On the Life and Missions of Jacobus Andreae for the Reformation of the Lutheran Church, Part I

not shrink from such a long journey, the outcome and fruit of which were so doubtful and uncertain. Thus, Dr. Jacobus Beurlinus and Dr. Jac. Heerbrand were chosen for that journey, who likewise declined it for pressing reasons. Therefore, Dr. Rupertus Dürr was given to Beurlinus, a young man, Beurlinus’s student and boarder, whom he himself proposed. We learn from Strobel what reply Brentius gave to Aurifaber. w) Exegetically, Brentius warns particularly that the biblical term justice is varied according to the substrate matter and should not be confused in an entirely sinister way. With what honors Beurlinus was showered in Albert’s court, having arrived at Königsberg on July 13 with his companion, Theod. Schnepfius relates in the funeral oration for Beurlinus: "He attained such authority with the Prince of Prussia that he was called daily to his table, councils, and consultations: finally, he was invited by the Prince with a very honorable salary to act as high priest and bishop of the churches in those parts. But such was his love for his fatherland, such was his love for the school," that he preferred to be content with little here than to live in affluence there.

That Jacobus was destined for other missions was already apparent from the fact that Christophorus elevated him to the dignity of General Superintendent, a dignity of such moment to the Prince that he called it his other eye, with which he could inspect as if the internals, viscera, and hearts of his people and Prefects. x)

II. Mission.

What he had to attend to by the Prince’s command is the Oetingen Mission, for the reformation of the churches of that County, joined with many

w) Beyträge zur Literat. des XVI. Jahrh. Contributions to the Literature of the 16th Century, Vol. 2, p. 136. Dated May 12, 1554. Delivered to Aurifaber by Beurlinus and Durrius.
x) What pertains to the constitution of the fatherland, the venerable Schnurrer l. c. p. 231 recounts more broadly; by which the state of sacred affairs and ecclesiastical revenues, and the nature of the administration—at least in that age—is distinctly explained.