cxxx. As the emperor was everywhere searching for him, Ulrich sent him by way of Strasbourg to Basel, where he was kindly received and found time to write an exposition of the prophecy of Isaiah. Duke Christopher called him to Montbéliard, where, in January 1549, Brenz was notified of the death of his wife. The condition of his children induced him to go to Swabia, but owing to the pursuit of the emperor, he was often in great danger, and the duke sheltered him in the castle of Hornberg near Gutach. There he spent eighteen months under the name of Huldrich Engster (Encaustius), always active for the welfare of the Church, both by his advice to the duke and his theological labors. He declined calls to Magdeburg, Königsberg, and England. In August 1549 he ventured to go to Urach, where his friend Isenmann was now minister, in order to take counsel with the duke, his advisers, and Matthaeus Alber, regarding the restoration of the evangelical divine service. In the autumn of 1550 he married his second wife Catherine, the oldest daughter of Isenmann. Activity, 1550–53 After Ulrich's death Brenz was asked to prepare the confessio Wirtembergica for the Council of Trent, and with three other Wittenberg theologians and Johann Marbach of Strasbourg, he went to Trent in March 1552 to defend his creed (see Jakob Beurlin). Great was the surprise of the fathers of the council, but they refused to be instructed by those who were to obey them. The Interim was abolished. Brenz who had thus far lived at Stuttgart, Tübingen, Ehningen, and Sindelfingen as counselor of the duke, was made provost of the Cathedral of Stuttgart on 24 September 1554 and appointed ducal counselor for life. He was now the right hand of duke Christoph in the reorganization of ecclesiastical and educational affairs in Württemberg. The great church order of 1553–59, containing also the confessio Wirtembergica, in spite of its dogmatism, is distinguished by clearness, mildness, and consideration. In like manner, his Catechismus pia et utile explicatione illustratus (Frankfort, 1551) became a rich source of instruction for many generations and countries. The proposition made by Kaspar Leyser and Jakob Andreä, in 1554 to introduce a form of discipline after a Calvinistic model was opposed by Brenz, since he held that the minister should have charge of the preaching, the exhortation to repentance, and dissuasion from the Lord's Supper,