For Learning, Mildnesse and for Sanctitie
Few ever had with him Equalitie.


Professors of Divinity in the Univer­sity of Leyden in Holland.

Both of them famous Defenders of the Doctrine of Gods Universal Grace, and Sufferers for it.

Now published in the English tongue.

The memory of the just is Blessed,

Pro. 10.7.

LONDON, Printed by Tho. Ratcliff and Nath. Thompson, for Francis Smith, at the Elephant and Castle without Temple-Bar, 1672.


Courteous Reader,

THe Title-page of the Book presented here to thy view, does sufficiently inform thee, what in the general thou art to expect therein. The book is so little, and may be read over in so short a time, that it is altogether needless to give a furthor account of its Contents. A large Pre­face me thinks would be uncomely, as being unproportio­nable to the Building: And indeed thou hadst not at all been troubled with any Proem how short soever; If I had not a few words to speak touching my work in this English Narrative. Although I was much perswaded and well assured in my self, that a Work of this kind might be of great advantage to those of my Countrey men, who have ears for no other but their Mother tongue, especially to them who have been abused by the Tongues or Pens of any, that have exposed to obliq [...]y and reproach the venerable names of these two reverend men, which alas! many have done, especially as to Arminius: for the other, I mean Episcopius, has not been so generally taken notice of, and his name was not here so publickly known, till the Do­ctrine, which both of them contended and suffered for, was more commonly known and received amongst us▪ Yet was [Page] it far from me to undertake of meer choice this endeavour, being not so well conceited of mine own abilities, as to thrust my self into this Imployment, nor so destitute of work as to need this for securing and keeping my self out of idleness; but by the importunate solicitation of some good men, I was prevailed with, and drawn unto it. The Hi­storie of Dr. Arminius is nothing else but that Elegant Latin Oration, here turned into plain English, which learned Bertius delivered in such an Assembly, where he could not deliver untruths and remain undetected. I have indeed scarce pleased my self in translating so Grammati­cally and verbatim the Testimonies there produced: Yet have so done, that some might not be displeased, who deem such a translation in such cases to be at least conve­nient. That which thou hast here touching Episcopius, is taken chiefly out of that excellent and large Preface, pre­fixed to one of the Volumes of his Works, and written by Stephen Curcellaeus of blessed memory. In what I have done in the whole I am not conscious to my self of any un­faithfulness▪ neither am I unwilling to constitute mine Enemies judges of the performance, in case they be fit to examine, and not resolved to be unrighteous in judgment. Reader, I shall no longer detain thee from the profitable ex­ercise of reading the following Narrative, which God al­mighty bless to thy use. Farewell.

J. K.

THE ORATION of Peter Bertius concerning the life and death of that Reverend and most Famous Man Mr. James Arminius, which after his sad funeral, was delivered in a Theolo­gical Auditory the Divi­nity School in the Uni­versity of Leyden. Octob. 22. 1609.

Magnificent, Reverend, Most noble, Most learned Auditors,

AS heretofore I have oft experienc'd, how hard and how difficult a thing it is, to speak of Excellent persons in an assembly of Renoun­ed men: So now especially I have thereof a sensible knowledge, it being my task at present to speak in this place concerning that Reverend man Mr. James Arminius, Dr. of sacred Theologie, and this after the sad solemnity of his Funeral. For sith that a good man is the rule and measure of things, he therefore; that would describe to others such a person, must be carefull to choose out and offer such things to their view, by which humane life may receive advantage in the study of vertue. Good things that lie in secret, must be brought on the stage and made publick, and those things which either Modesty hath concealed, or Envy diminished, or Calumny defamed, or which others through want of skill have not observed, those things I say, when the curtain's drawn back and a light brought [Page 2] in, must be shown openly, and declared by words, that all may behold what in every one is most praise wor­thy, and what is fit for their imitation. Whence it comes to pass, that the greater every ones vertue is, the more difficult it is to act the Orotors part in speak­ing of him: for the greatest Envy keeps company with the greatest Vertue. And sith that a wise man doth nothing without Reason; and it being difficult to expli­cate and unfold at every turn the principles and causes of particular actions, on which the judgment to be made of every thing does depend; it must needs be very diffi­cult to judge of excellent persons, all whose life is full of diverse examples, for the well instructing of others, how to judge, how also to live. And this also may be added, that he who takes upon him this imployment must very frequently have recourse from the law to a mans life, and from his life to the law: for these need each the other, and as the law gives notice what must be done: so what may be done the life sheweth. Now a wise man hath both these in himself; just after the example of Christ our Lord and Saviour, who first said, Learn of me: and of his Apostle who thus admonisheth, Be ye followers of me, as I am of Christ And as heretofore Polycletus, not contenting himself that he had written a book, wherein he had noted all things to be observ'd by him that would artificially make the image or statue of a man, did himself afterwrrds make the statue of a man, lest he should seem to prescribe that to others which himself hap not observed, and this statue made publick he call'd the Canon or Rule, commanding that the lineaments of art should be fetch'd thence as from a law of direction: So a good man, when he hath admonish'd [Page 3] others what they must doe, does first himself perform, what he prescribes to others. Now it is hard, either to bring all a wise mans actions to their proper rule and law, or in one to find the Examples of all laws. But as for me, who am at this day to speak in this honourable assembly of learned men, concerning the life and death of that Reverend and Incomparable man, Doctor James Arminius, not only those difficulties, which I have now mentioned stand in my way, but many others also. My Grief, yet fresh, for the loss of a friend presseth me; the consideration of a sad family, an affli­cted wife, nine fatherless children disturbs me; the Lamen­tation of the University moves me; but I am astonished to think of the Church and Common wealth deprived of a man so greatly usefull. All which things, in a wound so fresh, not yet skinn'd over, may easily put to a loss the most eloquent and the wisest man whosoever he be. To what hath been spoken may be added, That he himself, whilst he liv'd, greatly dislik'd all pompous funeral solemnities: for he knew, that the first step to the veneration and worshiping of Saints was hence, and he deem'd, that it unbecomes us to desire and use such Solemnities, that had such hazards attending on them. But seeing our present condition seems to be such, that we need not in the least to be afraid of this (for alas! hitherto are we come, that henceforth it may seem need­full to use diligent care, rather to bring in devotion, than drive superstition out) And sith that it concerns all men, that examples of vertue being drawn forth should be proposed for all to look upon, I have, according to the custom, through the request of friends, and the Se­nate willing it, undertaken that difficult task, which I [Page 4] could not refuse without the violation of Christian cha­rity, and the breach of the obligation of that friendship, which I have maintain'd with him from my very youth. Which things being so, I hope there will no reprehender of this my duty be found in this assembly of excellent oratours, in which there is no one but is able more grave­ly and elegantly to perform this charge, than my self. Notwithstanding, I beseech and most humbly intreat you, Magnificent, Reverend and most learned Auditors, to suffer the things I shall speak to be of credit and ac­count with you,

We have committed to the bosom of the earth the body of that Reverend man, Mr. James Arminius (or rather the temple of the holy Ghost) which has been shaken, worn, broken with labours, watchings, con­flicts, diseases, troubles. We have committed it, I say, in certain hope of a blessed resurrection, which he himself, whilest he liv'd, believ'd, and unto which he directed all his thoughts and purposes.

The place of his birth was Oldwater, a little Town long since made famous by the interflowing river Isala, and the pleasantness with the fruitfulness of the adjacent country, and the frugality with the industry of its Inha­bitants. He in this Town first saw the Sun in the year 1560. in which year the Conference at Possiack in France began; in which conference our Deputies plead­ed the cause of two thousand one hundred and ninety Churches, that did humbly and earnestly desire of the King, peace and tranquility, and the liberty of professing their faith. This year, this Oldwater, as another Spar­ta, gave Arminius, as another Lacon, to the world: which Town notwithstanding at other times brought [Page 5] forth John de Oldwater, Cornelius Ʋalerius, and that excellent old man, whom ye here behold, Mr. Rudol­phus Snellius, the ornament, not onely of his native place, but also of this whole University, and espe­cially of them who are of the Senatorie rank and quality.

Arminius whilest an infant lost his father: His mo­ther, a widow burthened with three children, lived all her life long in a mean estate, but honest­ly.

There was then in that Town a certain Priest, a man honest and grave, Theodore Aemylius by name, whose memory, by reason of his singular learning and holiness of life, is yet blessed among the living· He, when he had got a tast of a better and more pure doctrin in Religion, determin'd with himself, that he would not once more celebrate the abominable sacrifice of the Mass: therefore he oft changed his place of abode, and lived sometimes at Paris, sometimes at Lovane, some­times at Colon, sometimes at Ʋtrecht. He therefore took care, that this fatherless child, James Arminius, so soon as his age was capable of instruction, might be furnished with the first rudiments of the Latin and Greek tongue, and with the principles of true piety and religi­on. And when he perceiv'd in him some appearances of an excellent disposition to vertue, he oft times ex­horted him; that all considerations of earthly things being layd aside and contemned, he would give up him­self to follow after God and his conscience. He told him, that the time of mans life here is but short; that there follows a condition after this life, which should be estimated not by outward adversity or prosperity, but [Page 6] by the Eternity of happiness or death. This Exhorta­tion, afterwards confirmed by a diligent reading of the holy Scriptures, and pious meditations, was setled upon his heart: And so he, through the hope of that life, un­derwent every labour, all hazards, with a glad and chearful mind. But after he had for some years thus liv'd ot Ʋtrecht, an unexpected calamity did oppress him, by means of the death of that good old Religious man, which the merciful God did suddenly mitigate; for presently upon his death Mr. Snellius, who long be­fore flying the Spaniards tyranny, went to Marpurg, came as it hapned out of Hassia into that Countrey. He therefore carried away with him into Hassia, in the year 1575. this his Country-man Arminius, now desti­tute of all humane help and succour. He was scarce set down there, when in the Moneth of August the report of his Countreys desolation is brought thither; He hears that the Town was taken by the Spaniard; that the Garrison were slain; that the Townsmen were kill'd, and the Town burnt. With this report he was so much stricken at the heart and so greatly troubled, that he spent 14 whole days, in continual weeping and tears: Therefore as one impatient he left Hassia and went with speed into Holland, being determined ei­ther to see the ruines of his Country, or to loose his life.

When he was come thither, he found nothing but where the Town stood, and the ruines of it: and under­stood that most of its Inhabitants were finally slain, to­gether with his Mother, his Sisters, his Brothers and his Kindred: He therefore returned even on foot out of his own Country, to Marpurg in Hassia. In the mean while this new Academy was erected and opened by the [Page 7] authority of the most Illustrious Prince of Orange; which as soon as he understood, he prepar'd for a jour­ney home. He came therefore to Roterdam, to which place were come from Amsterdam many faithfull Exiles, and most of Old-waters Inhabitants, that had escaped the sword of a cruel enemy. At that time my Father Peter Bertius, was the Pastor of that Church: but Mr. John Taffinus was the Princ's French Preacher and Counsellor; both these were wonderfully pleased with the young mans towardliness, readiness and wit. Now seeing it was long before my Father was acquainted with learning (for he was 30. years old before he had any knowledge even of the Latin tongue) he upon request of friends, took the young man very willingly into his house. Now it was the purpose of friends to send him to this new University; which occasion my Father thinking not good to neglect, calls me out of England, when I was then a Student, applying my self to learn­ing: both of us therefore were sent together into this School: from that time there has been always between us a very great intimacy, familiarity and friendship: But I will not speak of the passages of that time. This one thing I will say, that our young Scholars endeavour in learning and in the study of wisdom, was so great, their reverence towards their Teachers so great, their zeal and earnest affection in Religion so great, that greater could hardly be: But in our rank Arminius was one that excel'd the rest; if any thing was to be written, if any thing to be spoken, Arminius was sought for: If then arose any debate in learning that required a Palamon, Arminius was consulted with. I remember when Dr. Lambert Danaeus, our Professor, [Page 8] did commend him publickly for his natural endowments, and for his proficiency, and for his vertue; and did ex­cite us to enter on the study of Divinity with cheerful­fulness, after his example. Why should I make men­tion here of his study in Poetry, in which he excel'd? Why should I speak of his study in the Mathematicks, and in the other parts of Philosophie? He toucht no­thing of these, which he did not penetrate, he set upon nothing, which he did not happily finish.

Thus we are come to the year 1582. in which year the honourable Senate of Amsterdam sent him away to Geneva; for his more abundant proficiency in learning. Whither when he was come, he heard that reverend old man, and of blessed memory, Mr. Theodore Beza expounding the Epistle to the Romans, with the great admiration of all men; for there was in Beza beyond o­ther mortals a flexanimous and perswasive eloquence, a prompt and ready utterance, perspicuity of speech, plea­santness of voice, but excellent doctrine in the judgment of all learned men. Him therefore above all others Arminius made choice of to imitate and follow, But seeing he could not forthwith procure to himself the fa­vour of some Principal men in this School, and that (to speak the truth) only upon the account of Ramus's Philosophy, which with earnestness he defended pub­lickly, and did also in private teach it to his auditors, he was provok'd to go to Basil. Where what great ho­nour was confer'd, on the young man, what were the presages and divinings of men of all ranks concerning his growing vertue, they are able to testifie, who were his fellow travellers, and companions in this his peregri­nation. But he so heard these judgments and acclama­tions, [Page 9] that he never waxt proud and arrogant, but shewed in very deed, that he was unwilling to endea­vour by ambition, but was willing by true vertue to come unto that, whereto he was designed by the good­ness of God.

At Basile in the harvest Festivals the more learned Students are wont out of the ordinary course, for ex­ercise-sake to teach something in the University, some­ties publickly. This labour our Arminius willingly un­dertook, for this he was prais'd by that reverend man, Mr. James Grinaus, who also oft times honoured his lectures by his Presence. The same man also in publick disputations, if any thing more weighty than ordinary were proposed, or an intricate matter worthy a defender, did occur, was not afraid for honours sake to call our Arminius, sitting among a great number of Students; and (that you may know the candor of Grinaeus) to say. Let my Hollander answer for me. At this time Armini­us was in so great favour and renown for his learning, that when he was about to depart thence for Geneva, the Theological faculty would have conferr'd on him, even at the publick charge, the title of Doctor, which he, esteeming it too great a dignity for one of his years, did at that time modestly refuse, and gave them thanks for their grace and favour.

When he was come back to Geneva, he found the minds of his friends more pacified towards Ramus's Phi­losophy; also he himself thinking it something meet to abate somewhat of his earnestness, did so order himself, that all might easily perceive, that gentleness conjoyn'd with so great a wit brought no small ornament to his age. There were at the same time in the City the Sons [Page 10] of the chief of our Nobility, most of which now are in eminent and honourable places in our Republick. When some of these were gone into Italy, others of them called home, he seeing himself alone, and de­stitute of all others his companions, excepting one, a man of very great dignity now in Holland; he also pur­posed to go with speed into Italy, being inclin'd thereun­to especially through the fame of James Zabarella, who then at Padua professed Philosohhy, and was greatly followed. For his sake especially he stayed at Padua, when he instructed in Logick some noble Germans. But afterwards he took a cursory view of the rest of Italy. on which journey he spent not above eight months, and at Rome he was never absent from that companion of his, who was to him as another Achates: for so it was agreed on before they went from Geneva. They us'd the same lodging, the same table, the same bed; they went in and out together; and for the exercise of piety they carried with them the Greek Testament and He­brew Psalter.

I remember he was wont often to tell, That Italy brought to him many commodities and discommodities. Among the commodities he plac'd this especially, That he had seen at Rome the mystery of iniquity to be far more filthy and abominable than ever he had conceiv'd it in his mind: for he said, that the things which are told or read concerning the Roman Court of Anti-christ, are Trifles in comparison of the things which he had seen. Among the discommodities this; That the honourable Senate of Amsterdam was then somewhat offended at him for that his Italian journey, some in the mean while augmenting their their displeasure, who clearly had [Page 11] done better in suspending their opinions till his return. Hence then an occasion being taken, it was noys'd a­mong the common people, That he had kist the Popes, pantofle; whom he had never seen but as other specta­tors did, in a great throng and croud of people. (And indeed that Beast is not wont to give this honour to any but Kings and Princes.) Also, that he was accustom'd to hear the Jesuites, when as he never heard them; That he was acquainted with Bellarmin, whom he ne­ver saw; That he had abjur'd the orthodox Religion▪ whereas he was ready to contend for it even to the loss of his life.

Now let our Youth that are pious and devoted to the Church learn this from anothers harm, That it is better never to set foot in Italy, than with so great an hazard of their repute to know the mysteries of Antichrist. Not because it is more dangerous for them to see Italy, than neighbouring Antwerp, or Brussels, or Brugs: for in Italy there is much more liberty, and in these places more superstition by far. And it is safer to tra­vel throughout all Italy, than Brabant or Flanders: but because it is expedient to take all occasions of evil speaking from the adversary, and all occasions of evil­surmising from those that are unadvised and imprudent. And it is better to prevent an occasion of offence, than to excuse it.

Being come out of Italy he stayed at Geneva, and some months after being called home he returned to Amsterdam to his Patrons and Masters, furnished, through the grace of Christ, with a clear testimony from them of Geneva, and with a mind very well fitted to do office, if it might please the Lord God to use his ministry, [Page 12] for his work in his Church: For these are the very words of Mr. Beza's Epistle, the original of which I have in remembrance. At Amsterdam he did easily, with grave and prudent men, clear himself as to his Italian journey: but indeed the weak brethren went on in­veighing against it, and in their assemblings blaming it till he himself began to be heard in the Church, in which as soon as he was beheld, it cannot be spoken, with how much respect men of all ranks flocked toge­ther to hear him: For there was in him (as ye know) a certain incredible gravity mixed with gracefull plea­santness. His voice indeed was slender, but sweet, and loud, and piercing, but he had an admirable per­swasive faculty. If any thing were to be adorn'd, he so did it, as not to exceed the truth. If he were to teach any thing, he did it with clearness and perspicuity. If he were to dispute any thing, he manag'd the same distinctly. Now the Melody and altering of his voice was so fitted to things, that it seemed to flow from them. And sith he did not use a Rhetorical dress, and the Greeks boxes of pleasant ointment: it was either because his nature did abhor them, or because he judged it unworthy the majesty of Divine things; to use curles, and borrowed ornaments, when as the naked truth is of its self sufficient for its own defence: notwithstanding he so efficaciously perswaded by force and weight of ar­guments, and by the pithiness of his sentences, and by the authority of Scripture it self, that no man ever heard him, but confess'd, that his discourses much affected him. Some therefore at that time called him the polishing life of truth; others the whetstone and sharpner of wits; others called him the razor shaving off growing [Page 13] errors, and nothing in Religion, and sacred Theo­logy was thought to favour well, that did not relish with Arminius. Also the Pastors and Preachers themselves of that City, men both learned and elo­quent, did reverence him for his learning, and in­geniously acknowledge themselves to have been dai­ly very much advantaged by his Sermons. And thus our Arminius with spread out sayles, prosperous gales, a full company of rowers, and the good wishes of all that knew him, was carried towards fame and glory, when it pleased God to exercise his servant even with adversity, and to make a tryal of his pati­ence and humbleness by the cross and afflictions. Now 'tis a thing worth the knowing, to understand the beginnings and success hereof.

There was carried about as it chanced in the hands of some pious men a little Book, written by some of the brethren of the Church of Delf, against Mr. Beza, with this Title. An answer to some arguments of Beza and Calvin out of a Treatise concerning prede­stination on the 9. Chap to the Romans. This little book was sent over to our Arminius by Mr. Martin Lidy­us of blessed memory, who had been formerly a Pastor in the Church of Amsterdam, but then was Professor in the Friezlanders new Academy, and by him Arminius was requested to undertake the de­fence of Mr. Beza against the brethren of Delf. For Arminius was verily thought a man very fit for this business by Mr. Lidyus, who partly by report, part­ly by experience knew the quickness of his wit, the sharpness of his judgment, and what a wonderful [Page 14] force and power he had both in preaching and in dis­puting, Neither was Arminius altogether strange from this design, being one that newly coming out of the School of Geneva, carryed about with him in his ears the sound of Mr. Beza's lectures and arguments. He therefore betakes himself to the work; But whilst he endeavours a refutation, whilst he weighs the arguments on each side, whilst he confers the Scrip­tures, whilst he torments and wearys himself, he was overcome by the truth. At first indeed he followed that same opinion which he undertook to oppose, but he afterwards by the guidance of the holy Ghost was carried over to that doctrin, which he constantly asserted even to the end of his life: Which was this; That Gods eternal Decree in predestination, was not to elect or chuse precisely and absolutely some to salvation, whom as yet he had not purposed to cre­ate; (which Mr. Beza would have) neither was it, precisely and absolutely to elect some to salvati­on after the decree of their creation and the foresight of their fall, but without an antecedent considera­tion of Jesus Christ; (which the Delfian brethren held) Bu [...] it was, To elect to salvation them of the created and fallen, who in time to come would by true obe­dience of faith answer to God calling them thereunto: Which by learned Melancthon and Nicholaus He­mingius, and many more divines besides, hath been asserted.

And although such in times past hath been the liberty of our Churches, and even now is in very many places, that in this Argument, in which no [Page 15] ancient Synod hath ever determined any thing, any one of the multitude, and a Teacher, might always without offence to any one choose this or that: for to omit others, Dr. Jo. Holmannus Secundus, who by the very grave advice of excellent Divines, and especially of the Lords Curators was called forth, after Mr. Pezelius and Mollenius and others were sollicited in vain, taught it out of this very place: He imbraced (as we know) the opinion of Hemingius, and sharply defended it. Not withstanding there were not those wanting at Am­sterdam, that in this matter were troublesome to Arminius, and that accused him for departing from the common and received opinion in our Churches, but their vehemency and fiercness was suddenly repress'd and appeas'd by the authority of the Senate, and the equanimity and moderation of the brethren; so that he always lived with his Collegues at Amster­dam quietly, yea friendly and brotherly, without any cloud of displeasure, or hatred, or envy. And also this man of God was not only naturally dispos'd to candor and gentleness, but also was moreover so formed and fashioned thereto by the holy pre­cepts and Spirit of Chtist, that he did quietly bear with him that dissented from him, and did not easily despair of any one, that was but willing to hear Christ speaking in Scriptures: which by his divine moderation and equinimity we all knew, and have by so much the more admired it, by how much the further we, by the testimony of our own conscience, perceive our selves yet to be from these good things.

[Page 16]Now when the University, deprived of her Pro­fessors by the death of those famous and excellent men, Dr. Junius and Dr. Luke Trelcatius the el­der, sought for an Hercules that might sustain this Orb (which in the mean while that Reverend man Dr. Francis Gomarus, being destitute of all his Col­leagues, did as another Atlas support alone) they by the general vote, and the publick consent of their country, came to Arminius, who thinking of no­thing less, was taking care for the church of Christ at Amsterdam which he had served now fifteen years. But when they of Amsterdam profest that they could not be without his endeavours amongst them, be­cause as they said, they had chiefly him, by whom they might oppose the growing monsters of heresies, it cannot be spoken how great then the consternation of good men was. They variously deliberate and advise, no stone is left unturned. The Curatours of our University, viz. most noble Dousa and Neostadius, went themselves in the publick name, together with that most honourable man, Nicholaus Zeystius the Syndick of our Common-wealth. To the same end Mr. Jo. Ʋtembogardus, Pastor of the Church at the Hague, was sent by the most illustri­ous Prince. and also Nicholaus Cromhousius out of the supream Court. All these after a diverse manner did earnestly move and perswade the most prudent Senate of this Common wealth, and the Consistorie of the Pastors and Elders. At length by many la­bours, intreaties, and also the intercession it self of most illustrious Prince, it was hardly obtain'd, that [Page 17] he should be dismissed from Amsterdam and serve the University. Nevertheless petty Rumours of sus­picions, which most commonly are wont to subvert the best endeavours, did withstand him, against which he set the shield of his innocency and candour and learning; Trusting in this, he confidently ex­pected the blessing of God in that which was be­hind. This matter therefore being heard and debated at the Hague before the Lords Curators in the pre­sence of some grave Divines, it was found, That those suspicions were ill supported, and that there was no cause why any one should have an ill opinion of that faithfull servant of Christ: for they found, that he used the allowed liberty of prophesying in the Church, had taught nothing which was contrary to the Christian religion. He then first obtained in this University, with the good liking of God and men, the degree of a Doctor, which in the year 1603 that reverend man Dr. Francis Gomarus conferred on him here in this very place. Thus then James Arminius succeeded Francis Junius, the Curators so commanding it. And that nothing might be wanting here to his credit and authority by reason of those things that had been given out at Amsterdam, it pleased the Ecclesiastical Presbyters to commend him to all godly, honest and learned men, by adorning him at his departure with a very fair testimony which foundeth thus.

The Testimony of the Church at Amsterdam.

If the reason it self of equity, in the common soci­ety of men, was willing long since to have it establish'd for a law, That they should be judged worthy of a singular good commendation, and more honourable testimony of truth, who had any where very well merited of the common-wealth: they much more are worthy of this honour, who labouring in the word of God, have been for many years Ministers of the holy Gospel with singular fruit and praise in the Church of our Lord Jesus Christ. Wherefore sith that Mr. Dr. James Arminius, a Reverend brother in the Lord, hath now requested this same of us, we said, that we must by no means deny it him. There­fore we would by this writing testifie to all and every one, that the very great integrity of both the un­blameable life and sound doctrine and manners of the forenamed worthy man, and to us all a most dear companion in the Lord, hath now by long acquain­tance been so well perceived and tryed by us, that there is nothing of more account with us than always to enjoy his counsell, labour, familiarity and intima­cy, and to maintain that friendship which now for a long time hath been between us. But secing the most blessed and almighty God seems to have appoint­ed another thing concerning him and us, we have cause of giving very great thanks to the Lord our God for that very great benevolence o [...] his towards us and this our whole Church hitherto, through which it [Page 19] hath come to pass, that we can with very great de­light see and perceive fruits not to be repented of, from the study and labour of the foresaid our very dear fellow-labourer in the Vineyard of Christ, which he hath with us unweariedly and cheerfully under­gone, here among ours. We all confess with a most willing heart, that we are in all things indebted to this our dearly beloved brother in the Lord, for his alacrity in continuing with us in the same parts of his function, and for his very ready Councel communi­cated to us, whensoever we desire it. Wherefore that we may briefly say all in a word (because his very great both piety and probity, and his singular learning, seems after a sort by their proper right to challenge it to themselves) we so commend to all godly, vertuous, and learned men, this honourable Gentleman, and our most reverend brother in Christ, that with greater affection and more heartily we are not able to commend, Dated in our Consistory at Amsterdam, September 8th 1603.

In the name of all,

John Ʋrsinus Minister of the Divine Word, &c. President of the Consistory.

John Hallius Preacher at Amsterdam.

John Halsbergius Pastor of the same Church.

Yea and the whole Classis gave to him their com­mendatorie Letters which thus run.

The Testimono f the Classis of Amsterdam.

To all and every one that shall read or hear this our present Testimony, Salvation and Peace through the only Mediator Christ.

Because the most accomplished and learned man Mr James Arminius hath by the illustrious and for learning most famous Lords Curators of the Univer­sity of Leyden, been called from the holy Ministry (which now for many years he hath discharged with very great commendation in the Church at Amster­dam) to the publick profession of sacred Theology, and hath been inaugurated publickly thereunto: we were willing at his departure to commend him to the same (Curators) and to all vertuous men by this our present writing, although but little, and to honour him by our Testimony, as the manner is We therefore the servants of Jesus Christ, together with the Elders of the same Classis of Amsterdam, do testifie, that the fore­said Mr. Dr. Arminius has been now fifteen years a member of our Classis, in which time he hath taught with much fruit sound Doctrine purely, administred the Sacraments according to the Lords institution, and propagated with great zeal the true and Christian Religion, and by his diligent presence hath always adorned our Classical meeting: also by his prudent Counsel hath with others composed matters hard and of great moment, hath always readily sustained all imposed burthens that respected the Churches Edi­dification, and hath by honesty and goodness of life [Page 21] adorned to this very day his holy calling. In a word, he hath shewed himself such both in his holy Office, and in his manner of life towards all, as becomes a true servant of Christ, that we give to him very great and immortal thanks for his benevolence and huma­nity towards us, by which he hath embrac'd every one of us. We therefore intreat all and every one, of what order soever they be, to have, acknowledge, embrace and favour the foresaid Mr. Dr. James Ar­minius, as such a one as we have said. Also to affect him with such honour, as he, for his eminent and singular gifts shining in him, is worthy of; and ac­cording to their ability to help forward his holy en­deavours; for the Glory of Gods name, and the E­dification of the School and Church. Unto which end we all his Collegues and fellow-servants do heartily desire for him the manifold grace of the Holy Ghost.

At Amsterdam, from our Classical meeting on the Calends of September, 1603.

John Halsbergius, President of the Classis.

John Hallius, Preacher at Amsterdam.

Scribe of the Classis, & in the name of the Classis.

Have the Brethren honourably and laudably e­nough testified of Arminius? thus then he came into the University. From this time all his Collegues have had experience of him as a most Faithful friend; The Schools as a Senator, Professor. Rector; all the Students as a most gentle Father.

Suddenly after his entrance into the University he found, that the Students of sacred Theology, did entangle themselves in the thickets of questions, [Page 22] and did follow Thorny Theormes and Problemes, the Scriptures being neglected. This evil, after the matter had been communicated to his Collegues, he studied to amend, and did in a great measure effect it, for he brought back the antient, and masculine, and mighty kind of studying; and drew back as much as in him lay: the wandring youth to the Fountains of Salvation (those pure and slimeless Fountains) that out of them Religion might be sought for: not that Religion which being satisfied with wrangling de­bates or bare speculation is gotten to feed the phan­tasie; but that which breaths out charity, and follows the truth which is after godliness, by which youth learn to fly youthful lusts, and having subdued flesh­ly allurements, to shun the pollutions of the world, and to do and suffer those things, that make a di­stinction between a Christian and an Heathen. That saying of our Saviour, Except your righteousness ex­ceed the righteousness of the Scribes and Pharises, ye shall in no wise enter into the Kingdom of Heaven: he did repeat often to fix the same upon their memo­ries.

In the mean while the consideration of Christians so miserably divided, and driven asunder one from another, troubled him; he seldom spake of it with­out tears, never without deep and hearty sighs. He declared, that he wished all the scattered members of Christ might grow together in one body, accor­ding to the Lords Commandment. He rightly judged, that the Papal Court sought not the things which are of Christ; but the pleasures, the honours, [Page 23] the lucre, the pomp of this present world, and Ty­ranny over the souls as well as the bodies of men: And therefore that no man could or ought to consult with that Harlot about matters of Salvation, and the establishing of a common peace. He judged, that a great part of others were conscienciously and piously affected; and were not divided not so much through an evil intent and purpose, as through doubtfull am­bages or obscurities in which many were driven from peace and concord by ignorance, many by the au­thority of their Ancestours; many through pertina­cy or stiffness in those opinions which either them­selves had devised or long defended, many through shame of revoking and retracting their writings, lastly many through prejudice and an ill opinion of their brethren. All which he thought might be remedyed, not by killing one another, but by pray­ers, and by peaceable and friendly instruction, and by the example of an holy conversation. He there­fore both exhorted all to piety, and especially took care of this, that when thornie questions and the huge luggage of vain and empty assertions were re­moved and taken away, with which the Schools make an huge confused noise; those things might be fetcht only out of the Scriptures which might be usefull to bring them to the belief of necessary things, and to lead a good and blessed Christian life. Which endeaur of his, Satan going about to elude and frustrate endeavoured to perswade the inconside­rate, that these things were done by him to get honour to shew the strength of his wit to cause [Page 24] innovations, to maintain contention and wrangling. Some thetefore through suspicion, that ill coun­sellour, moved again old Camarina, or were the cause of mischief to themselves; but the Professors themselves and the Colleagues, by the prudent ad­vice of the Curators did quell and quash it at its first shooting up: for credit to which matter I have thought that this Instrument out of the Acts of the Ʋnoversity is fit to be produced.

‘The Professors of the Theological faculty, when it was related to them; That the Classis of Dort had laid down among other this Grievance [Seeing there is a rumor that some controversies a­bout the doctrine of the reformed Churches have risen in the Church and Ʋniversity of Leyden, the Classis have thought it to be necessary that the Synod delibe­rate concerning these Controversies, and how they may most safely be composed, that all Schismes and offences which thence may arist, may seasonably be removed, and the union of the reformed Churches to preserved against the calumny of the adversaries] did, when the Lords Curatots and the Consuls asked, whe­ther any controversies of this sort were certainly known unto them, answer unanimously, after the matter had been first privately among them­selves examined and weighed, That they wished, that the Classis of Dort had in this matter, acted better and more orderly; That they thought that more things were disputed among the Stu­dents, than it liked them should be; but that [Page 25] among themselves, that is, among the Professors of the Theological faculty there was no difference which may appear to be in the fundamenralls of doctrine; Also that they would endeavour that the disputati­ons of this sort which arose among the students might be lessened.’ Acted the 10th of August, 1605.

James Arminius, Rector of the University pro tempore.

Francis Gomarus.

Luke Trelcatius, Subscribed.

‘The very same day, when the same thing was also proposed to D. John Kuchlinus Regent of the Theological Colledge, he answered; That he gave his suffrage to those things that had been said by the Professors.’

Subscribed, John Kuchlinus Regent.

And thus indeed these things passed at that time; Afterwards the Senators of the High Court, by the will of the illustrious States at the Hague, took cog­nisance of those things that were reported. What their opinion of the whole matter was, I should now relate, but that I think all here present have the knowledge thereof.

But whilest Christs Champion thus wrastles, he was at the length laid on his sick bed by a disease, which by his labours; continual sitting, constant studies and conflicts incurting without any discharge, he had at the last contracted. Now what wonder is it, if he were moved and troubled at that, which might expose to lose his good name, his salvation and his labours: sith that nothing is of more account [Page 26] to a good man than his good name; nor to a Chri­stian, than his salvation; nor to a Dr. of Sacred Theology than demonstrations taken out of the Scrip­ture. Oppression, saith Solomon, makes a wise man mad. That same brought him grief, his grief brought his disease, and this was the cause of his death. Oh horrible evil and viperous, and raised from the lowest part of Hell! How oft have we heard him privately crying out even with sighing, in the words of the Prophet? Wo is me my mother, that thou hast born me a man of contention to the whole earth: I have neither lent on usury, nor any hath lent to me on usury, and yet all men curse me. Notwith­standing he himself recalled himself to the inclosures of reason and tranquility, being always couragious, always patient and gentle towards his brethren, for whose sake he was ready to suffer patiently, or as it were to devour, any reproaches whatsoever from the malevolent, and to forget or concoct them, not with a Cato's stomack, but that which was wrought in him by the Spirit of Christ.

But his disease lurking in his bowels brake out espe­cially on the 7th of Feb. this year: which at that time so discovered it self, that the Physicians forth­with judged, that there was need of a slow and cauti­ous curation. Now although at the begining of his sickness he could hardly move himself: Notwithstand­ing when he could, having now and then some ease and respite, he omitted not the labours of his lectures and vocation; nor was he wanting to his cause when need was. Therefore again and again, being called, [Page 27] he with speed went to the Hague, and there publish'd a famous profession of his faith before many witnesses, and after that last friendly conference he with this one thing after God and the testimony of his own conscience comforted himself, that in a common as­sembly of all Holland he was patiently heard by his most gentle Masters, to whose prudence he attributed so much, that if he should dye, he did hope, that there would not be rhose wanting that would defend by the patronage of their wisdom and favour the equity of that cause, which they once heard debated. Being carryed home from the Hague, he had scarce set himself to that which his masters commanded, viz. To write out that exactly which he had proposed in the friendly conference, but the force of disease again assaulted him by so much the more vehemently, by how much the more it had increased by delay and the weakness of his strength. Therefore being pressed with his disease, he by letters written to the illustri­ous States modestly excused himself, that he could not at the day appointed obey their will: saying, That by sickness he was forct to keep his bed; that he had written a great part, which God so willing it, he was now compell'd to break off from. That he had been at ano­ther time heard, and that the whole matter was then exhibited in writing; that that might be as much as necessity required: Notwithstanding if they should at all desire those same things he had written that he would take care, that they should have them either full and perfect, if he by the grace of Christ should be restored, or abrupt and broken, if he should die. Moreover tha [Page 28] he was so far from doubting any whit of that confession he had published, that on the contrary he did stedfastly judge, that it agreed in all things with the holy Scriptures: Therefore that he did persist therein, That he was ready at that very moment to appear with that same belief before the tribunall of Iesus Christ the Son of God, the Judge of the quick and dead.

In the mean while the force of his disease daily increased, whilst the most famous and most expert Physicians, Dr. Pavius, Dr. Sebastian Egbert, Dr. Henry Sael, Dr. Reener Bont, resisted it as much as was possible by Art and Industry, and pleasingly allured natures forces, but in vain; for the untamed obstinacy of the disease scorned art it self; For it was deeper planted than to be plucked up; it stirred up daily new Symptomes, Fevers, the cough, the ex­tension of the hypoconders, difficulty of fetching of breath, oppression after meat, troublesome sleeps, an atrophie, the gout, and gave to him no intermis­sion of rest: Afterwards came the Iliac passion, and the Colick, with an obstruction of the left optick nerve, and an obfuscation or dimness of the same eye; In the mean while calumny was as cruel, and abated nothing of its accustomed fierceness; of which I shall here mention, a cruel unworthy and abomina­ble instance, which is fit to be recorded for after ages. When that dimness of one of his eyes was known, there were some that durst account this a­mong those punishments, which God threatens to his enemies, and wicked contemners of his name, and did affirm even from this punishment, that he was [Page 15] very wicked beyond others. And that there might not be wanting a pretext and colour to this so filthy and cruel a deed, the sacred Books are consulted with, which a Christian may not approach without reve­rence and prayer. A place is found in the Prophet Zechary concerning the consumption of the eyes and the whole body, sounding thus. And this shall be the plague wherewith the Lord will smite all the people, that have fought against Jerusalem: their flesh shall consume away, while they stand upon their feet; and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth, Zech. 14.12. And another place; Wo to the Idol shepheard that leaveth the flock: the sword shall be upon his arm, and upon his right eye: His arm shall be clean dried up, and his right eye shall be utterly darkened. Chap. 11.7.

This place was wrested against this holy servant of Christ, who indeed was afflicted in body, but in his soul always happy, but now even most happy and blessed. I tremble at the remembrance of so enor­mous▪ and detestable, and ungodly deed. Who, art thou, oh man, that condemnest thy brother, for whom Christ shed his blood? What dost thou revile that servant of God with oracles fetched as it were from heaven it self, whom they that shall come after us, and shall not be ungratefull, will acknowledge to have exceeding well deserved of the whole Church of Christ? Why dost thou take unjustly to thy self a power of condemning thy brother, whom the Lord hath commanded thee to love. Hear him▪ Neither this man hath sinned, nor his parents, but these things [Page 29] are done, that the works of God may be made manifest Hear him again; Judge not, that ye be not judged. Hear the Apostle; It is with me a very small thing, that I should be judged of you, or of mans judgment. He that judgeth me is the Lord; Therefore judge no­thing before the time, untill the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: And then shall every man have praise of God. Art thou so assu­red of what shall happen to thy self, as to know for certain, that thou thy self shalt not be tormented with more bitter pain and dolour? And yet 'twas not his right eye that was amiss; neither was it blindness, but only a dimness, and his arm was not dried up, but swelled. His tongue truly even to the last mo­ment of his life readily discharged its office. Thus things above, things below, things on the right hand, things on the left, things divine, things humane, wait together on these wretched Hiero­phants [Expounders of divine mysteries] to serve them when they will.

There were somes who playing on his name, de­vised, Ʋani orbis amicus: [i. e. A friend of the vain world.] as if impiety was not sometime bold to do the same on the sacred name of Christ. Go your wayes for beetles, the unprofitable things of the world; What will ye not attempt to do on the ser­vant who have not spared God himself and the Lord of life? But I return to that which I made digression from: He although tired with all these evils, yet notwithstanding kept a stedfast courage and quiet [Page 30] mind; He therefore never abated any thing of the pleasantness, and comely gracefulness, and accustom­ed cheerfulness of his countenance, and candor of heart, his most ardent prayers ascending to God for himself and the concord of the church. How frequent, how fervent in his sickness were his ejaculations to Jesus Christ? What joyes did he promise himself? With what perseverance of faith did he expect his last day in the world? If the brethren did compose themselves to prayers, and he himself was hindred by pain, he now and then desired them to stay till he should come to himself, that he might together with them perform this brotherly office.

These few forms of prayers among many more were noted.

OH great Shepheard of the sheep, who by the blood of the everlasting covenant wast brought again from the dead, Oh! Lord and Saviour Jesus, be present with me thy weak and afflicted sheep. Oh Lord Jesus the faithfull and mercifull High priest, who wast will­ing to be tempted in all things like unto us, but without sin; that thou learning by experience it self, how hard it is to obey God in sufferings, mightest have compassion on us in our infirmities; have pity on me, and succour me thy servant, who am sick an pressed with many affli­ctions. Oh God of my salvation! make my soul fit for thine heavenly kingdom, & my body for the resurrection.

Now when upon the increasing of his disease he was admonished by the Physicians, that by reason of [Page 31] the doubtfullness of his life, he would set his house in order, and that if any thing were to be given in charge by his last will and testament, he would take care to do it; he then composed himself for death, with such great quietness of mind, that friends standing by, who had observed the whole manner of his life, ad­mired at his so great and so heroick moderation in the last act, and they took from him the last example of dying blessedly, of whom long before they had learn­ed many things for the well ordering of their lives; He then perceiving that the time of his dissolution was at hand, and not being ignorant of the Devils stratagems, took speciall care, when he made his will, to give a brief Account of his designs and of his life. This, because it contains the duty of a faithfull Teach­er, I shall recite for an Example and for a Testi­mony.

Out of his will or Testament.

BEfore all things I commend my soul, when it shall depart out of its body, into the hands of God its Creator and faithfull Saviour, before whom I witness that I have with a good conscience, singly and sincerely walked in my charge and calling: taking heed with much solicitousness and carefulness, not to propose or teach any thing, which I had not found by a diligent search out of the holy Scriptures, to agree exactly with the same Scriptures; and that I have taught those things which might conduce to the propa­gation and amplification of the truth, the Christian religion, the true worship of God, common piety, and holy conversation among men; Lastly, to tranquility agreeing to the Christian profession and peace accord­ing to the word of God, excluding from among these Papacy, with which no verity of faith, no bond of pie­ty and Christian peace can be kept.

These things being thus finished, some days were spent in the invocation of Christ, and in thanksgiving and the meditation of a better life; In which time Mr. Jo. Ʋtenbogardus and Mr. Hadrian Borrius did more frequently visit him then others did; Both of them were his old and most faithfull friends; But Mr. Borrius was even always present in the daily perfor­mance of prayer with his sick friend.

Now at length on the 19th of October, about noon, this faithfull servant of God, being discharged of his [Page 33] warfare, having finished his course, fought the good fight, kept the faith, did render his soul now weary of cares, now glutted with the miseries of this world, now desiring deliverance, now having a fore-tast of the joys of the Saints, now seeing Christ his God and redeemer, did I say, with his eyes lifted up to heaven, render quietly among the holy prayers of them that were present, his soul to God the Father his creator, to the Son his redeemer, to the Holy Ghost his sanctifier, all crying out, Let me dye the death of the righteous.

Thus even this our Sun did set; thus that just man dyed of whom this world was not worthy; thus the father of so many prophets was taken away; thus James Arminius by the charet of Israel and horsemen there­of was carryed from us into heaven and now is free and delivered from miseryes, hath the crown sought for by so many labours, by so great holiness, and enjoys the heavenly Jerusalem, in the great assembly of ma­ny thousands of Angels, and the Church of the first-born that are written in heaven, and he sees the Judge of all, and the Spirit of just men made perfect, and Jesus the mediator of the new Testament, and the blood of sprinkling speaking better then that of Abel; But he expecteth that day, in which God will make his dead body, which we have laid in the earth, to be conformable to the glorious body of his Son, accor­ding to the power whereby he is able to subdue all things to himself.

But we so long as it pleases God shall be tossed with these waves, till he, having at sometime compassion [Page 34] on us also, shall call us, every one in his own order, out of this miry clay into heavenly joys; keeping in the mean while in the church of the saints the bless­ed memory of Mr. James Arminius, with this Elogy.

That he was a Hollander, whom they that knew him, could not sufficiently esteem; Whom they that esteemed him not, did never sufficiently know.

Finally, most worthy Auditors, being desirous to exhort you to the Churches amiable concord, I shall use no other than the words of the Apostle John. Be­loved, let us love one another, because love is of God. And whosoever loveth his brother, is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love.


A short and Compendious History of Simon Episcopius. Pro­fessor of Divinity in the Univer­sity of LEYDEN in HOLLAND.

Candid Reader,

THat in a very great part, which learned Ber­tius in the preceding Oration, hath justly pre­mised touching the difficulty of his task and Province, who was to describe so excellent a man as Reverend Arminius, may be as justly (to say no more) taken up by him that undertakes a description of Episcopius, a man well nigh incomparable in all things commen­dable in a man, in a Christian, in a Minister of the Gospel of Christ.

It's one of Amsterdams chiefest Ornaments, and deserves to be recorded with letters of Gold in the memorials of that famous City; that Simon Episco­pius in the year 1583. was born there.

His Parents, Egbert and Gertrude, are worthy remembrance, not only for their pious Offspring, [Page 2] I mean their eldest son Rembert, also John, but es­pecially the youngest, our Simon; (for their o­ther children, four sons and three daughters, all died in their youth or infancy) but also for their own piety, being then zealous professors of the truth, when extream dangers closely attended on every side those that followed her; Simon Episcopius, that renowned Person of whom we are now to speak, brought with him into the world many rare natural Endowments, which afterwards by good education and much industry were greatly improved, and were in his conversation choicely imployed to the end of his days. Rembert. his eldest brother, soon espying in him grounds of hope as to his use­fulness in the best of imployments; did earnestly solicite his Parents to denote him wholly to learning; His Parents; notwithstanding their Estate, was in­sufficient (by reason of their numerous offspring) to yield him at his studies a competent maintenance▪ yet, having assistance freely and privately, offered by Cornelius Benning, a man of Consular dignity, were perswaded to dedicate their Simon to the study of learning. He therefore was committed, as soon as possible, to the care and discipline of Peter Ʋeke­man, a Schoolmaster at that time famous; under whose manuduction he in so little time made so great a progress in Latin and Greek, that he was commen­ded by diverse great men to the honourable Senate of Amsterdam, which took and received him into the number of their Scholars, when his parents by the advice of Mr. John Kuchlinus and Mr. James [Page 3] Arminius, and by their perswasion, gave their con­sent; for at the first they were somewhat averse thereto. When he had at Amsterdam run out his course there in the Grammar school, the Curatours of the School did. in the year 1600, declare him by Solemn sentence meet and worthy to be promoted to the University, that he might there apply him­self to more high and manly studies; He was there­fore sent away to the University of Leyden, into the Colledge of the illustrious States of Holland and West-friezland; in which Colledge was then Presi­dent that most learned man, John Kuchlinus, who when he was minister at Amsterdam, had contract­ed a firm and intimate friendship with the father of our Episcopius. This hopeful Plant had not been long in the Academical nursery, but he lost his most loving and beloved Parents; for Anno 1602 his father dyed, in the next year his Mother. He though much afflicted with this adversity; yet be­ing thoughtfull, and desirous of his transplanting in­to some place of usefulness to the Church of God, neglects not the present opportunity of furnishing himself with things convenient and necessary there­unto. Wherefore having sukt in as much know­ledge, as was needfull, of the liberal Arts, he ex­tends his endeavours for getting acquaintance with the secrets of Philosophy; In which having spent about three years, he applyed himself most seriously to the studys of Divinity, and with much diligence laboured therein; yet so as to have now and then a recourse to Phylosophy· At length, the Statutes of [Page 4] his Colledge, and his own private affairs requiring it, he sought the title of a Mr. of Arts, and was, being after a severe examination judged worthy, adorned therewith publickly, in the year 1606, by Dr. Rodolphus Snellius, that most renowned Professor of the Mathematicks there. After this he purposeth and resolves to give himself wholy to the study of Divinity onely, in which he had already made a considerable progress. And seeing he could not accomplish his earnest desire of visiting forreign Universities, he continued yet two years and above at Leyden, where he was a diligent hearer of the Divinity Professors, namely, Francis Gomarus, Luke Trelcatius, James Arminius; and was so diligent and industrious in disputations, and exer­citatory Sermons, that he left far behind him most of his equals for age and standing, and was thought worthy to be called to the Ministry. But seeing af­terwards, especially after the death of Dr. Trelcati­us, that unhappy discension about Predestination, which afterwards gave a disturbance to all Holland, did not onely secretly glow between the two re­maining Professors, but also at length break forth openly; and seeing our Episcopius shewed himself more addicted to the opinion of Arminius, he found therefore the Pastors, who were of the o­ther party, to be so disaffected towards him, that they, when the honourable Consuls of Amsterdam, who had knowledge of his singular learning and good conversation, were desirous of promoting him to the office of a preacher, did by delays, and other [Page 5] their subtle devices, frustrate and elude the good design of the Consuls. Episcopius therefore in the year 1609, in which year Arminius dyed, left Leyden and went to Franeker, the Friezlanders University, whither he was drawn especially by the fame of Jo. Drusius, Professor there of the Hebrew tongue. Here Sibrandus Lubbertus, the Professor of this University, took great offence at our Episco­pius, who was somewhat too hot and fervent in Theological disputations, as young men of prompt and ready wits are wont to be. He there­fore a few moneths after departed thence, and went into France, where in a short time he got so great acquaintance with the French tongue, that he was able not onely to understand it, but also to speak French readily and purely. In the year 1610 he returned home, and found the Ministers of Amster­dam no better affected towards him than before. But his vertue and learning, which could be no lon­ger hid, and which were commended by clear and notable testimonies from the Churches and Univer­sities where he lived, break thorow at length all obstacles, and so, that he was, with the consent of the Classis, called by the honourable Senate of Rot­terdam to the Pastoral office at Bleyswyck, an hamlet belonging to their jurisdiction.

After the death of Arminius, they of Calvins perswasion, whose notions of God, reprobating absolutely the greatest part of the world, to make known his power in making his creatures miserable, had framed and disposed to fierceness, begrn to en­deavour [Page 6] the ejection of them out of their places who adher'd to Arminius; hereupon these perceiving the designs that were against them, did exhibite to the most illustrious Stales of Holland and West-friez­land a certain Remonstrance (whence they were afterwards called Remonstrants, as their adversaries were called Contra Remonstrants, from a paper they had written in opposition, and intituled, A Contra-Remonstrance) in which Remonstrance after they had declared their judgement comprehended in five heads or Articles, they humbly petition, that they in that belief and perswasion might be protected from the violence and force of their Adversaries that much threatned them. Afterwards in the year 1611 was that famous Conference at the Hague, where by the appointment, and in the presence of the States of Holland and West-Friezland, Six Re­monstrant, and as many Contra-Remonstrant Pas­tors conferred together about the things now in con­troversy. For the determining of these Controver­sies, the Remonstrants then declared themselves for mutual forbearance, but their adversaries were for a Synodal Decision, as being no way doubtfull of out-voting them, in case the Remonstrants were admitted members of the Synod, which indeed their adversaries denyed them, when they had gotten a Synod, and the arm of flesh on their side.

But the illustrious States of Holland and West-Friezland, knowing well, that onely the oppression of the contrary party was sought after, and that the [Page 7] controversie was obscure and difficult, made a de­cree, that both parties should live together in bro­therly communion, &c. which decree had preserv­ed them in peace, if might had not then overcome right, in casting those peaceable Governours out of their places, and substituting those in their rooms who would be ready to doe what the Contra-remon­strants would have.

But we must return to our Episcopius, who was one of the six Remonstrants that managed the Con­ference at the Hague, whereas on a famous Theater he made manifest his great abilities, both natural and acquired, and gave all men occasion to conclude, that his knowledge and skill in the holy Scriptures, and in Theological disputations, was not ordinary. After this, the fame of his learning and eloquence spreading in the United Provinces far abroad, he was solicited by diverse eminent Cities, chiefly Ʋtrecht to be their Preacher; but seeing they of Bleyswyck would by no means be induced to give their consent for his departure, he therefore continued in the exercise of his ministry among them. But at length in the year 1612, when he was about 29 years old, he was called by the Curators of the University of Leyden, to the Professorship of Divinity there, in the place of Francis Gomarus, who voluntarily had deserted it; Now although the modesty of this wor­thy man Episcopius, was so great, that he judged himself unmeet for a work so difficult in such difficult times; yet suffered he himself to be prevailed with▪ and overcome by the judgment of others concerning [Page 8] him, and especially by the authority and exhortati­on of some very great men in the Common-wealth and Church to accept it▪ In this honourable place, worthy a man so learned and venerable, he lived friendly and peaceably with Dr. Jo. Polyander, his Colleague, though of an opinion differing from his in the controversy of predestination; and most pain­fully laboured in his Office, as even to us is apparent from his Commentaries on some parts of the holy Scriptures, then composed, and his disputations there, which since his death have been exposed to publick view. But his Cares were so many and great, that they far surmounted all his other labours and did much exceed them; For at this time the Controversie about Predestination had swelled over the Academical banks, and had filled the pulpits, whence (as usually) it spread as an inundation a­mong the common people threatning a devastation of the Churches unity, and to the Common-wealth no less then ruine: For the governours themselves, who were to have kept the peace, were divided among themselves, designing variously for their several par­ties. In this evil day and contentious time, good Episco­pius, a man greatly desirous of peace, a manstudious, laborious and solicitous for the good of others, be­came a man of sorrows, and acquainted with griefs. Now to give a few instances of this mans sufferings, may not onely he serviceable to his commendation, they being the tryal and an evident proof of his sin­cerity, and that which brought to light his Christi­an fortitude and patience, wherein he greatly ex­celled; [Page 9] they may expect, who are of the first in discovering errors, that have been long and more generally em­braced for truths, and for such, which men have much gloryed in, as a treasure more peculiar to them­selves than others; and also to let us know what are the usual effects of blind zeal in matters of religion, which will appear to be the worst of Guides, leading men to most injurious, inhumane and barbarous practices.

We will begin with that which happened at Am­sterdam, in the second year of his Professorship; The story in brief in this, Episcopius being at a church in Amsterdam and (as they commonly speak) standing as a witness with others at the bap­tizing of his brother Johns Daughter, Caspar Hey­dan, who then did officiate, asked him and the other witnesses, Whether they did confess that to be the true and perfect doctrine of salvation, which was contained in the old and new Testament, and in the Apostles Creed, and which was taught in that church, to wit, of Amsterdam; adding moreover these words: What say ye to these things? Episcopius, the chief among them, answered; That he did ac­count whatsoever was taught there according to the word of God, and the Apostles Creed, to be the true and saving doctrine, as the words of the usual form, out of which the interrogation is made, do intend; Which answer, though mild and modest, so moved the spleen of Mr. Heydan, that with con­tempt he called him Young-man, and upbraided him [Page 10] as one very audacious and presumptuous in daring to speak so in the Church of God. To which Episco­pius again replyed, saying; That he would depart if the Preachers would not admit that limitation, comprehended in the form of Baptism, where after mention made of the old and new Testament, and the Apostles Creed, these words are added, and consequently is taught in the Christian Church. But when Heydan had the second time upbraided him with audaciousness, and Episcopius made no further reply, he at length christened the Child. And when Episcopius was going out, he was reproach­fully handled, and called a seditious man, and a disturber of the Church, by some of the baser sort, whom Heydans words had excited to such oppro­brious speeches; and when he was gone out of the Church, he hardly escap'd beating or stoning, to which some instigated the youth that were then pre­sent. But God out of his fatherly care protecting him, and restraining the fury of those wicked men, brought him at length to his friends in safety.

Not long after this it happened in the same City, That a certain Black smith, seeing Episcopius passing by his shop, run out with a bar of Iron that he was forging on his anvil, and called him Arminian, and a disturber of the Church, and so pursued him, as one having a mind to murther him, which danger he escap'd by flight and the assistance of others, that hindered and restrained this villanous Zealot.

Now if we should here insert a short but sad sto­ry of some Contra-remonstrants Plunderers, we [Page 11] should not go far out of our way, nor much digress because Arminianisme (so called) was the occasion, and Rembert, the brother of our Episcopius was the person pillaged, and that in the time we have now under consideration. The story thus runs; There was in the year 1617, and on the 19th of February, a false rumour raised and spread abroad, that some Remonstrants were met together to hear a Sermon in the house of Mr. Rembert Episcopius, who in Am­sterdam was well known to be much addicted to the Remonstrants opinions, and was for that cause much hated by the vulgar sort, Upon this report many hundreds of vile persons run thither, who first break­ing the windows with stones, then with a bar break­ing up the gate, enter the house in an hostile man­ner, and as a Company of Robbers, when they had drank up or spilled the wine and beer in the Cellar, they seorch and sack the house, opening forcibly a­bove 12 chests, carrying away what was portable, for they stole thence a bag of money, wearing clothes, linnen, pictures, books, houshold-stuff, plate, &c. and what they could not carry away tore and broke, leaving nothing there whole and untouch'd, When they had emptyed the house, they begin to demolish it and make it an heap of rubbish, which they had done, if the coming of the Magistrate had not hindered them. The Gentle­man and his wife escap'd their fury; she by flying to a neighbours house; he by hiding himself on the top of his own house, whither he got by a ladder that he drew up after him. His loss was estimated [Page 12] to be above six thousand florans. And if he had not had some space (while those religious Felons were breaking open his doors) for the casting of his mo­ney and some part of his better houshold-stuff into a neighbours house, he had in that one day been well nigh spoyled of a good estate, and reduced to poverty, The other brother Mr. Jo. Episcopius, being also of the Remonstrant perswasion, though he was not pillaged as his brother, yet was he often and much reproached by the dregs of the people, a sort of malignant Zealots But to return now to our Episcopius, who was a sufferer in his Relations, and Christian Associates, and met with many great personal afflictions, especially at the time of the Dort Synod, and afterwards, of which we will here take a Superficial and cursory view.

In the year 1618 began the Synod of Dort, which how unjustly it carryed it self towards the Remon­strants, the Acts and History thereof, long since published; do, saith Curcellaeus, abundantly testi­fy. We will briefly mention here a few things that more nearly touch our Episcopius; Although from that which happened not long before the con­vening of this Synod; namely the violent ejecting of those Magistrates that favoured mutual forbearance, it was not hard to conjecture, that no good issue would attend this Synodical meeting; yet notwith­standing our Episcopius ▪ being invited to it by the Letters of the Illustrious States of Holland, and to sit there with the other Professors of the Ʋnited Pro­vinces, did with some other Remonstrant Preach­ers [Page 13] make his appearance at Dort soon after the be­ginning of the Synod; but the Synod, which was the adverse Party, and which shamefully took to themselves a power of judging in their own cause▪ permitted neither him, nor any other Remonstrants to be present in their assembly, but as cited persons, appearing at the Synods tribunal, and submitting to the authority of the Synod▪ as having power to or­der them, when to speak, when to hold their peace; and also at length, by majority of voices, to judge and censure them; Which how far from all equity it was, let all judge that have eyes to see, and are impartial. The Remonstrants notwithstanding▪ lest they should seem wanting to a good cause, did yield to a necessity, and with a great and undaunted courage entred the Synod, and there Episcopius with great grace and Oratorial gesture (and as our learned Hales expresseth it) recited that excellent O­ration, which is to be found in the Acts of the Synod, and in the second volume of his works. After this, when the Remonstrants declared, that they were ready to confer with the Synod, the Ecclesiastical President in the name of the Synod answered, That they by an authority granted to them from the States General, were come together, not to confer with them, but to judge them; Notwithstanding this, yet the Remonstrants, having protested, that they could not acknowledge that Synod as a lawfull Judge in the present controversy, because the great­est part of it consisted of their professed adversaries, who had already condemned them, and seperated [Page 14] from them, did address themselves freely to propound, explain and confirm their sentence or judgment, be­fore the Synod, so far as they could and did judge necessary; and so to do, they were not onely ex­presly permitted, but also injoyned, by the Depu­ties of the States-General in their Citatory Letters. But when the Synod would again circumscribe that liberty by these limits, to wit, that they should propound, explain and confirm their sentence or judgment, as far as the Synod should judge might be sufficient and ought to be; then could not the Remon­strants satisfy their consciences to submit to such uneqaal and unrighteous conditions, by which they should betray their cause, and so they were at length cast out of the Synod, as persons unworthy for the Synod any longer to treat withall.

Concerning the manner of their ejection I shall here adde something out of the letters sent from Dort to Sir Dudly Charleton, at that time Lord Embassa­dour from K. James to the States-General, and written by Doctor Belcanqual, a member of the Synod, and one of the English Colledge there, and of a different perswasion to the Remonstrants, and by our own renowned Countrey-man Mr. Hales, then Chaplain to the said Embassadour, but for a time resident at Dort, to observe the Synods pro­ceedings there; The letters may be found in Hales his Golden Remains: When the voices saith (Bel­canqual) onely of the forreign Divines were asked (who are not above a third part of the Synod) then were the Remonstrants called in, and dismist with [Page 15] such a powdering speech, as I doubt not but that your Lordship hath heard with grief enough. I protest (saith he) I am much afflicted, when I think of it; For if the Remonstrants should write, [...]hat the President pronounced a sentence, which was not the sentence of the Synod, they should not lie. The Civil Lawyers and Canon of France, who write much about the formalities omitted in the Councel of Trent, are exceptions of less moment then these; So neither was there above a third part of the voices asked, ex quibus sententia fieri nequit. Neither was the sentence conceived in writ, and approved by the Synod; And the bitter words of the sentence were not the words of ony of the suffra­ges, unless that some of them were spoken by one man onely. So far he; There are saith (Mr. Hales) some exceptions taken by the Deputies themselves against Mr. President his rough handling the Re­monstrants at their dismission. The next day in the morning there was a private Session▪ where a repe­tition was made of the last Synodical Acts, but when they came to the Act of the Remonstrants dismission Ludovicus Crosius of Breme signfiyed, that he per­ceived, that Mr. President in that business had been paulo commotior, [somewhat too passionate] and had let slip Ʋerba quaedam acerba [some bitter words] which might well have been spared; That in so great an act as that was, a little more advise and consideration might have been used, That the Synod ought to have been consulted with, and a form of dismission conceived and approved of by all, [Page 16] which should in the name of the Synod have been pronounced and registred, whereas now the Synod stands indicted of all the unnecessary roughness which then was practised. So far our Hales.

After the [...]ismission of the Remonstrants, the Synod prepared to judge them out of their Writings. But they in the mean time, whilest the Synod was thus occupied, did privately, by the command of the States Deputies, compose for the confirmation of their doctrine, those accurate Wri­tings, which rogether with the Synodal Acts were published a little after, and deservedly obtained the approbation of very many of the most learned men in Europe; One of chief authority when he had seen them, said, That the Dort Synod had condemned the Remonstrants; but they by their Writings had triumphed over the Synod.

And indeed one substantial argument is better than a thousand Synodal suffrages. The chiefest part of these Writings ought to be ascribed to the indefati­gable industry of our Episcopius. That nervous Dissertation touching Reprobation had for its Au­thor, that learned and reverend father Mr. Charles Niellius, a preacher at Amsterdam. To his me­mory we are indebted not onely for that piece, but for other things also in that volume; and debtours we are to all the rest of them for that share of their labour we have in those Excellent Writings.

At length the Synodical Sentence against the Re­monstrants was pronounced, by which they are con­demned as men of a corrupt Religion and deposed and put out of Office.

[Page 17]The hard usage of the Remonstrants is not much to be wondered at, the Synods temper being con­sidered; For although there was much candour in some of the forreign Divines, especially our English, yet there was much want of it in the Provincials. Not to speak any thing of the unworthy usage which some of the forreign Divines, experienced in the Synod, & particularly they of Breme, who were upon the point of leaving the Synod, by reason of offences there given them; I shall onely in a word discover their ill disposition towards the Remonstrants: Prejudice prevailed much among the Dutch Contra-remonstrants; They are (saith Belcanqual in his letter of April 17) so eager to kill the Remon­strants, that they would make their words to have that sense which no Grammar could find in them; We have given a remarkable Instance of the Pre­sidents good nature and manners. And as for Go­marus, the then visible head of the Fatalists, of what a froward and turbulent Spirit he was, I am even loth to exptess in the words of Belcanqual, who thus writes to the Embassador; If the Synod (saith he) had wanted but two men, I mean Sibrandus Lubbertus [one of the principal Contra-remonstrant leaders] and Gomarus, we had wanted a great deal of contention▪ which I fear will not forsake the Synod as long as they are in it; They have their fits of madness by course; The last fit before this came to Gomarus his turn, and this day Sibrandus flew out with such raving and fierceness of countenance, and such unheard bitterness against [Page 18] our Colledge, as I desire no other revenge on him, than the very speaking of the words, which while they were in his mouth were checked by the Presi­dent Politick, &c. In another letter, thus; The Palatine Divines are the onely Magistrates Doctors next to Gomarus in all the Synod, and think every thing they speak should be taken for Text. Let me adde one passage more, wherein Gomarus is mainly concerned; In the business of the Remon­strants of Campes, they of Breme perswaded to a middle course in dealing with them. But Gomarus (saith Belcanqual) fell foully upon Martinus, a man very learned and very honest, who hath been so uncivily dealt with, that the Forreigners take much offence thereat, and he and his Colleagues have been ready to leave the Synod. Because he dislikes, as others do the Contra-remonstrants broad speeches in many points, they use him with so much discourtesy; Though one be against the Remonstrants in all the 5 Articles in substance; yet if he differ from them [the Dutch Divines] but in manner of speaking, they hold him as not sound. So far Belcanqual, I thought not indeed to meddle with this business relating to them of Breme, but fell into it unawares, and cannot but learn from it, that if the Contra remonstrants behaved themselves so, in such a place, against persons who in the main were of their perswasion, then certainly the Remon­strants to whom they were professed Adversaries, had cause to expect from them none of the softest usage. But there is one passage more that I shall [Page 19] recite out of Belcanqual concerning Gomarus. In Session 85, Gomarus in his disquisition of the 3 and 4 Articles, delivered a speech against the Bremenses, which none I think but a mad man would have uttered, and he delivered himself with such spark­ling of his eyes, and fierceness of pronunciation, as every man wondered that the President did not cut him off; at last he cut off himself, I think for want of breath, and then the President gave cele­berrimo Duo Gomaro very many thanks for that his learned, grave and accurate speech. The Exteri [the forreign Divines] wondered at it, Martinus onely said, that he was sorry he should be so re­warded for his long journey. In another letter; All I will say my Lord, is this; There are two men in the Synod, Sibrandus, but especially Gomarus, who are able to set it on fire, unless they be lookt to. Thus far he: I shall say nothing of the gene­rality of the Provincial or Dutch Divines, how they were at the devotion of those that were chief Actors in the Contra-remonsttatical Tragedy.

We are come now to the Execution of the Syno­dical Sentence against the Remonstrants; They being thus discharged, other Pastors were put and substituted in their places▪ how unwilling soever the Chuches were to receive them; In some places these new Pastors were brought in by force of arms. Now lest the ejected Remonstrants should teach privately, therefore the States-General propose to them a certain ingagement, to abstain in the future both directly and indirectly from all even private [Page 20] exercise of their Ministry. To which when some could not in conscience subscribe, they were con­demned to perpetual banishment. Alas! who could expect such cruelly amongst Protestants, that had condemned Papists for the like unchristian practices? He that takes a view of our Episcopius and some others of the Remonstrants in their de­portment, when this dismal Cloud appeared, will see cause to admire their faith and fortitude. For so dear was the truth unto them, and their zeal for it so great, that a promise of the same wages or sti­pend which they formerly enjoyed, could not in­duce them (though some of them had but a very mean Estate) to oblige and bind themselves unto silence, which was commanded them; Moreover these Generous spirits did with much boldness, after the pronouncing of the of sentence of Banishment, defend openly to the States-General their own and their associates Innocency, appealing to God, the aven­ger of them that are unjustly oppressed, who would at the last day take cognisance of their Cause, and judge, without respect of person, as well their Judges as them.

Hereupon these Stout Champions for truth were so hastily carryed away by the States Officers out of the limits of the Ʋnited Provinces, that they after their detaining eight moneths at Dort, whether they were called, as they thought, to a free Synod, had not granted to them so much as one day, in which to bid their families fare­well, and to set in order their domestick af­fairs, [Page 21] notwithstanding they petitioned for it.

Episcopius therefore, and the rest, betook themselves to Brabant, and inhabited at Ant­werp, during the peace between the King of Spain and the States. This place these Exiles made choice of for their abode, not to joyn with the enemies of their Country in a conspira­cy against it, nor to endeavour any thing detre­mental to the Reformed religion, as some ma­levolent persons were bold enough to suggest slaunderously against them; but because that place was near, and from which they might more commodiously, than from any place remote, take care of their beloved Churches, and Fami­lies. How faithfully those imployed their talent, received of God, I shall here pass over in Silence, being now to speak onely of Episcopius, whose disputations with Peter Wadingus, a Jesuit of Antwerp, and his Antidote against the Ca­nons of the Synod of Dort, do abundanly testi­fy his great care and diligence; And also the Con­fession of faith, which he, with the other Re­monstrant Pastors there, did compose and pub­lish, that they might stop the mouths of them who calumniously gave forth, that the Remon­strants cherisht in their breast, monstrous and strange opinions, which they durst not expose to publick view.

When the war was renewed between the King of Spain and the States, our Episcopius, seeing he could no longer with safety remain in Brabant[Page 22] departed thence into France, and inhabited sometime at Rhoan, sometime at Paris. If thou inquire how in these parts his time was spent, those Writings of his there compiled, will give thee a worthy Account, in case thou art able to peruse his Paraphrase and Observations on the 8, 9, 10, and 11 Chapters of St. Pauls Epistle to the Romans; also his Bodecherus ineptiens; his Examen Thesium Jacobi Capelli; his answer to to the Defence of Jo. Cameron; his Treatise of Christian Magistracy. and that of free-will, with other works of his, laboured there. He that with these considers his sollicitous Care for the Churches of his own Countrey, which in this time of persecution being destitute of their ordi­nary Pastors, he by diverse Writings and Epi­stles instructed, comforted and incouraged to pre­severe in the Faith; also the many conferences he had with learned men concerning Religion, by which he endeavoured to bring them to a more accurate search and inquiry after the truth; he, I say, that considers these things, will be so far from thinking that he had many wast hours that he will greatly won­der, where time was found for so many and great At­chievments. Here Stephen Cureelleus got with him his first Acquaintance and professes that he heard him dis­course of some hard points of religion, and learned so many things of him, that he always afterwards es­teemed it a singular happpiness to him, that he had acquaintance with so worthy a man Here also Episco­pius contracted such a friendship with that most cor­dial [Page 23] man and eminent Mathematician, Mr. Ed­mund Mercer, which afterwards no distance of place, or length of time, could dissolve or wea­ken. This was he that published this Book, by which Camerons opinion of Grace and free-will is examined, and intituled it, Epistola viri docti; and he that was so familiar a friend with Hugo Grotius, that Grotius, when he last left France, committed to him the most precious Treasures he had, his Elaborate Manuscripts, that by him they might be communicated to others.

At length Episcopius, being desirous to have a perfect Survay of France, who as yet knew little more than the Northern part of it, went from Paris to Lyons; After that he visited Mar. seille, Nismes, Mompelier, Tholouse: After­wards Burdeaux, Rochella, Poictiers, Angiers, Tours, Orleance, and other places. And when he had finished his perambulation, he returned to Paris and Rhoan; where when he had remained a while; and had heard that the fervour of the persecution, raised in his own Countrey a­gainst the Remonstrants, was some what alayed, he purposed to return thither. Leaving therefore France in the year of our Lord 1626, and in the eighth year of his banishment, he came to Rotterdam, that he might with other brethren lay out his abilities for the gathering of that very numerous Church, which is there out of the dis­persed Remonstrants: And that afterwards he might take care for other Churches in the Ʋnited [Page 24] Provinces. In the mean while by his Writings both in Latin and Dutch he strenuously defend­ed the truth. He published in Latin An Apo­logy of the Remonstrants confession; An An­swer to the Essay of the Leyden Professors, with other Books. In Dutch he wrote a Treatise of true Antiquity against the Papists; Three Trea­tises against James Triglandius, then Preacher at Amsterdam, since Professor of Divinity at Leyden; with other books,

In the second year after his return, he entred into a Matrimonial state, (there being then hope of a more peaceable time) marrying at Rotter­dam that most choice and vertuous Gentlewoman Mrs. Mary Pesser, the widow of Mr. Henry Niellius a Preacher of that City, and the youn­ger brother of Mr. Charles Niellius above-men­tioned. They lived together, but without issue, most piously, peaceably and comfortably to the end of the years 1641, at which time she fi­nished her course.

But before this in the year 1634 He went to Amsterdam, to be President in the Remonstrants Scholastick Nursery or Colledge, which was e­rected there to be as an University, for the in­structing of Youth in Divinity, that were intended for Ministers of the Church,

How faithfully and diligently he exercised him­self here, we have an illustrious testimony from his copious, learned and most usefull Theological Institutions; and the Answer of 64 Questions [Page 25] proposed to him by his Disciples; also from his learned and eloquent Sermons to the people; also his true Remonstrant Divine; and his Answer to the 10 Dilemma's of a certain Popish Doctor, and other works of his.

Whilest he was thus labouring, some occa­sions forced him to Rotterdam, where Anno 1639 he fell dangerously sick, and for some moneths kept his bed, and so far was he gone, that there was little hope of his reco­very. But at length God restored him to health, and so strengthened him, that he returned to his charge at Amsterdam, and as dili­gently laboured among them as before.

After his return it seemed good to the Re­monstrants to publish a plain Catechism for the instructing of the more ignorant sort. Then Abraham Heydan, at that time a Preach­er at Leyden, afterwards Professor of Divini­ty there, published an Examination of this Catechism, the defence of which our Episcopi­us undertook, and finished in a considerable large Volume, which came not forth till af­ter his death. For in the beginning of the year 1643, when he was well nigh 60 years old, he fell mortally sick. His disease is call­ed Ischuria, a dangerous suppression of the Ʋrine, which was so pertinacious and obsti­nate, that for eleven days he could not make one drop of water; although some skilfull Physicians used the utmost of their art to ma­ster, [Page 26] or at least somewhat to mitigate this his mercyless and stubborn enemy. This Excre­ment (of which he afterward avoided but little) mixing it self with the blood of the whole body, so corrupted the Crassis and temperature thereof, that he could not possi­bly long subsist.

He lay sick two moneths and above, and for some weeks before his death was deprived of sight. Which loss, whilest there was any hope of his recovery, had been exceeding grievous unto him, had not his deep and al­most continual sleeping lessened the same; For sometimes he complained of it to his friends that did frequently visit him; saying, that he should not be able any more to serve the Church of Christ,

At length on the 4th of April about the 8th hour in the morning, (at which time the moon was in the Eclipse) he peaceably fell asleep in the Lord. And the 4th day af­ter was carryed forth (a great multitude of all sorts of persons following the herse) unto the West-Church, and was there interred by his wife. His death many much lamented, and many Epicedium's, or funeral Verses of his praise and commendation, were published both in Dutch and Latin.

Caspar Barlaeus, the most renowned Poet of that time, and who lived not full two years after him, published a most excellent Latin Epicae­dium [Page 27] in his commendation, which is prefixed to the first Volume of Episcopius his works.

Thus we have taken a short view of Epis­copius from his birth to his death. His life was unblameable, and illustrious for zeal to the glory of God, and mans salvation; His Love to the Churches peace and concord ad­ded much to his commendation. He was indeed much conversant in Controversies, not of choyce, but through necessity; He was often wont to complain of his constraint to this kind of exercise. His patient bearing of jnjuries, and readiness to forgive, after the ex­ample of his Master Christ, contributed not a little to his praise. In alms-deeds he was to his power ready and cheerfull; And such was his modesty and humble temper, that his rare endowments and great Atchievments he esteemed as nothing. On his sick-bed his Speeches were gracious, full of piety towards God, charity towards men and confidence in Christ. His name now and memory is bless­ed with them especially, that without preju­dice peruse his works, that in two considera­ble Volumes are now publick in the Latin tongue, which I could wish that all men well understood, were it but to read Episcopius. I doubt not but there are many, who have much improved themselves by his writings. Our famous Hales is not doubtless without com­panions of whom this is reported by Mr. [Page 28] Anthony Farindon, his familiar friend: that he himself often told him, that at the well pressing of Jo. 3.16. by Episcopius, he bade Jo. Calvine Good-night. It would be in vain for me here to inlarge, who am speaking to those, that through unacquaintance with Latin, are uncapable to see the great knowledge and elo­quence of our Episcopius: as for those who converse honestly with his Writings, they need not me. But I would not that any should think of me, that I take all his sayings for gospel; No, I believe that his Writings as well as other mens must be read with judgment: for I nothing doubt, but that Errata's may be found in his works, not only such that are justly imputable to the Transcriber and Printer, but such also that are the Authors, who was subject to erre, though much more free from errors than many.


Books Printed for Francis Smith at the Elophant and Castle with­out Temple-bar.

BAptism before or after Faith and Repentance largely discussed; not onely in publick Dis­putations; Managed by many Ministers before Thousands of people, but also Mr. Baxter, Dr. Holmes, Dr. Featly, Mr. Marshall, Mr. Blake, Mr. Cook ▪ Mr. Cotton; Their arguments for and against truly controverted being a subject very use­ful in these inquiring times, for general satisfa­ction in this point so much controverted, in folio 10 s. 6. d.

Hooles Latin and English Grammer, fitted not onely for the use of all Schools, but very usefull for any person desirous to Learn the Latin tongue, being a more plain and speedy help then any yet extant Sixth Edition; 8o. price bound 2 s.

A Caution to Christians against Mistakes in their Faith, opening the nature and difference of effectual faith that will not, and of the Dead faith that will at last deceive men in their hopes of Justification by it; shewing also that holiness in men as well as the happiness of men is Gods aim in Contriving the tearms of their Salvation in 40, 2 s. 6 d. bound.

One thing needfull, or a serious meditation on the 4 last things, Death, Judgment, Heaven and [Page] Hell unto which is now added Eball and Gerizzim; or the Blessing and the Curse. third Edition 12o. 6. d. bound.

The Young Scholars pocket Book containing the first Rudiments in Arithmetick, with the Rule of 3. also the way to find the Content of Board, Glass, Land, Timber, Stone, Globes. third Edition, 12o. 8. d. bound.

Youths Tragedy, a Poem drawn up by way of Dialogue, between Youth, the Devil, Wisdom, the Nuncius, Time, Death, the Soul, for Caution and Direction of the younger sort. third Edition 40. 4. d, bound.

Symptomes of growth and decay to Godliness, in 80 Signs of a living and dying Christian, with the causes of decay and remedies for recoveries in Large 8o. third Edition at 1. s. 6. d. bound.

A new and usefull Concordance to the Holy Bible, whereunto is added beyond any extant the chief acceptations and various significations of words contained in the Old and new Testament, with marks to distinguish the Commands, promi­ses and Threatnings; also a collection of those Scripture prophesies which relate to the Call of the Jews and the Glory that shall be in the Lat­ter Days in 8o, at 2. s. 6. d. bound. in 120. at 2. s. bound. where it is also to be had print­ed on a fine page and bound with the Bible in 80. or 12o.


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