صور الصفحة
PDF
النشر الإلكتروني

BOOK II.

IN THE SIXTEENTH CENTURY.

OF THE EMINENT INSTRUMENTS RAISED UP AT AND AFTER THE REFORMATION IN VARIOUS PARTS OF THE WORLD. SOME ACCOUNT OF THEIR CONVERSION, AND SUCCESS IN CONVERTING OTHERS BY THEIR PREACHING AND WRITINGS.-SOME OF THEM HAD FORMERLY BEEN REMARKABLE FOR OPPOSING THE TRUTH BY PUBLIC DISPUTATIONS, &C.-THEIR LABORIOUSNESS IN PREACHING. THEIR COURAGE IN SUFFERING.-MEEKNESS AND FORGIVENESS TO PERSECUTORS. THE RECANTATIONS OF SOME OF THEM FOLLOWED WITH SUCH EXTRAORDINARY REPENTANCE AS TENDED TO CONFIRM THE GOOD CAUSE.-PROVIDENTIAL OVER-RULING OF THE HEARTS OF SOME PERSONS OF EMINENT POWER IN THEIR FAVOURS.— RESTRAINTS OF THE FURY OF OTHERS. TESTIMONIES OF ADVERSARIES TO THE GOODNESS OF THEIR LIVES.—THEIR ZEAL AGAINST UNSUITABLENESS OF PRACTICE TO PROFESSION.THEIR PUBLIC SPIRIT AND CONCERN FOR THE INTERESTS OF RELIGION THROUGH THE WORLD.-ON SOME OCCASIONS GOD MADE THEM INSTRUMENTAL IN BRINGING GREAT NUMBERS AT ONCE TO THE PROFESSION OF THE TRUTH.-THE SUCCESS WITH WHICH THEY WENT ON. HUMAN POWER AND POLICY COULD NOT PREVAIL AGAINST THEM.-MANY OF THEM GAVE A REMARKABLE TESTIMONY TO THE WORK OF THE REFORMATION ON THEIR DEATH-BEDS, GOING OFF WITH TRIUMPHANT JOY AND FORETASTES OF

HEAVEN.

CHAPTER I.

SOME INSTANCES OF THOSE IN GERMANY, VIZ., 1. LUTHER.— 2. MYCONIUS.-3. ZELLIUS.-4. BUCENHAGIUS.-5. MELANC

THON.-6. BRENTIUS.-7. BUCHOLTZER.

From CLARK's Lives.

1. LUTHER. In the library of the College of Erford, he met with a copy of a Latin Bible, 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, and fell close to the study of it, some sickness and fear also whetting him on in those studies.

Afterwards, falling into a violent disease, which threatened death, an old priest came to him, who cheered him up by largely discoursing with him upou justification by faith, and explaining the articles of the creed to him: then did Luther read over Augustine's works, where he found the same doctrine of justification by faith frequently confirmed. Afterwards he was sent to Rome in the behalf of his convent, where he saw the Pope and the manner of the Roman clergy; concerning whom he saith, "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 wickednes."

Upon his return from Rome, he was taken notice | of by Duke Frederick, elector of Saxony, who heard him preach, and admired 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 the Gospel, and refuted justification by works; and his demeanour agreed with his doctrine; his speech came not from his lips only, but from his heart.

2

The year 1517, was, by the account of Scultetus, the 356th from the reformation of religion in France by the Waldenses, the 146th from the first confutation of Popish errors in England by John Wickliff, the 116th from the first year of the ministry of John Husse, who opposed the errors of Popery in Bohemia, the 36th year from the condemnation of Dr Wessalia, who taught at Worms the same doctrine before Luther was born, that Luther did afterwards. In this year 1517, John Tecelius brought indulgences into Germany to be sold, averring, that he had so large a commission from the Pope, that though a man had deflowered the blessed virgin, he could pardon him. Luther's zeal being inflamed herewith, caused him to set forth some propositions against indulgences, which so enraged Tecelius, that wheresoever he came, he declaimed against Luther, and

1 See Vitringa on the Revelation, upon the three days and a half.

2 And about an hundred years after his martyrdom.

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.

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 that time they used many arguments to draw him to a recantation, and concluded, that they perceived, if he reIn 1518, Andrew Bodenstein, from his native place fused, the Emperor's purpose was to banish him out called Carlostadius, with many other divines of of the bounds of the empire; and therefore they exWittenberg, defended Luther's doctrine by their horted him seriously to think upon the same. Luther writings. Also the elector of Saxony, of his own answered, that he was very thankful to them, that accord, without entreaty, took upon him the patron- so great princes would take so much pains for his age of Luther. Amongst the friars Luther disputed sake, who was so mean and unworthy a person; yet out of Paul's Epistles concerning justification by he told them, that he would rather lose his life than faith without works. Bucer being present, and tak-depart from the manifest truth of the word of God, ing notes of this disputation, wrote thus of it to seeing it was better to obey God than man. Then Beatus Rhenanus: His sweetness in answering was he commanded to withdraw; and there came to (saith he) was admirable; his patience in hearing him one Vacus, a lawyer, who persuaded him to was incomparable; you might have seen the acute- submit his writings to the judgment of Cæsar and ness of St Paul in resolving doubts; so that he the princes; to whom he answered, that he would brought them all into admiration of him, by reason not decline the judgment of Cæsar, and the orders of of his short and pithy answers, and those taken out the empire, if they would be guided by the word of of the store-house of God's holy scriptures. In his God; which (saith he) makes so plain for me, that letters to Jodocus, a divine of Isenach, who had been unless they convince me of an error, I cannot depart his master, he thus expresseth himself: The whole from mine opinion. Shortly after the emperor sent university of Wittenberg, except one licentiate, are to him to depart home, giving him twenty-one days of my mind, concerning the doctrine of faith and for his return, commanding him, neither by word nor works, as is also the duke of Saxony: the bishop of writ to declare anything to the people by the way. Brandenburg (who is my ordinary) and many pre- And after his departure the emperor pronounced senlates, and the more ingenious citizens, say, with one tence of banishment against him. This sentence month, that they never knew Christ and the gospel being published, Prince Frederick appointed certain before. noblemen, whom he most confided in, to convey him to a secret place, thereby to avoid the danger, who accordingly conveyed him privately to Wartburg, which he called his Patmos, where he continued ten months, and wrote divers useful treatises.

At last the emperor sent for him, and withal sent him a safe conduct, requiring his repair to Worms within twenty-one days; but many of his friends dissuaded him from going; to whom he answered, that these discouragements were cast into his way by Satan, who knew, that by his possession 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 be go thither. Accordingly he went to Worms: whereupon some persuaded the emperor to deal with him, as the council of Constance had dealt with John Husse; 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 bis works ? To which Luther 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, "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 adversuries can convince me by sound arguments taken ut 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 are plain, and only cannot err. And so the assembly was dismissed at that time.

In 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. 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 assistance about the same. In his absence, Justus Jonas, Caruslostad, Melancthon, Ampsdorfius, and others, had removed private mass, images, auricular confession, prayer to saints, &c.

Melancthon knowing the rage of the Papists, and Cæsar's threats to subvert the gospel, was much troubled, and gave himself wholly up to grief, 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; because I am assured that our cause is just. If we fall, Christ, the Lord and ruler of the world falleth with us; and suppose he fall, Mallem ruere cum Christo, quam regnare cum Cæsare, I had rather fall with Christ than stand with Cæsar: 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 danger, but the greatness of your incredulity. If the cause be bad, let us give it up, and flee back; if it be good, why do we make God a liar, who hath given us so great promises? saying, cast thy care upon the Lord; be of good comfort, I have overcome the world. A man should search such sentences as these upon his knees from Rome to Jerusalem. If Christ be the conqueror of the world, why should we fear it, as if it could overcome us? Be courageous and cheerful, solicitous for nothing; the Lord is at hand to help us.' And, in another place, when king Henry the Eighth of England had written bitterly

against him: "Let the Henrys, the bishops, the Turk, and the devil himself, do what they can, we are children of the kingdom, worshipping and waiting for that Saviour, whom they, and such as they, spit upon and crucify."

In 1523, a diet was held at Noremberg, in the absence of Cæsar, 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;" 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."

He used to be very frequent 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; what a spirit, what a confidence was in his very expression! With such a reverence he sued for anything, as one begging of God, and yet with such hope and assurance, as if he spake with a loving father or friend."

The day before his death, he dined and supped with his friends, discoursing of divers matters, and amongst the rest, gave his opinion, "That in heaven we shall know one another." After supper the 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 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, 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: 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, that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.' 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." When he was dying, Justus Jonas and Cœlius 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," which was the last word he spoke.

He was always constant in the known truth, from the confession of which he could never be moved, either by promises or threats. He used to say, "Three things make a divine-meditation, prayer, temptation; 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 spake 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 et impetum sustinere, to undergo the hatred and violence of the whole world." As he was mighty in prayer, so, in his sermons, God gave him such a gift, that when he preached, his hearers thought their own temptations were noted and touched. Some of his friends asking him the cause of this, 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 him say, that he had been frequently assaulted and vexed with all kind of temptations, except to the sin of covetousness.

He would by no means endure that any should be called after his name; for, said he, the doctrine which I teach is none of mine, neither did I die for any man; nor would Paul suffer this, 1st Cor. i. 13. We are Christians, and profess the doctrine of Christ. He died 1546.

2. MYCONIUS, FREDERICK. While he was yet in a monastery, he read privately Luther's books, which the other friars took very heinously, and threatened him for it. Afterwards, being called to be a prea her at Vinaria, he at first mixed some Popish errors with the truth; but, by the illumination of God's Spirit, be at last began to preach against Popery, and to hold forth the truth clearly in Thuringia, which spread so swiftly in one month's space, and was so greedily embraced, not only through Saxony, but through many other countries, as if angels had been the carriers of it. At Dusseldorp he preached the Gospel sincerely and purely, though to the hazard of his life; and, at Cullen, he maintained a public disputa ion 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, Francfort, 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 the profit and welfare of the Church.

In 1528, Henry the Eighth of England fell out with the Pope, for not divorcing him from his wife Catharine of Spain, sister to Charles the Fifth, by reason of whose greatness the Pope durst not do it; 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. 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 Cromwell's head, and burning of Mr Barnes, &c., and by his seizing upon all the abbey-lands: whereupon he left England, and being come home, in 1538, he was called by Henry of Saxony to visit and reform the churches of Misnia, together with Luther, Jonas, Cruciger, &c.

In 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 very well, who wrote back to him, "I pray Christ, our Lord, our Salvation, and our Health, that I may not live to see thee and some others of our colleagues die and go to heaven, and leave me here alone. I pray God, that I may first lay down this dry, ex

1

CHAP. 1.

IN THE SIXTEENTH CENTURY.

hausted, and unprofitable tabernacle. Farewell, and
God forbid I should hear of thy death whilst I live."
A while after Myconius recovered, according to this
prayer, though his disease seemed to be desperate,
and outlived it six years, even till after Luther's
death. Upon which Justus Jonas, speaking of
Luther, says, Iste vir potuit quod voluit, "That
man could have of God what he pleased." Myco-
nius was a man of singular piety, of solid learning,
of an excellent judgment, of great zeal, accom
panied with admirable candour and gravity. He
died 1546.

3. ZELLIUS. He was the first that preached the truth in the church of Strasburg, to whom; after a good while, Symphorianus, an ancient pastor of St Martin's Church, joined himself, who formerly had been very loose in his carriage; and, therefore, the people did the more admire this great change in him; and some of his former acquaintance, led by his example, shook off Popery, and embraced the truth: these two were rather popular preachers than learned; yet Zellius was a man of singular piety: and, not long after, Anthonius Firnius, minister of St Thomas' Church, joined himself to them. Also, in the year 1523, there came thither Martin Bucer, Capito, and Gaspar Hedio, learned and eminent men, who more vigorously carried on the work of reformation in Strasburg. Zellius continued a faithful and painful pastor in that church about twentysix years. He died 1548.

4. BUGENHAGIUS.-He was severe and bold in reproving, and an earnest defender of the truth against errors He joined with Luther in the translation of the Bible; which being finished, every year, apon that day, he invited his friends, and made a feast, which he called the translation of the Bible. He attended his charge with great fidelity and extraordinary pains. In the year 1537, Christian, King of Denmark, sent for him to reform religion, and to erect schools in his dominions; in consequence of which, he is said to have appointed some thousands of ministers in Denmark and Norway. He died in 1558.

6. MELANCTHON.-In 1518, he was sent for from Tubinge, by Frederick, Duke of Saxony, to the university of Wittenberg, to teach the Greek tongue. About which time Erasmus wrote thus of him, "Philip Melancthon is a most learned and excellent Grecian; he is a youth and stripling, if we consider his age. but one of us, if ye look upon his variety of knowledge almost in all books. He is very exquisite in the learning of both the tongues. I pray Christ this young man may live: be will soon eclipse Erasmus." He came to Wittenberg, when he was but twenty-two years old; there he began to expound Paul's Epistle to Titus out of Greek, to the great admiration of his hearers, who flocked exceedingly to his lectures. And Luther also was greatly taken with them, as he professeth in a letter to Spalatinus. When Melancthon was first himself converted, he thought it impossible for his hearers to withstand the evidence of the truth of the Gospel. But, after he bad been for some time a preacher, he complained that old A dam was too hard for young Melancthon. He used to say, that there were three labours very difhcult, Regentis, Docentis, Parturientis; of magistrates, of ministers, and of women in travail. He died in 1560.

6. BRENTIUS.-When Luther's books came abroad, Brentius, by reading of them was brought

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 college; but his auditors
Afterwards he was
increasing out of other colleges, he was forced to
read in the public schools.
called to be pastor at Halle, where his doctrine did
so please the senate, that though he was but twenty-
three years old, they ch se him to that place; and
he carried himself in it with such holiness of life,
integrity of manners, and diligence in his calling,
that none could contemn his youth. And the Lord
so blessed his labours, that many were converted
to the truth; yea, amongst the very Popish priests,
some were converted, others left their places for
shame, and went elsewhere. He used much wisdom
and modesty in his sermons; and when, in the be-
ginning of his preaching there, the priests railed ex-
ceedingly upon him, and the doctrine, and the people
expected that he should answer them accordingly,
he, contrariwise, went on in teaching the fundamen-
tal points of religion; and, as he had occasion, con-
futed 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. The
pastor of Stuttgard dying, Brentius was chosen in
his room; in which place he continued all his life,
and carried himself with much piety, prudence, and
diligence, always maintaining love and concord
with his colleagues. He died in 1570.

7 BUCHOLTZER.- He had an excellent sweet-
ness and dexterity in preaching, and was of a sound
judgment and holy life. His sermons were so pierc-
ing, that he never preached, but he wrought won-
derfully upon the affections of his hearers. If any
were cast down under a sense of sin and wrath, he
exceedingly comforted them. If any were troubled
with temptations and afflictions, he raised them up.
He had a lively voice, lively eye, lively hands; and
such were all his gestures; his ministry was so grate-
ful, that his hearers were never weary, nor thought his
sermons too long. He was very self-denied, in so
much as that excellent lady Catherine of Branden-
burg used to say, that whereas all the rest of her
courtiers and family were always asking something
of her, Bucholtzer never asked any thing; yea, he
refused gifts when they were offered him, preferring
the fruit of his ministry before the reward of it. He
was so humble, that when his friends blamed him
for living in so obscure a place, whilst he taught
school, he told them that he preferred it to a kingdom.
and if his friends in their letters had written any
He could never endure to hear himself commended;
His candour was such, that he never spake or wrote
thing to his praise, he could not read it with patience.
any thing but from his heart. He never read or
heard any thing from others but he put a candid
construction on it. His care in his public ministry
was to avoid those questions that gender strife, and
to instruct his hearers how to live a good life, and
die a comfortable death. In his sickness he caused
himself to be carried to church, where he preached
his last sermon, about the blessed departure of be-
such excellent words and soul-ravishing affections,
lievers out of this life; which he performed with
that the hearers said, " Bucholtzer had wont to
excel our other preachers; but now he hath excelled
himself." He died in 1584.

CHAPTER II.

SOME INSTANCES OF THOSE IN SWITZERLAND.viz,-1, ZUINGLIUS.-2, ŒECOLAMPADIUS.—3, MUSCULUS., CALVIN.,

FARELLUS. 6, BULLINGER.-7, BEZA.

From CLARK's Lives.

1. ZUINGLIUS. He was born in Switzerland of godly parents, and by them brought up in learning. He especially addicted himself to the study of the Bible; and finding his defects in the knowledge of the tongues, he learned Greek, wrote out Paul's Epistles, and got them by heart. And reading in Peter, "That no scripture is of private interpretation," 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.

After a while he was chosen to a place called Our Lord's Hermitage, by Theobaldus Guolzeggius, the baron thereof, to which place there was a great resort of people from all countries, who came on pilgrimage thither, which much moved him to embrace that call, that he might have opportunity to disperse the knowledge of the truth into several parts. About this time one of the ministers dying at Zurich, they much desired Zuinglius to succeed him; and he, coming accidentally to that place, was chosen pastor there in 1510, and began to preach unto them the history of Christ out of Matthew. Presently after there came one Sampson, a Franciscan friar, and a preacher of indulgences, who was sent by the Pope into Switzerland to get money: Zuinglius strongly opposed himself against him, shewing him to be an imposter. 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 accordingly came to pass.

In 1520, the senate of Zurich, by the counsel 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 man.

In 1522, the bishop wrote to the college of canons in Zurich, 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 instigation he did these things, but he wished him not to follow their counsel; for (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. About this time, Luther's books coming abroad, though Zuinglius 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: there also he studied Hebrew, and got the senate to erect a school for

Latin, Greek, and Hebrew; and, associating to himself Leo-Juda, he got such skill in the Hebrew, that he began to explain Isaiah and Jeremiah. Shortly after there came to Zurich Franciscus Lambertus, and disputed with Zuinglius about the intercession of the saints, and the sacrifice of the mass; but, being nonplussed, he left his error, and gave praise to God. Zuinglius began also to publish his writings about this time, and Pope Andrian wrote to him with great promises to oblige him to the papal see, but all in vain.

He began to preach at Glarona in the year 1516, against many of the Popish errors and abuses before the name of Luther was so much as heard of in those parts. His doctrine and judgment were sound: his study of piety, and of 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 oppression of the poor, prodigality, and the pensions of the Switzers. He used to say, that it was a wicked warfare, and nothing more hateful to God, than 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, "Honest man, be not affrighted at these things; I speak not to thee; therefore care not for it." He died in 1531. ECOLAMPADIUS.

2.

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. In 1522, Sir Francis Sickengen, sent for him, concerning which himself thus writeth: "Because," saith he, "Sir Francis Sickengen, captain of the Emperor's army, hath sent for me to instruct his family, or 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 to them, whereby they 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 parts of the Epistles and Gospels were read and expounded every day to them. Shortly after, the Senate of Basil chose him to be a professor of divinity in that city (though the Popish party sought by all means to hinder it) where he restored church discipline. And presently after, being sent for to Ulm, together with Blaurerus aud Bucer, he carried on the work of reformation there.

At Marpurg (by the invitation of the Landgrave of Hesse) there was a disputation for three days between Luther, Jonas, and Melancthon, on the one part, and Ecolampadius, Zuinglius, and others, on the other part, about the controversy concerning Christ's presence in the sacrament; but the sweating sickness breaking out there, put an end to it; yet they agreed about all other fundamentals in religion, and parted in a brotherly manner. Ecolampadius, returning to Basil, spent the remainder of his days in preaching, reading, writing, publishing books, visiting the sick, &c.

In the year 1531, and of his age forty-nine, he fell sick (about the same time that Zuinglius was so unhappily slain, the grief of whose death much ag

« السابقةمتابعة »