some places they took away Churches from the Papists, till by the King's command, and their Minister's 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 Navarre to their party; which Beza suspecting, and finding him wavering, endeavoured by all means to confirm, and keep him in the true Religion, to whom the King answered, Quod Pelago se non ità commissurus esset, 
Carnal policy.  quin quando liberet, pedem referre possit, That he would not launch so far into the sea, but that when he pleased he might return safe to the shore again. 
The King of Navarre falls to the Papists.  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 worshipped. 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, 
The Protestants murdered  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 Conde 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; 
Beza stays in France.  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; 
A Synod.  and for the better regulating of Ecclesiastical Discipline in those troublesome times, a Synod was called in that City, 
A Plague.  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, 
The protetants beaten.  and by his prayers and exhortations did much encourage the soldiers, yet they lost the day, and the Prince of Conde was taken prisoner, whom Beza by his Letters much comforted, 
Beza comforts he Prince.  and exhorted the rest not to give way to despondency, but to persevere in the defence 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: 
His return to Geneva.  Calvin undergoing the burden one week, 
His employments.  and he the other, and they continued in those mutual labours, till calvin's death, and then he had Nicolas Collodonius for his Colleague, and after him Lambertus Danaeus, 
He relates the miseries of the French Churches.  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, 
He confutes Heretics and Lutherans.  who had inveighed against his Translation of the New Testament into Latin. He also published an answer to the rail 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 Brentius, and James Andreas, who held the Omnipresence of the Body of Christ: After this he published an excellent Catechism.  
Anno Christi 1567., 
Civil wars in France.  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, endeavoured 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 harbour, 
Geneva a refuge to the godly.  amongst whom was Nicolas Beza, Praefect of Vezelia, brother to Beza by the Father's 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 Polygamy, 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 is sent for into France.  he was sent for by the Queen of Navarre, the Admiral, and the general vote of the Churches of France to Rochel to a Synod, where he was made the Moderator, and at which, the Confession of Faith of the French-Churches was confirmed, 
Moderates in a Synod.  and subscribed by the Queen of Navarre, her son [afterwards King Henry the 4th.] and the Prince of Conde. And the year after he was sent for to Namures to another Synod, 
1572.  where the book of the French Church-Discipline was established.  
Anno Christi 1572, 
The Massacre at Paris.  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, 
He provides for the afflicted.  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. 
Charity.  of Bourbon, son to the great Lodowick Prince of Conde, who thereupon retired into Germany for shelter, and staying a while at Strasborough, he sent for Beza, and employed him to Prince Cassimire, 
His great employments.  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 rail of Holderus; against the calumnies of Andrea's: Made his Harmony of the Law out the Books of Moses. He wrote also of the Notes, and Authority of the Catholic Church, etc.  
Shortly after the Plague breaking forth in Geneva, 
A Plague.  Beza was much afflicted for the sad condition of the Commonwealth, 
Friendship amongst the Pastors.  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] begun privately to sow the seed of their errors in Geneva, whereupon Beza, John Pinaldus, Charles Perrot, and Anthony Faius, 
Anabaptists converted.  were chosen to confer with them, and after confutation of their errors, they recanted, and reform; 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 Germane and Helvetian Divines about the difference betwixt them in some points, 
A Disputation.  unto which Beza was sent for, 
No good comes of it.  and the whole Dispute was betwixt Dr. Andrea's 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, 
His Wife dies.  with whom he had lived with much comfort forty years, which was a great grief to him; 
His second marriage.  yet afterwards by the advice of his friends he married another, one Katherine 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, 
His great labours.  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 Lyric verse; answered Genebrards' calumnies, and revised his translation of the New Testament.  
Anno Christi 1589, France being full of broils, Geneva also was molested by the same; 
Prayer in danger.  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, 
His weakness.  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, 
His diligence.  and then praying publicly, yet would he not be idle, but went on teaching daily in the Schools; yet at last because of his dulness 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, 
His last sermon  being eighty one years old, upon the third Petition of the Lords 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 invites his Colleagues.  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, than their bodies with dainties: 
Friendship amongst brethren.  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 rumour spread abroad all over Europe by the Jesuits, 
Popish lies  that Beza was dead, and that he turned Papist before his death; 
Confuted.  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, 
Death desired.  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 Navarre lying in siege before the Castle of Saint Katherine's in Savoy near to Geneva, Beza went to visit them, 
He visits the Kings.  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. 
His request for the Church at Lions.  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, 
His meditations.  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 favour 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 King's Camp to Geneva to see the City which was now so famous, 
He is visited by many.  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 Landgrave of Hesse came to Geneva to see him, but disguised, for which Beza was very sorry after that he had not known him. 
Preparation for death.  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, 
Ephes. 2 10.  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, nè 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, 
His sickness.  that every day two of them should visit him by turns, and sometimes all of them came together, and prayed 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, 
His death.  and of his Ministry 46.  
James Lectius made this Epigram of him. 
Vezelii genuêre, piae tenuêre Gebennae;  
Astratenent: vixi non mihi, sed populis.  
Aliud.  
Si qua fides famae, proles mihi defuit omnis:  
At varia, & vera prole beatus ego.  
Me Populi, & Mystae, & Reges dixere parentem:  
Multa virûm genui millia, Christ, tibi  
Quin Populi, & Mystae, Reges nascentur & ex me  
Christ tibi, & toto dum legar orbe frequens.   
He was a thick set man, and of a strong Constitution, insomuch that he used to say, 
His Character.  that he never knew what it was to have his head ache: He was of an excellent wit, an accurate judgement, a firm memory, very eloquent, affable, and courteous; so that he was called the Phoenix of his time.  
In his Testament he gave thanks 
Thanksgiving for five things.   
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, etc.  
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, 
His small means.  and his labours were extraordinary; yet he had but 1500 florence 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. 
His works.  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 union. 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.   


D. RAINOLDS  The Life of John Rainolds, who died A no Christi 1607.  
JOhn Rainolds was born in Devonshire, 
His birth and education.  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, 
His brothers are Papists.  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, 
His excellent parts.  and for his knowledge in the more mysterious parts of Divinity, that one saith of him, that he was, Acad miaes 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, 
His humility.  only (being much importuned) he took the Deanery of Lincoln, which he quickly grew weary of, and therefore passed it away to another. He was chosen Precedent of Corpus Christi College, 
His preferments.  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, 
God's providence.  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 struck 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 leapt back without doing him the least hurt. 
His death.  But the ingrateful 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.   


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, 
His birth and education.  and at nine years old was sent by his father to School at Bordeaux; 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; 
He goes to Paris.  where for two month's 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, 
His Industry.  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 got 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 studies Hebrew.  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, 
His humility.  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, 
His travels:  and made little stay any where till he was called to the University of Leiden Anno Christi 1593. to be Professor there, 
He is made Professor at Leiden.  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, 
His Death.  and of his age sixty nine. The aforementioned Turneby, who was an excellently learned man himself, called this Scaliger, Portentosi ingenii juvenem; A young man of a stupendious wit.   

The Life of Amandus Polanus, who died A no Christi 1610.  
Amandus' Polanus was born at Oppavia in Silesia▪ of honest parents, 
His birth and education.  An. Chr. 1561. In his childhood he was brought up by the care of his parents in the Free-school belonging to that place, where he learned the grounds of the Liberal Arts: And from thence, Anno Christi 1577, he was sent to Uratislavia, where he spent six years, and where his ingenuity, and excellent wit quickly discovered themselves, to the great satisfaction of his Masters: and then for his farther instruction, he went to Tubing, 
He goes to Tubing.  and reaped much benefit by the Lectures of Theod. Snepsius: But afterwards in a public Disputation, wherein Doctor Andreas was Moderator, being invited to confer about Election, he constantly adhered to that of the Apostle Rom. 9 11. The children being not yet born, neither having done any good, or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth, etc. And afterwards being conferred with in private about it, adhering to his former opinion, many began to be angry, and to withdraw themselves from him: Whereupon by the advice of a Doctor of Physic, his special friend, he left Tubing, 
He goes to Basil.  and went to Basil, carrying Letters of commendation from that Doctor to James Grynaeus, An. Chr. 1583: where, being admitted into the University, he wholly applied himself to the study of Divinity. And after a while he visited Geneva, and Heidelberg; and in Moravia, and some other places he was Tutor to divers young Noblemen, especially to one Zerotinius.  
Anno Christi 1590., 
He commenceth Doctor in Divinity.  at the importunity of some Noblemen, he commenced Doctor in Divinity at Basil, and six years after he was made Professor for interpreting the Old Testament in that University, 
Is made Professor.  which place he faithfully discharged for fourteen years' space, expounding Daniel, Ezekiel, and a good part of the Psalms, besides his extraordinary Lectures which he read every Thursday and Saturday, and his public Disputations, and other exercises. Thus Polanus was an excellent ornament to the University of Basil, adding a great lustre to it by his wit and writings. Afterwards falling sick of a Fever, he wholly resigned up himself to the will of God, comforted himself with divers pregnant texts of Scriptures, 
His death.  and so departed quietly in the Lord Anno 1610, and of his age 49.  
There met in this man true piety and solid learning. He had both a good wit and sound judgement: Was well skilled both in the Tongues, and Ecclesiastical Antiquities. In his office he was very diligens. He twice bore the chiefest office in the University of Basil, and that to his own credit, and the profit of the Schools. He kept correspondence with the chiefest Divines of those times, who were his special friends, as Beza, Dan. Tossanus, George Sohnius, Will Stuckius, Pareus, Pitiscus, etc. He had two Wives, the first was Mary, the daughter of James Grynaeus, who died in childbed; the other was Salome Wasser●unia, who died the same year with himself.  
Scripsit Commentarium in Danielem contra Bellarminum. 
His works.  Analysin Hosea, cum Orationibus Historicis, & Dialecticis. De morte Christi, pro quibus eam subierit. De quatuor Manarchiis ●pud Danielem. Analysin Malachiae. Partitiones Theologicas. Syntagma Theologiae, etc.   

The Life of Thomas Holland, who died A no Christi 1612.  
THomas Holland was born in Shropshire Anno Christi 1539, 
His birth and education.  and brought up in Exeter College in Oxford, where he took his degrees with much applause. Afterwards he Commenced Dr. in Divinity, was chosen Master of the College, and for his excellent learning was preferred to be the Regius Professor, or Doctor of the Chair, wherein he succeeded Dr. Humphred, 
His preferments.  and so deported himself in the same, that he got the approbation, and admiration both of that of Oxford, and of Foreign Universities also.  
He was like Apollo's, a man mighty in the Scriptures, and as one saith of him, 
His great learning.  Adeò cum Patribus familiaris, ac si ipse▪ Pater, & cum Scholasticis, ac si Seraphicus Doctor: i. e. He was so familiarly acquainted with the Fathers, as if himself had been one of them; and so versed in the Schoolmen, as if he were the Seraphic Doctor. He was also a faithful Preacher of the Truth, and one that adorned it by his holy life and conversation; 
His zeal.  a zealous defender of the true Religion, and a great hater of superstition and Idolatry: Insomuch that when he went any journey, calling the Fellows of the College together, he used to say to them, Commendo vos dilectioni Dei, & ●dio Papatûs, & superstitionis: I commend you to the love of God, and to the hatred of Popery, and superstition. He continued Doctor of the Chair twenty years, and was every way as famous for his Religion, and holiness of life, as he was for his learning.  
When in his old age he grow weak, 
Preparation for death.  and sickly, he spent all his time in fervent prayers, and heavenly meditations, and when his end approached, he often sighed out, Come, O Come Lord Jesus, thou morning star: Come Lord Jesus, I desire to be dissolved, and to be with thee: and so he quietly departed in the Lord Anno Christi 1612, 
His death.  and of his age 73.   


I. DRUSIUS  The Life of John Drusius, who died A no Christi 1616.  
JOhn Drusius was born at Aldenard Anno Christi 1550, 
His birth and Education.  and first brought up to School in the ●ity of Gaunt, and from thence went to the University of Louvain: But whilst he was following his study hard there, his Father was proscribed for Religion, and thereby deprived of all his estate, which caused him to fly into England, taking this his son along with him: 
He goes into England.  When he came to London he met with Cevalerius, lately come thither, that was exceeding skilful in the Hebrew: His Lectures therefore he attended upon both in public and private; and when Cevalerius was sent to Cambridge to be the Professor there, 
He studies Hebrew & Greek.  Drusius went along with him, applying himself especially to the study of Greek. Afterwards when Cevalerius was called back into France, Drusius still accompanied him, 
He goes into F●ance.  and fell hard to the study of the Hebrew: He also privately read the same to two young English Gentlemen.  
After a while he returned to London again, and when he was purposed to go back into France, he h●ard of that bloody Massacre at Paris, which made him alter his mind: and having preferment proffered to him, either in Oxford, or Cambridge, 
He is Professor in Oxford.  he chose Oxford, where, for the space of four years, he read Hebrew, Chalde, and Syriack with great commendation. After which time he went back to Louvain; but not long enjoying peace there, he returned to London again; where he continued till the peace was concluded at Gaunt, and then went over into Flanders, and from thence into Zealand, where the States of Holland chose him to be the Professor in Hebrew, Chalde, and Syriack in the University of Leiden, 
He is Professor in Leiden.  Anno Christi 1577. During his abode there he married a Wife, and the States of Friesland having newly erected a University at Franequer, they called him thither: In which place he continued taking great pains for the space of thirty one years; 
His marriage.  and at length resigned up his spirit unto God, 
His death.  Anno Christi 1616, and of his age sixty and six.   

The Life of John James Grynaeus, who died A no Christi 1617.  
JOhn James Grynaeus was born at Berne in Helvetia Anno Christi 1540 
His Birth, Parentage and Education.  His Father was first a Professor in Basil, and afterwards removed to a Pastoral charge at Raetela, who died of the Plague Anno Christi 1564. His mother was Adelheida Stuberina, both of them godly persons. His father took the care of his first learning, educating him under his own wings; and afterwards Anno Christi 1547, he was sent to School to Basil under Thomas Plater, an excellent Schoolmaster, with whom he profited so much, that Anno Christi 1551, upon examination he was admitted into the University under Boniface Amerbachius, & the very next year the Plague being hot in Basil, 
God's Providence.  he fell sick of the plague, but it pleased God to restore him again, and he followed his study hard.  
He heard his own Father reading Greek and Latin, Huld. Coccius reading Logic, and John Nisaeus reading Poetry and Rhetoric.  
Anno Christi 1556, his Father was called to a Pastoral charge at Raetela, but our James stayed still at Basil, joining the study of Divinity with that of Philosophy.  
One of the Professors of Divinity at that time was Simon Sulcerus, who being an Ubiquitarian misled our Grynaeus into the same error, as himself confesseth; adding that he continued in it for ten years, and misled others likewise, till at length, through God's mercy, he was brought into the way of truth.  
Anno Christi 1559 he began to preach, 
He is ordained Deacon.  and was ordained Deacon by Sulcerus, who was the Superintendent of those Churches; which office he supplied till the year 1563, at which time by the advice of his father and friends he went to Tubing for the further improvement of his learning, though himself had rather have gone to Wittenberg, where Charlet Marquis of Baden having heard him preach, and being taken with him, had proffered him an exhibition of an hundred florence per annum.  
When he came to Tubing he delivered his Letters of commendation to Doctor Andreas, 
His remove to Tubing.  and so was admitted into that University, where he heard Andrea's, Heerbrand, Snepfius, and Brentius for Divinity, Samuel Hailand for Philosophy, and others for the other Arts; and it pleased God that he met with William Stuckius of Zurich, whom he had formerly known, and who now became a partner in his studies, and remained his intimate friend ever after.  
Anno Christi 1564, when by the advice of their friends these two persons were minded to leave Tubing, Doctor Andreas stayed them, and put them upon a Disputation upon certain Theses about the Ubiquity, & Eucharist, endeavouring to draw Grynaeus to his own opinion; but in the disputation Grynaeus was so baffled by Stuckius, that he was almost nonplussed, and was driven to doubt of that opinion. 
He doubts of the Ubiquity.  Having in this disputation given reasonable satisfaction to the Divines of Tubing, he was put upon reading Lectures upon Daniel, and so a while after was made Doctor in Divinity.  
Anno Christi 1565 his Father died of the Plague, 
He is chosen Pastor of Raetela.  and he was chosen by Charles Marquis of Baden to succeed in the Pastoral charge at Raetela, where besides his ordinary labours he read privately to the Deacons twice a week, and God blessed his labours exceedingly.  
Anno Christi 1569 he married a wife, 
His marriage.  with whom he lived contentedly 40 years, and had by her seven children.  
About that time the form of Concord being much pressed, he fell hard to the study of the Scriptures, and of ancient and modern Divines, whereby it pleased God that light began to appear to him, for hitherto he had been a Lutheran: And modestly declaring his judgement about the Ubiquity of Christ's body, 
He denies the Ubiquity.  he began to be hated of many. Yet during his abode there at the request of the Printers he corrected for the Press, Eusebius, Origen, Irenaeus, Erasmus his Adages, and other books.  
Anno Christi 1575. he was sent for to Basil to be a Professor in interpreting the Old Testament, 
He is sent for to Basil.  and with the consent of the Marquis, he removed thither with his family after he had been ten years' Pastor at Raetela; yet before his going the Marquis conditioned with him that he should be overseer of his Churches, and that his brother should succeed him in his charge at Raetela, and withal he assigned him a stipend of twenty Florence's per annum.  
When he was come to Basil he made an Oration of the difculty of the work whereunto he was called. 
His remove to Basil.  He began with the explication of Genesis, but before he had gone through it, at the request of his Auditors he left it, and fell upon the Psalms, and some of the minor Prophets. He also voluntarily read some History Lectures.  
He met with some reproaches from the Lutherans, because he taught otherwise then they would have had him about the Lord's Supper; but the Lord saw it good thus to exercise him, whose labo● is yet both in public and private he blessed exceedingly, and made him an happy instrument of closing up, and healing some breaches that had been between the Churches of Zurick and Basil.  
He maintained friendship with Erastus, 
His friends.  Amerbach, Plater, Zuinger, Urstisius, and others. He had many Noblemen, Gentlemen, Citizens, Doctors, and other learned young men that came out of other countries to sojourn with him.  
Anno Christi 1583, Lodowick Prince Elector Palatine dying, Prince Cassimire succeeded as Administrator in the minority of the young Prince, whose care was to reform the Churches of the Palatinate, and the University of Heidelberg, and advising with Dan. Tossanus, and other godly Divines about the same, he was directed by them to choose Grynaeus for one of the Professors. And accordingly Anno Christi 1584. he sent to Basil for him, whereupon (with the consent of the Senate) he removed to Heidelberg, 
He removeth to Heidelberg.  where for two years' space he read Divinity and History, taking care both of the Church, School, and University. He met with many oppositions from the Lutheran Faction, had many disputations with them, whereof that was the most famous which was held in the presence of the Prince An. Christi 1584., and wherein Grynaeus was Moderator, the issue whereof was this, That those Divines and Scholars which would not be convinced and reform, but continued to make factions and divisions in the University, were gently dismissed: 
The Lutherans removed.  After which the Orthodox Doctrine of the person of Christ, and the Sacraments was quietly preached in the Palatinate.  
Anno Christi 1585., Sulcer being dead, by the earnest desire of the godly he was called back to Basil to undertake the Government of that Church, 
His return to Basil.  and thereupon Anno Christi 1586 he removed to Basil, and was entertained with the great applause of the whole Church, and having preached twice, ●e went back to Heidelberg, to take his leave of the Prince, Church, and Academy: After which he was courteously dismissed by the Prince, who provided for the carriage of his household, and gave him his Effigies in Gold, as a remembrance of his love.  
He continued in the faithful discharge of his office a Basil, 
His grea●ains  all the remainder of his life, promoting the honour and profit of the Church, School, and University by his care, diligence, and industry. In the Church he was a faithful Pastor, feeding his people with the bread of life, comforting the afflicted, visiting the sick, and diligently removing whatsoever might hinder the progress of the Gospel: For which end, Anno Christi 1594 he visited all the Churches in his Diocese, endeavouring to preserve, and nourish love amongst brethren, and reforming what was amiss.  
In the Grammar School, he with some others, were careful to provide fit Schoolmasters, examined the proficiency of the Scholars, and helped to maintain such as were poor.  
In the University he went through the greatest honours and labours. 
His employments abroad.   
Anno Christi 1588. he was twice sent to Mulhusen, first to settle an able Ministry, and then to be present in a Synod. The same year he went to Bern to a conference for composing the controversies in Religion. 
He grow● weak.  At length he began to grow weak and sickly, and his eyesight waxed very dim, and in the 72 year of his age he was almost quite blind, yet his intellectuals and memory continued very good. He lost also most of his friends, with his brothers, sisters, wife, and children (all but one daughter, 
His patienc●  and his son in law Polanus) whom he much desired to follow. He was oft tormented with the Colic, yet bore all with admirable patience; and in the midst of his pains, he said 

Ut munc triste mori est, sic dulec resurgere quondam,  
Christus ut in vita, sic quoque morte lucrum est  
Interris labor est, requies sed suavis in urna,  
In summo venient gaudia summa die.   

As death's sweet, so to rise is sweet much more,  
Christ as in life, so he in death is store:  
On earth are troubles, sweet rest in the grave:  
I'th' last day we the lasting'st joys shall have.    
After that he was eased of the Colic and Stone, 
His sicknesses.  he fell sick of a Fever, which almost took away his senses, but he betook himself wholly to Prayer, 
Prayer. Death desired.  and tasted the joys of heaven in his soul, continually wishing that he might be dissolved, and be with Christ; which desire God shortly after satisfied; when he had lived seventy seven years, 
His death.  Anno Christi 1617. The Ministers of Basil carried his corpse to the grave.  
A little before his death he professed to Doctor Meier that he died in the same Faith that he had taught others; 
His speech to Meier.  that he had earnestly besought God to provide his people of an able and faithful Pastor, etc. concluding, O praeclarum illum diem, cum ad illud animarum concilium, coelumque proficiscar, & cum ex hac turba, & colluvione discedam: O happy day when I may depart out of this troublesome and sinful world, and go to Heaven to those blessed souls before departed.  
He used to say, 
His sayings.  Pontifici Romano Erasmum plus nocuisse jocando, quam Lutherum stomachando: Writing to Chytraeus, he said, Si non amplius in his terris te visurus sum, ibi tamen conveniemus, ubi Luthero cum Zuinglio optimè jam convenit: If we never see one another again in this world, yet we shall meet in that place where Luther and Zuinglius agree very well together. 
His diligence and Industry.  He used to be up at his study Winter and Summer before sunrising, and spent all the day in Prayer, Writing, Reading, and visiting of the sick. He was so famous that many Princes, Noblemen, and young Gentlemen came from foreign countries to see, and hear him.  
He was very dutiful to his parents, 
His Character.  liberal to a poor brother which he had: Temperate in food and apparel all his life long: Courteous and affable to every man; respectful to all degrees; studious of love and concord amongst the good, especially Scholars, as his many Epistles show. Many desired to sojourn with him, whose bodies he fed with food, and minds with pleasant and profitable discourses, and sage Apothegms. In bearing wrongs he was very patient, never seeking revenge.  
Scripsit Epitomen Bibliorum. Charact. Christianorum. 
His Works.  Enarrationes aliquot Psalmorum, & Prophetarum, ut Haggai, Jonae, Habacuc, Obadiae, Malachiae, Danielis 5 priorum cap. Explanationem Mat. Exeg. Epistolae a● Romanos, Col. Heb. Joh. Historiam Ecclesiasticam. Chron. Historiae Evangelicae.   


R. ABBOT  The Life of Robert Abbat, who died A no Christi 1618.  
RObert Abbat was born at Guildford in the County of Surrey Anno Christi 1560, 
His birth and education.  of honest Parents, who carefully educated him in learning, and when he was fit, they sent him to Oxford, where he was admitted into Balliol College, in which place he followed his studies very hard, took all his degrees till he commenced Doctor in Divinity, 
His degrees.  and for his excellent learning, and exemplary life, he was chosen first Master of the College; and afterwards the Regius Professor, in which place he succeeded Doctor Thomas Holland; and for five years' space performed his office so excellently, that Anno Chr. 1615 he was by King James preferred to the Bishopric of Salisbury.  
Whilst he was there he made that learned and solid work De gratia, 
His works.  & perseverantia Sanctorum: He was also very diligent, and faithful in the execution of his office: But partly by reason of the burden and care of his place, partly by his sedentary life, being so hard a student, he had a stone bred in his kidneys, 
His patience.  which put him to intolerable pain, yet he bore the same with invincible patience: Till finding his end to approach, he called his Family together, and began to make before them a Confession of his Faith, yet with some pauses by reason of his pains and faintness, 
His sickness.  whereupon some of his friends told him that he need not put himself to that trouble, having so fully declared the same in his learned and Orthodox writings. This counsel he approved, and therefore said to them, That Faith which I have published, and defended in my writings, is the truth of God, and therein I die, and so presently after he yielded up his soul to God Anno Christo 1618., 
His Death.  and of his age 58.   

The Life of William Cowper, who died A no Christi 1619.  
WIlliam Cowper was born in Edinburgh, 
His birth and education.  and at eight years old was sent by his Father to Dunbar-School, where in four years he learned the whole course of Grammar, and profited above his equals, and at that time did God begin to reveal himself to him. Many times when he was in the School he used to ●ift up his heart unto God, 
His conversion  begging of him knowledge and understanding; and always as he went to Church, he sent up this ejaculation to heaven, Lord bow nine ear that I may hear thy word.  
At his entry into his thirteenth year, his father sent for him home to Edinburgh, and presently after he went to Saint Andrews, 
He goes to St. Andrews.  where he continued to his sixteenth year in the study of Philosophy, but made no great progress therein; yet the seed of grace was still working in him, inclining him to a careful hearing and penning of Sermons, and other Theological Lectures.  
During his abode at Saint Andrews, 
His tentations.  Satan, working upon corrupt nature, sought oft to trap him in his snares, but as himself testifies, 
God's mercy.  the Lord in mercy forgave the vanities, and ignorances' of his youth, and preserved him from such falls, as might have made him a 〈◊〉 to the Saints, and a reproach to his enemies.  
At the Age of sixteen years, he returned to his parents at Edinburgh, who proposed to him sundry courses of life; but his heart was still inclined to the study of the holy Scriptures, whereupon he resolved to go into England, 
He goes into England.  and the Lord provided him a place at Hoddesdon, eighteen miles from London (just as he had spent all his money which he brought with him out of Scotland) where he was entertained by one Mr. 
God's providence.  Gutherie a Scotchman to assist him in teaching of a School. There he remained three quarters of a year, and then having occasion to go to London, he was unexspectedly called to the service of Master Hugh Broughton, 
He serves Mr. H. Broughton.  with whom he continued a year and a half, and daily exercised himself in the study of Divinity.  
At nineteen years old he returned again to Edinburgh, 
His return to Edinburgh.  where he lived with his elder brother [then one of the Ministers in that City] who much furthered him in his former studies; and at last he was required to give a proof of his gifts privately, which he did in the New Church before Master Robert Pont, 
He preaches privately.  and Master Robert Rollock, and som● others, by whom he was commanded to preach in public also.  
Being twenty years old he was sent by the Authority of the General Assembly, 
His calling to the Ministry.  which then was met at Edinburgh, to be the Pastor at Bothkenner in Sterlingshire; but when he came thither, he found in the Church, besides ruinous walls, neither roof, nor doors, nor pulpit, nor seats, nor windows, yet it pleased God to give such a blessing to his Ministry, 
Power of the Word.  that within half a year the Parishioners of their own accord, built, and adorned the Church in as good a quality as any round about it.  
There he continued seven or eight years, yet subject to great bodily infirmities, 
He is sickly.  by reason of the witness of the soil, and the moistness of the air; and in that time d●d God begin to acquaint him with his terrors, 
Assaulted with mediations.  and with inward tentations, so that his life was almost wasted with heaviness, yet thereby he learned more, and more to know Christ Jesus.  
About that time there was a General Assembly of the Church at Perth, unto which some that lived in the North of Scotland sent to desire that a Minister might be sent unto them; whereupon the Assembly appointed Master Cowper for that place, and accordingly wrote to him by Master Patrick Simpson, 
His remove.  who coming to Sterling, delivered to him the Letters from the Assembly, and those from the Town, containing his calling to the work of the Ministry in that place: And so shortly after the Town sent their Commissioners to transport him and his family thither.  
In that place he continued doing the work of the Lord for ninteen years together, 
His painfulness in the Ministry  where he was a comfort to the best, and a wound to the worse sort. Besides the Sabbath days, he chose thrice a week to convene the people together in the Evenings, viz. Wednesdays, Fridays, and saturdays, for a preparation to the Sabbath; upon which days they had no preaching in the morning; concerning which meetings himself writes, 
The success of his Ministry.  That it would have done a Christians heart good, to have seen those glorious, and joyful assemblies, to have heard the zealous cry to God amongst that people, with sigh and tears, and melting hearts, and mourning eyes: And concerning himself he saith, My witnsse is in heaven, that the love of Jesus and his people, 
His zeal.  made continual preaching my pleasure, and I had no such joy as in doing his work. And besides that he preached five times a week, 
His works.  he penned also whatsoever he preached, many of which holy and godly Sermons are extant in print.  
All the time of his abode there (except some little intermissions, and breathing times) the Lord still exercised him with inward tentation, 
His tentations  and great variety of spiritual combats, the end of all which (through God's mercy) was joy unspeakable, as himself testifies. 
Joy unspeakable.  Yea once (saith he) in greatest extremity of horror, and anguish of spirit, when I had utterly given over, and looked for nothing but confusion, suddenly there did shine, in the very twinkling of an eye, the bright, and lightsome countenance of God, proclaiming peace, and confirming it with invincible reasons: O what a change was there in a moment? the silly soul that was even now at the brink of the pit, looking for nothing but to be swallowed up, was instantly raised up to heaven to have fellowship with God in Christ Jesus, and from this day forward my soul was never troubled with such extremity of terrors: This confirmation was given unto me on a Saturday in the morning; there found I the power of Religion, the certainty of the word, there was I touched with such a lively sense of a Divinity, and power of a Godhead, in mercy reconciled with man, and with me in Christ, as I trust my soul shall never forget: Glory, glory, glory be to the joyful deliverer of my soul out of all adversities for ever.  
In the midst of these wrestle with God he wanted not combats with wicked men also, 
His outward troubles.  but the greatness of his inward conflicts, made him lightly regard all their outward contradictions, and to esteem them but as the bitings of a Flea. It was no marvel to see Satan stir up his wicked instruments to molest him, since he professed himself a disquieter of him, and his Kingdom. Yet this much supported him, that he never had a controversy with any of them but for their sins: And the Lord assisting him, the power of the Word did so hammer down their pride, 
Power of the word.  that they were all of them at last brought to an acknowledgement of their evil ways.  
But at length (as God turned the heart of Pharaoh, and his people from the Israelites, when the time drew on for their remove) so by little and little did the zeal and love of most of that people fall away, 
The apostasy of his people.  so that his last conflict was, not with the profane, but with Justiciaries, and such as were unrebukeable in their lives. These men were stuffed with such pride, self-conceit, disdain, and intolerable contempt, that thereby they were carried further from their duty then any of the former; and they which should have been his greatest comfort, were his greatest cross.  
Presently hereupon God called him to the Government of the Churches in Galloway, 
He is made Bishop of Ga●loway.  in the South-West parts of the kingdom, being chosen by the Assembly, and presented by the King thereunto. This was done without his privity, or ambitious us seeking after it; yea, he was so far from it, that eighteen weeks passed betwixt the King's Presentation, 
His humility.  and his Acceptation of ●t. In that place he was very careful to advance the Gospel, and to adorn his Ministry: Concerning the frame of his spirit thus he writes, My soul is always in my hand, 
His desire of de●●h.  ready to be offered to my God: Where, or what kind of death God hath prepared for me, I know not: But sure I am there can no evil death befall him that lives in Christ, nor sudden death to a Christian Pilgrim, who (with Job) waits very hour for his change. Yea (saith he) many a day have I sought it with tea●es, not out of impatience, 
Death why desired.  distrust, or perturbation, ●ut because I am weary of sin, and fearful to fall into it.  
This faithful servant of God who had always been faithful and painful in his Ministry, when sickness grew daily upon him, 
He grows sickly.  was no way deficient in the duty of his ordinary preaching: Taking great pains also to perfect his work upon the Revelations, which he desired greatly to finish before his death. He had also much grief by reason of some that disturbed the peace of the Church, which he always sought to procure; so that his infirmity increasing, he was compelled to keep home; yet as his weakness permitted, he applied himself to revise his writings, and to dispose of his worldly estate, 
Preparation for death.  that he might be ready for his passage, which every day he expected; & some ten days before his decease, he manifested to his friends, what great contentment he had in his approaching death.  
Many repaired to him in his sickness, whom he entertained with most holy, 
His sickness.  and divine conferences, expressing a great willingness to exchange this life for a better; and at last feeling his strength and spirits to decay (after he had conceived a most heavenly prayer in the company of those that were by) he desired to you to bed, in which also, after he had most devoutly commended himself unto Almighty God, he took som● 〈◊〉 rest. After which time he spoke not many words, 〈…〉 failing, though his memory and understanding 〈…〉 and so about seven a clock at night he rendered 〈…〉 most quiet and peaceable manner An▪ Christi 1619. 
His death.  Some of his private meditations were these.  
Now my soul be glad; for at all parts of this prison the Lord hath set to his pioneers to lose thee: Head, feet, milt, and liver are fast failing; yea, the middle strength of the whole body, the stomach, is weakened long ago. Arise, make ready, shake off thy fetters, mount up from the body, and go thy way.  
I saw not my children when they were in the womb, yet there the Lord fed them without my knowledge; 
A sweet speech  I shall not see them when I go out of the body, yet shall they not want a Father. Death is somewhat drierie, and the streams of that Jordan between us and our Canaan run furiously, but they stand still when the Ark comes. Let your Anchor be cast within the vail, and fastened on the Rock Jesus. Let the end of the threefold cord be buckled to the heart, so shall ye go through.  
His Works are bound up together in one volume. 
His works.   
Soli Deo Gloria.   


A. WILLET  The Life of Andrew Willet, who died A no Christi 1621.  
ANdrew Willet was born in Ely in Cambridgshire Anno Christi 1562. 
His birth and education.  His Father was a Minister, who carefully brought him up in the School of that City, where by his extraordinary pa●ns and diligence he profited so much, that at fourteen years old he went to Cambridge, 
He goes to Cambridge.  and was admitted into Peter-house; yet not long after was transplanted to Christ's Collegde, where Doctor Downham, and Master William Perkins were of his own standing. There he applied himself so seriously to his studies, that in short time he gained a good measure of knowledge in the learned tongues, and Arts; yea he attained to such a measure of perfection therein, that at twenty two years old he published his book, 
His proficiency.  De animae natura, & viribus, wherein he did Philosophically Theologize in five subtle, and abstrase questions. About that time also he was made Minister, and began sometimes to Preach, being furnished with Piety, Learning, and Gravity beyond his years: Insomuch as an accident befalling a Proctor of that College, he suddenly undertook his place at the Commencement, 
He is ordained Minister.  and so well, and dexterously performed it, that thereby he gained the applause, yea the admiration of all his Auditors.  
Having thus spent thirteen years in the University, by the favour of Queen Elizabeth, 
He is Prebend ●f  he was made a Prebend in Ely, 
Ely His marriage.  where also he married a Wife, by whom he had eleven sons, and seven daughters. But his Wife being a careful yokefellow, his household affairs troubled him not, so that he pursued his old course of study, which was his delight, and of which he never was weary: His man: was to rise early in a morning, 
His studiousness.  and to get half way on his journey ere others could set out. At the hour of Prayer he came down, and took his Wife and Family with him to Church, where he had public Prayers, 
His piety.  to the great comfort of his Parishioners: Prayers being ended, he returned to his study till near dinner time, when his manne● was to recreate himself either upon a little Organ, which he had in his house, singing to it; or sporting with his young Children: 
His recreations  Sometimes also he would cleave wood for his health-sake. At his meals he used pleasant discourse, seasoned with some profitable application: After dinner he used to sit and discourse a while, or walk abroad, and then to his study again, so that (without extraordinary avocations) he spent eight hours a day in his study: 
His great ●eading.  By which means he read over the Fathers, Counsels, Ecclesiastic Histories, a great part of the Civil and Canon Law: Polemic Controversies between Rome and us; and most Commentaries upon the holy Scriptures; in his papers he had couched the whole substance of his reading: So that he might say, 
Exiguis Patres ●rctantur pellibus omnes,  
Quos mea non totos Bibliotheca capit.  
Lo here few leaves th'old fathers all enfold,  
Whom whole at once my study ne'er could hold.   
He improved his Talon for the public good, 
His Works.  so that every year he either published a new book, or reprinted some old, with a new Edition. He is one of those concerning whom Doctor Hall saith, Stupor mundi clerus Britannicus: The English Clergy is the World's wonder. In his younger time he preached the Lecture for three years together in the Cathedral Church of Ely: And for one year in Saint Paul's at London, in both with a most singular approbation of a frequent Auditory. Sometimes he preached in Cambridge, 
His Ministry.  and therein discovered himself the man, quem rus non infuscavit, whom the Country had not stained. When he was once called to a Pastoral charge at Burley in Herfordshire, 
He is made Pastor.  he was always constant in Preaching, 
Preachers pattern.  instructing his people in a plain familiar way, applying himself to their capacity. He would also sometimes sharpen his stile, and cut them up roundly for their sin: But when he spoke words of Consolation, he was wholly composed of Sweetness: In denunciations of Judgements, he would put on the bowels of compassion, and the spirit of meekness, sugaring every bitter pill that it might go down more pleasantly. His very presence was powerful and persuasive (mildness mixed with gravity sitting in his countenance) insomuch as one word from him was able to effect more than thousands from some others. 
His holy life.  But especially his godly conversation, exemplifying what he gave in charge out of God's Word, did most of all convince his people's judgements, and subdue their affections to obedience, so that the Lord blessed his labours much to them.  
His house was a little model of a Church, and house of God: 
His family well governed.  Here morning and evening sacrifices were offered to God daily: His children after supper read some part of holy Scripture, and he required of every one present, that they should remember some sentence or other, and afterwards he would repeat the same, adding some exposition, and sometimes something of application to them: Yea he made himself an exact pattern and example to all his family.  
His Charity will eminently appear, 
His charity.  if we consider quantum ex quantillo, how much out of how little means he freely gave to the poor and needy. He maintained two of his near Allies (being fallen into want) many years at his own table; and maintained, for the most part, a son of either of them at the University; and though his many children might have restrained his bounty; yet he was of Cyprian's mind, The more children, the more charity. He gave a dole of bread to the poor, on the Coronation and Powder-treason days: At Christmas he gave Corn to some, money to others, and to the rest of his neighbours liberal and loving entertainment. In the Harvest he would say to the poor, as Boaz did to Ruth, Go not to glean in another field, etc. And when at any time himself came into the field, he would scatter of his heaps with a full hand; so that the poor would be ready to leap for joy at his coming.  
When he set any on work, he paid freely, and speedily: When the poor bought corn of him, 
His justice  they were sure to gain both in price and measure; and yet as Wells drawn spring more freely, so his substance increased with his bounty. He took much pains in composing the differences amongst his neighbours. 
He was a Peace maker.  He was especially careful to do good to poor Ministers, his fellow-labourers. Some that lived near him tasted of his bounty oft, to whom he sent Wheat, or Malt, in no scant proportion.  
He was much given to Hospitality, and Strangers out of other Nations, 
His hospitality  hearing his fame, resorted to him for his acquaintance.  
About December, Anno Christi 1621., having been at London, as he was returning home, 
He breaks his 〈◊〉.  his horse by the way stumbling, threw him down, & in the fall broke his leg, but being holpen up, he road to a town called Hodsdon, where in an Inn, he sent for a Bonesetter, by whom, after his leg was set, he was directed to keep his bed ten days, which he willingly submitted to. As he lay he employed one of his sons who waited on him, to write from his mouth some heavenly meditations upon the song of Hezekiah, when he had been sick, and recovered of his sickness, Isaiah, 38, especially upon the 9, 10, 13, and 15 verses. Thus he continued to the tenth of December, when early in the morning, being awakened by the tolling of a passing bell (which probably occasioned in him a strong apprehension of his own approaching death) he fell into a discourse with his wife (who lay in the chamber by him since that accident first befell him) concerning death, and our blessed hopes expected after death: 
His preparation for death.  And amongst other things, touching the mutual knowledge that the Saints have one of another in glory: Which comfortable discourse being ended, they began to sing an Hymn (of his own composing) giving thanks to God for their rest that night, and praying for a blessing upon them and theirs in the day ensuing: And then having repeated one verse of the 146 Psalms, he presently broke out into these words, Oh this a most sweet psalm; and so went on, but pausing at the end of every staff, he delivered a short Paraphrase upon it; and coming to these words, ver. 7, 8. And lose the fetters strong; and the lame to limbs restore; he applied both to himself, calling the splints upon his leg his fetters, and comforting himself with this, that God would restore him from his lameness; but having occasion for some ease to stir himself, he suddenly fetched a deep groan, and so fell into a trance: 
He faints.  His wife crying out, and some coming in, they used means, and he began to rouse himself a little, and to look about: And uttered these his last words; Let me alone, I shall do well: Lord Jesus— and so gave up his soul to God, Anno Christi 1621., 
His death.  and of his age 59:  
His Works are, Synopsis Papismi. A sixfold Commentary upon Genesis, Exodus, Leviticus, Samuel 1 & 2, Daniel. Romans. Ecclesia triumphans, Thesaurus Ecclesiae. A Comment upon the Epistle of Judas. The Protestants Diet.   


D. PAREUS  The Life of David Pareus, who died A no Christi 1622.  
DAvid Pareus was born in Silesia, Anno Christi 1548. His Parents were Citizens of good rank; 
His birth, parentage, and education.  when he was about three years old, he fell sick of the small pox, whereof he was like to die, and though it pleased God that he recovered, yet he had thereby a blemish in one of his eyes, which continued so long as he lived. About that time his mother died.  
When he grew up to riper years, his Father, perceiving a natural promptness in him to learning, set him to School in his own City, where one of his Masters was very rigid, and severe in his carriage unto him, and there he learned Grammar, Music, and Arithmetic: But when he was fourteen years old (by the instigation of his stepmother) his father placed him with an Apothecary at Uratislavia; 
He is made a Apprentice.  which course of life he could not well relish, and therefore after a month's stay, he returned home again, which his step mother was much offended with, yet his tender father resolved to keep him at school, 
He returns to school.  and when he disliked the severity of his former Master, he sent him to Hirschberg, to one Christopher Schillingus, who was much affected with his ingenuity and towardliness. The chief Magistrate also of that City took a great liking to him, for some verses which he made at his son's Funeral, so that he gave him his diet in his family. When he had been there about two years, the Pastor of that place, who was a Lutherane, fell out with his Schoolmaster, for that, in Catechising of his scholars, he had taught them, that Christ's body being ascended into heaven was there to remain till his coming to judgement, and that in the Sacrament we feed upon it only spiritually by faith, 
His Mas●er is driven away.  etc. And his spleen was so great, that he would not be satisfied till he had driven him away from the City.  
Pareus, having to his great grief lost his Master, returned home; yet neither there was he in quiet, some talebearers suggesting to his father, 
Malice.  that his Schoolmaster had infected him with his errors, and so far they prevailed, that his father intended to disinherit him. Hereupon Pareus resolved to go into the Palatinate, which his father much disliked, & sought by all means to hinder; yet at last, through God's mercy, by importunity, he got his father's consent, who sent him away with little money in his purse.  
Thus forsaking his friends and father's house, he went to Hirschberg, where he met with his Master, and some of his Schoolfellows, and so they traveled together towards the Palatinate, through Bohemia. By the way, his money failing, he went to a Monastery to beg an Alms, 
His poverty.  and the Abbot pitying him, relieved him. Going from thence to another Monastery, he met with an ignorant Friar, and ask an Alms of him in Latin, he returned this answer; Nos pauperifratres, nos nihil habemus; an piscimus, an caro, an panis, an misoricordia habemus. Yet at length it pleased God to bring them safely to Amberg in the upper Palatinate. 
He goes into the Palatinate.  There his Schoolmaster stayed, and sent Pareus, with ten more of his Scholars, to Heidelberg, where they were admitted into the College of Sapience: There he was a diligent hearer of Ursin, Boquin, Tremelius, Zanchy, and the other Professors, under whom he profited both in the Arts and Tongues to admiration. Then he betook himself to the study of Divinity, and having fitted himself for the work of the Ministry, he was chosen by the Elector to preach in a village within his jurisdiction, 
He enters into the Ministry.  which he was then about to reform.  
Not long after he was called back to Heidelberg, and made a Publick-Lecturer, where he continued till the death of Frederick the third, and then by the Heterodox party, he with the other Professors was driven from thence; 
He is driven from Heidelberg.  but most of them were entertained by Prince Casimire, who erected a University at Neostade, appointing Ursin, Zanchy, Tossan, Junius, Pisca●or, and others to be the Professors in it. He appointed also a Synod therein, to consider how to provide for the other exiles. Tossan was chosen Moderator, and Pareus the Scribe of it.  
In that Synod Pareus got leave to go visit his country and friends, and so in three week's space came safely to them, where he was received with much joy, 
He returns home.  and at the request of the Senate, he preached the Sabbath following upon John 3. 16. And that with great applause, and general approbation. His Father also was so well pleased with him, that presently after the Sermon, he canceled the writing whereby he had disinherited him. The Senate also desired him to undertake a Pastoral charge in that place; but he chose rather to return into the Palatinate again; and coming to Neostad, 
His return into the Palatinate.  he was appointed to preach in a village hard by, where he continued till Prince Casimire (as Guardian to the young Prince Elector Palatine) sent for him to be a Preacher in the great Church in Heidelberg, and not long after he was made Master of the College of Sapience in that University. 
His preferment there.   
Anno Christi 1587. according to the Statutes of the College he Commenced Master of Arts, and a fterwards, by the persuasion of his friends, Doctor of Divinity also.  
Anno Christi 1594 at a Convention of States at Ratisbone, the Divines of the Palatinate were accused by the Lutherans, 
He commenceth Doctor in divinity.  as holding opinions neither consonant to the Scriptures, Augustane Confession, nor to their own Catechism. But Pareus, 
Lutherans malice.  at he appointment of the Palatine, easily wiped off those aspersions, and vindicated the innocence of them.  
Anno Christi 1596 there broke forth a great Plague in the University of Heidelberg, 
A great plague.  whereof the learned James Kimedontius (Pareus his intimate friend) died, and some other Professors also; and the Students by reason of it were driven away, yet Pareus stayed, and it pleased God to preserve his College free from the infection.  
Not long after he was chosen Professor of the Old Testament in the room of Kimedontius, 
He is made Professor.  and presently after Rector of the whole University.  
Anno Christi 1596 he was extremely troubled with a Catarrh, 
God's mercy.  insomuch as he despaired of life, yet it pleased God after a while to restore him.  
Anno Christi 1602, upon the death of Daniel Tossan, he was made Professor of the New Testament; 
His fame.  and grew so famous, that many resorted out of Hungary, Borussia, France, England, Scotland, Ireland, and Germany to see, and hear him.  
Anno Christi 1615 his Wife sickened, 
His wife dies.  and died, which was a great grief to him.  
An Chr. 1618., the Low-Countries being exceedingly endangered by the growth of Arminianism, the States appointed a Synod at Dort, for the curing of that disease; and amongst other famous Divines, Pareus 
He is chosen to the Synod at Dort.  was chosen by the Elector Palatine to go to it, but he being grown very old, and infirm, desired to be excused, and so Paul Tossan was sent in his room.  
February the second, Anno Christi 1620, as Pareus was coming out of his study, the steps being slippery with the frost, his foot slipped, and he fell down sixteen steps, and yet it pleased God by a wonderful providence, that ●he light upon his feet, and received no hurt by the fall; which made him think of that promise Psal. 91, He will give his Angels charge over thee, etc. 
God's providence.  By his Doctrine, and Counsel he was admirably advantageous to the Church of God in many places. He strongly asserted the truth of God against its adversaries. He was a great studier, and promoter of the Church's peace; labouring that they which agree in the Fundamentals, 
Peace maker.  should not jar about matters of an inferior nature. He wrote many excellent Works, whereof some were printed by himself, 
His works.  others remained with his son Philip Pareus, who hath since published them to the great benefit of the Church.  
About that time the Spaniards came into the Palatinate with their Army, which brought great miseries upon that poor Country, 
The Spaniards come into the Palatinate.  which Pareus foresaw, both by Prodigies and Dreams. Then did his friends both in Heidelberg and other places, persuade him to retire himself to some other place of safety; to whom he yielded, that so he might not fall into the hands of those bloody Papists, whom he had irritated by his writings against them. At his departure, he cried out, O Heidelberg! O Heidelberg! but it's better to fall into the hands of God, then of men, whose tender mercies are cruelty. 
He goes to Anvilla.  He went to Anvilla where he spent his time in Prayer, Study, and Meditation, waiting, and longing for the time of his change. There also he wrote his Corpus Doctrinae, which when he had finished, he said, Lord, now let thy servant depart in peace because he hath finished that which he desired. 
Death desired.  Presently after he felt his strength much to decay, and he fell into a Fever; and finding that the air in that place agreed not with him, 
His sickness.  he went thence to Neapolis; earnestly begging of God, that if it were his holy will, he might yet return to Heidelberg, and lay his bones there. He made his Will also, finding his former Catarrh to return upon him again; yet, through God's mercy, and by the help of Physicians, he recovered, whereupon he resolved to go to Heidelberg, and taking his Grandson, young Daniel Pareus with him, whom he loved dearly, 
His return to Heidelberg.  he came safely to Heidelberg, where he was received with wonderful acclamations of joy; about which time Prince Frederick came thither also from his Exile; and the Sabbath following they received the Sacrament of the Lords Supper together with much comfort: But three days after, his former disease returning, he was sensible of his approaching death. The Professors, and Ministers resorted to him, much bewailing their own loss, amongst whom was Henry Alting, to whom he freely opened his mind both concerning God's house, and his own, and presently after quietly departed in the Lord, 
His death.  Anno Christi 1622, and of his age 73.  
His Works are bound up together in three volumes. 
His works.    

The Life of Thomas Erpenius, who died A no Christi 1624.  
THomas Erpenius was born at G●rcome in the Low Countries, 
His birth and ducation.  Anno Christi 1584., of honest Parents. In his childhood he was bred in the School of Leiden, and admitted into that University at eighteen years old, 
He goes to Leiden.  and in the twenty fifth year of his age, he commenced Master of Arts. Then he fell to the studies of Divinity, and of the Oriental Languages under Joseph Scaliger, who, observing his ingenuity, and promptness, often foretold what an eminent man he would prove in time to come.  
From thence he traveled into England, France, Italy, 
His travels.  and Germany, in which peregrinations he profited exceedingly both in learning, and prudence. At Paris he became intimately acquainted with Isaac Causabon, and went with him to Samure, where he fell hard to the study of Arabic, and profited so exceedingly therein, that Causabone had him in great admiration, and estimation for the same: From thence he went to Venice, where by the help of some learned Jews and Turks, 
His great learning.  he learned the Turkish, Persian, and Aethiopick languaged, whereby he got so great esteem in Italy that he was proffered a Pension of five hundred ducats by the year to employ himself in the version of some Arabic books into Latin. He spent four years in travel, and was famous every where for his learning. At Paris, and some other places he bought many Arabic books, 
His return to Leiden.  and so returned to Leiden Anno Christi 1612. About which time there was a purpose to have called him into England, 
He is made Professor at Leiden.  and to have allowed him an honourable stipend, but the year after he was chosen Professor of the Oriental languages in Leiden; and presently after he set up (though with extraordinary charges) a Press for those Languages, whereby he published many ancient Monuments both of his own, and other men's.  
Anno Christi 1616 he married a Wife, 
His marriage.  by whom he left three children surviving him.  
Anno Christi 1619 he was made Professor of the Hebrew also, and though he had so many, and great employments, yet he went through each of them with so great exactness, as if he had nothing else to attend upon.  
Anno Christi 1620, he was sent by the Prince of Orange, and the States of Holland into France, to procure Peter Moulin, or Andrew Rivet to come to Leiden to be the Divinity Professor, and though he prevailed not at that journey, yet they sent him again the year after to Andr. Rivet, and the French-Church to obtain of them their consents for his coming, 
Dr. Rivet brought to Leiden.  which business he transacted with so great prudence, that he brought Andrew Rivet along with him to Leiden Erpenius his fame was so great, that the King of Spain wrote to him, making him exceeding great promises if he would come into Spain, to interpret some ancient writings, 
His great esteem.  which never man yet could do. The King of Morocco also did so exceedingly admire the purity of his Arabic stile in some of his Epistles, that he showed them to his Nobles, and other learned men, as some great Miracle. He was also highly esteemed of by the Prince of Orange, and the States of Holland, who often made use of his labours in translating the letters which they received from Princes in Asia, and Africa out of Arabic, or other Languages: But whilst he was thus busily employed in public, and private, it pleased God that he fell sick of the Plague, 
His death.  whereof he died, Anno Christi 1624., and of his age forty.   


A. SCULTETUS  The Life of Abraham Scultetus, who died A no Christi 1624.  
ABraham Scultetus was born at Grunberg in Silesia, Anno Christi 1566. 
His birth and education  His Parents were of good rank, who carefully brought him up at School, where he profited exceedingly; and Anno Christi 1582 he went to Uratislavia, where he had for his fellow-Students Pitiscus, Polanus, and Pelargus, men who after proved eminent in the Church of God: Having studied there some time, 
He goes to Friestade.  he went thence to Freistade to hear Melancthon, Buc●lzer, and some others: But his active spirit could not long be contained within the bounds of his own country, and therefore being assisted by the bounty of a Noble Knight, he went to Wittenberg, 
His travels.  and from thence to Dessavia, to acquaint himself with Peter Martyr, and Caspar Pucer.  
Anno Christi 1590. he went to Heidelberg, where he heard D●niel Tossan, and Francis Junius: There also he read Lectures of Logic, Oratory, and Astronomy to divers young Noblemen, and the year after Commenced Master of Arts. Then he betook himself to the study of Divinity, 
He studies divinity.  thereby to fit himself for the Ministry, which from his childhood he had devoted himself to: And preaching before the Elector Palatine, he so flowed with eloquence and sweetness of speech, 
His eloquence.  that the Prince, and all his Courtiers were much delighted in him; which caused the Elector to make him Visitor both of the Schools and Churches: 
His employments.  Yea many other Princes made use of his help in reforming their Churches in Juliers: Brandenburg, and Hannovia: He was also sent to the Synod of Dort.  
Anno Christi 1612 the Prince Elector Palatine took him into England with him, 
He goes into England.  where he was much esteemed, and respected by King James, and other learned men. At his return to Heidelberg he was made Professor in the University, 
He is made Dr. and Professor.  and Doctor in Divinity Anno Christi 1618.: But about that time, grievous Wars breaking forth (the miseries whereof were dispersed afterwards over all Germany) he was forced to leave Heidelberg, 
His afflictions.  and traveled into Bohemia; yet there also he met with many afflictions, and dangers, so that having been long tossed up and down in several countries, the Lord at last provided him a quiet station at Embden, 
He is called to Embden.  where he was chosen a Preacher of the Gospel: But being thus worn out with travels, sorrows, and pains in the work of the Ministry, 
His death.  he quietly there slept in the Lord, Anno Christi 1624., and of his age 58.  
What admirable endowments he had, 
His works.  his works do sufficiently declare, especially his Medulla Patrum, which is so much esteemed by learned men.   

The Life of John Piscator, who died A no Christi 1625.  
JOhn Piscator was born at Strasborough, 
His birth and education.  Anno Christi 1546, at which time Germany was on fire with Civil Wars: Yet that hindered not, but he followed his studies very hard, and profited exceedingly in learning. When he came to the study of Logic, with great felicity he joined Ramus and Aristotle together: 
He is Professor at Herborn.  And afterwards having made a good progress in the study of Divinity, he was called to Herborn to be the Professor there, and his labours were so grateful to young Students, that many flocked thither out of Germany, France, Hungary, Poland, and other Northern Countries.  
He wrote many things with great diligence, 
His works. Bible translated.  and labour, scarce affording any rest to himself. He translated the whole Bible with great pains, and faithfulness into the Germane Tongue; besides his Logical, and Theological Analysis of the greatest part of it. 
His death.  He died at Herborn Anno Christi 1625, and of his age 80.   


R BOLTON  The Life of Robert Bolton, who died A no Christi 1631.  
RObert Bolton was born at Blackborn in Lancashire, Anno Christi 1572. 
His birth and education.  His Parents finding in him a great promptness to learning, though they had no great means, yet they intended him for a Scholar, the rather having an opportunity of a good Schoolmaster in the town, where he profited exceedingly, and at twenty years old he went to Lincoln College in Oxford, 
He goes to Oxford.  and was Master Randal's Pupil (afterwards a famous Preacher) there in a short time (being well grounded before, and industrious) he became an excellent Logician, and Philosopher. But about that time his father dying, and his means failing, he took excessive pains, and wanting books, 
His poverty.  he borrowed of his Tutor, and others, read them over, and abridged them; and to perfect his knowledge in the Greek, he wrote out all Homer with intolerable pains, so that he could with as much facility dispute in the Schools in Greek, 
His Industry.  as in Latin, or English.  
From thence he removed to Brasen-nose College, because the Fellowships in that house belonged to Lancashire, and Cheshire men; yet for want of acquaintance, he stayed long without a Fellowship, which made him to languish through want; but his deserts being known, Dr. Bret, and some others, together with some small stipends he had for his Lectures in that house, 
He is made a Fellow.  supported him, till he got a Fellowship, about the thirtieth year of his age; then also he Commenced Master of Arts, and being chosen Lecturer, he performed it with such exactness, that he grew very famous. His Disputations in the University were performed with such acuteness of wit, and profound learning, that he was chosen by the Vicechancellor (at King James his first coming to the University) to be one of the Disputants before him; and to read Natural Philosophy in the public Schools: He was also well studied in Metaphysics, Mathematics, and School Divinity; yet all this while he had nothing in him for Religion, he loved Stageplays, Cards, 
His profaneness.  Dice, was a horrible swearer, Sabbath-breaker, and boon-companion; he neither loved goodness, nor good men. Yet hearing the fame of Master Perkins, he went to Cambridge at a Commencement that he might hear him preach, and having heard him, said, That he was a barren empty fellow, and a passing mean Scholar; 
His judgement of Mr. Perkins.  but when God changed his heart, he changed his tune, and said, That Master Perkins was as learned, and godly a Divine as our Church hath in many years enjoyed in so young a man.  
He had familiar acquaintance with one Master Anderton, a good scholar, 
His tentation.  his countryman, and formerly his schoolfellow, but a strong Papist, yea a Priest; This man knowing Mr. Bolton's good parts, and outward wants, took that advantage to persuade him to go over with him to the English Seminary at Rome, where he should be furnished with all necessaries, and have gold enough. This motion he accepted of, and a day, and place was appointed in Lancashire, to take shipping from thence, and be gone: 
A special providence.  Thither Mr. Bolton repaired at the time prefixed, but Anderton came not, whereby escaping that snare, he returned to Oxford, where he fell into acquaintance with Mr. Peacock, a learned and godly man, whereby it pleased God to bring him to repentance, but by such a way as the Lord seldom useth, but upon such strong vessels, 
His conversion.  as he intendeth for strong encounters, and rare employments, for the Lord ran upon him as a Gian, taking him by the neck, and shaking him to pieces, as he did ●ob▪ beating him to the ground as he did P●ul, by laying before him the ugly visage of his su●, 
His 〈◊〉.  which lay so heavy upon him that he roared for anguish of heart; yea, it so affrighted him, that he rose sometimes out of his bed in the night, for very anguish of spirit; and to augment his spiritual misery. he was assaulted with foul temptations, Horribili 〈◊〉 Deo, te●ribilia de side, which Luther called colaphum Satanae This continued for many months, but God at last gave a b●essed issue, and these grievous pangs in his New-Birth produced two admirable effects in him: An invincible courage in the cause of God; 
His comfort.  and a singular dexterity in comforting afflicted spirits. Hereupon he resolved to enter into the Ministry, 
He is ordained Minister.  and was accordingly ordained the thirty fifth year of his age; and about two years after, the Parsonage of Broughton in Northamptonshire falling v●yd, 
God's providence.  Sergeant Nicols the P●tron, preferred him to it.  
About the fortieth year of his age he married Mistress Anne Bois of an ancient family in Kent, 
His marriage.  and to her care committed the ordering of his outward estate, and applied himself wholly to his studies, and the work of the Ministry, and for twenty years together preached twice every Lord's day, and catechised; and on every Holiday, 
His great labours.  and Friday before the Sacrament, he expounded a Chapter, whereby he went over most of the Historical books of the Old, and New Testament; and therein prepared nothing for his people, but what might have se●ved a very learned Auditory.  
In all his preaching, next after God's glor●, 
The success of his Ministry.  he ●imed at the Conversion of souls, and God crowned his labours by making him an instrument to beget many sons, and daughters unto righteousness. He had an excellent Art in relieving afflicted consciences, so that he was sought to far, and near; yea divers that lived beyond sea desired his resolution in divers Cases of Conscience. Though in his preaching he was a son of Thunder, yet to those that mourned in spirit, he was a sweet son of Consolation, 
Preachers pattern.  with a tender heart pouring the oil of mercy into their bleeding wounds. He had a singular skill in discovering Satan's sleights, and in battering down his Kingdom. In all his Sermons he used to discover the filthiness of sin, and to press hard upon the Conscience the duties of Sanctification; yea, he would spare none, great or small in their sins; yet in reproving sin, he never personated any man to put him to shame.  
His life was so blameless that he could not justly be taxed by any, 
His holy life.  of any scandalous sin. He prayed constantly six times a day; twice with his family, twice with his wife, and twice in secret. 
His frequent prayers.  He kept many days of private humiliation; always before the Sacrament, and upon the occasions of the miseries of the Church at home, and abroad, which he performed with much ardency of spirit; and being advised by Physicians, for his health's sake, to break off the strong intentions of his studies, he rejected their counsel, accounting it greater riches to enjoy Christ, 
Christ preferred before health.  by those fervent intentions of his mind, then to remit them for his health's sake.  
He was of a comely presence, his countenance was so mixed with gravity, and austerity, that it commanded respect from others. He oft refused preferment, that he might not be divorced from that Country where his Ministry found such entertainment, 
His humility.  and effect. He was universally bountiful; but especially he exceeded in those public distresses of Germany, 
His Charity.  France, Bohemia, etc. He always spent all the revenues of his living (which was of good value) in the maintenance of his Family, Hospitality, and Charity.  
He fell sick of a Quartane Ague in September, Anno Christi 1631, 
His sickness.  whereupon finding his disease to get strength, and his vigour to grow weaker, he revised his Will, and then wholly retired himself from the world, 
Preparation for death.  and solaced his soul with the Meditation of the joys of heaven; and having compiled a discourse De quatuor Novissimis; of Death, Judgement, Hell, and Heaven; having preached over the three former, he told his people, that the next day he would preach of Heaven, but the Saturday before he fell so sick that he never preached after. Though his sickness was long and sharp, yet he bore it with admirable patience; often breathing forth these speeches, Oh when will this good hour come! when shall I be dissolved! when shall I be with Christ? 
His patience.  Being told that it was better for the Church (if God would) for him to stay here, 
Death desired.  He answered, If I shall find favour in the eyes of God he will bring me again, and show me both it, and his habitation, and if otherwise, lo here I am, let him do what seemeth good in his eyes, 2 Sam. 15. 25, 26. 
His submission to God.  And being asked of another, if he could be content to live if God would grant it him; he said, I grant that life is a great blessing of God; neither will I neglect any means that may preserve it, and do heartily desire to submit to Gods will, but of the two I infinitely more desire to be dissolved, and to be with Christ. To those that came to visit him in his sickness, he gave very godly, and wise exhortations. 
His Thanksgiving.  He thanked God for his wonderful mercy in pulling him out of hell, in sealing his Ministry by the Conversion of Souls, which he wholly ascribed to his glory. A week before his death he called for his Wife, and desired her to bear his Dissolution with a Christian Fortitude; and turning to his children, he told them, that they should not now expect that in regard of his weakness he should say any thing to them; he had formerly told them enough, and hoped they would remember it, 
His admonition to his children.  and he verily believed that none of them durst think to meet him at the great Tribunal of Christ, in an unregenerate state. Some of his neighbours moved, that as he had in his Ministry discovered to them the exceeding comforts that were in Christ, so he would now tell them what he felt in his soul: Alas! said he; do you look for that now from me, that want breath and power to speak? I have told you enough in my Ministry; yet to satisfy you, I am, by the wonderful mercies of God, as full of comfort as my heart can hold, 
His joy unspeakable.  and feel nothing in my soul but Christ, with whom I heartily desire to be. Then seeing some weeping, he said, Oh what a deal ado there is before one can die? When the very pangs of Death were upon him, some of his dear friends coming to take their leave of him, he caused himself to be raised up, and after a few gapings for breath, he said to them, I am now drawing on a pace to my Dissolution; 
His speech to his friends.  hold out Faith, and Patience, your work will quickly be at an end. Then shaking them by the hand, he desired them to make sure of heaven, and to remember what he had formerly taught them, protesting that it was the Truth of God, as he should answer it at the Tribunal of Christ, before whom he should shortly appear: and a dear friend taking him by the hand, ask him if he felt not much pain: Truly no (said he) the greatest I feel, is your cold hand; and then being laid down again, not long after he yielded up his spirit unto God, 
His death.  Anno Christi 1631, and of his age 60.  
He was one of a thousand for Piety and Courage, which were so excellently mixed with wisdom, that they who imagined mischief against his Ministry, were never able by all their plottings to do him any more hurt, then only to show their teeth.  
He wrote a discourse of true happiness. 
His works.  Directions for a comfortable walking with God. Ins●●utions for comforting afflicted Consciences. A threefold Treatise, of the World, Sacrament of the Lords Supper, and Fasting, De quatuor novissimis.  
Laus Deo.   


W. WHATELIE  The Life of William Whately, who died A no Christi 1639.  
WIlliam Whately was born at Banbury in Oxfordshire, 
His birth, parentage, and education.  Anno Christi 1583, of godly and religious Parents: His Father Master Thomas Whatelie was oft Major of that Town. His Mother Mistress Joyce Whately carefully bred him up in the knowledge of the Scriptures from a child. He was also trained up in learning in the best Schools in those parts, and being of a quick apprehension, a clear judgement, and a most happy memory; He profited so much both in Latin, Greek, and Hebrew, that at fourteen years old he went to Christ's College in Cambridge. 
He goes to Cambridge.  There he was an hard Student, and quickly became a good Logician, and Philosopher, a strong Disputant, and an excellent Orator. He studied also Poetry, and Mathematics. He was a constant hearer of Doctor Chaderton, and Master Perkins: And his Tutor calling his Pupils to an account what they had learned, 
His excellent memory.  when any was at a stand, he would say, Whately, what say you? And he would repeat as readily as if he had preached the Sermon himself.  
Being Batechelor of Arts, his Father took him home, yet there also he followed his study. Afterwards he married a Wife, the Daughter of Master George Hunt, 
His marriage.  an eminent Preacher, who persuaded him to enter into the Ministry; and therefore going to Oxford, he Commenced Master of Arts, and presently after he was called to be a Lecturer at Banbury, 
He is called to Banbury.  which he performed with good approbation for four years, and then was called to the Pastoral charge there, in which place he continued until his death.  
He was of a quick understanding, of a clear, and deep judgement, 
His character.  of a most firm memory; and of a lively spirit. He was naturally Eloquent, and had words at will: 
His eloquence.  He was of an able body, and sound lungs, and of a strong and audible voice. And according to his matter in hand, he was a Boa●erges, a son of Thunder; 
Preachers pa●te●n.  and yet upon occasion, a Barnabas, a son of sweet Consolation; and which was the Crown of all, God gave him an heart, sincerely to seek his glory, and to aim at the saving of all their souls that heard him. His speech and praching was not in the enticing words of man's wisdom● but in the Demonstration of the Spirit and Power: He was an Apollo's, eloquent, and mighty in the Scriptures, He catechised, and preached twice every Lord's day, and a weakly Lecture besides, yet what he preached was before well studied and premeditated. 
His great labours.   
He usually penned his Sermons at large; and if he had but so much time as to read over what he had written, and to gather it up into short heads, he was able to deliver it well near in the same words.  
His Sermons were plain, 
The method in Sermons.  yet very Scriptural, according to the Rules of Art, and right reason. He made use of his Grammar learning in Greek and Hebrew to examine his Text by: Then of Rhetoric to discover what forms of speech in his Text were genuine, and used in their proper signification, and what was elegantly clothed in Tropes and Figures that he might unfold them. Then by a Logical examining of the context, he searched out the true scope of the Holy Ghost in the words. His Doctrines which he insisted on were natural, not forced. These he first proved by Scriptures, then by other arguments, and reasons; and in his Applications, he either confirmed some profitable truth which might be questioned, or convinced men of some error, or reproved some vice, or exhorted to some duty, or resolved some doubt, or case of Conscience; or comforted such as needed consolation: And if his reproof, or exhortation needed pressing home upon the conscience, he would enlarge himself, by showing motives to urge the duty; or dissuasives from the vice, taking his Arguments from duty to God, decency, or shamefulness, pleasure, or pain, gain or loss. Sometimes also he would show the effectual means of attaining the grace, or power to perform the duty exhorted to. As also the Remedies against Vices: And when he fell upon any Common place, or Head of Divinity, he used to prosecute it very judiciously, and profitably. So that by all this it appears that he made good use of his Learning, 
His manner of Reading.  yet without affectation. He used to read Books most swiftly, and yet not cursorily; being able, when he had done, to give an account of the substance, and most remarkable passages of what he had read.  
Though he preached often, yet what he preached was beforehand well studied, 
Conversion wrought by him.  and premeditated. And it pleased God to put a Seal to his Ministry, in the converting, confirming, and building up many thousands in the course of his Ministry. He was a diligent visitor of the sick under his charge, without respect of persons. 
Peacemaker.  He was a great Peacemaker amongst any of his flock that were at variance. He had an heavenly gift in prayer, both for aptness, 
His excellency in p●ayer.  and fullness of Confessions, Petitions, Supplications, Intercessions, and Praises, together with fervency of spirit to pour them out to God in the name of Christ.  
When he had read a Psalm, 
His family duties.  or Chapter in his Family, in his Prayer he would discover the scope, meaning, and chief notes of observation, and their use, so that his Prayer was an excellent Commentary thereupon; and this, not only in the plainer, but ●n the harder Texts of Scripture also. In his prayers also after Sermon he could collect into a short sum all that he had delivered to his hearers, and make it the matter of his prayer unto God, 
His prudence.  that they might be inwardly taught of God, and become believers and doers of what was taught them.  
His constant practice was, besides Family-prayer twice a day, and sometimes catechising, to pray also with his Wife, and alone, both morning and evening.  
He set a part private days of Humiliation for his Family upon special occasions, 
His fasting.  and oft for their preparation to the Lords Supper; at which times he would exceed himself in pouring out his soul to God with many tears. He was much in days of private fasting, and humbling himself alone before God, which impaired his health, but made much for the health of his soul. He was very able, and very ready to confer with, and to resolve the doubts of such as came to him. He bore such a tender love to that great people over which God had set him, 
His humility.  that, though his means was small, and he had many offers of great preferment in the Church, yet he would not leave them. He was daily inquisitive after the affairs of God's Church, and sympathized with God's people both in their weal and woe. He was much grieved when he saw that difference in opinions bred strangeness amongst Christians, that agreed in the same Fundamental Truths. 
His charity.  He was judiciously charitable to such as showed the power of Godliness in their lives, though they were not of his judgement in all things. He was glad when any of the righteous smote him, and would take it well, not from his Superiors only, but from his Equals, and far Inferiors; and would really show more testimonies of his love to such afterwards then ever he did before. He abounded in works of Mercy, he was a truly liberal man, one that studied liberal things, seeking out to find objects of his mercy, rather than staying till they were offered: He did set apart, and expend for many years together for good uses the tenth part of his yearly comings in, both out of his Temporal, and Ecclesiastical means of maintenance. He entertained some poor Widows, or necessitous persons, weekly at the least, at his Table; and his estate prospered the better after he took this course; and in his sickness he comforted himself with that promise, Psal. 41. 1, 2. Blessed is he that considereth the poor, the Lor● will deliver him in the time of trouble, the Lord will strengthen him upon the bed of languishing, etc.  
The truth of grace in his heart was discovered by nothing more than by his slips and strong tentations: 
He gained by his falls.  For hereby he was made more watchful over himself, more humble, and more to loathe his original corruption, and sinful nature; and so to cry out with the Apostle, O wretched man that I am, who shall deliver me from the body of this death? Yea this made him more earnest in his prayers unto God, and more pitiful unto others: And he was always the first espier of his own faults when the world could not, or did not take notice of them, enjoying no rest in himself till he had sought, and regained pardon, and peace with God.  
His last days were his best days, for than he grew exceedingly in humility, and in heavenly-mindedness. And a good while before his latter end, God gave him victory over his greatest corruptions, which for a long time kept him in continual exercise. About eight weeks before his death, 
His sickness.  he was much troubled with a cough, and shortness of breath, which much weakened him, yet he preached divers times, till his increasing weakness disabled him. 
His exhortation to his friends.  In his sickness he gave heavenly and wholesome counsel to his people, neighbours, and friends that came to visit him, exhorting them to labour to redeem the time, to be much in reading, hearing, and meditating upon the word of God, much in prayer, brotherly love, and communion of Saints, and that they would be careful to hold that fast that he had taught them out of the Word of Truth, and that wait'st the means of salvation was to be had, they would neither spare pains nor cost to enjoy it.  
His pains towards his end were very great, yet he bore them patiently. 
His patience.  He was much in ejaculations, and lifting up his heart to God in behalf of the Church and State, and for himself also, wherein he was most frequent and earnest. A little before his death, a godly friend and Minister praying with him, that if his time were not expired, God would be pleased to restore him for the good of his Church, or, if otherwise, that he would put an end to his pains, if he saw good; he lifting up his eyes steadfastly towards heaven, and one of his hands, in the close of that prayer gave up the Ghost, 
His death.  shutting his eyes himself, as if he were fallen into a sweet sleep, Anno 1639, and of his Age 56.  
God took him away a little before the Civil Wars began, 
Note.  and before the sad desolations that fell upon the Town of Banbury in particular.  
He wrote Prototypes. God Husbandry. A Treatise of the New Birth. 
His works.  The Redemption of time. A Care cloth. The Bride bush, etc.   

The Life of Anthony Wallaeus, who died Anno Christi 1639.  
ANthony Wallaeus was descended of the ancient family de Wale in the City of Gaunt, 
His parentage.  where his Predecessors had born sundry offices from the year 1345 to that present time; his Father was James Wallaeus, who was brought up in the Family of Count Egmond, who lost his head by the Spanish tyranny. His Mother was Margaret Wagenaer, a beautiful and pious Matron, of an illustrious Family, 
His birth.  and powerful Kindred. Our Anthony was born Octob. 3. Anno Chr. 1573, in the City of Gaunt, just at the same time when the Duke de Alva (after all his cruelties exercised in the Low Countries) returned into Spain.  
His Mother in his childhood was very careful to train him up in the Rudiments of piety, 
His education.  and good manners, and his Father was as careful to give him liberal education: For which end, when he could read, and write reasonable well, at eight years old he committed him to the care of Titus ab Edingen, a Minister, to be taught the Latin tongue. The boy was very beautiful, of a ruddy colour, of a sweet, and pleasing conversation, and therefore his Master loved him above all his other Scholars.  
Not long after this Titus of Edingen was called into Holland to be Minister at Saint Hildegond near to Harlem, whereupon our Anthony was necessitated to return to his parents at Gaunt, and was by his Father committed to the care of Samuel Lansberg, a Minister in that City, to be by him further instructed in the Latin tongue.  
About this time the City of Gaunt was full of factions, and divisions, so that his Father (for favouring the Prince of Orange) was clapped up in prison; whereupon our Anthony returned home to his Mother, and by his prompt obedience, sweet manners, & childish blandishments, was a great comfort to her during the time of her husband's close imprisonment: But at last his Father was set free, who considering the troublesome state of the City, and not knowing what might be the issue, sent away all his most precious moveables to Delft in Holland.  
Shortly after Gaunt was besieged by the Prince of Parma, which being foreseen by Jam. Wallaeus, he had made such provision before hand, that he lived quietly, and comfortably during all the siege: But at last the City was to be surrendered upon Articles, amongst which this was one, that six such Citizens should be delivered up to the Prince, as he should nominate; James Wallaeus, upon good grounds, suspecting that he should be one of the six, a few days before the surrender, privately stole out of the City, and went to Walochrta: His Wife Margaret staying at Gaunt to dispose of her goods, was so vexed, and abused by the Citizens, that she resolved rather to leave part of them, and go her ways, then to stay there any longer; and because all were forbidden to depart from the City, taking her son Anthony, who was now ten years old, and her two daughtets, they stole away in the night, and went on foot to Philippine. And shortly after not only the Citizens of Gaunt, but of all the neighbouring places did so molest, and abuse the Protestants, that they forced them to leave their habitations, 
A persecution in Flanders.  and to seek for refuge in other Countries, most of which went into Zealand, which of all other places showed the most humanity, bounty, and hospitality to these p●o● exiles. Yet lest under pretence of flight the enemies should mingle themselves amongst the Protestants, and so make some attempt upon the Isles of Zealand, the Zelander● sent some ships of War to Philippine under the conduct of James Wallaeus, with a special charge that none should be brought out of Flanders into Zealand, but such as he should approve of.  
In the mean time Margaret, and our Anthony went to Delft in Holland, to fetch away their goods which formerly were sent thither; but their friend to whom they had sent them, denied that great part of them ever came to his hands, and they wanting sufficient proof, were feign to take such as he acknowledged, and so they returned to Middleborough.  
James Wallaeus had so well demeaned himself in the aforementioned employment, that the Precedent of Zealand, who had formerly known him at Gaunt, committed to his care the custody of the Magazine for Provision, and Ammunition; and because he would not wholly trust his servants in so weighty a business, he employed his son Anthony to have an oversight of them, who, though he was but 11. years old, yet was serious and prudent above his Age. His place was to see such things as his Father bought, laid up the Public Granary and Armoury; as also to see them delivered out and divided to the several Cities as he was appointed, and to acquaint his Father where there was any want: And thus he was employed for two years, at the end whereof his Father resolved to settle him with his Mother at Middleborough, that he might be fitted for some honest course of life▪ But having lost much of his Estate by his Exile, and his Family being increased by the birth of two sons, he durst not think of training him up in Learning, as formerly he had determined: wherefore that he might be fitter for any future employment, he placed him with Jodocus Larenus, a Public Notary, a man of much experience, of a great judgement, and of unspotted honesty, with whom by his daily practice he attained to much swiftness in writing: and as things were related to him, he could readily apprehend, fitly word them, and draw them into a public instrument in good order: which some Merchants taking notice of, each of them strove to get him into his Family, proffering him good pay for his pains: But our Anthony being not yet resolved what course of life to follow, continued three years with Larenus. At the end whereof lying one night with his Father on the straw, he had a sudden instinct that God had designed him for the Work of the Ministry, and these thoughts did so follow him night and day wheresoever, and about whatsoever he was, that he could not blot them out of his memory. Hereupon at last he resolved to dedicate himself to his studies; and having gotten leave of his Father, 
He goes to school.  he went to the Grammar School in Middleborough, the chief Master whereof was james Gruter, a painful man, and well versed both in Greek and Latin: He had also for his assistant john Murdison, who was an acute and solid Philosopher. This Murdison lived with Gruter, who being desirous to find out the ingeny of our Anthony, he placed him at Gruters Table; yet lest he should be drawn aside by rude lads, his Parents would have him daily to come home to supper.  
With these Masters he lived six years, 
His proficiency.  and profited so much under them that he could make elegant Verses, and pronounce Orations publicly, which Gruter thought fit both for his own and his Scholars credit to publish in Print: Neither did he profit less in the Greek Tongue, so that he made excellent Greek Verses which also were printed: He laid solid foundations also of Philosophy, so that his Masters caused him to keep public Disputations about sundry controversies in Philosophy: He was so studious, that that time which other boys spent in play, he refreshed himself by variety of studies.  
His Masters now finding him fit, resolved to send him to the University, where he might better be instructed in the Arts than he could be in that School. 
He goes to Leiden.  For which end he went to Leiden in April, Anno Christi 1596. and sojourned in the house of Thomas Spranckhusius, Minister of Leiden: and presently began to consider how he might best employ himself for the advancement of his studies, whereas other boys used to spend the first year in looking about them: And he resolved to go on in this method: 
The method of his studies.  First to perfect his knowledge in the Tongues, then of Philosophy, and at last to proceed to the study of Divinity: And that he might perfect his skill in the Greek, he resolved to read over the Poets, who best express the genius of the Language, and amongst them he made choice of Homer, because he useth every Dialect, his speech flows pleasingly, and he makes his Reader more wise: and that he might better pierce into the profundity of that Language, upon every occasion he consults with Joseph Scaliger, a man of stupendious Learning, to whom Wallaeus was always very dear, and he was much delighted with his wit.  
Afterwards from Greek he proceeded to the study of Hebrew, wherein he was assisted by Francis Rapbelingius, a very courteous man: but he shortly after dying, and Francis junius being chosen into his room, our Wallaeus profited so much under him, that he could understand the Books of the Old Testament without an Interpreter: He proceeded not to the study of the Rabbins, because he judged that they that bestow much time in the study of the Tongues, are very seldom good Artists. For man's mind cannot contain all things: the knowledge of the Tongues will take up the whole man: and therefore our Wallaeus whilst he studied the Languages laid aside all other studies; only sometimes for recreation-sake he would read over some old Latin Authors, Historians, Poets, and Orators.  
When he was well furnished with the Tongues, he went to the study of Philosophy; but finding that Leiden at that time was not well furnished with Philosophers, he attended the Lectures of Ralph Snel, the Mathematic Professor, under whom he learned Geometry, Astronomy, and the Optics, which proved very useful to his future studies. In his study of Logic he made use of Keckerman, 
The Authors which he read.  to whom he added Zabarel, Monlor, and some others: In Physics he used Tolet, Zabarel, Picholhomini: In Ethics he was most taken with Accioalus: yet he read Picholhomini, Magirus, Muret, Quarsius Metaphysics: He read over also Thomas and Scotus, after which he proceeded to Plato and Aristotle, whom he read in their own Language wherein they are most perfect. To these he added Plotinus, Ficinus, Simplicius, Aphrodisaeus, and Averrhoes: And in these studies he could the better proceed without help, because he had been well grounded in all the parts of Philosophy by his Master Murdison; and indeed he made such a progress therein that he exceeded all his contemporaries, so that in his Disputations he often gravelled the Moderators themselves: For he was prompt and subtle in Invention, clear in Explication, and sharp in pressing home his Arguments.  
The chiefest scope which he proposed to himself in the study of Philosophy was to further him in Divinity, and therefore judging it necessary to have the advice and assistance of some able Divine, with the good leave of Spranckhusius, he removed to the table of Francis Gomarus, hiring a chamber in the next house, till he could get a lodging in Gomarus his house, which fell out within some few months after.  
At this time Francis Junius was made Professor of Divinity, a Divine of profound Learning, Grave, and of a deep Judgement: as also Luke Tralcatius, the Father, a solid Divine: and Francis Gomarus a man of much Learning and servant Piety: But Wallaeus preferred junius above all, and therefore endeavoured to follow his example. Yet taking Gomarus his counsel, he did not begin his study of Divinity by reading Common places, 
He studies Divinity.  least being led with other men's opinions, and thereby prepossessed with prejudice, he should be led aside from the Truth: But he first read the several forms of Concord of the reformed Churches, the Catechism of Heidelberg and the Belgic Confession of Faith, and so wholly betook himself to the reading of the sacred Scriptures, which he read with great attention and assiduity, getting the chiefest heads of Doctrine by heart: 
He learns the Scriptures by heart.  So that when he was old he could repeat without Book the Epistle to the Romans, the second to the Corinthians, to the Galathians, Ephesians, and Philippians: But he read them all in the Originals, so that in his Sermons he was very ready in the words of Scripture.  
Yet finding that by reading the Scripture alone, he could hardly comprehend in his mind the whole Body of Doctrine, being now well versed in the Scriptures, he betook himself to the Theological Institutions of Bucanus, 
He studies the body of Divinity.  that so he might at once see into the whole compendium of Divinity: yet did he not stay long upon a Compendium, but proceeded to the study of calvin's Institutions, and Peter Martyrs Common places: yet was he best pleased with Martyr, because he handled the whole Doctrine plainly, discoursed largely of Controversies, and answered them solidly.  
Whilst he was thus busied, Luke Tralcatius first, and after him Francis Gomarus began privately to read Common places, whom he resolved to hear, because in private they handled all thing more familiarly and largely then in public: yet especially he attended the public Lectures, because they were more accurate and learned; and if after the Lectures he doubted of any thing, he repaired to them in private for further satisfaction.  
When he had profited well in the study of Common places, 
He studies Commentaries.  he proceeded to the reading of Commentaries upon the Sacred Scriptures: and first be read over Piscator's Analysis, whereby he might get the whole context of each part of Scripture into his mind: then for the sense of the Scripture he read Calvin, whom he used to call A Divine Interpreter. To whom in his reading of the New Testament he adjoined Beza: and in reading of the Old Testament, Mercer, and Arias Montanus, whereby he might attain to the knowledge of the Governments and Rites amongst the jews, without the knowledge whereof it is impossible to attain to the sense of many texts of Scripture.  
Wallaeus having now read much, 
His public Disputations.  and heard long, began to prepare himself for action, and disputed publicly three times: De vera Theologia, De Mysterio Trinitatis, Et de Christi mediatoris Officio: By which Disputations he procured to himself much admiration: For being excellently versed in Philosophy, he answered to the terms appositely: and being very ready in the sacred Scriptures, he always closed up his answer with some suitable Text, which was very grateful to the hearers: He also sometimes preached in private, being directed therein by Luke Tralcatius, 
His first sermon.  an Eloquent Preacher: and the first public Sermon which he preached was at Voorschoten, in a great concourse of people, who expected no ordinary thing from him. And so Wallaeus was now judged fit by his Masters to enter into the Ministry: But though he abundantly satisfied others, yet could he not satisfy himself: whereupon he resolved before he undertook that great and difficult work, that he would consult with other learned men, and visit Foreign Universities, and see into the Government of other Churches, especially of Geneva and Helvetia, whence Reformation at first proceeded; 
His travels into France.  and therefore getting one Apollonius Schot for his companion, who was the Consul's son of Middleborough, Anno Christi 1590. he sailed from Flushing into France, where he visited Rouen, and some other Cities, and so came to Paris: In which City he made some stay, enquiring into the Government of France, and wondered that the King could exercise such an absolute Jurisdiction, and yet have so much love from his People. But especially he attended to their Philosophical and Thealogical Lectures, which yet he disliked, because they followed the Schoolmen so much, though contrary to the sacred Scripture's to sound Reason and Sense.  
After some little stay here, he went to Orleans, Biturg, Lions, and Vienna: at which place he visited the Pastors, and found that through the commendations of junius, he was better known there then he expected: For some of the Neighbour Churches much importuned his stay amongst them, proffering him a good stipend, and a Coadjutor if he would read Philosophy and Divinity amongst them: But Wallaeus considering their propinquity to Geneva and Lausanna, thought that there was no great need of his employment there: besides he thought that amongst strangers he should be exposed to envy, where he could not have the assistance of his friends; and his desire was to have some such employment in his own Country, and therefore leaving them (his money beginning to fail him) he went to Gratianople, 
He goes to Geneva.  and so to Geneva.  
At Geneva he sought out such a place to sojourn in where he might best advance his studies, and therefore made choice of Charles Parrots house, who was a Minister of the Word, and also Professor of Divinity. Whilst he abode there, his first care was to perfect himself in the French Tongue, which he attained to by converse with the Citizens, and reading French Writers, so that he many times preached in French.  
At this time the Divinity Professors in Geneva were Theodore Beza, Anthony Faius, and Charles Perrot: Beza was now above 80 years old, and had given over reading: Fajus had good Learning, but was neither a good Expositor, nor quick Disputant. Perrot was very learned, and had more in him then he promised: yet each of these scarce read one Lecture in a week: therefore he spent most of his time in hearing Sermons, which were more frequent in Geneva then in other places: But above all he most admired Beza's Sermons, who though he was so old, yet excelled in vigour of Mind, profound Learning, sharp Judgement, and manlike Eloquence, for which the World much wondered at him. He profited also very much by their Friday-meetings, wherein one of the Ministers explained some texts of Scripture; and when he had done, the other Ministers (if it needed) either gave further explanations, restrictions, or emendations: only when it came to Beza's turn to begin, the other Ministers reverenced what he had said by their silence: He also profited exceedingly by his frequent conferences with Beza. His converse with Perrot, by how much it was more frequent and familiar, by so much the more grateful was it to him; for he did not endeavour so much to seem as to be truly godly and learned. He never held much correspondence by Letters with learned men, judging that course to tend more to ostentation then to edification.  
He liked the Government of the Church of Geneva very well, where neither Wives nor Widows were shut up in their houses, but daily attended the public Prayers and Sermons: and where vices were not only punished, but the occasions of them taken away, by removing luxury and rigour.  
At this time there lived a Divine in Geneva that excelled all the rest in the knowledge of the Hebrew; who persuaded Wallaeus that he attained to his skill in a very short time by the Art of Memory; 
He studies the Art of Memory.  whereupon he applied himself to him, and in six week's space learned by heart the whole Epitome of Pagnine, with such excellent success that thereby he was enabled well to interpret any place of the Holy Scriptures, and to give a fit reason of it: But for some reasons disliking this way of Learning, he laid it aside, and made little further use of it.  
About this time Henry Steven died, and being in debt, his Books were publicly sold for a little to satisfy his Creditors, upon which occasion Wallaeus bought a whole Library of Greek Authors, in reading whereof he much refreshed his mind after his more serious studies.  
Not far from Geneva is the mountain of Jura, whose top is much above the clouds, 
The mountain of Jura above the clouds.  whereupon Wallaeus had a great desire to go to the top of it to see what was done in the other Region of the Air: Therefore joining to himself the company of Charles Perrot, the City Secretary, and a third friend, in the longest days in May, they went to the foot of this hill where they lodged all night: and very early next morning, two Shepherds leading them by the hands, they began to climb up the Mountain, 
He goes up the mountain.  and about noon began to enter into the middle Region of the Air, where they found it extreme cold, and the Mountain was covered with great hills of Ice, only on the South side some paths appeared, by which they ascended, and towards the Evening came to the top; which contained about ten Acres of land: the Precipice was so great that they were afraid to look down, but when they lay along upon the ground, from whence the Villages seemed no bigger than Walls, and other Mountains seemed like Molehills: In this top there was neither Ice or Snow: the air was very cold, yet thin and pure: And being all Musical, they began to sing, which sounded far more sweetly then in any part of the lower World.  
At last as on one side they beheld France, and on the other side Italy, they observed vapours to ascend out of the Lake of Leman which stayed about the Mountain, then gathered together, and at last became a thick cloud, so that it wholly took away their sight of the Earth: and when night was come they began to descend, and after a while entered into the cloud, where they could wash their hands; and when they had passed this cloud, it was dissolved into rain, which wet them through, 
Their descent  and so at last they came to the Shepherd's coats, where they rested, and the night following came to the bottom of the Mountain; for they could not go so fast down as they went up.  
Not long after Wallaeus taking along with him Adrian Mammaker, who was afterwards Precedent of Zealand, went to swim in the Lake of Leman; and as he was swimming he observed a stranger that was swimming a good way off, suddenly to sink, and ready to be drowned: 
A special providence.  whereupon (being very tender-hearted) he hasted to him, drew him out of the water, and carried him to the shore: by whom (after he was recovered) he understood that he was a Cobbler of Holland; who as he was swimming fell into this disaster.  
After a while having attained his end for which he went to Geneva, 
His further travels.  he removed to Lausanna Anno Christi 1600. and finding nothing there that might occasion his stay, he went to Bern, from whence he went to Zurick, and Schaphusen, where he saw the Cataracts of the River Rhine, like to the Cataracts of Nilus.  
At Zurick the Magistrates being informed by their Ministers of the excellent Learning of Wallaeus, to show their respects to him, invited him to a great Feast.  
Whilst he was at Bern, he grew into familiar acquaintance with Zendererus the chief Praefect of the College, who gave him great hopes of preferment if he would stay there: but Wallaeus having dispatched his business there, 
He goes to Basil.  hasted to Basil, where James Grynaeus and Amandus Polanus were Professors of Divinity: Grynaeus was a very wary and prudent man, and of excellent Learning, but one that much addicted himself to Civil affairs, so that Basil seemed wholly to be governed at his discretion. He read History Lectures which he had brought down to his own time. Polanus was a very learned man, and at that time was reading upon the Doctrine of Predestination. But Wallaeus mostly applied himself to the Lectures of John Buxtorf, who was Hebrew Professor, and was most skilful of the Genius of that Language, and in the Antiquities of the Jews: At this time he was expounding the Commentaries of the Rabbins upon the twelve minor Prophets.  
Wallaeus observing that he was often frustrated in his expectation, finding every thing less than he hoped for, he resolved to adventure to do something publicly himself, which he rather chose to do abroad then at home, because in case there should be any miscarriage, it might not blemish his credit, nor hinder his future promotion. And he chose Basil to perform it in, because scarce in any other University were Students suffered to supply the place of Professors. Therefore to give them some taste of his Learning, he made some Verses and published them: He made also some Theses about the Providence of God, 
His exercises at Basil.  framed of Scripture phrases, concerning which he disputed publicly with Polanus: In which he did so orderly repeat, appositely answer, and solidly prove, that by the paw they might easily know the Lion; whereupon he had the Professors chair allotted to him, out of it publicly to dispute himself, and to moderate at the Disputations of others: which also he frequently performed, in somuch as when Polanus or Grynaeus had any other business, they presently had recourse to Wallaeus to dispute in their rooms: whereby he procured so much love and esteem both from the Professors and Students, that when he went away, they would needs signify the same to the Belgic Churches under the Seal of their University.  
Wallaeus his course in his travels was this; In the Summer time he used to go through Countries, view Cities, Fields, Rivers, Mountains, and to inquire what in Nature or by Art was observable in them. In Winter time he fixed himself in some City, where he might promote his study of Divinity, and learn the Government of the Province: And accordingly having satisfied himself at B●sil, 
His travels in Germany.  when the Spring came, he went to Strasborough, Spire, and Heidelberg, at which place he considered whether it was better to make his abode that Summer, or to travel through Germany. The fame of that University persuaded him to the former, which was accounted equal with that of Leiden: But above all the Library of Manuscripts persuaded his stay there, into which he had free access by the courtesy of Janus Gruter his Countryman: There were also Professors of Divinity deservedly famous, viz. Daniel Tossanus, and David Paraeus: the former interpreted the New Testament, who being grown old lived but a few months after: and Pareus Interpreted the Prophet Hosea, of which Scripture he had a little before heard Buxtorf. He observed also that the Government of the Palatinate was unfit for the Low-Countries: The power of Ecclesiastical affairs under the Prince was in the hand of eight Civil and eight Ecclesiastical Senators: These chose Ministers, placed them both in Cities and Villages, removed them from one place to another, and set bounds to all Theological Controversies: whereby they provided well to uphold the Authority of the Prince, and to preserve the Peace of the Church; but little to the comfort of souls, when many times they had Ministers imposed upon them against their liking, and always such as they had no knowledge of.  
Leaving Heidelberg he went to Franckfurt upon Main, where he stayed awhile, and then went to Hessen, remaining awhile in the Lantgraves' Court, who often conferred courteously with him, and so to Marpurg, and from thence to Brunswick and Bremen: 
His travels in the Low-countries.  And having thus traveled tbrough foreign Countries, he resolved to be no stranger in his own; wherefore from thence he went into Friesland, Gelderland, Vtrich, Overisle, and so at last came to Leiden to the house of Gomarus his old Host.  
But before he settled himself to his study there, he went to Middleborough to visit his aged Parents, having been now three years from them, who received him with all the joy that might be: 
His return to Leiden.  yet after a short stay he returned to Leiden, where he found the face of the University somewhat changed. For Joseph Scaliger would needs have the precedency of all the Professors: But all the Professors opposed him, because the place did indeed belong to Junius, and the States of Holland interposed their Authority; For though they esteemed well of Scaliger, yet they would not have Junius offended, nor others who were of more solid Learning, and more useful than himself; wherefore the place was conferred upon Junius, and instead of reading Hebrew Lectures, he was appointed to write against Bellarmine.  
Wallaeus now was not so diligent in attending Lectures as formerly: But weighed every part of Divinity, and observed how far he had pierced into the more abstruse parts of it, and where he was defective, he searches Authors, meditates, and by conference with Junius and Gomarus satisfies himself, and being weary of reading Modern Authors, wherein he found some things meanly handled, and othersome foolishly, and withal considering that they carried no Authority with them, he betook himself to the reading of the Ancient Fathers, 
He studies the Fathers.  especially Augustine, whom he found more nervous and quick in Disputing then the rest: And in the mean time he exercised himself in Preaching, sometimes in Leiden, and sometimes in the neighbour Villages, which he performed with such a grace, that he was called to a Pastoral charge in Leiden. 
He is called to the Ministry.  This call being so unexpected, troubled him so much the more: He thought it a great honour to be at first called to a place in so eminent a City, where also he had the benefit of the University for the promoting of his Learning: But yet he judged it a very hard burden to govern a great Church who had not yet learned to govern a little one: Hereupon he betook himself by his ardent Prayers unto God for direction, 
Refuseth it.  and at last resolved to refer the business wholly to the judgement of his Parents: They, by Gomarus, returned thanks to the Presbytery, and make many excuses why he could not accept of the call: but the truth is, their principal reason was, because they would have their son (the staff of their old Age) nearer to them. 
He returns home.  And indeed they were not satisfied till leaving the University, he came home to them, which was in the Spring, Anno Christi 1602.  
The whole course of his life from his childhood, 
His deportment.  both in the University, in his travels, and hitherto, had been very blameless, pious, modest, free from luxury and wantonness; and his care was that as he grew in years he might grow in goodness: he never minded trifles: yet was not his conversation austere and froward, but mild and pleasing. He was unwearyed in his studies, spending not only the days, 
His industry.  but half the nights therein, that going cold to bed sometimes he rose out of it before he was well warm; so that once whilst he was at Leiden he fell into a Quartain Ague which held him fourteen months, which was accompanied with a Cough, notwithstanding which he would not desist from the course of his studies; whereby he contracted a weakness of stomach, accompanied with crudities and a stopping in his head, from which he was never free all his life after.  
Being thus come to Middleborough, 
His Ordination.  he submitted himself to Examination in order to his Ordination, and his Examiner was James Cornelii, one of the Ministers; but being inferior in Learning to Wallaeus, not Wallaeus but ●ornelii was examined. After his Examination he was to Preach monthly before the Ministers, to make him more prompt and ready in it: he was also admitted to be weekly present at their Presbyteries, that he might be acquainted with their way of Government before he undertook it himself.  
In all which Exercises and Conferences in the Presbyteries, they observed that young Wallaeus was of an acute Wit, composed Judgement, and profound Learning.  
About this time a Pastoral charge was void at Caletus, 
He is called to another charge.  and the Ministers of Middleborough would fain have sent Wallaeus thither: But his Parents took it very ill that when they had refused a place in Leiden which was in the heart of the Low-countries, he should now be sent into a corner, which is exposed to the injuries both of the French and Spaniards, whereupon they sharply opposed themselves against it, and Wallaeus himself disliked it: But when some Ministers showed themselves very violent, 
Refuseth it.  the Magistrates (to gratify his Parents) put an end to the controversy. This also happened at the same time: There was near to Middleborough a Village called Koukerk which wanting a Pastor, chose Wallaeus for their Minister, which he accepted of, 
He is chosen to Koukerk.  and so undertook the charge in N●vemb. An. Chri. 1602. accounting it a great honour that God was pleased thus to admit him into his service; and withal considering the greatness of the Burden in procuring the welfare of souls, wherein the least miscarriage is a great sin against God, he not only now, but all his life after never undertook any thing, till he had first craved the assistance of God, begging of him wisdom and ability to manage it a right.  
At Koukerk he attained to a promptness and habit of Preaching, he learned to Govern a Church, to comfort the afflicted, to resist the obstinate and Sectaries, with whom he so far prevailed that they adjoined themselves to the Church, and ever after reverenced Wallaeus as their Father. His Sermons were so famous that when Grave Moris' besieged Sluice Anno Christi. 1604. 
He is employed in the Army.  the Wallachrian Classis made choice of Wallaeus to be joined to John Vtenbogard the Court Preacher, to be Chaplain to the Army.  
This Vtenbogard was an Eloquent Preacher, one that sought to ingratiate himself with the great ones: Whereas Wallaeus sought to please God rather than men; and indeed at his first coming, what by Prayers, and what by Admonition, he prevailed with the Colonels and Captains to banish swearing from amongst them. Vtenbogard made too much account of Socinus, and still carried about him a New Testament, having Annotations every where written in it by Socinus his own hand. But Wallaeus abhorred his opinions.  
Sluice being taken, 
His return.  Wallaeus returned to Koukerk, settling all his affairs, as if he meant to live there all his life; and having a competent estate, he desired not an increase of his stipend: He had a full Congregation, yet not burdensome: so that besides his Ministerial employments he had sufficient time for his private studies: He was well beloved of his people, and had good society with his Elders and Deacons: His Town was not above an hours walk from Middleborough and Flushing: Fruitful of Pastures, had good store of Corn-ground, and pleasant Orchards It was near to that Sea by which greater ships go into the Havens of Zealand: He had a large house, a spacious garden, which he kept very neat and orderly.  
At this time Middleborough had but three Churches, and the Auditories grew too big for them, whereupon they Petition the Magistrate for a fourth Church, and a eighth Minister to have a stipend allowed him. The Church was appointed near to the Fishmarket, and by the Presbytery Wallaeus was appointed for the Minister.  
Truly Wallaeus desired to stay at Koukerk, 
He is chosen to Middleborough.  and not mingling himself with the troubles of the world, to serve God and his people in that place: yet durst he not resist this call, having thereby an opportunity of more service.  
His two years stay at Koukerk had much changed the course of his life: For having in the first year dispatched the work of his Sermons and Catechising, 
His marriage.  he began to bethink himself of entering into a married condition: and having found out Paschaesia of Isenhout, a pious, prudent, and well-bred maid, he consulted with his Parents for their consent: and so all things concurring to his, 
His parents die.  and their minds, he married her Aug. the seventh, Anno Christi 1603. But presently after he lost his Parents, first his Mother, and then his Father, who survived her but a little time. In the whole time of their sickness our Wallaeus attended upon them, and comforted them with Divine Consolations out of God's Word: wherefore at the hour of death they both of them blessed him, and gave him this testimony, that he had never offended them in all his life.  
Wallaeus laid their death exceedingly to heart, 
A good child.  so that for a years space no day passed wherein he did not with grief think on them, nor night wherein he did not dream of them: But it pleased God that in December the 27. 
His first son.  he had a son born whom he called John; this somewhat mitigated his sorrows.  
Before this, the Citizens of Middleborough had much importuned him to remove his habitation to their City: but he would not consent to it till his Wife was brought to bed, lest he should seem to contemn his people at Koukerk, who had showed themselves so honest and loving to him: But when she was up again, he then removed, and was entertained both by the People and Magistrates with great applause, being received with more favour then ordinary, 
He is envied.  which stirred up envy in some of the Ministers of Middleborough; who thereupon would have had him confined to a little Church that was in the outmost part of the City; but the Presbytery would not suffer it: yea it returned to the glory of Wallaeus that these ancient Ministers feared lest he should get their Auditories from them: 
He wins his adversaries.  But after a while he moderated their passions by his modesty, courtesy, and readiness to do any Offices of love to them, so that he lived very friendly with them.  
In his Ministry he thought that he did not sufficiently discharge his duty by Preaching and Governing; 
His faithfulness in his Ministry.  and therefore every Sabbath day at five a clock he Catechised, wherein he explained all the common places in Divinity, and whereby he made his people very ready in the knowledge of the Scriptures, so that some of them were fitted for the work of the Ministry in the Indies. He was diligent in visiting his Parishioners, whereby he reform many which were given to viciousness, giving them counsel how they might shun those sins which naturally they were addicted to. He satisfied doubting Consciences, and extricated them out of the snares of Satan: He raised up and comforted those that were cast down at the apprehension of God's wrath for their sins. 
His charity.  In these his visitations he ministered relief to Widows, Orphans, and such as were destitute of all humane help: He encouraged such as were weak and sick to persevere in Faith, and prepared them for death: and such as were near death he comforted them against the terrors thereof, and wrought in them a desire to be with Christ; yea he did not only visit such as owned him for their Minister, but Sectaries also, Papists, and Anabaptists; which he did with such sweetness, that his company was never grievous to them; and he carried himself so justly that many times even they repaired to him for advice in cases of Conscience about Matrimony, and always went well satisfied from him. 
A Popish lie.  This much troubled a Popish Priest called Curio, who knowing how powerful Wall●us was in reproving sin, to deter his Disciples from conference with Wallaeus, or hearing his Sermons, told them that the Devil always sat upon his shoulders, and as he was Preaching suggested to him what he should say. But God turned his malice and lies to good: For many Papists either drawn by curiosity, or by the fame of the man, or upon the occasion of Baptisms into his Church, when they heard nothing that was Diabolical to proceed out of his mouth, they began to esteem their Curio a slanderer, to doubt of the truth of his other sayings, to perceive that they learned more, and received more comfort by Wallaeus his Sermons then by his, and so by degrees fell off to the Reformed Religion.  
Wallaeus his Colleagues left to him, yea appointed him as the most learned man amongst them, to take care that their Religion received no detriment, and to defend the same against all Adversaries, wherein like another Hercules he subdued many Monsters.  
There was one Abraham Beckman that of a long time had disturbed the Peace of the Church of Middleborough: 
He confutes his adversaries.  A man of a sharp wit and blameless life; he reproved the Ministers for baptising such children whose Parents were not members of the Church; and he had drawn some hundreds of the Church membrs to his party: To these Wallaeus opened the Doctrine of Truth more plainly; by Conference and Disputations he overthrew the pertinacious, convinced most of them by writing, and so brought them to an acknowledgement of their Errors.  
But Wallaeus thought it not sufficient to conquer them, but he would also gain them to the Church, which he effected by procuring that Beckman should be chosen one of the Presbytery, whereby he was quieted, and afterwards did good service to the Church. Sectaries are never better quieted, then whilst they pretend for God, 
Note.  they may have riches, or honours conferred upon them.  
Shortly after there was one Gedeon Vanden Bogard, a Noble man of Flanders, who being enticed with great promises, was resolved to turn over to the King of Spain's party, and therefore also must change his Religion: for which end he gives out that the Popish Religion was truer than the Reformed, and that in the point of Transubstantiation, which he undertook to prove by the assistance of Father Gauda a Jesuit of Antwerp, who was grown to that height of impudence and impiety, that he published in Print that he would pawn his soul to God to expiate all the Errors that were in the Roman Church: 
He confutes a Jesuit.  To whom therefore Wallaeus presently answers, and shows that the Pontificians themselves could not otherwise understand the words of Institution in the Lord's Supper but Figuratively: and that the body of Christ ●ould not be in infinite places at the same time, for that then it should cease to be a body, which is always circumscribed within its own limits, so that Gauda held his peace.  
Presently after, 
He confutes a Blasphemer.  a certain stranger coming to Middleborough, (for Zealand brings forth no such Monsters) Preached That Christ had excellently taught reverence to God, and love to our Neighbours: But that his Doctrine might have the more weight, h●d affirmed himself to be the Son of God by a certain pious fraud, saying that he was God, when indeed he was not. And not content to divulg these blasphemies in private, he preached them in public.  
Wallaeus judged this man the more dangerous, by how much he seemed to be very religious, and that he would not speak without commending Christ, whenas indeed he sought to destroy him: wherefore setting upon him in a Public Assembly, he proved that in the Nativity, Life, and Death of Christ all things did concur, which were foretold of the Messias in the Old Testament, and therefore that he could not but be God, which was required in the Messias: That Christ, whom he confessed to teach Piety, must express it in his Life, and therefore could not begin his Doctrine with a lie, who must not do evil that good might come of it. Neither was it worth the while for him to suffer Persecutions, Stripes, and the Cross to maintain a lie. That the Apostles who continually accompanied him, would not have conspired in the same lie, and for it have suffered banishment, torments, and death. That God would not have suffered such things as he foretold to have come to pass about his Death, Resurrection, and the destruction of Jerusalem, if he had endeavoured to obtrude a false God upon the people. That he would not have granted him the power of working Miracles, of healing the Sick, restoring the Lame, curing the Blind, and raising the Dead. That his Religion in a few years, by Fisher men, without any humane strength, should have been dispersed through the whole World, which God would not have suffered if he had brought a strange God and Idolatry with him. This Villain being overcome by these Arguments, his followers left him, and he hid his head in a corner.  
But these were but small velitations in comparison of those continual bicker which he had with the Remonstrants all his life long: 
His contests with the Remonstrants.  which that we may the better understand, take it thus;  
When Reformation began in the Low-countries, all that opposed Popery were not of one mind: and nothing so united them together as their hatred of Popery: But least the unsound Protestants should mingle themselves with the sound, the Orthodox party Anno Christi 1566. published a Confession of their Faith, which afterwards was called the Belgic Confession; and to prevent infection from those which were Heterodox, in a full Synod at Embden, Anno Christi 1571. it was ordained that none should be admitted for a Minister, till he had been examined, and had subscribed this Confession, and the Catechism of Heidelberg: Which Decree was confirmed in all the ensuing Synods, Anno Christi 1576. and 1586. and approved of by the States of Holland, and accordingly practised.  
Yet in the beginning, considering the great want of Pastors, this Examination could not be very strict, by which means many crept into the Ministry who privately taught contrary things; 
Their rise in the Low-countries.  as Gasper Garlhasius at Leiden, Herman Herbert at Gouda, Gerard Blackhoven at Vtrich and Cornelius Wiggerus at Horn, who differed in many things amongst themselves, and all of them in the point of Predestination from the rest: But whilst these opinions were confined within the bounds of their own Churches, all things were reasonable quiet. Only Theodor Cornhertius opposed himself against all the Reformed Churches, who having been formerly of Council to the States of Holland, for fear of danger had deserted his place. But it easily appeared that he was no great Divine, and that choler which he durst not vent against the States, he now discharged against the Churches, whereupon he was restrained by the Public Authority of the States.  
Yet could not the contentions be so composed, but they left doubts in some men's minds, whether all points held by the Reformed were equally certain: and some were inclined to embrace Novelties, especially about the Doctrine of Predestination.  
And thus James Arminius found them when he was called to be Divinity Professor at Leiden Anno Christi 1603. 
Arminius his education.  This Arminius had formerly been a servant in a Public Inn, where many guests admired his prompt wit, so that some took him from thence, and set him to School, where he was maintained out of the Public Treasury of Amsterdam Hereupon in process of time the Magistrates of that City favouring their own nurcling, called him to the work of the Ministry amongst them, and he so shined by the excellency of his gifts, that every one judged him worthy a Professors place: 
He is chosen professor in Leiden.  For he was of a subtle Wit, solid Learning, and composed Carriage.  
To this Election of his Gomarus opposed himself, because he had written something that was unsound to Francis Junius, yea and had publicly preached it at Amsterdam: But when he denied some things wherewith he was charged, and extenuated others, some thought that Gomarus opposed him out of envy, lest he should excel him, which promoted the Election of Arminius, and laid the foundation to future dissensions.  
Arminius being thus settled, 
Arminius his policy.  thought to advance his credit by drawing a great Auditory to himself, and this he thought to do by venting some new things in his Lectures, which accordingly he did, especially about Predestination; yet in public he did it sparingly and slenderly, lest he should offend the Churches, remembering that by their Authority Coolhase and Wigger had been removed out of their places: But in private he laboured tooth and nail to instil them into his Auditors, whereby he might gain Disciples, and that he might the better secure himself against the Ministers, by the means of Vtenbogard the Preacher at Hague, 
Barnevelt his patron.  he procured John of Oldenbarnevelt to be his Patron, who was a man of great Authority, being Syndic of all Holland, to curry favour with whom he extolled the Authority of Magistrates in Ecclesiastical affairs.  
Barnevelds' design was to bring the Reformation in the Low-countries nearer to the Lutherans, whereby they might hope to draw Auxiliaries out of Germany the better to resist the King of Spain, or at least to make the better terms of agreement with him: And whereas the States in the beginning of the wars had need of the multitude, and these could not be better gained then by the help of the Ministers, they therefore at first granted great Authority to the Pastors of the Church: Now Barne●li seeking to undermine this Authority, 
Did not our late Parliament do so?  he nourished such dissensions as rose up in the Church; and by the power of the Magistrates hindered their censures against the refractory. He also rendered suspected the authority of the Prince of Orange: and whereas it was only grievous to himself, he would persuade the States that it was dangerous to them Wherefore knowing that he had offended the Ministers, and therefore could expect no support from them, he willingly undertook the Patronage of Arminius, by whose followers he sought to ●rop up himself.  
Yet at first he carried this very privately, whilst his Faction was small, 
Heretics subtlety.  and might have been easily quashed: Whence also it was that Arminius long concealed his opinions till the year 1608. at which time Gomarus accused him to the States of Holland, and discovered that he dissented from the Reformed Churches, about Justification, Predestination, Grace, freewill, and Perseverance of the Saints.  
Yet Arminius was not so long concealed from Wallaeus, 
Waellaeus labours to regain him.  who knowing all the skulking holes of Sectaeries, by his path wherein he walked easily discovered whereunto he tended, and therefore from the year 1606. he had laboured to bring him into the right way again, which also he did all the year following by his frequent Letters to him: To which Arminius sometimes answered: but at last would answer no longer.  
The same things that Arminius taught, did Corvinus teach about twenty years after, and was silenced with the same Argument by Wallaeus.  
Arminius being thus discovered, began to fear that he should be ruined by the Ministers; for Barnevelt durst not as yet publicly undertake his Patronage; neither durst Arminius undertake the alteration of Religion with an Heroical spirit, such as was in our Reformers, who wholly minding the glory of God, rested secure whatsoever should befall themselves, 
Arminius dies through fear and grief.  whereas Arminius being seized upon with sorrow, and overwhelmed with grief fell sick and died Anno Christi 1609.  
Arminius being dead, amongst all his followers, Vtenbogard showed himself the Ringleader; for though he was far inferior to Arminius in Learning, yet in the Government of the Church and State he was well seen: and indeed by his wit did more hurt to the Church then Arminius did by his Disputations. This Bogard that he might make the Magistrates of Holland displeased with other Ministers, 
His faction continues.  and more to favour himself, wrote a Book of the Authority of Magistrates in Church-affairs, wherein he allowed the Magistrate not only to order the external Government of the Church, but to determine controversies in Religion, whereby he got great favour to his own party.  
In these stirs the Ministers knew not what better remedy to find then in a National Synod of all the Reformed Churches, 
A Synod desired.  which they earnestly solicited the State's General for: and indeed the States of Gelderland, Zealand, Friesland, Groaning, and six Cities of Holland were for it, who desired no Innovations in Religion, and dispaired of any union with the Lutherans: and said that the Ecclesiastical Government was no way grievous, but a remedy against oligarchy. That the power of the Prince of Orange was not dangerous, but rather a means to unite and tie them together: But on the contrary, the Nobility of Holland, and the other twelve Cities, as also the States of Vtrick and Overisle, though they did not openly deny a Synod, yet by ●ergiversations and procrastinations sought to evade it.  
In the mean time the Ministers neglected not the remedy which was in their power: 
Preachers pattern.  viz. to discover those Errors to their people, and to confirm their minds against them both by Preaching and Writing: And such as were to be admitted to the Ministry, they examined them more strictly: and such as they discovered to be already in the Ministry, they censured and cast out.  
Vtenbogard and his companions strongly opposed themselves to these proceedings both by word and writing, and promoted to the Ministry such as were of their own opinions: yet were they inferior to the other party both in number and in the affections of the people: fearing therefore that they should be overcome, 
Whence called Remonstrants.  they framed a Remonstrance▪ (whence they were called Remonstrants) to the States of Holland, wherein they request to be taken into their protection; who did not only do it, but presently commanded that none should meddle with these controversies either by word or writing, neither should examine Candidates upon these points, or censure any that differed in judgement about them; which truly was to set up a party, when as the Remonstrant Ministers were scarce forty, and the Contra-Remonstrants were fifty.  
Yet the Remonstrants' thought that they could not continue long, except new ones of their own opinion could be brought in as the other died, and these must be first form in the University; wherefore to supply Arminius his place in Leiden, Wallaeus and others that were desired by honest and learned men were rejected, and Vtenbogard was sought for. But he knowing himself unfit for such a work, wrought by the Curators of those parts, who were of kin to Barnevelt, that Conradus Vorstius should be brought from Steinfurt to Leiden: who in the year 1590. had been convicted by the University of Heidelberg for favouring Socinus and his opinions.  
To the choice of this man the Ministers presently opposed themselves, and such Magistrates as favoured them: yet had it been impossible to have hindered his Election, the Remonstrants did so prevail, 
King James opposeth Vorstius.  but that James King of Great Britain frequently admonished and urged the States not do to it, yea he condemned him of Heresy, and burned his Books publicly.  
At last certain Laws were obtruded upon the Church, 
The Ministers oppressed.  which Barnevelt had framed twenty years before, but till now the States would never endure them, much less bring them in practice, in which the choice of Deacons, Elders and Pastors was almost wholly given to the Magistrates. The censuring of Pastors or Members offending, was taken away from the Ministers. The Curators of the University, and the Magistrates of Leiden did Execute the Decree for restraining of Controversies with mote rigour then any other: By this they hindered Gomarus both from defending himself and his Religion: At which being offended he prepared to depart: By this his departure seeing the Students of Divinity should thereby want a Professor of the Reformed Religion, the Churches of Gelderland and Curators of the Illustrious School there, sent Anthony Thisius Professor of Theology at Harderwick, and the Churches of Zealand and Magistrates of Middleborough sent Wallaeus to Leiden, by all means to persuade his stay: 
Gomarus leaves Leiden.  But Gomarus was resolved to depart, whereupon they both of them invited him to make his abode with them, and Wallaeus prevailed, so that he went to Middleborough, Anno Christi 1611.  
The States of Zealand were resolved long ago, 
An Illustrious School begun at Middleborough.  and this calamity of Leiden now hastened it, to erect an Illustrious School in Zealand: but as yet they could not agree about the place: But they of Middleborough seeking thereby to get advantage, resolved to make the Grammar School more famous: For Gruter the Schoolmaster being dead An. Chr. 1607. they sought out another who might with credit bear the Rule in an Illustrious School, and therefore called Wallaeus to the place: But Wallaeus would by no means accept of it, knowing what a tedious thing it was to govern boys, and how subject he should be to calumnies in dieting them. Wherefore the care of both was devolved upon Giles Bursius' Pastor of Middleborough, and the instructing them was committed to Justus Lyraeus afterwards Professor at utrich: Yet Wallaeus undertook the care of the School, and to read Lectures of Greek and Philosophy to them.  
In these Lectures he explained Homer, Hesiod, 
Wallaeus his Lectures.  and other Authors: In Philosophy he read Ethics, Physics, Astronomy, and Optics: and now Gomarus being come to them, they prepared all things that belonged to an Illustrious School: the place was appointed in the Choir of the new Church, and Gomarus was to read and interpret the sacred Scriptures, and to discuss the Common places in his Public Disputations: James Meivartius was to read Philosophy: So that the fame of the School began to spread abroad: and the Magistrates of Middleborough proffered to Wallaeus the place which was reserved ●or him, viz. to be Professor of Divinity Common places. At this Gomarus (who too much indulged his passions) was displeased, 
Gomarus' his ingratitude.  opposed himself, and accused Wallaeus of Heresy, for that when he was a Student at Leiden, he stiffly defended that there were three souls in man.  
The Magistrates were more offended this opposition than was Wallaeus: for Wallaeus presently disclaimed the choice, who having never in his life sought after any place, was now much more content with his present condition, and would not so far offend his old Master, as against his will to be chosen for his Colleague. No injury did ever so disturb the mind of Wallaeus as to discompose it, 
Wallaeus his modesty.  or make him unlike himself. But in the mean time the people were very angry that their beloved Minister was thus disgraced by him who formerly by his public testimony had attested the purity of his Doctrine.  
But it so fell out about that time 〈◊〉 Lord of Plessi● called Wallaeus to Salmur, 
H● is called to 〈◊〉.  who getting leave to depart went thither Anno Christi 1615 but stayed not long.  
Upon this occasion they of 〈◊〉, being stirred up by Hugh Grotius, 
Returns ●o 〈◊〉  would not suffer the City of 〈◊〉 to have an Illustrious School, so that it was nipped in the bud, and Meivartius returned to his Grammar School again: Only the Magistrates of Middleborough requested Wallaeus that some times he would read Greek and Philosophical Lectures, and would go on with his Common places, that so they might still keep up the face of an Illustrious School: which accordingly he did, and yet neglected not his work in the Ministry.  
Shortly after at the command and request of the Churches of Zealand, 
He answereth Baga●d.  and at the importunity of some of the chief Ministers of Holland, he answered Vtenbogard, wherein he showed that the Authority which was granted by the Magistrates to the Belgic Church was agreeable to the sacred Scriptures, and the custom of the Primitive Church. By this Book Wallaeus everywhere got the name of a very learned man, and of one that deserved well of the Church, because he had thereby freed the Church from that aspersion cast upon it by the Remonstrants that it was disobedient to Magistracy. He deserved also thanks from many Politicians because he took away from some of their society that pretence whereby they oppressed the Churches. 
Bogards brag.  Vtenbogard himself could not but acknowledge that the Book was learned and full of modesty, yet he pretended that he would return a speedy answer, for which cause he gate leave of the Deputies of the States to write again: But though he easily obtained leave, yet wrote he not: only about thirty years after, and seven years after the death of Wallaeus, he would seem to return an answer, though it contained nothing in it but glorious promises and empty performances.  
Wallaeus was not content to have thus taken away the chiefest pillar to the dissension, 
Wallaeus endeavours peace.  but endeavoured also to quiet the people, and to moderate the Magistrates of Holland: whereupon he set forth a treatise showing the people how they should demean themselves when any difference sprang up amongst the Pastors about Religion: The Magistrates he sought to reconcile to the Ministers by the means of Hugh Grotius, a man very familiar with him because of his Learning: who from an hope of succeeding B●●nevelt in his dignity, was looked upon as his right hand. From him he extorted this speech, That he saw no better means to compose the difference then by a National Synod, which if it was denied, God would punish them for it.  
In the mean time the dissensions increased daily in Holland, and threatened the ruin of one, if not of both parties: Six of the Cities of Holland did openly oppose themselves against the Decrees concerning the Vocation of Pastors, and of tolerating the Controversies of Religion on both sides: The Ministers also refused to obey them, yea the Remonstrants themselves, especially those which were framed by Hugh Grotius at the instigation of Vtenbogard that set bounds to the Ministers, from which in handling Controversies it was not lawful for them to deviate. Yet the Magistrates would have them obeyed; 
Remonstrants persecute the Orthodox.  and such Pastors as refused, were forbidden the exercise of their Ministry; and such as were more pertinacious, were cast out of their Cities: and such Citizens as most favoured them were banished: And though they were restored again by the Precedents of Justice who judged it to be not a correction but a faction, yet the Magistrates would not suffer them to come into the Cities: whereupon they were filled with animosities on both sides: and at last the Magistrates not daring to trust their Citizens, gathered soldiers.  
But this dissension was no where more conspicuous, nor hotter then at the Hague. Vtenbogard, 
Bagards subtlety.  who had sometimes stirred up his hearers to use all extremity, would now seem moderate, having gotten so much power in the Church, which that he might hold, he persuaded them to yield something to the Contra-Remonstrants: But some sharp sights perceived that this was but a trick to deceive the Pastors, and seduce the people, 
Rosaeus opposeth him.  whereupon Henry Rosaeus an eloquent and courageous man took heart to discover the fraud to the people, showing that poison lay under this honey: Upon this the Magistrates forbade him the use of his Ministry: But the people who now saw the fraud, would not hear Vtenbogard any longer, but resorted to Sermons in the neighbour Village of Ri●wick: This the Magistrates sought to hinder: 
The people stand for the truth.  On the contrary the people urged that either Rosaeus, or some other Preacher of the Reformed Religion (for which they had spent so much treasure and blood) should be allowed them: Against this Vtenbogard opposed himself, and laying aside his pretence of moderation, sought by all means to hinder the gratifying of the people in their request.  
Prince Morice observing that not so much the Ministers as himself was aimed at, 
Prince Morice sides with the Orthodox.  and that by his connivance the power of Barnevelt and his adversaries was increased, he began penly to favour the Contra-Remonstrants, and requested the States of Holland that they might have a Church and Minister allowed them: But the Nobles and the twelve Cities much opposed it: yet still the Prince urged it, and seeing the Contra-Remonstrants desired but reason, he procured the English Church at the Hague to be allowed them: which when it would not receive all the Auditors, they took another Church, brought in Henry Rosaeus, and frequented his Sermons. Barnevelt and his associates were much troubled at this, as if violence was proffered to their authority: But seeing that the Contra-Remonstrants had no more granted them but what was equal, they suffered that which they knew not how to prevent. 
They get a Church in the Hague.  By this example the Contra-Remonstrants everywhere took courage, and the people sided with them, seeing the Prince to favour them, who was so beloved and esteemed of them.  
But the Contra-Remonstrants of the Hague thought it not enough to have a Church and Preacher, but in so illustrious a place they must make it appear that their opinions and Doctrine was better than that of the Remonstrants: But when Vtenbogard excelled Rosaeus in Learning, and daily provoked him to Disputation, some other must be sent for that might cool his boasting: For which end none was judged fitter than our Wallaeus, and therefore Anno Christi 1617. Deputies were sent from the Church of Hague and the Prince of Orange, 
Wallaeus sent for to the Hague.  with the consent of the Magistrates, to fetch him from Middleborough for a time to be a Pastor of the Church at Hague.  
As soon as he was come thither, he began in his Sermons to set down the state of the controversy, to weigh the Arguments of both sides; to answer those of the Remonstrants, and to vindicate those of the Contra-Remonstrants; and so fully to instruct the people in these controversies. Then did Vtenbogard give over his talk of disputing, who well knew the Learning of Wallaeus. But his followers who did not know Waellaeus so well, sometimes set upon him. And first of all La Ha●e, a Preacher of the Remonstrants as soon as the Sermon was ended before the Auditory was dissolved, 
His Disputations.  began to contend with him about the Perseverance of Saints: But Wallaeus dealt so modestly with him, equally considering his arguments, solidly and clearly answering them, and urging others with such acuteness and judgement, that the man having nothing to answer, shrunk away with shame.  
The Remonstrants thinking to repair this disgrace, challenged Wallaeus to a new Disputation, wherein an Eloquent and nimble Lawyer was appointed to assist La hay: But this Disputation was to be in a private house where should be present only two Elders for witnesses: Wallaeus refused it not: And when they were met, the Lawyer began very contentiously to propound the point of Predestination; Wallaeus answered mildly, but solidly, whereby he tamed the fierceness of his adversary: But when some hundreds of both parts pressed into the house to hear, the Remonstrants fearing the like event of this Disputation as was of the former, 
It's broken off.  would proceed no further, saying, that such a conference should not be where so many were present.  
Wallaeus not content with this, often invited Vtenbogard to a conference, especially by the Lady Alice Coligni, the Widow of William Prince of Orang●, because Vtenbogard had by her formerly challenged Rosaeus to a public dispute: but Vtenbogard always by excuses evaded it: By which means the Doctrine of the Contra-Remonstrants began to flourish again at the Hague.  
The cause of the Contra-Remonstrants was especially defended by John Becius of Dort, Henry Ʋander Leyden of Delft, 
The truth prevails.  Fest●us Hommius of Leiden, Peter Plantius, and James Triglandius of Amsterdam, learned and wise men, who were much esteemed by the people: These men formerly in all weighty matters used still to consult with Wallaeus, and now they were wholly guided by him: The Magistrates of Amsterdam, who were the chief of those that defended the Contra-Remonstrants, 
His prudence made much use of.  continually by their Deputies consulted with Wallaeus: and when they had any business of weight, they earnestly importuned him to be present both in their Presbytery and City-Council to assist with his advice: And the Prince of Orange (of whom it was wittily said that when he sat on Horseback, he had all his Counsellors with him, yet) had Wallaeus for his intimate Counsellor in all things which either concerned Religion, or this Controversy. So that no day passed wherein he did not require his counsel, and sometime spent whole nights in deliberating with him, that he might conclude upon such matters as he was to dispatch the next day. For indeed he much esteemed Wallaeus, because though he was very prudent, yet would he never dissemble, 
His integrity.  and all his counsels were free from craft.  
For this candour he was respected by the Remonstrants themselves; 
His candour.  for they knew which ways his counsels tended, that though he would have the Contra-Remonstrants settled, yet he would not have the Remonstrants destroyed, persuading himself that if the contentions were once composed, and men could with a more calm mind weigh things indifferently, many of them would return to the Truth: He also maintained familiarity with Grotius and others of the Remonstrants as formerly he had done, and would have taken them off from Barnevelt, but that (as they used to say) a greater humane power hindered them.  
By these means Wallaeus was a chief instrument of bringing the whole controversy to the decision of a National Synod, and took care that due preparation should be made for the same, which when he had effected, he left the Hague: Indeed the Prince of Orange endeavoured to hinder his departure, and chose him for his Court-Preacher: but Wallaeus wholly disliked that course of life, as prejudicial to his studies, and dangerous, seeing he must either flatter, or hazard the loss of great men's favour, and incur their frowns.  
Anno Christi 1618. 
His return to Middleborough.  he returned to Middleborough where he found the great love of the people to him; whilst many came to meet him: His Colleagues and the Magistrates visited him with many expressions of their great love.  
The Controversies between the Remonstrants and Contra-Remonstrants was not now confined within the bounds of Holland, 
Heresy like a Gangrene.  but it spread into utrich, Overisle, Gelderland; yea as far as Sedan; where Daniel Tilenus, an Eloquent man, but no deep Scholar, by degrees began to vent the Remonstrants' Doctrines, and drew in Aur●tus a Minister, and a better man than himself, though not so learned. But Ramboursius the Cout-Preacher discovered him, so that by the Duke of Bovillian he was forced to leave his Professors place and depart.  
For the supply of which place, 
He is sent for to Sedan.  and to build up what Tilenus had pulled down, Wallaeus was again called to Sedan: and all means were used to prevail for his remove. The messenger was Francis Arsenius, a man famous for such employments, and Wallaeus his old friend, than whom that Age had not a man of more Learning, Judgement and Experience. The conditions were very large, and indeed better than the other Professors did obtain: The Duke's invitation was serious, frequent, and friendly: yet could not Wallaeus get away from his wife and friends: and for those large conditions which were proffered him, the Middleburgians would have doubled his stipend rather than part with him: Besides, it seemed grievous to him who was now forty five years old to change his Country and Customs, and leaving his old and intimate friends to go to strangers: wherefore returning humble and hearty thanks to the Duke, 
He refuses to go thither.  he told him that he thought he should never leave Middleborough.  
In the mean time the States of the United Provinces (observing that the factions in Holland tended to the dissolution of the League, 
Division dangerous.  and to the endangering the ruin of all the Provinces) seriously thought of a way of cure: and by the advice of Reiner Pavia's a Consul of Amsterdam, a man of great Authority, and by the instigation of Grave Moris, they Decreed and called a National Synod: 
A Synod called.  and withal required the Prince of Orange to disband those Soldiers which the Magistrate of Vtri●h had raised, and to put the Magistrate out of his Office, and to substitute another in his room.  
To these things Barnevelt openly opposed himself by the Nobility, and twelve Cities of Holland: and with all his endeavour sought to impede the Synod by sending to foreign Kings and Princes, by provoking them of utrich (who began to quail) proffering them help to prevent the putting down of their Magistrate, and disbanding their Soldiers. Whereupon the States of the united Provinces required the Prince of Orange to imprison the heads of the contrary faction, viz. Barnevelt, Rombert Hagerbetius, Hugh Grotius, Giles Ledenbergius, 
The Remonstrants imprisoned.  and to disband the rest of the soldiery that was collected in Holland: To purge the Cities of disaffected Magistrates, and to substitute better in their rooms. All which were effected without any tumult or effusion of blood, so displeasing were those Mastrates to the Citizens: after which all the other Magistrates consented to the Synod appointed at Dort.  
In this Synod the flower of all the Reformed Churches met together, 
The Synod begins.  and amongst them our Wallaeus who had a place assigned him amongst the Low-countrieses Professors, and was appointed one of the Directors of the Synod, but that the Pastors had in private agreed amongst themselves to choose only such as were Professors.  
It was the unhappiness of the Remonstrants that they had Simon Episcopius for their Precedent, who was a hot, imprudent, and choleric man, by whose advice it was that the Remonstrants would not submit to the Laws of the Synod: wherefore the work of the Synod was to find out the state of the Controversy by the writings of the Remonstrants, and accurately to propound it in the Fundamentals themselves: To examine them by the Word of God, and to see of what weight they were.  
In the government of the whole Synod, John Bogerman excelled, 
How the affairs of it were carried on.  being Prolocutor in it; and indeed a more fit man could not have been chosen. Festus Hommius was employed in proposing the state of the Controversy, who often conferred with Wallaeus about it: But in weighing the controversies, strengthening, or enervating Arguments, and in vindicating them from exceptions, Wallaeus excelled: whereupon when any difficulty arose, as the Explication of the Epistle to the Romans, etc. it was committed to Wallaeus; If any thing was to be accurately and prudently defined, it was committed to Waellaeus: And he was chosen for one of those that drew up the Canons of the Synod, and set down reasons why the Doctrine of the Remonstrants was rejected: And it was judged that the wisdom of Wallaeus prevailed much to procure the unanimous consent of the Synod thereunto. 
Wallaeus highly esteemed.  Wherefore of the Politicians and strangers, who had no cause of envy, he was much esteemed: yea he so demeaned himself that Giles Bursius his aemulus acknowledged that Wallaeus excelled all in the Synod, who made this acknowledgement to the Wallacrian Classis from whom he was delegated.  
God so blessed the labours of all in this Synod, that the Remonstrants themselves had no cause to complain. Controversies were so decided, difficulties so expedited, that all godly and learned men were abundantly satisfied; and from thence forwards the roots of Remonstrancy were so cut off, that presently it began to wither: And all things were managed with that modesty, all things dispatched with that unanimous consent, that never was the like from the Primitive times.  
All Controversies being now determined, and the Cause of the Remonstrants judged, the chief Patrons of the Remonstrants were condemned of Treason by the Delegates of the States of the United Provinces 1. 
The Remonstrants condemned.  The persons condemned were Barnevelt, Hogerbetius, Grotius, and Ledenburgius: This last by killing himself prevented the punishment. And James Schot Consul of Middleborough, one of those Delegates, was sent by the States to Dort to fetch Wallaeus to the Hague, who accordingly brought him thither, May the 12. privily, that so the people might have no suspicion of the punishment intended to the Remonstrants: By the way he told Wallaeus that the States sent for him to prepare the Prisoners for death, they judging that by his prudence and persuasions he might best of all other men effect it. Wallaeus when he saw that he could not avoid the employment, yet desired that he might not be the first messenger of death to them: that he might be spared from dealing at all with Grotius in regard of his former friendship contracted with him; and that he might not be present at their death, which he could not bear without much trouble of mind.  
Being come to the Hague, in the Evening, 
Wallaeus is s●nt to prepare them for death.  ●chot went to the Deputies and Judges to acquaint them that Wallaeus was come, and to tell them what request he had made to him. Whereupon the Advocates Fiscal were sent to Barnevelt to tell him that the next day he was to be judged and put to death: and Schot in the mean time went to Wallaeus to tell him that his requests were granted, that Hogerbetius and G●otius, though they were condemned, should not be executed, but kept in perpetual Prison: That the Advocates Fiscal were sent to Barnevelt to acquaint him that the next day he was to die, and that therefore the Delegates and Judges requested him to make haste to him, and so about six a clock Wallaeus was conducted to the Prison to Barnevelt.  
When he came into his chamber he found him full of perplexity, 
He comes to Barnevelt.  writing to his wife and children to acquaint them with the message of his death: and at first he was unwilling to have any speech with Wallaeus: but after a while he became more calm, yet complained of the hard measure that he met with from the States whom he had served for forty three years: He would feign have taken some rest that night, but could not: The next morning when he had heard his sentence read, he was had to the place of Execution; at which time he told the people, that he died not a Traitor, but a Patriot. At the place of Execution he asked his man whether no man came? Belike expecting a Pardon: 
Barnevelt beheaded.  but when his servant told him that there was none, kneeling down, his head was cut off.  
The day following Wallaeus returned to Dort, and attended upon the affairs of the Synod till the end of May; at which time he had some money given him; and with the rest was invited to a Public Feast: and afterwards with some principal men, he was privately feasted by the State's Delegates, 
Wallaeus returns to Middleborough.  and so was dismissed honourably.  
These things being dispatched, the States of Holland, lest the commotions now suppressed, should break forth again, thought fit in the first place to take care of the University of Leiden, which was the Seminary both of their Church and State; And for that end they resolved to add to John Poliander the Divinity Professor, 
New Professors at Leiden.  Andrew Rivet, Anthony Wallaeus, and Anthony Thysius: To Rivet they sent Thomas Erpenius the Arabic Professor: To Thysius, Adrian Pavius Syn●ic of Amsterdam: And to Wallaeus, Rochus Honartius Senator of the Supreme Court, and Peter Deiman chief Consul of Leiden, who came to him to Middleborough in the midst of July to acquaint him with his Election, and to urge him to accept of it: 
Wallaeus sent for.  They also presented him with the Letters of Prince Maurice requesting the same of him. Yet did Wallaeus desire that he might have time to consider of it, telling them that he would seek unto God by Prayer, and advise with his friends with the Church and Magistrate. In the mean time the Delegates earnestly solicited the Presbytery and Magistrates to give their consents, which at last with much ado they obtained; because he was to go to Leiden where he might take care of theirs as well as of the Holland Youths. His friends stuck somewhat at it because he had as good a stipend at Middleborough as he was to have at Lei●en; and though at Leiden he might bring up his sons at the University, yet being so far from his friends, he could not place them forth as well to honest Callings as at Middleborough: ●o satisfy these therefore, he had also a Pastor's place in Leiden proffered him. 
He inclines to go.  Wallaeus thought that he might not resist this call, because he was not so much to form one Church by it, as to prepare Pastors for many: nor so much to govern one Church, as to assist with his counsels all the Belgic Churches.  
September the tenth he preached his farewell Sermon, 
People's love to their Pastor.  which filled his people with sighs and tears: so that it seemed rather that children were to part with their Father, than people with their Pastor.  
During his abode at Middleborough he much wanted his health, 
His disease's.  being troubled with Rheums, Colic, Fevers and other Diseases: Sometimes also having an intermitting Pulse, the cause whereof was partly hereditary from his Mother, and partly by reason of studying so soon after meals, scarce affording any rest to his mind, or food for the refreshing of his body: yet a healthful and diligent wife much cheered him up  
He had seven children, 
His children.  five daughters and two sons, whereof two died very young; the other he took much pleasure and delight in  
September the nineteenth he removed with all his family to Leiden: 
He comes to 〈◊〉.  where he was entertained honourably with a Public● Feast by the Magistrate, with much congratulation by th● University, and very heartily by his old friends.  
At Le●den he was presently graced with the Degree of a Doctor, 
He is made a Doctor.  without any Examination, which is used at other times.  
October the 21. 
His Ora●ion.  being to begin his Professorship, he made an Oratios about the right regulating the study of Divinity: which was received by a great Auditory, with the great applause of all: yet it presently displeased himself, because he observed that many things are excellently conceived which cannot be brought into practice.  
Presently after came Anthony Thysius, 
The other Professors come.  and not long after him Andrew Rivet out of France, to adorn the Profession of Divinity: who as they were all men of great note, so by their excellent parts they made that Faculty far more famous. Each of them had his several gifts wherein he excelled: Thysius in Memory; 
Th●ir several excellencies.  and Wallaeus and Rivet in Judgement; and Polyander in dexterity of performance. In actions Thysius was fervent; Wallaeus full of vigour: Rivet was somewhat slower, and Polyander very calm, etc.  
The first care of these men was to prevent all discord in matters of Divinity; 
Their Prudence.  wherefore they testified their mutual agreement by subscribing the Catechism of Heidelberg, and the Belgic Confession of Faith. They resolved that none of them would pass his judgement about any Controversy in Divinity, about the Government of the Church, and in cases of Conscience apart, but by mutual consulting each with other: That no Theses should be publicly disputed of, till all had seen and approved them. That no book should be printed till all had examined and consented thereto.  
The like care they took to train up young Students to the same unanimity in Religion: 
Their care to train up youth.  for which end they agreed upon one rule and method by which all their studies should be directed: And because these Controversies with the Remonstrants had occasioned the fuller clearing of many points in Divinity, and had taught them to speak more cautiously in many things: Therefore in their Public Disputations they went over the whole Body of Divinity, out of which they published their Book which they called Synopsis purioris Theolog●●.  
Having thus settled the affairs of the University in good order: 
Their adversaries to be answered.  they began to consider what enemies they had abroad, against whom the Truth was to be defended: And they found that they must answer John Arnoldi Corvinus, who had written a great Volume against Peter Du Moulin. They must answer the Remonstrants also, who in a Book called Acta Synodalia Remonstrantium, had inserted such things as might confirm their own opinions, and invalidate the opinions of the Contra-Remonstrants. 
Wallaeus his part.  And this task they all agreed Wallaeus should undertake; who afterwards published an answer to both those Books, whereby he got very great credit, not only amongst his own, but amongst the French, English and Scots, and for a long time silenced the Remonstrants.  
In the mean time these worthy men neglected not to make their Professors places very famous. The Old Testament was expounded by Rivet and Thysius; 
His employment in the University.  the New by Polyander: But Wallaeus was employed in reading Common places, which was accounted the more grateful and more worthy employment. In these Common places he did not cull out here and there one head; but went over the whole Body of Divinity: handling each head fully, but principally insisting upon those Controversies or difficulties wherewith the Church was most molested: Yet stood he not upon answering all Arguments of the Adversaries; but chose out those which had most weight in them, by answering whereof, the other fell of themselves: But he was most copious and accurate in the Modern Controversies; as De Deo against Vorstius, De Sabbatho, De Praedestinatione: of the Authority of Magistrates in Ecclesiastical affairs, and such like: concluding all, not so much by the strength of Humane Reason, as by the clear Word of God▪ whereupon the greatest confluence of Auditors attended upon Wallaeus. 
His great Auditory.  And one of his Colleagues thinking that he had so many Auditors because he read Common places: he also fell upon the same subject; but when he saw that he laboured in vain, he gave it over again.  
But seeing it was not enough for them thus to instruct their Auditors in the knowledge of Divinity, except also they prepared the Candidates for the Ministry, 
His care of Candidates.  enabling them rightly to defend the Truth, and to enervate the Adversaries Arguments: This therefore they effected by Disputations, wherein all were very diligent, but especially Wallaeus and P●lyander. Wallaeus would not suffer those things to be propounded for Disputation, wherein the Reformed might freely differ amongst themselves. He would not suffer the Opponents to object vain things which were unprofitable: He would not suffer them to oppose immodestly, to the scandal of the hearers: But he would have the Defendant clearly repeat the Opponents Argument, and then not only to give a bare answer, but to demonstrate the solidity of it: Truly Wallaeus in his Lectures deserved great praise; but in Disputations he deserved a Triumph.  
Because these Candidates in Divinity could not be sufficiently exercised in public, 
His great pains.  he did twice a week in private explain to them his Enchiridion of the Reformed Religion: he examined it, and appointed them to dispute upon it: yea he set up divers private Lectures wherein he confuted the Anabaptists, Socinians and Papists. He caused these Candidates also often to Preach in private, wherein he directed them to the most profitable subjects, and taught them how they should prosecute the same: Neither would he ever take any thing for these his private employments.  
This course of training up young Students he continued for twenty years, even till his death, so that innumerable Pastors were sent forth by him into the Church, amongst which many were admirable Lights, which were a great comfort and rejoicing to him.  
In the Government of the University he neither made nor nourished parties: but when any differences arose, he always sought to compose them: 
He is a great Peacemaker.  as he did betwixt Polyander and Thysius: between Cunaeus and Burgersditius, amongst whom some emulation was sprung up.  
Wallaeus himself had no Enemy but only Daniel Heinsius, who was also a Gantois, and seemed somewhat to emulate him. Yet would not Wallaeus do any thing that might offend Heinsius; neither would he mingle himself in the contention between Salmatius and Heinsius about precedency.  
Wallaeus his next care was that all the Honours of the University (so far as might be) should be equally divided amongst his Colleagues, 
His self denial.  that so they might live together the more sweetly, and might labour together in their several employments with the better concord: So that when he should have been chosen Rector of the University, he sought it for his Colleague: 
Honour's follow him.  but honour followed him whilst he fled from it: so that he was often Deputy of the University, and thrice Rector.  
He would never give to Candidates his testimony for their lives, 
His ca●● in giving testimonials.  and proficiency in their Studies of Divinity, except they deserved it: Judging it better to offend them and their friends, then to deceive the Church by advancing unworthy persons to the Ministry: which faithfulness of his was taken notice of, so that many were rejected till they could get the testimony of Wallaeus.  
He with his Colleagues would never prefer any to the title of Doctors, except they were conspicuous for their Piety, and eminent for Learning.  
He had more Books brought to him to Licence than he could possibly read over: for which cause he sent many of them to the Classes of Pastors to be read over by them, reserving to himself only such as handled Controversies of greater moment.  
These Professors would meddle with no cases of Conscience, but such as concerned Matrimony; as for all others that came to them, they sent them to their own Pastors, whereby they much eased themselves, and took off people from undervaluing their own Ministers. And in cases of Matrimony, they always determined them with such sound judgement, that so long as Wallaeus lived, there was never any Church or Magistrate that had cause to alter what they had determined.  
He was daily sought to for advice in cases of Conscience: 
He is much ●●ught to for advice.  In Controversies of Religion, and about Church Government, by Churches, Classes, Synods, Cities, States, and Princes, to all whom he freely imparted his counsel. The State's General and the States of Holland would never suffer any Divinity Book to be Dedicated to them till Wallaeus had perused, and set his ●merimatur to it. They would never suffer any Petitions about Controversies in Religion, or about reforming the people's lives to be presented to them, till he had approved of them. Frederick King of Bohemia would give no answer to the great ●urk, who proffered him assistance against the Emperor, till he had consulted with Wallaeus. The Prince of Orange in giving Laws to Cities conquered by him would always consult with these men. He called Polyander and Wallaeus to compose a difference between the Magistrates and Ministers of Rotterdam, that had tired three Synods, and fifteen Classes.  
Wallaeus with his Colleagues were appointed to publish the Acts of the Synod of Dort: 
The Acts of the Synod of Port.  because it was very necessary for all the Reformed Churches, yea for all the World to know in what way and order the cause of the Remonstrants had been examined, and what seemed good to any, and what was concluded by all the Fathers in that assembly: and herein they were much holpen by Festus Hommius, who was the Scribe of the Synod.  
Presently after the Publication of these Synodal Acts, 
The Remonstrants Acts.  the Remonstrants set forth another, wherein in some particulars they sought to invalidate those Acts: but their chief design was to confirm their own opinion by Arguments; the confuting whereof was committed to Wallaeus, 
Wallaeus answers them.  who presently answered their Acts, and Corvinus, though he pretended a Reply, yet quickly gave over and was silent. But presently a quarrel sprang up between the Remonstrants themselves: For Vtenbogard, Corvinus, 
The Remonstrants divided.  and the greatest part of the Remonstrants adhered to Arminius, and would depart no further from the Orthodox. Episcopius and his followers joined with the Socinians: Error is fruitful, and is ever declining from bad to worse.  
Shortly after this some rose up that endeavoured a Union between the Contra-Remonstrants and the Remonstrants: 
An attempt for peace.  On the Contra-Remonstrants side were Cornelius Dunganus of utrich, Godschalcus Arlius of Arnheim, and James Testardus Pastor of Blesa: On the Remonstrants' side was only Anthony Hornhovius, who yet lurked amongst the Orthodox Pastors: But it was impossible to unite those that held such contrary opinions.  
There was more hope of an attempt made between Wallaeus and Vtenbogardus, 
Another attempt.  which was to consider how the Remonstrants might be admitted into the Reformed Churches, and how far forth they might be tolerated therein. And it was concluded that such of them might be admitted as members, as were free from the Socinian Errors, and would acknowledge that all spiritual and saving gifts were of the free Grace of God through Christ, if they would promise that in other things they would not disturb the Peace of the Church: The greatest difficulty was about their Pastors, who would not be quiet, except they might exercise their Ministry, and enjoy their stipends: neither would they be tied to silence in Controversies: 
The 〈◊〉 Confession of Faith.  But the Remonstrants setting forth a Confession of their Faith broke all in sunder: For thereby it appeared that they differed from the Reformed not only in five Articles, but in many other things.  
Whilst Wallaeus was at Middleborough, he had read Ethics in the Schools, 
He publishes his Ethics.  and had begun to make a Compendium of it for the use of his Scholars, but finished it not by reason of his remove to Leiden: wherefore now the Curators of the School prevailed with him to complete that Work, and to publish it for the use of that School: And it found such acceptance abroad, that it was often printed, and by Theod. Schrevel●us, Master of the School of 〈◊〉, it was turned into Jambick verse.  
Assoon as Walleu● came to Le●●●m, the Magistrates chose him for one of the Curators of their School: in which Office he continued all his life, 
He reforms the Schools.  and by his advice the School was quite turned into another order, whereby it became far more famous than before.  
The States of Holland observing that in their Cities there were some Masters of Schools which either wanted ability or prudence in regulating their Schools for the best advantage of the boys: they therefore made choice of Anthony Wallaeus, Anthony ●●sius, Peter 〈◊〉, Daniel Heinsius, Ge●●ard V●ssius, 〈…〉, all of them Professors in Leiden, to frame Laws whereby all the Schoolmasters in Holland should be regulated in teaching both the Tongues and Liberal Arts, which accordingly were finished and printed Anno Chri●● 1625.  
The States of Zealand observing that their young Students began to fall into some loose courses, 
And the scholar's in Z●land.  made choice of Wallaeus, for Overseer of all in Zelamd, with a command that all their youth should be wholly guided in their studies by him: where by there was a great Reformation, not one of 〈◊〉 proving wicked in his life.  
The 〈…〉 also growing solicitous for the salvation of the poor ●adius, 
A 〈…〉.  and observing that they could get no Ministers go thither but such as could get no places in the Low-Countries. which many times were either insufficient, or scandalous: They resolved therefore to erect a Seminary, from whence at their pleasures they might draw forth Pastors for those parts: For which end they consulted with the Professors at Leiden, and observing that Wallaeus was more zealous than the rest in promoting it, they chose him to be Overseer of that Seminary: 
Wallaeus promotes it.  But he judging himself unable to undergo so many Offices, refused it; yet at the importunity of the Curators of the University of Leiden, and by the persuasion of his Colleagues, he was at last prevailed with, and undertook it.  
Whereupon the students for India were brought into his Family, where they were dieted, and directed in their studies, and found so much content that they never complained either of their Diet or Government. And besides their other studies he caused them every day to construe to him a Chapter out of the Hebrew Bible, and another out of the Greek Testament, whereby they became skilful in the Languages, and familiarly acquainted with the sacred Scriptures. Twice also in the week he caused them to read in and dispute of his Enchirdion of the Reformed Religion, and directed them in the making of their Sermons: and the forwardest of them he directed how they might infuse the Principles of the Reformed Christian Religion into the Heathens, by reasons drawn from Nature, how they should instruct them, gather a Church, and govern the same.  
Out of this Seminary in a few years were sent forth twelve Ministers famous for Learning and Piety, to whom India oweth almost all her knowledge which she hath in the Reformed Religion.  
Then did the Magistrates of Leiden by their Consul importune Wallaeus to give them leave to choose him into their Ecclesiastical Consi●ory; but his wife and children dissuaded him from it, perceiving that he would sink under the burden of so many employments.  
About this time there broke forth a great contention in Zealand between Telingius and Bursius. 
Contention about the Sabbath.  Telingius was very careful to promote Piety, whereupon he sharply reproved the sins of the times: and observing much profanation of the Sabbath, by a Book which he published, he endeavoured the Reformation of the same. Upon this occasion Bursius his son wrote a complaint in verse, wherein the Church bemoaned herself, as if she had lost her liberty, and therein he endeavoured to confute ●elingius about the Institution of the Lords Day: Gomarus also, who was very intimate with Bursius, supplied him with Arguments. Telingius his friends were much offended at this, so that there was great danger lest the Church should be divided into parties and factions. Voetius also published a youthly writing, wherein he sought more to jerk his Adversaries, then to edify the Church.  
Hereupon Wallaeus resumed those things which he had formerly read over, 
Wallaeus puts an end to it.  and drew them into a larger Treatise about the Sabbath, which also he printed, to the great joy of the Churches: who as they highly prized his Learning, so now had cause to admire his wisdom. And this work of his was so approved of, that by Silvius Pastor of Amsterdam it was turned into Dutch, their Native Language: And it pleased God by this means to put an end to the aforenamed contentions. Only Gomarus thinking it dishonourable to be silent, published a little Book. De Investigatione Sabbathi: which Rivet answered: and when Gomarus replied, Rivet answered again. And though Gomarus found few or no followers, yet to prevent the worst, Wallaeus in his Public Lectures answered such things as seemed to be new in Gomarus.  
At the first Reformation of Religion in the Low-Countries, there was a certain Elder of the Church of Embdea, a godly man that turned Luther's Translation of the Bible into Low-Dutch: 
The translation of the Bible.  But being skilful neither in the Hebrew nor Greek, nor well acquainted with the High-Dutch, there were many Errors in it: whereupon the Ministers of the Law-Countries, so soon as they were settled in their L●berties from under the Spanish yoke, began to think upon Translating the Bible out of the Originals: and the States to promote so good a work, made choice of Phili● 〈◊〉 of Saint Aldegun● to go to Leiden, 
The Bible begun.  and there wholly to employ himself in this work, which he willingly undertook, and prosecuted to the year 1602. at which time he died, having begun many Books of the Old Testament, but had only finished Job, Psalms, and Proverbs: Hereupon Arnold Cornelius, Pastor of Delft, and Warner Helmichius, Pastor of Amsterdam, were appointed to finish what Marnixius had begun; They accordingly prosecuted that work, but being much hindered by their Pastoral Office, they died before they could finish it: And presently after, the Controversies of the Remonstrants springing up, caused that work to cease till the Synod at Dort.  
At which time the Remonstrants being cited to appear before the Synod at a certain day, they appeared not: whereupon the Moderator considering what the Synod should fall upon till they appeared, propounded the version of the Bible into the Belgic Tongue: 
The Synod carries it on.  And so they unanimously agreed to carry on that work, and set down rules which the Translators were to follow. The Translators also were chosen, and least by the death of any of them the work should be impeded, they substituted some to succeed such as should die.  
Anno Christi 1627. (the Synod being before dissolved) the Deputies of the Provincial Synods requested the State's General that the version of the Bible might now be carried on, which they easily assented to, and appointed Wallaeus and Testus Hommius to deal with the Magistrates and Churches, that the Translators might (during the continuance of that work) 〈◊〉 be freed from their Pastoral employments.  
By the authority and persuasions of these two men the thing was granted, so that Anno Christi 1628. the Interpreters of the Old Testament repaired to Leiden, 
The translators.  who were John Bogerman, William B●udartius, and Gerson Bucer.  
The year after they met together who were to Translate the New Testament and the Apochryphas, and these were Anthony W●llaeus, Festus H●mmius, and James Rol●●dus.  
These men set upon the work with unwearyed labour: And that which they aimed at was to make a new and accurate version out of the Originals, and as much as the Genius of the Language would permit, to translate it word for word: and whereas in the Original any word might admit of a various Interpretation, they endeavoured to find out some Dutch word that might answer to it: And where any thing seemed obscure, they laboured to explain it by Marginal Notes; and where any thing was doubtful, to resolve it: whereby they often gave a reason of their version; they added also Parallel Scriptures.  
When the Translators of the New Testament had proceeded to the end of the Acts of the Apostles, James Rowland died, in whose room Jodicus Hoingius succeeded: and when the Translators of the Old Testament had proceeded to the beginning of Ezekiel, Bucer died, in whose room Anthony Thysius was substituted.  
Assoon as they had finished any Book, and imparted it each to other, they printed it, and sent it to certain supervisors in every Province appointed thereunto, to be by them again examined.  
When the whole version was thus finished An. Chri. 1634. by the order of the State's General all the Supervisors met together at Leiden, 
The supervisors.  who were Anthony Thysius, John Polyander, Abdias Witmarius, Jodocus Larenus, Arnoldus Teeckmannus, Bernard Fullenius, James Revius, and Francis Gomarus.  
Not long after also the Supervisors of the New Testament met there, who were S●bastian Dammannus, John Arnoldi, Lindanus, William Nieuhusius, Charles Demaet, Lodowick Gerhardus, Bernard Fullenius, Gasper Sibelius, and Henry Altingius.  
These Supervisors being met together, chose their Moderarators, Assessors, and Scribes, and then at their daily meetings, (having first implored the presence and assistance of Almighty God) they were demanded whether they had found any thing in the Translation that needed change: and what the Translators and Supervisors agreed upon, that was concluded. And so this great work was completed Anno Christi 1635. 
The translation finished.  And this was very observable: That the same year a great Plague raged in the Low-Countries, and especially in Leiden, wherein there died twenty thousand persons, 
A special providence.  and yet through God's mercy not one of the Translators or Supervisors was touched with it, no nor was ever sick all that while.  
All being thus finished, the Supervisors returned to their several employments, but the Translators committed the work to the Press, and themselves were the Overseers to see to the correcting of it: At the same time printing it with and without Notes in Folio, 
The Bible printed.  which was finished Anno Christi 1637. At which time they presented it to the States, who liked it excellent well, and presently gave order that no other Bible should be used, either in Churches or Schools, which was accordingly followed.  
The Remonstrants appointed four of their greatest Scholars to examine this translation, for fear of partiality: but when they found how candidly and faithfully the Translators had dealt, 
It's excellency.  they also accepted of it, and it is judged the most exquisite translation that is extant. In the version of Luther there is not so much skill showed in the Language; In the French they do not so much tie themselves to the words as to the sense: And the English seems to favour Episcopacy too much, whereas no remarkable defect can be observed in this; and indeed the Translators did by their excessive and defatigable pains so wear out themselves that all of them died within three years after.  
After he had concluded this great and tiresome work, 
Wallaeus his further Employments.  he attended his Professorship, thinking to ease his mind, and repair his decayed strength: But he scarce had rested two months, when he fell upon his Cases of Conscience: For he found that the Pontificians in their Books whilst they pretended to reprove sin, did but teach it: And the Reformed Divines in many things filled the minds of the Readers with too many scruples: whereas that only aught to be condemned which the Scripture accounts a sin, and that therein also some cautions were necessary: for we ought not so much to reprove those that are bad, as to seek their amendment.  
But before he had well begun this work, he was again made Magnific Rector of the University; which place, as it was of the greatest dignity in the City of Leiden, so of the greatest care.  
In the midsts of these employments he found his Memory to begin to decay, 
His strength decays.  and his strength to fail, so that he was forced to write his Lectures more largely than he was wont to do, which he carried on till he came to the Head concerning the Holy Ghost, at which time death prevented his further progress.  
Thus much for his public life: 
His character.  Now for his private. He was not splendid abroad, and sordid at home; but always equal like himself. He studied no delights, and was far from all lasciviousness: His only recreation was to adorn his Orchard. He was free from covetousness, seldom looking after his outward estate, and at length wholly divolved that burden upon his eldest son, called John. He affected not vainglory: his habit was not costly, yet therein he was rather negligent then sordid. He had always a large house, which was rather commodious then sumptuous. In converse he was no boaster either of his Learning, Judgement, or Wit: He never either extolled himself, or debased others, no not his Adversaries. He never inserted reproaches into his public Writings. He never chose any subject to write on for ostentation, but only such as might be most profitable to the Church. He never sought for, nor took great titles: It was always his glory rather to be, then to seem  
He never affected ease. 
His humillty.  He was always much grieved for the afflictions of the Church: And endeavoured in all things to keep a good and a clear Conscience. He would never to gratify friends, give any other counsel then such as beseemed him, either to the Church or Magistrate: Neither did he ever request any for his children or kindred of which they were not worthy, or might any way tend to the detriment of others.  
When as the Magistrates of Leiden had often proffered him the house wherein Arminius dwelled, and wherein now his widow and children remained, he would never accept of it till as, when they saw that they could stay in it no longer, themselves came to him, and requested him to take it, thanking him that he had deferred it so long.  
He never hunted after the favour of great men, thereby to enrich himself: 
His modesty.  He only desired their favour so far as might be fit for him, and advantageous to the Church: If any thing was spoken in his presence which he judged prejudicial to the Church, he always strongly opposed himself against it not fearing therein the displeasure of great men: Yea in the Court amongst the Princes of Orange he would not suffer the Name of God to be taken in vain. 
His zeal.   
In his carriage he was affable to all: To every one he willingly imparted counsel: He was so solicitous for the good of the Church, that upon occasion he would declare which persons in the University were most deserving, themselves being ignorant of it. He admitted but few into his familiarity, judging that thereby their friendship would be the stronger, by how much the more united. He loved his Colleagues as his own Brethren: 
His friends.  Next them his kindred: and after them his fellow Students and fellow Travellers. He would never dissemble, no not amongst his friends. And to those his friends, his house and table was always open: which liberality some taking notice of, often abused it.  
He was not easily provoked by injuries to cast off his friends: 
His meekness.  as this instance will show; When Rivet was called to live in the Court of the Prince of Orange, Wallaeus commended his old Master Gomarus to the Curators of the University for to succeed in the Professorship; whereupon Gomarus acknowledged in the presence of many, that Wallaeus had overcome him in kindness, and withal asked him forgiveness, for that he had opposed his Professorship at Middleborough, which (saith he) I did at the instigation of Giles Bursius.  
He lived most lovingly with his Wife; 
His love to his wife and children.  they never broke forth into anger, or mutual brawling: their mutual care was to please each other, and by deeds to prevent each others desires: Neither did Wallaeus fear any thing more than that his dear Wife should die before him: For he used her not only for the government of his Family, but for his constant companion. Whatsoever befell him in the Commonwealth, Church, or Civil converse, he acquainted her with it, asked, and often followed her advice, for she was a modest and prudent woman.  
They were both careful in the education of their children, and their first care was to train them up in Piety and good manners: for which end he daily read some Chapters, and made some application thereof unto them: His next care was, that they might be brought up in Learning: neither would he wholly trust their Masters therein, but many times examined them himself to see their proficiency. Neither would he train them up to Science, but also to Prudence: for which cause when they were come to years of discretion, he used to impart to them the affairs and condition of Church and State, ask their judgements about each of them.  
He sought not to advance his children to high places, knowing the danger thereof, but rather desired a middle and competent estate for them, wherein they might live honestly and more comfortably, and according to his desire, he lived to see his eldest son john a Doctor of Physic, 
His children well disposed of.  and Professor thereof: and employed by the States into France to fetch that miracle of the World of Learning, Claudius Salmasius to Leiden. His daughter Margaret married to John of Breda, Doctor of both Laws: His daughter Katherine married to Anthony Clement, a learned and godly Divine: His son Anthony a Lawyer▪ His son Balwin a Student of Divinity: Only his youngest daughter Susannae remained at home to be a solace to her aged Mother.  
Wall us enjoyed better health at Leiden then he had done at Middleborough; 
He is troubled with the Stone.  only that tormentor of Students seized upon him there [the Stone] in the Kidneys: which grievously tormented him, yet not often: once in four or five years: He was much troubled with Hypochondriacal wind, which was occasioned by his studying so soon after meals, yet would he not be dissuaded from that course.  
One of these fits brought him to his end. 
His sickness.  For june the 29. Anno Christi 1639. he found his appetite to decay, and his stomach would not bare food: He was grievously also tormented with wind: yet would he not intermit his labours in his Professorship, in governing the University, and assisting in the Synod of South Holland, which was then met at Leiden.  
July the 3. being Sabbath, 
His last Sermon.  he went to Church and gave thanks to God for all his mercies to himself, to his Family, and to the Church by his means, praying for God's blessing upon them for the time to come; this being the last Sermon that he intended to make. In reference to his disease such remedies as he had wont to find ease by, would now do no good: His disease increased, and his strength decreased: yet did 〈◊〉 Bogard and some other Ministers from the Synod continually importune him to come to their meeting on Monday after for the great good of the Church.  
Some chief Ministers had endeavoured of late years to renew 
He s●●les peace in a Synod.  the Controversy about the power of the Magistrate in Ecclesiastical matters, whereupon they drew up a writing which they would have confirmed by all the Synods: and those which sought to impede it could not procure this Synod to reject it, because of the Authority of the Author: this was ●ike to breed a great fraction in the Synod: And this Monday was appointed for the debate about this business, which made them so importunate to have Wallaeus present that day: And accordingly he came to them: 
His prudent advice.  At his presence all kept silence: and he persuaded them that in things which were not clearly determined by Scripture, and were in some tolerable manner settled, there should be no questions moved: and told them that it was dangerous to contend with those men who could suppress them. This was Wallaeus his last public action, which if it had been written in some men's minds, the Church had enjoyed more peace, and the Magistrates had been more favourable to it.  
The next day the Pastors flocked to him to give him thanks, for that he had freed them from trouble, and the Church from disturbance. All whom he exhorted to bear with those which differed in judgement from them, and still to love them: both parties being equally necessary for the good of the Church. For the moderate would suffer all things to fall into confusion, were it not for the more zealous; and the more zealous would disturb all things, were they not restrained by the moderate.  
The three next days his pain was tolerable, so long as he eat nothing, whereupon he conversed sweetly with his wife, children, and friends that came to visit him: and attended his other businesses, till at last (at the importunity of his son john) he desisted: Yet his strength sensibly decayed: and on Thursday night he fell into a sleep, out of which he would not be awakened till Friday in the Evening, when they set a Cupping-glass to his Neck: At which time his son john called his Mother, Brothers and Sisters, fearing lest he should presently fall asleep again: withal telling his Father that his life was near an end, and therefore if he had any thing to say to them, he desired him to speak it: whereupon Wallaeus exhorted them to sear God, to reverence their Mother, so God would bless and provide for them: that every one should take care of all the rest, 
His farewell to his family.  but especially that every one should take care of himself; then he bade his son john to have a special care of his Mother, and so kissing them, took his leave of them all: and then turning his face from them, he again fell asleep, out of which he never awaked; only sometimes when his pains came upon him, he stirred a little: and so on the Sabbath about eleven a clock he quietly resigned up his spirit unto God that gave it, 
His death.  An. Christi 1639. and of his age 66.  
How excellent a Divine he was, his Common places testify: How Orthodox and solid a disputer he was, 
His works.  his fourteen Disputations show in the Synopsis purioris Theologiae. How strong a defender of the Truth against Error, will appear by his answer to Corvinus in defence of Du Mollines Anatomy of Arminianism. As also his Censura confessionis Remonstrantium. How careful he was of Order both Civil and Sacred, is manifest by his tractate de Authoritate Magistratus in rebus Ecclesiasticis. How a religious observer of the Sabbath, his dissertation De Sabbatho declares. How desirous he was to reform the Ethnic practical Philosophy, appears by his Compendium Ethicae Aristotelicae ad normam veritatis Christianae revocatum.  
His countenance was mixed with gravity: His pronunciation was modest and masculine: free from dissimulation: not without elegancy: neither by brevity did he procure obscurity, nor by prolixity tediousness. Sometimes he was more vehement, when the zeal of God's glory, the love of the Truth, or the heat of Disputation excited him. Against the Adversaries of the Truth he contended not by reproaches or rail, but by strong arguments drawn out of the sacred Scriptures. As oft as he was called by the Prince of Orange, or the States to compose Ecclesiastical differences, he never spared his pains therein. As oft as he was sent either by Magistrate or Presbytery to the Camp, 
His industry and fidelity.  or about any other difficult businesses, no trouble nor danger made him decline the work. His conversation both at home and abroad was holy and blameless. He was Hospitable to his friends, charitable to the poor, pleasing to all: Not given to wine, but sober, just, temperate, and free from covetousness.  
His Works are named before, and are bound up together in one Volume.   

The Life of Henry Alting, who died Anno Christi 1644.  
HEnry Alting was born at Embden in Friesland, Anno Christi 1583. 
His birth and parentage.  of a very ancient and honourable Family: His Father, Menso Alting, was Pastor of Embden; his Mother was Mary Biscof, a choice Matron: In his childhood he was very sickly and weak, so that he was four years old before he could go. His Parents devoted him to the service of God, and his Church from the very Womb, and therefore Anno Chri. 1590. when he was seven years old, 
His education.  they set him to School in their own City of Embden, where he quickly discovered a prompt and ready wit, so that in the space of seven years he went through all the forms in that School, and being fitted for it, at fourteen years old his Father sent him to the University of Groaning, 
He goes to Groaning.  where he studied the first year under Buningius, and three other years under Vbbo Emmiu●, the first Rector of that University; a man famous through the World for his Learning: By his diligence under such Tutors he profited exceedingly, writing an excellent Latin stile, 
His proficiency.  and being well grounded in the knowledge of the Arts.  
From thence his Father sent him into Germany for the advancement of his Learning, and having saluted Marpurg, he went to Herborn, 
He goes to Herborn.  Anno Christi 1602. where that famous Divine john Piscator was Professor, under whom our Henry applied himself to his studies, and by his great industry and excellency of his wit was so far approved of, that he was employed in reading Philosophical and Theological Lectures: So that after three years' abode there, he began to think of entering into the Ministry, for which end he resolved to go into Helvetia and France, to receive Orders in some of those Churches: But God for the present intended him to another employment: For upon the commendations of the Professors of Herborn, Piscator, 
He is made Tutor to three Noble men.  Zepper, and Martinius, he was appointed by Count john of Nassau to be Tutor to three young Counts, viz. William of Nassau, Conrade Lodowick of Solmes, and Phil. Ernest of Isenburg, who at this time were Students in the University of Sedan, together with the young Prince Frederick, son to Frederick the fourth, Elector Palatine, who afterwards was chosen King of Bohemia.  
But before our Henry went to Sedan, he went to Heidelberg. to john Albert Count of Solmes, and from thence to Friedelsheim to the Prince Elector himself, by whom he was courteously entertained; and being furnished with Letters and necessaries for his journey, 
He goes to Sedan.  he went to Sedan, where he arrived in the beginning of September, An. Christi 1605. and undertook his Office.  
He had continued but awhile in that place, before it was requisite for him to withdraw, with his charge from that City, for fear of a siege which was threatened by Henry the fourth King of France: 
Returns to Heidelberg.  and therefore they all went to Heidelberg, and our Henry in the Prince's Court attended his former employments, having a fourth added to the former three Noblemen, viz. john Conrade, the Rheingrave. 
Is made Tutor to Prince Frederick.  Yea the very same Summer Prince Frederick himself was committed to his tuition, to be by him instructed in History and Geography: And at last, viz. 1608. he was wholly left to the instruction of our Henry and Zachary Collius, 
Returns to Sedan.  who went back with him to Sedan, the storm being now over, where he so carefully attended his charge all day, that he was fain to get time out of his sleep for the study of Divinity.  
The University of Sedan had at this time famous Divines in it, as Daniel Talenus, and james Capellus, with whom he entered into a strict bond of familiarity.  
Anno Christi 1610. the Prince Elector dying, he returned with the young Prince to Heidelberg, where he attended his daily employment.  
Anno Christi 161●. 
Returns to Heidelberg.  the Prince Elector being to go into England to marry the Lady Elizabeth daughter to King james, would needs have our Henry to go along in his train: 
Goes for England.  In which journey he escaped death very narrowly, himself with Scultetus, and some other of the Prince's company being surprised with a storm upon the Lake of Harlem, 
Escapes danger.  so that with great difficulty, and half drowned, they got to the further shore. This was October the seventh in the afternoon, just at which time his Father died, leaving this life for a better.  
Alting having escaped this danger, with a better voyage arrived safely in England, where he was kindly entertained, and became familiar with George Abbot Archbishop of Canterbury, John King Bishop of London, 
His friends in England.  and Doctor Hackwell Tutor to the Prince of Wales: yea, and King James himself conferred familiarly with him.  
February following An. Christi 1613. the Prince Elector being married, sent Henry Alting with his Scholars before him into the Palatinate, who in their journey traveled through Zealand, Flanders, Brabant, Limburg, Juliers, and Collen, and so at last arrived at Heidelberg in April: 
His return to Heidelberg.  the new married couple being not long behind them.  
About four months after our Alting was called to be a Professor of Divinity, 
Is made a Professor;  to read Common places in the University of Heidelberg: Into which he was admitted August the 16. which was the Prince's birth day: And because by the Statutes of the University none could be Moderator of the Disputations but a Doctor, he was solemnly inaugurated into that degree, November the 18. by Paraeus Dean of the University, and Bartholomew Coppenius Doctor of Divinity. 
And Doctor in Divinity;  And this was very remarkable, that amongst all the tumults and pleasures of the Court, his mind was never taken off from the study of Divinity. But God's Providence intended him to some further employment than a Professors place: For there was in Heidelberg an excellent Seminary of the Church, endowed with large revenues called the College of Wisdom: 
And Master of the College of Wisdom.  The Prince therefore chose him Master thereof, October the 15. An. Chri. 1616. together with two Colleagues to instruct and train up young Divines for the work of the Ministry: and how much good he did therein, they are able to relate who gratefully acknowledge what profit they reaped by his care and culture.  
Whilst he was thus labouring in his double employment, Coppenius another Professor died, whose place was divolved upon our Alting: 
His modesty.  but by a rare and great example of modesty, he chose rather to continue in his former employments, and by his favour and authority in the Prince's Court, prevailed that Abraham Scultetus should have that Professors place transferred upon him.  
About this time a National Synod was called at Dort, 
The Synod of Dort.  for the composing of the differences in the Belgic Churches by reason of the Arminians, and when grave, learned, and godly men were chosen out of all the Reformed Churches to be present at it, 
He is sent thither.  (which was Anno Christi 1618. and 1619) our Altingius, with two others, was sent from Heidelberg to assist in that work: where he approved himself to all that were present both for his excellent Learning in Divinity, and his dexterity in explicating cases of greater difficulty.  
Thus far we have heard the happier and more comfortable part of his life, now follows the more sad and afflicted part of it: For scarcely was the Synod ended, wherein the Arminians were condemned, and the Orthodox Truths established, but Alting with his Colleagues returned to Heidelberg; 
His return to Heidelberg.  and at the same time the tumults in Bohemia began: The Prince Elector is chosen King of Bohemia and Crowned: Spinola breaks into the Palatinate: the great battle was fought near Prague; the Bohemians are beaten, which was An. Chri. 1620. And the year following the University of Heidelberg was dissipated, the Students flying for fear, and the Professors having liberty granted them to go whether they pleased. Yet our Alting sending his family into a place of safety, stays still in the College of Wisdom, keeping the Students in good order; remaining unterrified in the midst of eminent dangers, 
He stays in dangers.  whilst he was serviceable to the Church, satisfied his own Conscience, and the earnest desire of the King, who from the H●gue had written to him desiring him not to depart from Heidelberg.  
An 〈…〉 in the month of ●●●gust Heidelberg was besieged by 〈◊〉, and september the 6. was taken by storm, 
Heidelberg taken by storm.  at which time it suffered whatsoever Military licentiousness could inflict by plunderings, murders, and ravishing of Matrons and Virgins, all being heightened by the hatred of Religion, and the brutishness of the Cro●●s. At this time our Alting was in his study, who hearing of the surprise of the City, bolted his door, 
He prepares for death.  and betook himself to Prayer, looking every moment when the bloody Soldiers would break in to sacrifice him to God: But the great Arbiter of life and death took care for his safety: For Monsieur Behusius, Rector of the School, and his dear friend hiring two soldiers, called him forth, and conveyed him through a back door into the Lord Chancellor's house, 
Y●t is preserved.  which Tilly had commanded to be preserved from plundering by reason of the Public Monuments of the Commonwealth that were kept in that place. This house was commanded to be guarded by a Lieutenant Colonel that was under the Count of Hohenzollem, a man greedy of prey, who lest he should lose his share in the booty by his attendance upon that place, sent forth his Soldiers as it were a hunting, commanding them that if they met with any Citizens of note, that under pretence of safe-guarding them, they should bring them to him, purposing by their ransom to enrich himself: To this man Alting was brought, who with his naked sword reeking with blood, said to him: This day with this hand I have slain ten men, to whom Doctor Alting shall be added as the eleventh, if I knew where to find him. But who art thou? Truly such a countenance, and such a speech in such a juncture of time might have affrighted the most constant mind: But our Alting by a witty answer, neither denying himself to be Alting, nor unseasonably discovering himself, answered (as sometimes Athanasius in the like case) I was (saith he) a Schoolmaster in the College of Wisdom: 
His prudence.  Hereupon the Lieutenant Colonel promised him safety, who if he had known him to be Alting, would surely have slain him  
Oh what a sad time had he that night, which he passed without sleep, hearing the continual shrieks and groans which filled the air of Women ravished Virgins deflowered, men, some drawn to torments, others immediately slain: But when he saw that many fled to this house as to their only refuge, fearing lest he should be discovered by some of them, either through imprudence or malice, he retired into a Cockloft: where, whilst he hid himself, this Lieutenant Colonel was by the authority of Tilly presently commanded away, not giving him so much time as to seek out his Schoolmaster, that the house might be resigned to the Jesuits for whom it was appointed. Yet under these new inhabitants our Alting should not have been one jot safer, 
A special providence.  if God had not by a special providence provided for his safety. For the kitchen of this house was reserved for Tilly's own use, and one of the Palatines Cooks was appointed over it, who closely fed and maintained him, and whilst the Jesuits were providing all things in a readiness in the Church for the Mass, he hired three Bavarian Soldiers that kept guards in the streets, to guard him to his own house.  
When he came thither he found all things broken, 
His house plundered.  plundered and carried away, and in his study he found a Captain boasting that all things therein were his own: yet (saith he to Alting) I give thee leave to take any one book, and to carry it away with thee. This proffer our generous Alting refused, saying, Sir, If all these things be yours, I pray God that you may enjoy them longer than their last Master did: This was with job, to say, The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.  Fortiter ille facit, qui miser esse potest. 
Thu● returning to his former refuge, not without very great danger, three days after Tilly▪ (who had taken up Altings son in Laws house for his Quarters, was prevailed with to grant him a safe conduct to go to Heilbron, 
He gets a safe conduct.  to bring back his family from thence▪  
Thus escaping out of Heidelberg, he passed through a thousand dangers and deaths, till it pleased God at last to bring him safely to Heilbron; from whence after a short stay, he went to Schomdorf, where he found his family: In which place he stayed till Frebruary following, having obtained leave so to do of the Duke of Wirtemberg, by the mediation of his Duchess, 
The Lutherans spleen.  whom otherwise the Lutheran Divines would not have endured; and indeed they fretted exceedingly at it, having no other reason for their spleen, but only because he was a Professor of Heidelberg.  
The year following being 1623. the King of Bohemia sent for him into the Low-countries, and at last (through God's mercy) after a long, difficult, dangerous, and chargeable journey both by Water and Land, 
He goes to Embden.  he arrived safely with his Family at Embden, and after a short stay there went into Holland, presenting himself to his King, who presently made him Tutor to his Eldest son Frederick: Neither would the King suffer him to embrace a frequent call which he had to a Pastoral charge in Embden.  
Yet neither did he pass over that year without great danger; For as he was passing in a sled upon the ice ne'er Purmerend, 
A special providence.  the ice breaking, he fell into the water, and was very near drowning. But (by God's mercy being pulled out, he fell into a dangerous disease, of which though he recovered, yet he felt a continual pain in his left shoulder all his life after.  
A while after taking all his Family with him, he removed to Leiden to oversee the King's sons in their studies. 
He goes to Leiden.   
Anno Christi 1625. Sibrand Lubbertus dying at Franek●r, he was called by the States of Friesland to supply that place, and they sent again and again to the King to desire his consent thereto: But the King not consenting, he modestly excused it.  
Anno Christi 1626. he was called to Groaning to supply the place of Ravens●erg, one of the Professors of Divinity lately dead; And though the King would by no means at first hear of it, yet at the importunity of the Senate and University, he at last consented, and furnishing him with necessaries dismissed him: 
He goes to Groaning.  So that he removed to Groaning, and the Easter following began his work in the University Anno Christi 1627. yet once a year he used to visit the King, who always highly prized him, and used him very familiarly.  
He supplied that Professors place at Groaning for the space of eighteen years with admirable fidelity, diligence, and industry, as not only his hearers but his works testify; 
His works.  As his Body of Divinity, His Explication of Vrsins Catechism, and the Belgic Confession. His Disputations and Lectures against the Manual of Becanus: His Tractates concerning the Plague: Predestination and the Term of Life. His Vindication and Explication of the Canons of the Synod of Dort: Besides some other of his Works not yet printed.  
He was three times Rector of the Academy in Groaning. 
His care of the University.  In the years 1628. 1636 and 1641. At all which times he brought some great profit or other to the University. In his first Rectorship he procured an increase of Fellowships: For whereas there were but forty before, he increased them to sixty. In his second Rectorship he procured a great augmentation to the University Library. In his third he obtained that one of the Doctors was sent at the Public charge to Leiden to buy the choicest Books out of Gomarus his Library. He was seven years' Pastor of the Church of Groaning. At the request of Count Benthemius he visited the County of Steinfurt, 
His employments.  purged it from Socinianism, and settled peace in the Churches: He, together with some other learned men, was employed in perusing and correcting the new Version of the New Testament and the Apocrypha Books, wherein he attended it with great diligence and danger at Leiden, the Plague being very rife amongst them at the same time. He always had a singular care of the Churches of Germany, 
His care to provide for Exiles.  and especially of the Pallatinate, improving his interest in procuring liberal contributions in all the Reformed Churches for their maintenance, that they might not perish through want. The Collections which were made in England, were committed to his distribution with two others by the Elector Charles Lodowick. 
Charity.  The contribution of that Noble and Munisicent man Lodowick de Geer was put into his hand for the training up of young Germane Students in Divinity, which might (when God should restore peace) furnish the Churches of the Palatinate again: which trust he discharged with great diligence and fidelity. 
His fidelity.  He refused the Calls which he had to Vtrick and Leiden: For though he condescended to the latter, when it was brought him Anno Christi 1633. 
His Call to Leiden.  by the Syndic of Leiden, yet it was upon condition that the Provincial States of Groaning would give their consents: But he was too dear to them to be dismissed, though several requests were made to them by the States of Holland for the obtaining thereof. He was once calle● back by the Administrator of the Palatinate, 
And into the Palatinate.  Prince Lodowick Philip, to be Professor of Heidelberg, and to restore the Churches in the Palatinate: and for that end he went through many dangers as far as Franckfurt: but by reason of the overthrow at Norlingen, a new tempest hung over the Palatinate▪ which hindered his prosecution of that work. 
His care of the University.  How much he watched over the good of the University of Groaning; how careful he was for the choice of able Professors in case of vacancy; and how prevalent he was therein by reason of his favour and authority with the States, is known to all that were his Contemporaries there. He was very careful for the training up of young Students to the work of the Ministry, that they should not be sent forth raw and unprovided to so great and difficult employments: for which end he caused Ecclesiastes Bucani to be printed for their use.  
He married a wife whilst he was at Heidelberg Anno Christi 1614 
His marriage.  a little before he was called to his Professors place: Not rashly (as many do) marrying and getting children before they have means to maintain them. She was a very religious Matron [Susanna Belieria] the daughter of Charles Belierius, than Consul of Heidelberg: with whom he lived lovingly without domestic quarrels for the space of near thirty years, by whom he had seven children.  
He was tall of stature and well set: He had quick eyes and lively senses: 
His character.  a loud and pleasing voice: A sound constitution, only by reason of his many occasions of grief, somewhat inclining to Melancholy, so as he was prone to such diseases wherein that humour did abound. In his old age he was somewhat slow of gate, not through unwealdiness of body, but by reason of the speedy growth of old age upon him. He was very pious and learned, and adorned with all graces. If he set himself to reprove vice, he performed it with great gravity. If he comforted his friends, he did it with admirable dexterity. If he admonished any of their duty, he did it with much lenity. His Ministry was full of Majesty; his stile eloquent; his matter clear and solid. He was very sociable, pleasant, and loving in his converse with his friends. By his practice, converse, experience, and reading both of ancient and modern Ecclesiastical Histories, he attained to a great measure of wisdom. 
His zeal.  He was very zealous in defending the Orthodox Religion. Very far from busying himself in other men's matters. Could not endure strife and contentions: Shunned those vain distinctions and fooleries of Sophisters whereby they rather darken then explicate the mysteries of Salvation. He could not endure novelties in Divinity, holding that of Tertullian, Primum quodque verissimum, That which is most ancient is most true. His profession was without dissimulation; his Divinity solid and substantial, not that which is fetched out of the puddles of the Schoolmen (though he was no stranger to them) but out of the pure Fountain of the Sacred Scriptures. 
He study's the Church's peace.  He was a constant studier of the Peace of the Church, yet always so as not to hazard the loss of truth which he ever preferred before the former. He was of a constant mind, always the same; valiant in adversity, moderate in prosperity, having well learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sustain and abstain. In reproofs he was affectionate without bitterness: In admonishing and counselling prudent without passion: In choosing his friends of a quick judgement, and constant in retaining them: 
His prudence.  When he was to deliver his judgement either in the Academical Senate, or in the Ecclesiastic Presbytery, he so went before others with his prudent counsel, as not to neglect to hear others judgements, neither would he take it ill if they dissented from him. If any question of great difficulty happened, he would never rest till he had searched out, and made plain the truth. If any resorted to him in private to ask his advice in Sacred, Civil, Academical, or Oeconomical affairs, his answer was instead of an Oracle to them.  
His prudence did further discover itself by the government of his Family, 
His family government.  where he kept all in peace, order, and concord; and concerning which this only was known that no body kn●w what was done therein.  
Anno Christi 1639. he buried one of his daughters called Mary, a beautiful and virtuous young maid, which caused so great grief to him that he fell into a Quartane Ague, which Physicians hold to be mortal in old men; 
His sickness.  and though at last he was cured of it, yet it lest ill relics in his weakened bo●y, which in the year 1641. brake forth into a far more grievous disease, viz. a Lethargy, which threatened an Apoplexy, and which the Physicians did foretell to be fatal: Yet neither by this sharp affliction could his steadfast mind be cast down: For after a while, contrary to all men's expectations, he began to recover strength, though indeed he was never perfectly cured. A third affliction which befell him, 
His wife dies.  was the death of his dear wife, which fell out the year after upon October the 15▪ the same day upon which formerly he had been chosen Master of the College of Wisdom. From that very time of the loss of his wife he was discerned to decay, his solitude increasing his melancholy, which afterwards he could never get the mastery over. Yea he often foretold that he should not long survive his wife: 
Death foreseen.  and though the Easter after he went as far as ●●mbden to visit his friends, and recreate himself with their society, yet thereby he did but increase his destempers. For he was detained there for the space of twenty days by reason of a Catharr and Fever; 
His disease increaseth.  after which he returned to Groaning, but much weakened and troubled with obstructions which Physic could not remove▪ nor any Medicines cure. Yet it pleased God that he had some lucid intervals, at which times he would attend upon his Professorship, and the affairs of the University and his friends.  
August following, those obstructions so far prevailed that they took away his stomach, and thence ensued a sensible decay of his strength, which afterwards was accompanied with great pains in his Back and Loins, that caused often faintings.  
In his sickness Doctor Maretius visiting him, with a firm voice and friendly mind he congratulated him for that he was designed for his successor: 
A good Pastor.  For (saith he) it much rejoiceth me that I shall leave to the University and Church one that is studious of peace, Orthodox in judgement, and averse from novelties; and I require you that as you have ever maintained friendship with me, so do the like with mine whom I shall leave behind me. The day before his death he sang the 130 Psalms with a sweet voice, and fervent zeal to the Lord, and spent the rest of his time in hearty Prayers and holy meditations. In the Evening he blessed his children, and then commanded his son Doctor James Alting to pray with him, and in his Prayers to remember the Church and University. The next day which was Sabbath day in the morning he found himself somewhat better, yet presently after he fell into a swound. After the Morning Exercise, his old friends Doctor Camerarius, and Doctor Strasbergerus, Agents for the Crown of Sweden, came to visit him, by whose conference he was somewhat refreshed: but no sooner were they gone, when feeling that his disease had conquered Nature, he told those about him that before Sunset he should depart to the Lord: 
His faith.  and so acting his faith upon the death and merits of Christ, upon the promises of the Gospel, and cheered up with the comforts of the Holy Ghost, he expected death without fear, and presently after with a constant voice he bade them all farewell, as being ready to depart to Christ, which he much longed for: Then causing himself to be somewhat raised up, they perceived that he was ready to depart, wherefore hastily sending for the Reverend Pastor of the Church Wesselus Emmius, his old friend, he prayed with him, and as long as he perceived that he understood him, he cheered him up with the sweet promises of the Gospel, valiantly to go through that last combat; and so about three a clock in the afternoon, in the presence of his friends, and the Professors of the University, without the least struggling, 
His death.  he quietly slept in the Lord, Aug. 25. Anno Christi 1644.  
His Works are mentioned before in his life. 
His works.    

The Life of Frederick Spanhemius, who died Anno Christi 1649.  
FRederick Spanhemius was born in January Anno Chri. 1600. 
His birth.  in Amberg, the Metropolis of the upper Palatinate, which year was famous for many things, especially for that memorable battle of Newport, wherein Prince Maurice overthrew the Spanish Forces: 
His parentage.  His Father was Wigand Spanhemius, an honourable and most pious man, being Doctor of Divinity, and a Counsellor to Frederick King of Bohemia in Ecclesiastical affairs: For Church businesses in the Palatinate are not ordered by Presbyteries and Consistories, as in other Reformed Churches, but by certain Ecclesiastical and Civil persons chosen by the Prince, to whom the whole care of Ecclesiastical matters is committed.  
His Mother was Renata Tossana, the daughter of that famous Divine Daniel Tossanus, sometimes Minister in Orleans, afterwards Pastor and Professor of Divinity in Heidelberg: Our Frederick so soon as he began to speak, 
His education.  showed such towardliness and ingenuity, that he gave hopes of excelling when he should come to riper years: His parents therefore, lest so fruitful a field should lie untilled, took care that he should be trained up in Religion and Learning, first under their own wings till he was seven years old; and then they procured him to be admitted into the Elector School in that City, where, as he grew in years he increased both in Learning and Piety, so that when he was eleven years old, 
His sickness.  falling into a Tertian Ague, which held him long, he made a vow unto God, that if he pleased to restore him, he would (so soon as he was fit) apply himself to the study of Divinity, 
His vow.  whereby he might be able to do him service in his Church all his life long.  
An Chri. 1631. 
A great plague.  the Plague broke forth at Amberg, which raging for seven or eight months together, dissipated that School, whereby his studies were hindered: yet did his Father endeavour to make up that defect by his private instructing of him at home: So that the year following his Father judging him fit for the University, 
He goes to Heidelberg.  sent him to Heidelberg, which at that time was the common Mart of Learning, unto which Students resorted out of all parts: when he came thither, he first sojourned in the house of his Uncle Paul Tossan; by whose converse and example he profited very much: but after a while being examined by the Ecclesiastical Senate, and judged fit, he was admitted into the College of Sapience, 
His industry.  where he spent four years and an half under those famous men, Henry Alting and Conrade Decker, to whom he approved himself both for his wit, diligence and progress in Learning: For indeed he spent no time idly, imposing a task upon himself, whereby he did not only equal, but far exceed all his contemporaries: First drinking down those more pleasant studies of the Arts: then betaking himself to the study of Latin and Greek out of the most Classic Authors: 
His proficiency.  after which he proceeded to the Hebrew, which he prosecuted with such fervour, that in four month's space he read over the whole Hebrew Bible: He made also in that time three public Orations: First of the Life and praises of Saint Ambrose; Secondly, Of the authority of the Laws prescribed to him by Altingius; and lastly of the four honourable Offices belonging to the Electoral family. 
His disputations.  He also kept a public Disputation De Mundo under Christopher Jugnitius: After all which in January An. Chri. 1619. by the command of his Superiors, he stood with five Competitors, and underwent a private and public examination in the Hebrew, Greek, and Latin Tongues: as also in Logic, Physics, Mathematics, and Ethics, and made Themes and Verses in all those three Languages: and disputed concerning Judiciary Astroligie with one of his Competitors. Examination being ended he was made Master of Arts, 
He is made Master of Arts.  and so returned with honour to his Parents; with whom after he had stayed a while he was by them sent to Geneva, 
Goes to Geneva.  in regard of the eminency both of the Teachers and City: For indeed that City was famous from the first Reformation in which Calvin and Beza flourished, who derived the same excellent Genius wherewith themselves were adorned to their successors.  
At his first coming thither he fell into acquaintance with Vedelius the Professor of Philosophy, and Heidanus, who afterwards made his Funeral Oration: These men found in him such qualifications as drew their affections to him: For they discerned him to be serious, contemplative, affable towards all, and of elegant manners: and abounding with profound speculations, which as he did not ambitiously discover, so neither did he conceal them where he might profitably make use of them: The greatest part of his time he spent in his private studies, and in learning the French Tongue, with the elegancy whereof he was much taken, so that in a few months he attained to good skill in it: For the furtherance whereof they agreed amongst themselves at meals to give an account in French of what they had read that day.  
An. Chri. 1620. 
His disputations.  he publicly disputed with Universal applause under Turretine concerning the five Articles controverted by the Arminians: wherein he gave an Essay what might afterwards be expected from him in that kind. The year following things being in a deplorable condition in Bohemia, and in the Palatinate, he went to Gratianople, that he might free his Parents from further charge in his maintenance; and from thence to Ebrodune, 
He goes to Ebrodune.  an Episcopal City in the upper Dauphaunie; where he was Tutor to a Noble man's sons for three years, during which time he conflicted with many diseases, especially with a dizziness in his head, for which by the advice of a Physician he had a Fontinel made in his left arm, which wholly freed him from that disease.  
Whilst he was in this City, he twice contested with the Pontificians: First in the Jesuits College with Father Hughes concerning Justification, 
He disputes with Papists.  the authority of the Scriptures, the Church, etc. And afterwards with a Franciscan Friar in the presence of the Mayor of the City, a Papist, and many Popish Lawyers concerning the Sacrament of the Lords Supper: In both which he found (as he professed) the special assistance of God, so that though he was young, and not much versed in those controversies, yet he in the judgement of his very adversaries was not overcome.  
At the end of the three years, having with much difficulty obtained leave of the Noble man, he returned to Geneva: and after a while went from thence to Paris, 
He goes to Paris.  where he was most courteously entertained by Samuel Durant, the Pastor of the Reformed Church, his Kinsman, with whom he lived till the death of Mr. Durant, by whose advice he refused the Professor of Philosophies place at Lausanna, to which he was invited by the Magistrates of Bern.  
During his abode at Paris he grew into familiar acquaintance with the learned Camero, 
He is dear to Camero.  who was so far affected with his sweet disposition, that though he differed from him in some points, especially about Universal Redemption, yet did he endeavour to carry him along with him to Montalban, whither he was called to be the Divinity Professor, but prevailed not. He sometimes also visited Tilenus and Grotius, and had acquaintance with them.  
An. Chri. 1625. in April, by the approbation of Mr. Durant he came over into England, 
He comes to England.  where he stayed four months, in which short time he took a survey of the Kingdom, learned the Language, got acquaintance with the most learned men, and observed many things that were worthy notice: as the funeral of King James: the arrival of Queen Mary: the Parliament: the Convocation of the Clergy: the Act at Oxford, and many other things. But the Plague being at that time hot in Oxford, (according to his former engagement to his Cousin Durant) he left England, 
His return to Paris.  and returned to Paris, where he set upon the study of the Chaldee and Syriack Languages, and read over the Chaldee Paraphrase of the Prophets, and the Evangelists and most of the Epistles in Syriack.  
These were his Halcyon days, which were broken off by the death of Mr. Durant, who left unto him his whole Library: after which he retired himself into the Family of the Noble Arnold, Counsellor and Secretary of State, who entertained him at his own Table, being much delighted with the variety of his Learning and Piety.  
And thus far he lived a private life: but in July An. Chr. 1625. he was called by his friends to Geneva; 
He is called to Geneva.  and indeed he delighted in that City above all others, wishing that there he might fix his station: whereupon he hasted thither upon this Call, and often spoke of the good Providence of God to him therein: For when he came to Lions, being to pass over the River Araxis, he would needs go over in a Boat: but by the violence of the stream his Boat was split against an Arch of the Bridge, 
A special Providence.  whereby with much difficulty he escaped drowning, and so (through God's mercy) coming at length to Geneva, An. Chri. 1626. 
He is chosen Professor.  he found the Professor of Philosophies place to be void by the death of Gasper Alexius, and so by the unanimous vote of all, he was preferred before all his Competitors to it, whereby after all his travels and troubles he aimed at a safe and quiet harbour: Hereupon the better to bind himself to continuance in that place, 
His marriage.  the year after he resolved to marry, and pitching his affections upon Carlot a Portu, the daughter of the Noble Peter a Portu, with the good liking of her friends, he married her, and ever after carried a tender affection towards her; and indeed she well deserved it in regard of her virtues, and innocency of manners, 
A good Wife.  joined with Dovelike simplicity, free from fraud and guile. For she wholly depended upon her husband, and was willing to be governed in all things by his advice, which is the chief commendations of a wife, and so had all things common with him. And herein our Spanheim admirably showed his wisdom, who as he was famous abroad, so he took special care that no domestic jars should infelicitate his life: 
Family Government.  his endeavour also was not only to preserve, but to increase his outward estate: well remembering that speech of the Holy Apostle, whereby he requires that a Bishop should govern his house well, and keep his children in subjection with all honesty, For, saith he, If a man cannot govern his own family, how shall he take care of the Church of God?  
By this wife he had many children, whereof some died in their infancy, 
His children.  but he left seven behind him, all of great towardness, especially his two eldest sons, who are like to inherit their Father's virtues.  
But it was not fit that his excellent parts should be shut up within the Schools, nor his light put under a bushel, which ought so to shine that the Church of God might be illuminated thereby; whereupon the Reverend Presbytery often advised him to apply his mind to the study of Divinity, 
His Ordination.  which also he willingly did, and so to the great rejoicing of all he was ordained a Minister, and indeed so excelled, that he exceeded all men's hopes, both for his Eloquence and Doctrine: And it pleased God to call him forth to the constant exercise of it Anno Christi 1631. 
He is made Professor of Divinity.  at which time Benedict Turretain one of the Professors, and his dear friend, dying, he was by the general consent of all chosen to succeed him, at which time he lay sick in bed, and dreamt of no such matter: This place he discharged for eleven years' space with great applause: For than he discovered what was afterwards to be expected from him both by his Lectures and Disputations: so that that University was never in a better condition then when it was illustrated by the light of Spanhemius.  
An. Chri. 1635. he was chosen Rector of the University, at which time he made that excellent Oration, which was published in the name of Geneva Reform, being just an hundred years after that City first embraced the Gospel.  
Hereupon the Bernates consulted about drawing him to Lausanna, 
He is desired in several places.  to succeed in the place of James à Portu: They of Groaning edeavoured to get him to them: and the Prince Elector Palatine sought also the same: but the miseries which at this time fell upon the Palatinate, put an end to those desires: At last Leiden obtained him, though with much difficulty, the Magistrates and Church of Geneva much opposing it: Yet the Curators of Leiden insisted with so much earnestness by their frequent Letters, to which were added the request of the King of Bohemia, 
Leyden obtains him.  of the illustrious States of Holland and West-●risland, and lastly of the State's General, that with much ado at length they extorted, rather than obtained his dismission from Geneva: But its worth observation what means they used to retain him, with what grief and sorrow they parted with him, what a confluence of people brought him forth of the City, and with what sighs and tears they parted with him, as if in losing him, they had lost a principal member of their body.  
Yet before he left Geneva he went to Basil to take the degree of Doctor: For in Geneva they use no such degree, and therefore whilst he was there he affected it not: But being to go to Leiden where it was more necessary, he that had been for so many years a Teacher of others, now submitted to examination, 
He Commences Doctor.  and so was created Doctor: And this profit he got thereby, that he veiwed Helvetia, and became acquainted with many excellent and learned men, especially with Z●●gerus and Buxtorsius, whose names were now famous in the Christian World.  
An. Chri. 1642. leaving Geneva, he with his whole Family and goods arrived safely in the month of October in Leiden, 
He comes to Leyden.  just upon that Festival day wherein they celebrated the memorial of their deliverance from the spanish siege, and was most gratefully and heartily welcomed by them: and so soon as he came thither it was observed that there ensued a great alteration both in his stile, conceptions, phrases, and manner of life, so that he lived amongst the Hollanders as if he had been born amongst them. 
His great Learning.  In his Oration which he made at his Inauguration, he showed himself a learned, pious, prudent and peaceable Divine. In his Disputations he was earnest, quick, and altogether insuperable, as one that knew all the lurking holes of S●ph●●iers, and withal knew how to overthrow them in their own Artifices: He was so acute that at the first word he understood the meaning of his Antagonists, and many times did so happily enucleate it, that expressing it better than themselves could, he taught them thereby: and when any difficulty arose, he could easily by the light of reason discuss and make it clear: But when he handled the cause of God, and was to assert his truth, and honour against the impudence of adversaries, you might have seen him go beyond himself: rising up with a great spirit and unusual zeal to dispel the objections of his adversaries. Many times also in Disputations, lest they should be jejune and frigid, he would furnish the Opponent with Arguments, and arm him against himself, lest an hour should pass without profit to the Hearers. His care was not only to learn the first grounds of some of the Arts, but he rested not till he had gained the exact knowledge of all the Arts, and had dived into the profundity of Philosophy: For it's the sign of an ignoble and slothful mind to retain and conclude itself with in narrow bounds: yet rested he not in the knowledge of humane Arts, but only made them Handmaids and Servants to Divinity: 
His study of the Scriptures.  For that indeed he prized above all other studies, and therein he spent most of his time, endeavouring throughly to understand the Sacred Scriptures, and to vindicate the same from all the false glosses put upon them by Heretics: He, if ever any man, was studious of the Truth: to the defence whereof he consecrated all his studies, and indeed was then in his Paradise when he had attained to the knowledge of obscure Truths, or had brought light to difficult Texts, or had ●reed them from the wrest or cavils of Heretics. He was truly a Scribe taught to the Kingdom of Heaven, who out of his treasury brought forth things new and old: 
His love to the truth.  And although his mind was estranged from contentions, yet was he so great a lover of Truth, that no bonds of friendship or acquaintance, nor fear could divert him from the defence thereof: he always preferred the cause of God before all other relations and respects: And though he often professed that his chiefest desire was to grapple with the open Adversaries of the Church: yet withal, he declared that he could not be silent towards those Brethren who through ignorance or infirmity sought to undermine the Truth: 
The danger of Schism.  for many times a little spark neglected at first, proves a dangerous fire When men have once undertaken the Patronage of an opinion, they begin to cling close unto it, and the Error of it being not timely discovered to them, begins to please them, and at last shame of detracting what they have published, makes them incorrigible. A great wit, sound judgement, and strong memory, seldom meet in one man, by reason of the different tempers whence they proceed; but they did all so concur in our Spanheim, 
His excellent parts.  that it was hard to say in which he most excelled. He was somewhat choleric by nature, yet so suppressed the same, that he broke not forth at any time into sinful anger.  
He was a man so addicted to his study and the Schools, that its a wonder how he could understand any thing else: But God had made him a man both for contemplation and action; 
His prudence in civil affairs.  as may appear by the use which Noble men and women made of him for advice in civil affairs: When he wrote of Politics, you would have thought that he had studied nothing else in the whole course of his life: Before he grew old, he was an old man for wisdom and intentness upon businesses. His whole life was an Idea of wisdom, whereby as occasion required, he could accommodate himself to affairs of all sorts. 
His prudence in choosing friends.  He was a wary estimator of humane affairs: In his friendships he observed this rule, that though he did not admit all promiscuously, yet did he admit not a few into his familiarity. He was very ready to do good to, and to deserve well of all; and whereas many had daily occasion to make use of him, he rather numbered then weighed the good turns he did them. He had almost so many friends as acquaintance, especially of those that excelled in Learning: In England, 
His many friends.  Usher, Selden, Prideaux, Morton, and Twisse, who a little before death would trust no body but our Spanheim with sundry writings which he had prepared for the press. In France, besides many Noble men who were in great places of dignity, he had Molinaeus, Tro●chinus, William Rivet, Garissolius, Beaumontius, Mestrezatius, Drelincourtius, Bouterovius● Muratus, Blondellus, Ferrius, Petitus, Croius, Vincentius, Bochartus, almost all of them famous for their writings: I● Germany he had Zuingerus, Vlricus, Buxtorsius, Crocius, with some others; yea out of Sweden, the Queen herself the m●racle of her sex, did lately salute him very kindly by her Bishop, and by her Letters signified how much she esteemed him, and how much she was delighted with his Works. In Transylvania, Bisterfield, a very learned man, kept constant correspondence with him by frequent Letters. But we must not forget Andrew Rivet, who was inferior to none of the Divines that then lived, with whom he had a most strict bond of friendship, so that they seemed to have but one soul in two bodies, they willed and nilled the same thing, their opinions and judgements never differing: But as he was always an acute observer of wit and learning, so he never desired more intimacy with any then with such as by an unusual kind of Learning excelled all others, whereupon, seeing Salmatius, as the bright Sun obscuring all other Stars, 
His high esteem of Salmatius.  acknowledging the immensity of his Learning, and the magnitude of his Heroic motions, he often professed that he delighted in nothing more than in his friendship: and Salmatius also willingly embraced the same, insomuch as when Spanheim lay sick, hearing that he desired to speak with him, though at that time he lay sick of the Gout, Salmatius hasted to him, where with many tears and sighs they embraced each other, conferring of such things as became Christians, and such great men to speak of, to their mutual satisfaction.  
He lived also most friendly with his other Colleagues, weighing prudently what each of them deserved: But amongst all, observing Bernard Schot to excel for his skill in the Law, and dexterity in dispatching businesses, as also for his obsequious mind towards him, he made choice of him especially to impart his secrets to, and to rest most upon his advice.  
He always, as he ought, much esteemed the singular good will of the Prince of Orange towards him, as also of the Queen of Bohemia, 
His great friends.  and other of the States, to whom deservedly he was most dear: as they testified by their extraordinary grief at his death.  
He always upon every occasion professed how much he was beholding to the Curators and Magistrates of Leiden, for their singular good will towards him, whereby they often anticipated, and exceeded his modesty in conferring favours upon him. The most excellent Princess of Orange also, after his death, sent to his widow and eldest son, professing that the loss of him was no less a grief to her, then if she had lost another husband, or dear son, so highly did she esteem of him.  
Neither may any man wonder whence it came to pass that he had so many friends, 
His great correspondence.  if withal he do but consider the multitude of Letters that he sent and received, so that his study seemed to be a Compendium of all Europe. But behold the mutability of all Earthly things! The truth is, his labours were so many and great, that if his body had been of Oak, or Iron, he could not have held out long: so that we may truly say, that the employment of his soul destroyed its own habitation, which was worn out, and dissolved with too much exercise: 
His great labours.  For besides the public labours which he underwent in the Church and University, his private and domestical cares, his conferences with his friends, his frequent intercourse of Letters, his various writings, and giving counsel to others, took up every moment in his life: And though he was often admonished by his friends to favour himself and moderate his pains, yet would he by no means be persuaded to it.  
Hence it was observed that his strength began sensibly to decay, 
His sickness.  and he was troubled with great obstructions, so that himself began to complain of them, yet would he not diminish his daily task: And thus he continued all the Winter afflicted with weakness, and pains at sundry seasons. His last Sermon he Preached at Easter, upon those memorable words of Saint Paul, 
His last Sermon and Lecture.  Phil. 3. 21. Who shall change our vile body, that it may be like his glorious body, etc. Also after his last Lecture, returning home, he complained of the decay of his strength, which was so great, that with much difficulty he went on to the end of his Lecture, as many of his Auditors observed.  
From thenceforth his health decayed, and his strength declined more and more, and which was an ill sign, his weakness was greater than his disease: yet notwithstanding he was delegated in the midst of April, 
He goes to a Synod.  by the Church, to a Synod of the French Churches which met at Harlem, whither he went, though the labour was too great for his weak body: And at his return he sensibly discerned that he was much worse, so that though no signs of death appeared outwardly, yet was his weakness such, that being taken off his Legs, he was confined to his bed: Hereupon he foresaw the approach of death, 
His preparation for death.  and wholly gave up himself to God, whom he continually invoked by ardent prayers, and sighs, which had been his constant practice in the whole course of his life: But yet April the 28. he thought himself better, and that there were some hopes of his recovery: whereupon in the afternoon he sat up at his study window: where he had not continued long before he was seized upon by a violent Fever, with a great trembling and shaking of his whole body, which at length ended in a burning, so that he lay all night as if he had been in the midst of a fire: 
His ardent Prayer.  whereupon seeing his end to approach, in the presence of his Family he poured forth most ardent Prayers to God; Profesting that he knew Christ to be his Redeemer in whom he believed, and with whom he knew that he should shortly be, and that he desired nothing so much as his happy dissolution, his soul still breathing after Christ: Only this by earnest prayers he begged of God, that he would give him strength to undergo whatsoever he should please to lay upon him, and that he would not suffer him to be tempted beyond what he was able to bear, that he might have a quiet and comfortable departure out of this miserable and sinful world:  
Presently the famous Physician Dr. Stratenus was sent for from the Hague, who was his special friend, to whom was adjoined Dr. Wallaeus, who performed all the Offices of good Physicians, and did what Art could do: But their business was not so much with the disease, as with death, which refused all remedies. The Citizens of Leiden mourned exceedingly for his sickness; the Queen of Bohemia, and the Princess of Orange showed most tender affections towards him: His wife and family foreseeing their calamity in his loss, were dissolved into tears: 
His Faith and Hope.  But Heidanus coming to visit him, he declared to him the inward peace of his soul, his hope of future glory, and his faith in Christ, together with his earnest desire of leaving this miserable World: He also freely forgave all that had wronged him, desiring the like from others, if he had any way justly offended them: Professing that whatsoever he had done, he did it out of his love to Truth, and his care over the Church. The night before his death Dr. Triglandius was sent for to him, whom he always loved and honoured as his dear friend, and Colleague, who being come, prayed with him: and the next day Dr. Massisius Pastor of the French Church did tho like: And thus he spent all that week in Prayers and holy Exercises: On Wednesday night he caused his son to read to him the 8. cha. of Ezekiel and part of the Epistle to the Romans: after which he spoke to his eldest son [Frederick] exhorting him to the study of Divinity, requiring him not to be withdrawn from it by any means whatsoever; 
His commends his Wife.  he thought that he could never speak enough of the tender love, care, and diligence of his wife showed towards him. A little before his death, recollecting his spirits, in the presence of Samuel Riverius Pastor of Delft, with a clear and fervent voice, he prayed with such ardency of affections, as caused all to wonder. 
What he gives thanks for.  In his Prayers he gave immortal thanks to God for all his blessings bestowed so plentifully upon him in the whole course of his life: and for that he had blessed him so much amongst strangers: acknowledging himself to be less than all those blessings, and that he had nothing to return to his Majesty for them but his grateful heart: Above other things he especially blessed him for bringing him forth in a Reformed and Orthodox Church, and for that he had not suffered him to be infected with the Popish Religion, whose Doctrine he professed to be erroneous and contrary to the Gospel of Christ, and the way of perdition: He prayed heartily to God to continue these blessings to his Family for ever, and that he would never suffer any of them to be seduced to Popery: He prayed also that in the pains of death he might with all his soul breath after God, and might before hand have some taste of the glory of heaven.  
This Prayer being ended, 
His death.  his strength and voice failed him, and so about Sunsetting he quietly slept in the Lord, Anno Chri 1649. and of his Age 49.  
Genevae rogatu regis Sueciae, 
His works.  lingua Gallica conscripsit Militem Suecicum: Huic comitem addidit Mercurium Helveticum: Commentarium vitae & Mortis Christopheri à Dhona. Leydae rogatu Reginae Bohemiaes edidt Memorias Ludovice Juleanae Electricis Palatinae. Conciones tres▪ Thronum Gratiae, Thronum Jud●cii, Thronum Gloriae. Latinae scripsit Genevae, Genevam Restitutam. Prim●m, Secundam, & Tertiam Dubiorum Evangelicorum partem. Chamierum item contractum. Leydae, Exercitationes de Gratia universali. Epistolam ad Buchananum de controversiis Anglicanis: Item Epistolam ad Cottierium de conciliatione Gratiae Vniversalis. Besides divers others which he began, but could not finish, being prevented by multitude of businesses, and death.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
FINIS.   

A Table of all the Principal things contained in this BOOK.  

A  
ABstinence, pag. 169.  
Afflictions, p. 189. 275. 291. 301. 569. 573. 703. 742. 754. 805. 848. 905.  
Afflictions sanctified, p. 867.  
Anabaptists, p. 237. 238. 265. 297. 311.  
Anabaptists confuted, p. 535.  
Anabaptists wickedness, p. 603. 605. 622. 686. 734. 859.  
Anger, the evils of it, p. 115. 186. prevented, 117.  
Antinomians, p. 246.  
Apologies for the Christians, p. 17. 18. 26. 51.  
Apostasy, p. 496. 878. 905. See Falls of the Saints.  
Appeals, p. 93.  
Arminians, See p. 954, etc.  
Astrologers confuted, p. 639.  
Atheism, p. 855   

B  
Backsliding repent of, p. 223.  
Bible translated, p. 236. 290. 306. 326. 751. 860. 92●. 977.  
Blasphemy, p. 576. 720. 952.   

C  
A Cain, p. 317.  
Censures rash, p. 556.  
Charity to souls, p. 179. 180. 216. 251. 286. 291. 760.  
Charity, p. 47. 48. 52. 94. 96. 97. 100 118. 121. 143. 158. 163. 164. 165. 176. 179. 182. 191. 197. 494. 499. 504. 509. 513. 515. 520. 525. 540. 608. 699. 708. 730. 743. 757. 760. 794. 795. 819. 830. 840. 864. 881. 910. 926. 932. 951. 993.  
Chastity, p. 34. 48. 95. 97. 133.  
children's education, p. 251. See Family Government.  
Christ preferred before all, p. 603. 752. 809. 827. 867.  
Christians are Pilgrims, p. 161.  
Comfort in afflictions p. 489. 495. 509. 520. 521. 528. 531. 534.  
Confession of Augsburg. p. 241.  
Conscience, p. 3. 118. 200. 495. 501. 508. 522. 549.  
Conscience guilty, p. 36. 184. 284. 530. 550.  
Contentation, p. 57 188. 571. 670. 773. 837.  
Conversion, with the means of it, p. 11. 15. 17. 28. 46. 109. 167. 225. 275. 283. 292. 293. 311. 321. 328. 333. 335. 485. 487. 497. 520. 525. 554. 555. 573. 575. 582. 597. 601. 616. 679. 685. 710. 733. 805. 808. 902. 925.  
Covetousness, p. 177. 197. 310.  
Councils, p. 59 81. 139. 142. 153. 162. 246.  
Courage and Constancy of the Saints, p. 2. 6. 7. 8. 12. 17. 24. 32. 47. 52. 101. 102. 113. 144. 213. 223. 230. 234. 235. 240. 250. 277. 285. 287. 322. 326. 485. 488. 489. 493. 499. 501. 505. 506. 508. 509. 521. 527. 558. 590. 607. 646. 687. 706. 717.  
Cruelty of Persecutors, p. 7. 12. 36.   

D  
Death, p. 161. 202.  
Death desired, p. 102. 570. 701. 743. 802. 827. 830. 883. 900. 906. 917.  
Death prepared for, p. 273. 533. 608. 700. 724. 765. 774. 784. 787. 798. 802. 838. 884. 906. 912. 926.  
Death not feared, p. 508. 514.  
Comfort at Death, p. 496. 746. 811.  
Diligence, p. 148. See Industry. Dissension amongst Ministers, p. 56.  
Divisions dangerous, p. 686. 965.  
Dreams remarkable, p. 262. 513. 566.  
Drunkenness, p. 164. punished by God, p. 781.   

E  
Eloquence, p. 108. 930.  
Envy dangerous, p. 28. 35. 126. 174. 950.  
Excommunications. Of Origen, p. 36. of Theodosius, 116. of Nestorius, 162. of Nuts, 212. of Popes Bull. 233   

F  
Family Government, p. 499. 519. 699. 910. 931. 995.  
Faith, p. 145. 160. 164. 197. 237. 240. 249. 286. 320. 332. 502. 522. 724. 743. 848. 996.  
Falls of God's Saints, p. 36. 208. 222. 283. 550. 696.  
Fidelity, p. 47. 511. 818. 846. 993  
Flight in persecution, p. 6. 71. 79. 90. 497. 586. 607. 671. 682. 687. 696. 728. 757. 761. 792. 799. 839. 859.  
Flight refused, p. 6. 505. 513. 527. 549.  
Forgiveness, p. 29.  
Fortitude, p. 132. See Magnanimity.  
Friendship, p. 270. 302. 311. 584. 607. 674. 869. 881. 883. 898.  
Frugality. p. 587.   

G  
Gluttony, p. 164.  
Gospel's swift progress, p. 311.  
Grace, p. 4.  
Gratitude, p. 814.   

H  
Hatred cured, p. 111.  
Heart tender, p. 513. 759.  
Heaven's glory, p. 172.  
Heretics punished with death, p. 645. 654. 967, etc.  
Heretics plagued by God, p. 5. 67. 163. 622. 632. 650. 956.  
Heretics seditious, p. 66. 70.  
Heretics profane, p. 23. Malici●us, p. 114. 170.  
Heretics nominated, p. 27.  
Heretics reform, p. 35. 43. 44. 147. 149. 153. 173. 260. 605. 626. 881.  
Heretics Persecutors, p. 59 60. 79. 84. 102. 126. 169. 961.  
Heretics subtle and false, p. 60. 62. 68 69. 71. 81. 109. 129. 137. 153. 173. 955. 956. cruel, 71. 91. 109. 170. See Inconstant.  
Heresy infectious, p. 96. 131. 133. 741. 964.  
Hospitality, p. 761. 911. 981.  
Humility, p. 3. 28. 47. 96. 97. 116. 147. 156. 157. 173. 144. 175. 178. 181. 186. 197. 200. 515. 540. 558. 564. 569. 605. 745. 761. 773. 793. 820. 826. 888. 890. 906. 926. 932. 981.   

I  
Jews plagued by God, p. 94.  
Ignorance, p. 138. 225. 493. 532.  
Impatience, p. 169.  
Inconstancy of Heritecks, p. 23.  
Independents confuted, p. 810.  
Industry, p. 172. 179. 193. 198. 272. 331. 334. 483. 527. 539. 553. 563. 569. 580. 606. 607. 613. 617. 628. 654. 659. 669. 699. 704. 709. 727. 750. 770. 776. 794. 796. 815. 830. 838. 847. 852. 857. 890. 898. 900. 924. 930. 947. 998.  
Ingratitude, p. 161. 739. 763. 764. 959. 972.  
Injustice, p. 18. 705.  
Interim made, 330. the mischief of it, p. 330. 738. 801.  
Joy unspeakable, p. 273. 283 784. 904. 927.  
Judasses', p. 291. 548.  
Justice, p. 911.   

L  
Love, p. 102. 145.  
Love to Christ, p. 132.  
Luther's pa●●onatness, p. 245. 265. 300. 574. ●37  
Lying abhorred, p. 144. 19 7   

M  
Magnanimity, p. 47. 144. See Fortitude.  
Malice of the Church's enemies, p. 8. 9 33. 914. 916.  
Malice of Satan, p. 12. 22.  
Martyrdom desired, p. 32. 108.  
Martyrs encouraged, p. 33.  
Meditation, p. 145. 199.  
Meekness, p. 140. 171. 175. 501. 982.  
Ministers loved, p: 145. 298. 787. 969. See Pastors.  
Minister's Ordination, p. 21. 26. 29. 35. 135. 148. 172. 186. 193. 226. 321. 483. 492. 553. 556. 601. 704. 851. 907. 948.  
Ministry successful, p. 11. 34. 43. 137. 155. 173. 196. 253. 492. 556. 584. 605. 674. 711. 734. 826. 903. 904. 925. 931.  
Ministers faithful, p. 51. 100 109. 135. 144. 147. 164. 176. 198. 200. 212. 258. 272. 319. 492. 499. 504. 519. 526. 527. 557. 560. 584. 600. 640. 685. 692. 700. 721. 735. 773. 798. 9●●0. 926. 930. 950. 957. 996.  
Miracles, p. 9 12. 102. 252. 795.  
How long they continued, p. 23.  
Moderation, p. 173.  
Modesty, p. 47. 108. 163. 191. 959. 981.  
Money despised, p. 241.   

N  
Nichodemites confuted, p. 635.   

O  
Oaths, p. 158.  
origen's fall and lamentation, p. 36, etc.  
Origen the first that even Commented on the Scriptures, p. 43.   

P  
Parents duty, p. 3. Honoured, p. 826.  
Pastor's faithful, p. 3. See Ministers.  
Patience of the Saints in afflictions, p. 2. 4. 94. 96. 156. 197. 216. 280. 286. 489 495 500 504. 551. 565. 660. 690. 743. 754. 834. 839. 899. 902. 927. 933.  
Peace sought, p. 22. 136. 165. 242. 329. 697. 734. 911. 917. 931. 960. 972. 983. 994.  
Perjury plagued by God, p. 67.  
Persecutors welcomed, p. 6.  
Persecutions great, 24. 44. 57 936.  
Persecution increaseth Religion, p. 27. 639.  
Persecution advantageous, p. 54.  
Persecutors plagued by God, p. 143. 213. 217. 299. 317. 577. 626. 649. 658. 708. 720.  
Perseverance, p. 97. 273.  
Plato praises God for three things, p. 836.  
Pleasure's dangerous, p. 186.  
Popish lies and slanders, p. 202. 248. 273. 620. 638. 652. 659. 809. 883. 951.  
Popish malice, p. 203. 207. 222. 265. 271. 275. 276. 281. 288. 291. 326. 332. 423. 500 505. 526. 541. 574. 577. 589. 602. 606. 672. 673. 687. 753. 843. 859. 869.  
Popish cruelty, p. 213. 214. 216. 217. 222. 296. 489. 495. 509. 531. 584. 634. 728.  
Popish treachery, p. 315.  
Popish profaneness, p. 226. 532. 631. 712.  
Popish subtlety, p. 549. 585. 874.  
Popish blasphemy, p. 227. 258. 289. 309.  
Popish uncleanness, p. 718.  
Poverty of godly men & Ministers, p. 160. 273. 324. 549. 571. 602. 670. 747. 791. 828. 856. 886. 914. 924.  
Prayer frequent, p. 28. 164. 491. 528. 559. 926. 932.  
Prayer prevalent, p. 160. 176. 181 245. 246. 247. 253. 313. 528. 564. 742. 759. 794. 853. 882.  
Prayers at death, p. 9 10. 13. 216. 249. 502. 522. 568.  
Preaching difficult, p. 108.  
Predictions, Prophecies, p. 59 111 140. 174. 217. 225. 255. 273. 278. 282. 499. 506. 523. 527. 528. 564. 697. 717. 721. 722. 793. 794. 862.  
Pride, p. 166. 184.  
Prodigies, p. 112. 180. 208. 215. 320. 566. 658. 831.  
Profaneness punished, p. 118.  
Providences special and extraordinary, p. 12. 32. 33. 36. 57 64. 71. 83. 88 100 113. 118. 152. 156. 206. 207. 225. 253. 280. 289. 485. 490. 526. 529. 548. 570. 599. 611. 618. 673. 688. 703. 706. 707▪ 720. 731. 781. 791. 797. 811. 843. 846. 856. 858. 867. 888. 925. 944. 979. 990.  
Prudence, p. 61. 76. 82 122. 138. 157. 167. 168. 202. 288. 290. 484. 537. 539. 543. 581. 593. 621. 685. 834. 868. 932. 963. 970. 973. 984. 990. 992. 995.   

R  
Repentance, p. 20. 200. 284. 856.  
Repentance not to be delayed, p. 118.  
Riches dangerous, p. 138. 145.   

S  
Sacrilege abhorred, p. 635. 801.  
Satan's malice, p. 526. 557. 593. 604. 625. 631. 674. 679. 710. 782  
Schismatics what like, p. 24. Malicious, p. 151. 152.  
Scoffers punished by God, P. 721.  
Scriptures studied, p. 28. 165. 186. 193. 225. 258. 940.  
Self-denial, p. 607. 628. 833. 972.  
Sin the forerunner of Persecution, p. 48. 49. 516.  
Sin hateful, p. 189. 198.  
Speeches excellent, p. 7. 12. 30. 101. 161. 166. 167. 239. 251. 285. 286. 489. 495. 503. 624. 745. 746. 828. 900. 907.  
A new Star, p. 743.  
Studiousness, p. 42. 48. 127. 177. 199. 226. 295. 513. 540. 600. 695. 832.  
Sufferings of the Saints, p. 2. Rejoiced in, p. 171.  
Synods, p. 55. 149. 484. 622. 810. 826. 879. 880. the necessity of them, p. 735. 965.   

T  
Temperance, p. 815.  
Tentations, p. 70. 145. 163. 239. 252. 308. 486. 522. 527. 550. 724. 747. 924.  
Tentations resisted, 169. 314. 315. 501. 514. 602. 855. 858. 866. 867. 903. 904.  
Thiefs converted, p. 763. 801. 851. 852.  
Time to be well employed, p. 200  
Treachery, p. 544. 619. 716.   

V  
Vanity of all earthly things, p. 24. 550.  
Visions, p. 6. 50.  
Uncleanness prevented, p. 192.  
Usury, p. 120.   

W  
Witchcraft frustrated, p. 236.  
Word of God how to be heard, p. 195.   

Z  
Zeal blind, p. 285. 524.  
Zeal true, p. 2. 12. 17. 20. 32. 101. 119. 137. 144 147. 191. 193. 202. 207. 218. 258. 281. 287. 289. 311. 312. 328. 487. 492. 495. 505. 532. 576. 604. 606. 607. 673. 685. 702. 704. 710 714. 740. 765. 783. 904. 981.  
Zeal against Heretics, 5. 10. 〈◊〉 21. 22. 26. 30. 33. 59 97. 99 106. 109. 121. 131. 144. 149 155. 708. 777. 806. 893. 994.   
FINIS▪