engraving of Dr. Simon Episcopius 
SIMON EPISCOPIUS.  
This picture's Substance was a matchless wight  
In Learning, boldness and a life Upright.    

THE Popish Labyrinth: Wherein is made manifest, That the Papists are entangled in the Fundamental Article of their Faith, That the Church cannot Err.  
Written in Dutch by that holy and learned Man, Dr. SIMON EPISCOPIUS.  
Unto which is added, The Life and Death of the Author; As also, The Life and Death of JAMES ARMINIUS: Both of them famous Defenders of God's Universal Grace, and Sufferers for it.  
Now published in the English Tongue, By J. K.  The memory of the Just is blessed. Prov. 10.7. 
LONDON, Printed for Francis Smith, at the Elephant and Castle in Cornhill near the Royal Exchange; and at the same sign first Shop without Temple-Bar, 1673.   

Christian and pious Readers,  
IF you have but to any considerable measure conversed with the Writings of our Protestant Writers either of late, or formerly, against the Papists; you will find that they have abundantly proved them to be, if not an apostatical and false, yet at least an erroneous and Schismatical Church, and one that hath little cause so to boast and magnify herself upon her pretended Privileges of Truth and Infallibility above others as she doth.  
That many Worthies of the Protestants, both of former times, and of late, have written sufficiently to have convinced the Popish Party of their gross and palpable Errors, and to prove that they are nothing less than what they pretend to, viz. Infallible, or such as are not nor can be obnoxious to mistake, any one that hath read their Writings, and is but master of an ordinary measure of Reason, Ingenuity and Impartiality, will confess.  
That many Worthies of the Protestants both of former and latter Times have sufficiently, yea abundantly proved the Church of Rome, if not wholly an apostatical and false, yet at least a most grossly erroneous and corrupt Church, no man of ordinary Ingenuity and Reason will deny. To wave what hath been written for their Conviction by those more Ancient, one would think that what some excellent Men of late, Mr. B. Dr. Tiliotson and Dr. Stillingfleet have written against them, would have put to utter silence their Ignorance and Folly; And that they would not have had a word to plead for their Infallibility, who have been found to err so grossly and palpably concerning the Faith in many the weightiest Doctrines of the Gospel as they have done; but that they would have acknowledged the mighty Power of Truth, and have said, it is worthy to prevail. But so little prevalent with them is the Light of Truth, though shining never so bright both in the Scriptures and Reason, that their Folly, though never so much brayed thereby, will not departed from them. They still hold as fast as stiffly their grossly irrational, and anti-scriptural and absurd Doctrines of Image-worship, Transubstantiation, Indulgencies, Angel-worship, Saint-worship or Invocation of them, Purgatory, etc. as ever, and will do. All Arguments drawn from Scripture and Reason, yea from common Sense itself, are but as Brass with the Leviathan, they esteem them all but as rotten Wood  
But you will say, Whence or how came this Spirit of Infatuation upon them?  
Why the Apostle will tell you, 2 Thes. 2.10.  
But you will say, This is an hard saying.  
No not at all. If men show themselves so absurd, as not to be ruled by any thing whatsoever that God hath appointed for their right-Ordering and Guidance, it is evident that they are wicked as well as absurd, 2 Thess. 3.2.  
But you will go on to ask, How comes this Infatuation to be so inveterate with them and impossible to be removed?  
This our excellent Author in this little Treatise will tell you. 1. They take it for an undeniable Maxim (than which yet there is nothing more false) that the true Church cannot err. 2. They assume (which is also as hard, yea impossible to prove, and so as false as the former) that they are that true Church which cannot err, or is so infallible. Whilst they hold these two Positions, you were as good dispute with a Post, as go about to convince them of Error, let them commit Errors (if it were possible) Seventy times seven more in Number and more gross and absurd in their Nature, than they do.  
Well then, what shall or can be done for them for their recovery, and for preventing others from incurring the like Distemper of Absurdity and Unreasonableness?  
I answer, By following the Directions here brieffly given, and taken dextrously from them accordingly, these two Maxims. Now this you will effectually do, if you put them to prove, or but to show you, 1. What is that Church that cannot err, and who is the Head of it? This you you will find an impossible Task for them to perform. 2. Put them likewise to prove (if they could assign him, as they cannot) that the Head of their Church cannot err, either from Scripture, Reason, or Fathers, and you will find them at the same Loss. And indeed no better help will they find from Succession and Antiquity, than from the former, for that proof of their first Maxim.  
2. As to the second Maxim, that falls of itself, viz. That they are that true Church that cannot err. For if they cannot tell what is that Church that cannot err, or who is the Head of it, then cannot they say, they are that Church, For so they would say they know not what. But enough of this. For your Prevention and mine own, read this most excellent and learned Treatise, written in Dutch by the pious and renowned Dr. Simon Episcopius, from thence translated into Latin, and now rendered into English; which with the Blessing of God upon your serious Perusal may tend to your Reducement from any Hankering after Popish Trumpery, and Establishment in the Truth, which is after Godliness; And the Blessing of God go along with it. Amen.   

The Popish Labyrinth, etc.  

CHAP. I. Of two sorts of Men, with whom it is in vain to dispute.  
THere is no Labour that is undertaken with greater Wearisomeness and les● Profit, than a dispute undertaken with those men, who either will not be taught better; or as it were, being willing to learn better, and breathing after the best and clearest Truth, dispute of no other things but those, which after they have been fully disputed, leave the Disputants at as great an uncertainty as they were before, whether the certain and necessary truth be found or no. The first are willing to remain in Ignorance: The second, though they would not seem on purpose and deliberately to love their Ignorance, yet do they waver to and fro with uncertainty concerning the Truth; yea and that oftentimes then too when after many and difficult Labours sustained, they shall seem to have obtained the Victory in Dispute. To desire to dispute with either of these two sorts of Men, is all one, as if one should blow the Seashore, or beat the Air. To desire indeed to deal with those men with Reasons, who will not recede so much as a finger's breadth from the Opinion they have undertaken to maintain, is all one as by Arguments to persuade him the Sun shines, who shuts his eyes against the Light thereof, and refuseth to see its Light. Indeed for their sakes (who continually fasten on such kind of Questions, as when they be fully discussed, do yet nevertheless not convince Consciences of the principal Truth) to spend much pains, and to weary ones self with continual disputing, is nothing else, but to draw water with a sieve, which if one take up out of the water, immediately it appeareth empty and void of that Humour or Moisture which it abundantly drew.   

CHAP. II. Of that kind of Papists who will not be taught better.  
Amongst the most of Christians, especially the Papists, or by which title they love to be called, the Catholics, when any Dispute is had with them, we ordinarily meet with these two sorts of Men. The first Sort is twofold: Some fear not roundly and with full mouth to affirm, that they will not be taught better, but that they will tooth and nail and obstinately stick to their own Opinion; Insomuch that though they should see with their eyes that the Wall is white, yet nevertheless they would believe, their Church so believing and judging, that it is black; because being forced by necessity, they find that they must so speak. Whereupon although they find by all their Senses, that is, see, smell, taste, feel, hear, that the bread in the Eucharist is nothing but bread, yet notwithstanding they ought to be willing to believe that it is not bread; but only the accident of Bread, which cannot be tasted, touched, or smelled: Not considering that themselves do by this means give very many cause to doubt of every thing, and so to call in question the chief Foundation of the whole Christian Religion, that is, the Truth of the Resurrection of Jesus Christ from the dead, which is built on this Foundation, that the Apostles and Disciples of Jesus Christ, and amongst these Thomas, otherwise not over-credulous, perceived Jesus Christ with all their senses, saw, handled, heard, and veiwed him near to them; judging that that very thing ought to be an irrefragable Argument to themselves and to the whole world, for to believe that Christ risen from the dead not in show and appearance, but really in his proper body. And they indeed call this very thing mens believing those things which they do not see; who yet do quite contrary here, whilst they do not believe that very thing, which they see, touch, smell, hear and taste. He that seethe not that this is a great Efficacy of error, he seethe nothing at all: and if Thomas had followed this Rule, he might by the same Parity of Right have believed that it was not Christ himself whom he beheld before him, into whose side he thrust his Hand, and his Finger into the Prints of the Nails.   

CHAP. III Of some Papists that cleave so stiffly to their own Opinion, that they will not give place to any Reason.  
THere are others who seem not on set purpose to be willing, or to dare roundly and openly to profess, that they will not be taught better; yea who protest to the contrary, deeming that too gross and rustic a Saying, and yet nevertheless they do not obscurely declare, when they see their Forces reduced to Straits, that they neither can nor aught to yield to a better Opinion; much less receive any Information from those whom their Church counts Heretics; and although they perceive themselves in such sort wrapped in, that they can give no reason of their Belief or Opinion, neither from the Sacred Scriptures, nor Councils, nor Fathers, and that their own Reasons are so solidly and strongly refuted, that they may, as it were, feel with their hands, that their Exceptions to the contrary are of no Weight or Force at all; yet they defend or maintain their own so obstinately, that they will rather persuade themselves, that those Arguments, though they seem solid, and altogether Achillean, are more brittle than Glass, and do only deceive under a show of Reason, which others, more skilful than themselves, would easily and with no trouble solve or answer, and so being blinded with a prejudicated Opinion, and also led with a Love and Reverence of their Mother the Church, they count them mere Sophisms; by this means indeed confessing on the one hand their own weakness, and on the other hand, showing their singular Constancy, or Obstinacy in the Faith of their Church; contrary Arguments notwithstanding, which press their minds, and force them to doubt of their foregoing Belief, yea to believe to the contrary. We may easily observe that these two Sorts of Men do not seek the Truth with a pious and honest Mind; but that they only hunt after vain Glory, and the Praise of Victory gotten by any means whatsoever; deeming they have always sufficient Causes of glorying, whilst they dare affirm they are not satisfied. That the case so stands, daily Experience showeth. Nor is it to be wondered at: The first and chiefest Article of the Papists is this, That their Church cannot err; consequently that of all other Churches, that differ from their Church, we are to conclude that they err, and that as long as they persist in their Error, are liable to eternal destruction & damnation. With whom this foundation doth not remain wholly fixed and unshaken, he cannot be a true Papist: but if any hold it tooth and nail, he openly professeth that he is not willing to be taught better, although he shall be convinced of his Error; or if he make show of some desire to learn, yet doth he with his whole Strength and Might maintain his Opinion; although the Truth be proposed to him as clearly and resplendently, as the Sunbeams are wont to be, when the weather is fair and clear. This Foundation being laid, it necessarily follows, that to dispute with a true Papist is fruitless and endless; and that it cannot be hoped, that such an one should be taken off from his resolution, or by Arguments be reduced into the right Way. Furthermore, a true Papist, as he renders himself unmeet to embrace the Truth, and to acknowledge his own Error, so doth he unadvisedly cast himself into a Labyrinth or Maze of inextricable absurdities, out of which he is utterly unable to extricate or free himself, as it frequently useth to befall them, who receive not the Love of the Truth, that they might be saved, as Paul shows, 2 Thes. 2.10. And this appears more clear than the noon-days Light, when any Dispute is undertaken with them, even concerning any Point whatsoever of the Christian Religion, nor is it necessary in many words to prove it.   

CHAP. FOUR That the Papists cannot show, which is that true Church, which cannot err.  
THis chief and fundamental Point, which they have always in their mouth, and on which they chief build, That the Church of Rome cannot err, is a Labyrinth, out of which they cannot rid themselves. For first, they cannot tell, nor intelligibly declare, which is that Church which they believe cannot err. Secondly, it is impossible for them to bring any Demonstrative Argument, whereby to persuade themselves, or any other impartial man (I do not say the Roman, but) that the Church cannot err. I evince these two: As to the first Member, I thus query with a Papist; When you say the Church or the Church of Rome cannot err, what do you mean by the Church? Do you mean all Christians in general, who take Jesus Christ for their Saviour, and submit to all his holy Commands, so that not so much as one of them can err? Doubtless he will deny it. For every one of them considered singly apart, yea and all conjunctly together, may err; For all are Members of one Body, which ought to have a visible Head, from whom they ought to receive Spiritual Life, Senses and holy Affections. Grant it be so, what then? Do you think that the Cardinals, Archbishops, Presbyters and Doctors are the Church? He will deny it again: Since all and every one singly may err, for the same Reason which we have shown already. Do you therefore by the Church understand a general Council, consisting of all the Cardinals, Bishops and Doctors, as representing the whole multitude of Christians, whose Head this Council is? He will affirm it. But granting this, although it be grounded on no Reason; I will ask further, Do you believe then that this Council, as it is the Head of the Church, cannot err, howsoever assembled, and whatsoever shall be decreed therein? In no wise, he will say; it ought to be lawfully convocated. By whom, say I? he will say, by the Pope of Rome. Grant this, though it be void of Reason, and without Ground, yea and they determine or judge contrary to the Practice of the first General Councils. Is this Council, so convocated, that Church, which cannot err in its Decrees and Determinations? Or, is there that Head of the Church, to which no Error is incident? Here he will stick or demur somewhat. For I will go on to query, thus. Put the case that this Council decree any thing without the Consent, yea contrary to the Judgement and Dignity of the Pope of Rome, whether or no can it err therein? Here he must of necessity be wholly at a Loss. For it is known, that not only divers Ancient Councils, both particular, and General, have past Decrees against his mind, and which did diminish the Pope of Rome's Dignity, as appears by many Councils in Africa, and also in the fourth General Council of Chalcedon, and many others. But further also it is evident, that the General Council of Constance (held in the Year 1414. and called by the Pope of Rome John the 23. or as others the 24. At which were present more than a Thousand Fathers deputed or appointed by the Church of Rome, and among these above three hundred Bishops) decreed with unaminous Consent, that the Council was above the Pope; and therefore that it was in the power of the Council to expunge Popes out of the Register of the Church, and to degrade them; even as by the same Council were degraded three Popes, who then exercised the Office of the Popedom, and among these even Pope John himself, who had called this Council, and that for four and fifty, or according to others, seventy one nefarious Crimes, among which were these two; First, that he had openly denied the Immortality of Souls, supposing that Men died like Beasts; to which he also added this Second, That he affirmed that there was neither Paradise, nor Hell, as is manifest by the 11th Session. Here the Papist must say one of these two: Either that such a general Council, is the Church that cannot err, no not even then, when it determineth any thing against the Pope, and to the prejudice of his Highness; as was done in this Council: Or, that such a Council is not the true Church, and therefore is capable of Error. If he say the Former, he will find himself entangled in a Gordian Knot; and besides he will oppose the greatest Part of the Popish Doctors, especially the Jesuits, who not only affirm that the Pope is above a Council, but also determine that that Council of Constance is in this respect to be blamed, wherein they decreed that the Pope was inferior to a Council; as is clear out of Cardinal Bellarmin and others: yea further, he will be forced expressly to confess that the Pope of Rome, who hath suceeeded to Peter's Right and Power, is not the chief or supreme Head of all Churches; and by Consequence that the Pope of Rome may err in Faith, and swerve from the Truth. If he say the latter, he falls into a new Labyrinth; For than he doth not only contradict Councils, but also many and divers both Churches, and Popish Doctors; And namely the most ancient School of the Sorbon in France, which by some is called the first Daughter of the Church; which with the greatest part of the French Churches, defends and approves of that decree of the Council of Constance. Howbeit suppose that he find no difficulty in this matter, yet there he will stick, that even then he knoweth not, and cannot tell or show that Church, which affirms that it cannot err. For if a General Council be not the Church, or if it may err, and doth err, when it determines any thing against the Pope, or without his approbation, I pray what is that which makes the Church not liable to Error? Haply he will say the Council is the Church, when it agrees with the Pope, and is confirmed by Him. Here again is a new Labyrinth, for it may fall out, and it very often hath, that the greatest Part of the Council may not vote with the Pope. Imagine therefore that the greatest Part of the Council do judge and decree something, that the Pope disallows of; Or that the Pope agree with the lesser Part: Which Part in this Case makes the Church? Not the greatest; For that is contrary to the Pope. Doth then the least Part make the Church? What Reason? What show of Truth? What only, because the Pope favours it? Then the Pope is the Church; For if these few make the Church, because the Pope is on their Side; then if they were only two, who should judge against a thousand others? those two with the Pope would make the Church? and what speak I of two? Although there were only one, yea none, yet the matter would come to the same Issue, the Pope alone at length would be the Forecastle and Poop, and the whole Church, which cannot err; Although he be even the veriest Knave in the World; Yea further, not only a Heretic but also an Atheist, who denies the Immortality of the Soul, Heaven and Hell; As Pope John the 23, of whom we have lately spoken of, did: For which Cause he was degraded by the Council of Constance, with so severe a Sentence; that he was never after to be so much as counted for a Pope: as appears by the 11. and 12. Session.   

CHAP. V That none can lawfully decide this Question.  
LO in what an intricate and inextricable Labyrinth the Papist sticks, as to the first and chief Foundation of his Religion, to wit, that even to this day he cannot tell what that Church is that cannot err, or which is that Head of the Church that is not subject to error, but he must contradict many and divers Catholic Churches and Doctors; Nor can the Mind of Man devise any means, whereby to bring Him out of this Maze of Errors into the way. For who shall determine and decide this without Error? For either the Pope or a Council shall determine this Question, disjunctly or conjunctly, (that is, apart or together.) Disjunctly it is impossible, because neither of them can remove the Controversy. For as long as it doth not appear, or it is not agreed, whether is the true Church which cannot err, neither can decide this Question by a Peremptory and infallible Judgement: And if either should assume this right to himself, it would justly be suspected by the other Party: And he would in very, deed make himself a Judge in his own Cause. For if either deliver his Right unto other, he will not only commit an unworthy Deed (For to deliver the Right of supreme Authority in the Church is a wicked and unlawful Act: To whom that Right appertaineth, he must of necessity maintain the same.) but he will also thwart or go against all the Decrees of other Councils, wherein either a Council is defined to be above the Pope, or the Pope above a Council. And supposing this were done, yet will it follow from thence, that the Church of Rome hath for so great a space of Time, either erred in so fundamental a Point; or stuck in Uncertainty and Doubt, not knowing what to determine concerning this Question. It is a Deep without Bottom, into which hitherto the Church of Rome hath been plunged, together with all those who think her the only Church wherein alone Salvation may and aught to be had. Let any one show himself, that can free himself from thence with show of Truth, and solid Reasons.   

CHAP. VI That a Papist cannot demonstrate from the Sacred Scripture, that the Head of his Church cannot err.  
BUt suppose we indeed, that a Papist could tell the Head of his Church, (which yet, as hath been proved already, he cannot) by what Argument, I pray, will he assure both himself, and others that this Head cannot err? What way soever he takes to demonstrate this, he will see that he falls into another far more intricate Labyrinth. For, that he may be certain, That this Head cannot err, it is necessary, that either he will believe it simply, and without Reason, or that he labour to prove it from the Sacred Scripture, or from the Fathers, or by Reasons. If he will believe and persuade himself thereof simply, and have others believe the same; all Dispute will be forthwith superfluous and void: and if another on the contrary, will not believe the same, they will then be both alike, and both continue to stick in the Labyrinth of their own carnal Will. However it be, his Faith is not a Faith that cannot err; and consequently, he cannot with Certainty rely thereon. If he endeavour to prove it from Scripture, he entangles himself much more. For first, it cannot be known, according to his Opinion, that the Scripture is the Word of God, except the true Church first certify us thereof. If this be true as he believeth it is, and according to the Rules of his Church he is bound to believe, he cannot take Arguments from the Scripture, whereby to maintain that the true Church cannot err; Or whereby to prove, that his Church is the true Church that knows not how to err. Secondly, suppose that it be even granted to him, to fetch his Reasons from the Scripture, he will then find himself much more entangled. For presently the Question will be concerning the true meaning of the Scripture. And the Question that is raised, to wit, whether it be contained in the Scripture, that the Church cannot err, who shall by an infallible Judgement decide it? Shall his Church? This is no ways possible, because the Question is concerning the meaning of the Scripture, to wit, whether the Scripture gives to the Church this right or Privilege of judging authoritatively, and infallibly. But Thirdly: granting also that the Scripture doth give this Power to the true Church (which it doth not) yet the Question will remain, which is that Church, which is the true Church, and to whom this Privilege in Scripture is given. And in the Power of what Church shall the Power of deciding infallibly this Question be? In the Power of the Roman? But the Question is moved no less concerning it than others; besides it cannot pass Judgement in its own concern, more than another Church concerning its. If he go about to prove it by Reasons, he will rove without the bounds, because those Reasons are not Scriptural, and we here treat or plead about the Scripture. But supposing, that Reasons be opposed against Reaons'; There will now straightway result from thence a new Question, Which Reasons are strongest and infallible, whereby we may be certain? That the Reason taken from Succession doth not belong to this Place, we shall demonstrate hereafter. That a Papist should emerge from hence, is impossible.   

CHAP. VII. That He cannot demonstrate this very thing from the Fathers.  
IF he will prove this from the Fathers their Writings, he falls into the same, and indeed into a more intricate Labyrinth. Into the same, I say: For immediately the Question will be, whence doth it appear certainly that this Right or Power doth belong to the Writings of the Fathers, that the decision of this and other Controversies in the business of Religion ought to be fetched from them? I say also into a more intricate. For first, it will be demanded, what Fathers, and what Writings do they mean? If they say these or those, it will secondly be asked, Why those rather than other, and why not all? For whoso puts this Difference between the Writings of the Fathers, he does by that very Deed of his make the decision. And to whom shall it belong to make this Decision? Furthermore, suppose that there be no Controversy raised concerning some, yet thirdly the Question will remain still, Whether those writings, which be attributed to the Fathers, be their Writings whose Name's they bear? or whether they might not in Tract of Time through negligence, through Deceit and Fraud be corrupted, and depraved? or whether they might not be patched up with the supposititious Changeling or forged Books of other Writers, as we see indeed done at this Day by the Writings of Tertullian, Justin, Hierome, Augustine, chrysostom, & c? Who shall judge between the genuine or true, and the supposititious or adulterate and false? For that there is required a skill in Tongues, continual or diligent reading, an acute Judgement and an accurate Examination of the Words and phraseology or manner of expression of the Fathers. But supposing also, that there is no Controversy touching these Things; Then Fourthly the Question will be, whether all those Things, which the Fathers believed and wrote, are to be believed and received as true. If you deny it; I will query in the Fifth Place, why one more than another? If you say, because they are all agreed in that or the one, than these Questions will forthwith arise. First, wherefore should all those Things, wherein they are agreed amongst themselves, be accounted or held by the Church of Rome for undoubted and certain. The Second is, what are those things concerning which they are agreed, and which are to be embraced. To know this, you must attentively turn over the Writings of all the Fathers, Greek and Latin, from Head to Foot, for the which some Years space is requisite. And Thirdly, if any Doubt happen either touching the Sense of their Writings, as there is doubt made of the Scripture, or of their Phrases and forms of Expression, which they at that Time used, and now are both used and understood far otherwise, what end will there be? But passing this, seeing the Fathers agree among themselves in this, that they would have neither their own nor any Writings of Men, except the Books that are Canonical, to be looked upon as free from Error; yea, seeing they roundly confess that they may err, and by Consequence would not that their Writings should be believed not to be liable to Error, but do expressly will, that they be tried by the Word of God, desiring that they should be rejected if they agree not therewith; What shall be done then? What Certainty can there be had from their Writings against Errors? Certainly none at all. Yea rather, if we make Use of them for this end, that we may from thence be assured in our belief; we use them contrary to the Intention of the Fathers, and so against their plain and express Protestation and Prohibition, wherein the Fathers are all agreed.   

CHAP. VIII. That the same cannot be proved by Reasons.  
IF he at length have a mind to confirm his Thesis by Reasons, he falls out of one Labyrinth into another. For first, what Reasons will sway with him whereon to rely, when as in the main Article of his Belief he doth not only not heed Reason's; but doth not believe so much as his outward Senses? Can there be given any more solid Argument for the convincing of any one, than that which is drawn from that which we see with our own Eyes, which we perceive with our Senses being sound; and lastly, which we feel and taste? These things notwithstanding the true Papist makes small Account of; Seeing that neither by Reasons, nor by his own Senses he suffers himself to be induced to believe, that the Eucharistical Bread, in the Lord's Supper, is essentially and substantially Bread: Yea when he will undoubtedly believe that one and the same Body is in many places together, and they far distant each from other, remaining individed, notwithstanding that it be distant, and separate from itself one hundred, yea a thousand, and, if it were possible, a thousand thousand Miles; that one and the same Body at the same Time should be able to move in this Place, and elsewhere not to move: That one and the same Body should meet itself, and move with contrary Motions at the same moment of Time, that is, together at once from East to West, and from West to East, Upward and Downward, Forward and Backward: That one and the same Body here should be as hot as Fire, and at Rome as cold as Ice; That it should be alive here, and dead at Venice? He that will believe these Things, which are diametrically contrary to the Nature of Man, and right Reason, by what Reason shall he either dare, or be able to persuade himself or others of any thing? Those who shame not to question so clear a Truth, and obstinately to believe the contrary, and as I may so say, wilfully to draw a Film over their Eyes that they may not see; with such, I say, Reasons are like Counters, which stand for so much, as they desire they should stand for that use them in Accounts.  
But be it, that they make Use of Reasons. What Reasons I pray you will they here produce? Will they take them from the Scripture? But then the same Difficulties will remain, as we have already recounted. Or, shall their Reasons not be taken from Scripture? But those by other Reasons may most easily and not without just cause be called into Doubt. For if the Church cannot err, this must necessarily proceed from the Divine Will and Decree. For if God will not have the Church to be beyond or out of all Danger of Error, what Reason will there be given undeniably proving that the Church cannot err? Now the will and Decree of God cannot be understood without the Scripture, much less can it be drawn from men's Wit and Reasoning. From whence it followeth that it is altogether most absurd, by Reasons, which may be doubted of, to prove any thing, which ought now long before without all Doubt and Controversy to be believed, to depend upon the mere free Will and Decree of God.  
By these Things it is manifest in how intricate and inexplicable a Circle the Papists wander, in ●espect of the fundamental Article of their Faith, when they will believe nothing but what their Church believeth; yet cannot certainly show what their Church properly is, or who is the Head of their Church; and although they could show that (as they cannot) yet were it impossible for them to prove that the Church, much less that their Church cannot err.  
And thus far of the first sort of Papists, with whom we have said that Dispute is always held in vain.   

CHAP. IX. That the Controversy of Succession is useless, and endless.  
THe second sort of them is those, who greatly desire always to dispute of those Questions, which though they be weighed by the exact balance of Truth, yet do they not assure the Consciences of Men, nor convince them of the Truth, that is chief necessary to be believed.  
These are they, who have the Antiquity and Succession both of their Doctrine and Church always in their Mouth: concluding for certain that they have born away the Palm, and gotten the Victory; if they may glory thereof. This they sound forth as the Burden of the Catholics Song. And which is worthy of the Highest Admiration, the chief Criers and Boasters hereof are even those, who haply not so much as ever throughly viewed the Books and Histories of those Men, from whence this Antiquity and continued Succession is to be drawn and maintained; or if they have viewed them thorough, are yet nevertheless no ways fit to turn them over without Affection and Prejudice, to wit, being wont, either foolishly to believe by a Proctor, to whom they persuade themselves the Matter is best known, although he sometimes be void of all knowledge of matters; or else foolishly and without Judgement to catch at all words and syllables, which they deem do any way serve their Purpose and Design.  
How tedious a thing it is to enter upon the Stage of Disputation with such, every one easily perceives. For who seethe not how hard and great a Labour it is to dispatch or put an End to those Questions, which are to be demonstrated, from the Memory of Ages, and so great variety of Books and Histories; and being demonstrated so that all way to any further Exception be shut up, do produce no Fruit in the Minds of the contrary Party? Wherefore those who trouble the People with suc● Things, what do they else, but involve them in an inextricable Labyrinth, whereby the unskilful Multitude either despaireth of an happy Event or End; or if they have any Hope, they nevertheless cease not to stick fast in the same Mire of uncertainty, to wit, being dulled and stupefied with the overmuch labour of search? This indeed is the readiest Way, whereby any one may lord it over the Consciences of simple Men, and having entangled them in a Gordian Knot, persuade them any Thing. But let us propose both these a little more clearly. The first I prove thus.  
None will be able to deny, that for the asserting the Antiquity not only of the Church, but also of a continued and uninterrupted Succession of Bishops in the Church, there is necessarily required, first a certain, undoubted, and accurate Knowledge of Authors both Greek, and Latin, and of all Histories, that have been written of this thing. And Secondly, that to this knowledge there ought to be added a good and quicksighted Judgement, whereby exactly to discern their true and genuine Books from those that are supposititious and adulterate; true Histories from those that are foisted in and interlaced; those that were composed with Partiality, out of Affection, and forestalled Opinion, from those they composed void of Partiality and Prejudice; to reconcile Repugnancies, and faithfully to supply Defects. How much Pains, Trouble, and Time it requires, every one sees; even amongst the most learned for the whole Space of a thousand and six hundred Years, there hath been none hitherto, who hath been able to perform it. The first of them cannot indeed be so much as sought for, much less found. Shall then the unlearned and unskilful common People, who are counted unable to turn over one Book of the Scripture, be sufficient to undergo so great a Work as accurately to inquire into all Histories, wherewith even whole Barns may be filled, and Ships laden? The Laics or lay-People in the the Papacy, who laying aside the holy Scripture, always talk of Antiquity and Succession, bewray a mind stupid and foolish enough; because they know nothing more, yea happily much less of true Antiquity and Succession than they do of the Scripture, indeed being alike ignorant of both.  
It is true indeed, that there may easily be drawn up a Catalogue and Index of Bishops, where, in their Course and Order wherein they succeeded each other, they may be set down. But that is nothing to the Purpose. For the same do the Grecian, the  Churches and others. The Constantinopolitan doth it, says Bellarmine from the Times of Constantine Caesar, in an uninterrupted Series; as also Nicephorus, who continues the Names of the Bishops, even from the very Times of Andrew the Apostle. And yet Bellarmine denies, and all the Papists with him, that the Grecians can of Right claim to themselves a Succession. The Succession therefore of Persons is not enough, but it is required withal that it be lawful and such, as that among the Bishops who have succeeded one another, there have been no Heretic, Atheist, or Apostate among them. First it is requisite that it be lawful, for as the Papal Decree hath it Dist. 79. If any by Money, or men's Favour, or Popular, or Military Tumult, without the unaminous and Canonical Election, both of the Cardinals and of the following Clergy, shall be enthroned in the Apostolic Seat; let him not be accounted Apostolical, but Apostatical. Secondly, it is required, that among the Bishops that succeed each other, there have been no Heretic among them. For, for this cause, as Cardinal Bellarmine, and other Pontificial Doctors affirm, the Succession of the Constantinopolitan Bishops is not to be counted lawful, because there have been Heretics amongst them. Lib. 4. of the Marks of the Church, Cap. 8. He therefore that will judge aright of the Succession of the Bishops of Rome, he must of Necessity be most certainly assured of both these, even according to the Canons of the Papists themselves. But how is this possible? Who can undoubtedly know, whether all their Bishops have obtained the Episcopacy lawfully? Whether some have not obtained the Dignity of Succession by Simony, that is, by Money and Gifts (as Simon Magus desired to do) or by Force, Arts and Wiles, by Factions and unlawful Suits and Bribings for the same? Again, if any desirous to read their Histories, do find of a certain that even those Writers themselves who have been most devoted to the Pontificians, do openly and roundly confess, that not only one or two, but that many and divers Bishops of Rome, have climbed to the Pontifical Dignity, who having been condemned of manifest Heresy, have been counted impious Villains, Atheists, Schismatics, Ruffians and Bands who by Gifts and Bribes, by Force and Factions, without any precedent Choice, or consequent Approbation of the Clergy, by dishonest and foul Devices and Guil●●●ve intruded themselves, or by Harlots, and their Whores have come to the Succession: Who I pray, can extricate himself out of this Maze of Doubts? If you say, the best and faithfullest Historians are to be credited in this Case, you fall into a new Labyrinth. For I demand who are they? and by what are they to be distinguished? Why shall he derogate from the Credit of the Pontifician Writers? For they cannot be termed Heretics, or mortal Enemies to the Church of Rome, because themselves were sworn Vassals thereunto, and some of them the greatest Flatterers and fawners upon the Popes, and the pontificial Dignity. He is therefore forced to believe, that these Writers were impelled and constrained by the Truth of the thing itself, to write these things. And suppose that they were not Pontifician Writers; What Reason shall persuade that Credit is to be denied to them as not faithful Writers, rather than unto others who were Favourers of the Pope and his Dignity? Friendship is no less able to withhold a Writer from writing the Truth, than Enmity or Hatred is. He that will deliver Truth to Posterity must write without all Affectation. And by what solid Reason, and which will convince, the Judgement, shall we persuade ourselves that there hath been any such Writer, especially if we live not in the same age, and at the same time with him? He that considers these Things without Prejudice, aught to be induced to believe, that those who endeavour to defend or shelter themselves under Antiquity and Succession, do involve themselves in a Labyrinth, in which one may easily be entangled, but hardly, nay nor indeed hardly be disintangled or loosed.   

CHAP. X. That Truth is to be preferred before all Antiquity and Succession whatsoever.  
BUt granting that any one could prove this Antiquity and Succession. What will be evinced from thence as to the chief Point of the Matter? Nothing at all. For Antiquity and Succession of Persons being proved; yet the Question concerning Truth will still remain. If Antiquity and Succession be not joined with Truth, what I pray do they make for the proving of this Business? Antiquity is not the Cause of Truth, much less Succession. And if Antiquity and Succession ought necessarily to be joined with Truth, than the Truth is first and chief to be known, which whilst it is unknown, so long a man hangs in Suspense. Even as if a man should find Money, which he certainly knows was coined many Ages before, yet remains in doubt, whether that Money be made of good Metal, or no. Antiquity doth wholly differ from Goodness: Nor doth a naughty Person cease to be naught, because he is old. Not every ancient Custom is good. And this is the Cause, Why the Father's discoursing of true Antiquity and Succession, would have us chief to Mind that Succession, which is in Conjunction with the genuine Doctrine and Truth; Especially when we have to do with those, that reject the Scripture either in Part, or in whole, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Gregory Nazianzen, i. e. For the one is a being of the same Mind or Judgement, and to sit on the same Throne: The other is to be of a contrary Opinion or Judgement, and to sit on a contrary Throne: The one hath the Name, the other the Truth of Succession. And Ambrose saith, Qui Petri Fidem-non habet, is nihil à Petro haereditario Jure obtinet, ac frustra gloriatur de Petri Successione; That is, He that hath not Peter's Faith, he inheriteth nothing from Peter, and boasteth in vain of his Succeeding of Peter.  
This thing is so clear, that even the most learned Jesuit Cardinal Bellarmine proveth the same, acknowledging both these, 1. That the Argument concerning Succession is not brought by his Party to prove that that Church, wherein is the right of Succession, is therefore to be accounted the true Church; but only to prove that that is not the Church, where there is not Succession. And, 2. That Antiquity and continued Succession doth nothing at all avail the Grecian, or at least the Constantinopolitan, nay nor all your Patriarchal Churches, to prove that they are a true Church, because there have been sometimes amongst them Bishops that have been heretical, whose Thread therefore of Succession hath been broken and cut off. From hence it most clearly follows, that though Succession be already proved, yet the main Question concerning Truth doth remain still. For if when Succession is proved, it cannot infallibly be gathered and concluded, that that Church is the true Church in whose Hands the Succession is; And if farther it ought to appear for certain that no Heresies or heretical Bishops have broken off the Succession; Reason itself dictates, that Succession is proved in vain, or at least to no great Profit, unless we be thoroughly informed concerning the Truth. For whilst the Truth is unknown, it is impossible to know, whether any thing favour of Heresy or no.  
But who shall show us the Truth? Or who shall most fully assure us thereof? Shall the true Church? But where, and which is it? It cannot be. For when Succession of Persons is proved, it is not yet certain and undoubted, that that Church wherein is Succession, hath Truth on its side, or hath been always free from Heresy, and by Consequence hath belonging to it the Right and Power to point out the true Church. What Church therefore shall it be, that shall infallibly show us and say, that this is true, that that on the contrary is Heretical? For the Church that wants Succession, according to the Jesuits, cannot do it, nor the Church in which is Succession, as is manifest from the precedent Grounds. What then? What End is there? It is impossible for a Papist to untie this Knot. To which I add this over and above; Suppose that no heretical Bishops have intervened or stepped in among those that have succeeded, but such who, as we have said, have by Force, Faction, and popular Tumult, by Gifts and Bribes thrust themselves into the Apostolical Seat, where I pray will be the Succession? Must we indeed believe that holy and saving Truth may better consist with these nefarious Wickednesses, than with Heresy and Error? Nay rather, if farther it be found in Histories that at one Time, and that indeed for fifty, or eighty Years together, there have been two or three Popes, the one of which expunged the other out of the Catalogue of Christians, called him in Reproach Heretic and Antichrist, pronounced him an unlawful Pope, cut off two of his Predecessors fingers, drew up out of the Earth Bodies already buried, and having shamefully abused their Ashes, cast them into the Tiber, all which three Popes sometimes together have been condemned and degraded, and taken out of the Number of Christians, by an universal Council, as false and unlawful Popes, as Heretics and ungodly Villains, by whom notwithstanding there were many Bishops and Clergy men ordained, what End or Bounds of Succession will the Thread of Connection find? For if it be said for Examples sake, That that Pope, which in the Times of the Council of Constance was by common Votes substituted in the room of those three Popes, which were deposed by the said Council, is to be accounted for the true Pope, who succeeded in the Room of the last that deceased lawful Pope, the Apostolical Sea being in the Interim vacant, and usurped by Force, he will fall into a new Labyrinth; for that many of the Popish Doctors, and Bellarmine by Name, and all the Jesuits do determine and urge, that this Council is so far to be judged for not lawful, in that it decreed that the Council was above the Pope, because it was not approved of either by the Pope, that is, that most impious Knave and Villain, John the twenty fourth, or twenty third, who had called that Council, and was by the Sentence of the same degraded, or by the Pope whom this Council constituted in his stead. For if this Council in that Respect be not to be counted for lawful, how then shall a lawful Succession be proved? Had then this Council been in this Respect lawful, if that Knave and Varlet had approved of the same? This is shameful to be spoken, and more shameful to affirm, that therefore this Council was not lawful, because it was nor approved of by him. Or had it then been lawful, if the succeeding Pope had approved of the same? But now, forsooth, it shall be unlawful, because the Pope that was made by this Council, said not of himself and those like him, that he was subject to the Council, but on the contrary, Lucifer-like maintained that he was above the Council. Howbeit it is altogether credible that the Decree of the Council was approved of by Him, before he was chosen for Pope. Who here sees not a Circle of Absurdities? However it be, if the Authority of the Council be no more than the Popes, it could not depose the Pope, and therefore those ungodly Knaves Popes are to be reckoned among the Bishops that lawfully succeed by a continual Succession, not interrupted by Reason of their Heresy, Atheism, Simony, Force and Villainies; or if there be granted an Interruption, there will now forthwith be no Succession at all, upon the same Account, that Bellarmine denies that the Succession of the Greeks is to be accounted lawful. He that seethe not that the Papists are wholly at a loss in all these Things, as in an endless Labyrinth of Errors, he truly seeing is blind. For howsoever the Case stands touching Succession, the Question concerning Truth will always remain. To what Purpose therefore do they enter into so intricate a Labyrinth, and take so great Pains for to prove a Succession? One of these must necessarily be concluded, either that the Truth is sufficient to constitute a true Church, or that it is not. If the former be true; To what End is Succession by these endless Wind to and fro proved? If the latter; What doth Truth avail, if it do not constitute a true Church? It is contrary to the Nature and Property of Truth not to constitute a true Church, whether those who teach the Truth, have it by Tradition from others, or no, or at least know not the List of their Names, from whom they have it delivered to them. Gold will be Gold, although it have been hid, and buried in the Earth a thousand Years. But you will say, it is requisite that there be some, before I know Gold, to teach me that that is Gold. But, say I, shall the Church thoroughly do this? But then there is required some one besides, by whom I may be sure that that this Church, which doth affirm that this is Gold, doth know it most exactly, and cannot err therein. Who shall that be? Here the Papists make a Circle. We assert that the Scripture is Truth, which the Church of Rome granteth us. But yet it is the Prerogative of the Church, saith he, to tell us that the Scripture is Truth. But, say I, who shall tell me that the Church that affirms this, saith true? She hath not this Privilege by Succession, unless it clearly appear that she never defected from the Truth. This cannot appear, unless I know what is Truth. If the Church herself assume this, she than singeth to us the same Song, and so the Church will be both Plaintiff, and Judge, and that in her own proper Cause. Here will be no End of contending. And that is it, which Tertullian meant, in that most known Place, and commonly in the mouth of all the Papists, which they quote in all their Writings, with a very perverse wresting of the Sense thereof, in his Book of Proscript against Heretics, Chap. 32. Where he thus speaketh: But if any (Heresies) dare insert themselves in the Times of the Apostles, that so they may be thought to have been delivered by the Apostles, because they were in the Apostles Days, we may say; that is, we may in such Case demand of them the Succession of which they boast, saying, Let them produce the Originals of their Churches, turn over the Order of their Bishops, so running down by Succession from the Beginning, as that first Bishop, had some one of the Apostles, or Apostolical men, who yet continued with the Apostles, for his Author and Predecessor, etc. And a little after, Let the Heretics feign any such Thing: (which is to be noted, as serving our Purpose) yet though they shall feign it, they shall prevail nothing. For their very Doctrine compared with that of the Apostles, by its Diversity and Contrariety, will aloud declare that it hath neither any Apostle, nor Apostolical Man for its Author. For as the Apostles would not have taught Things differing among themselves, so also the Apostolical Men would not have published Things contrary to the Apostles, except it were those, who revolted from the Apostles, and taught otherwise. According to this Form therefore or Manner (note it well) shall those Church's appeal, which though they can produce none of the Apostles, or Apostolic Men, as their Author, as being long after, and which lastly are daily instituted: yet agreeing in the same Faith, (to wit with the Apostles or Apostolic Men) they are not the less deemed Apostolical, by Reason of the cousanguinity or nearness of kin of their Doctrine; That is, (according to Tertullia's style) because they agree with the Apostles in Doctrine. These words of Tertullian, which the Papists so shamefully abuse, and so violently wrest, do not obscurely confirm what we have said. For Tertullian says three Things, First, that those Churches, which have the Truth agreeable with the Doctrine of the Apostles, are no less Apostolical Churches than others, although they cannot show their Succession, for that only Cause, for that they have the Truth on their side. Secondly, that those Churches which glory of their Succession, and Original derived from the Apostles, and cannot demonstrate it, are justly to be rejected, as those who obtrude upon us that which is false. And Thirdly, that those Churches which demonstrate their Succession, whether lawfully, or unlawfully, are not to be counted for true Churches, unless it appear, that their Doctrine is agreeable to the Doctrine of the Apostles. What Churches agree therein, the same are Apostolical, although they be destitute of Succession. This is more clear than the noon-days Sun. The same affirmeth Augustine in that Place, which is also quoted as unfaithfully, and contrary to the Meaning of Augustine, by the Papists, in his Book which he wrote against the fundamental Epistle of Manichee, Chap. 4. For when he had said that he clavae to the Catholic Church, wherein from the See of Peter, even to his Time, the Succession of Bishops and Priests had been deduced, he adds these words, which are altogether agreeable with our Judgement, With you (he speaks of the Manichees) where there is none of these to invite, and detain me, there is only the noise of the Promise of Truth, which indeed were it so manifestly showed, that it could not be questioned, were to be preferred before all those Things, by Reason whereof I am detained in the Catholic Church What could Augustine have spoken more clear to prove and show, that neither Antiquity nor Succession can avail, so as that any one should be able to quit himself of the Labyrinth of Doubts touching the true Church, but that the Truth alone only can, and aught to do it.   

CHAP. XI. What may be the Cause or Original of the Popish Labyrinth.  
BUt some one will say, by this Means the Business indeed is made intricate, but there is no way showed to untie this Gordian Knot. But, say I, the Way to untie this Knot is not so hard, if we mind the Fountain, and very Original of it. For it ariseth hence, that Men in this World desire an outward Ease and Peace, an easy and delicate Religion, the which to obtain, they seek for an infallible Judge speaking in the Church, who Authoritatively may decide all Controversies, and to whose Award and Judgement the Consciences and Tongues of all should be obliged or bound, so that it shall not be lawful to contradict it; and if any refuse to acquiesce in his Judgement, he ought to be subdued by Force under Pain of Death and his highest Displeasure: In a word, they endeavour of the Church of Christ to make a worldly Policy, and for that End forbidden the Laics and common People of the reading the Sacred Scripture, lest Confusion arise in the Church; and the Clergy that are admitted thereunto, they command, that they read not the Scripture upon any other Terms or condition, but to understand, and interpret it according to the Mind and Sense of this Judge, or upon an express Proviso added, that they will not understand it otherwise, although they do understand it otherwise.  
This is the Spring and Original of this Evil, as long as this is not withstood, the Labyrinth of Errors will remain. I grant indeed that at the first View it doth not seem so unreasonable, that some Judge should be appointed in the Church, because otherwise there can be had no end of Questions and Controversies about Religion; But in very Deed and in Truth it is but the Device and Appointment of those men, who either endeavour to introduce a Tyranny, being desirous of Rule; Or study their own Accommodation, being indeed Lovers of Ease more than of the Truth; Or at least shelter themselves partly under a Desire of the Church's Tranquillity, partly under the Pretence of Simplicity, Piety and Humility. The Matter is clear. For if God or the Lord Jesus Christ, had thought it necessary or useful, that there should be always such a Judge speaking in the Church, they would have declared it even expressly; and not only that, but they would withal clearly and palpably have pointed out who and where that Judge should always be, that we might not be deceived: And so might have Recourse unto him, as unto a Place of Refuge. Yea farther, Christ would first and chief have taken Care of this, and the Apostles would have pressed it before all the Articles of Faith, because all Things ought necessarily there to issue. For by such a Judge all things might have been decided and composed. But indeed on the Contrary, because neither Christ, nor his Apostles have done this, it cannot but be an humane Device and Project, built upon a worldly and outward Tranquillity and Conveniency, and favouring of Tyranny, and usurped Domination: For, for any one of his own Head to appoint such a Judge, is a piece of overgreat boldness, and the highest Treason against the divine Majesty that can be again, and fit or apt to enslave the whole World under everlasting Errors and Condemnation.  
As to what they say, That Christ delivered or gave the Keys to Peter, it is too light to build the whole Office of a Judge upon it. For seeing this is a Business so hard, and so highly concerns the whole World, even Christ, who came to save the World, would have declared, that this was the Sense of his Words, saying; since I grant this Power and Privilege to Peter, I will that all the rest of the Apostles be excluded: and furthermore, that those, who succeed Peter, not at Antioch, or at Jerusalem, but only at Rome, should inherit that Right or Privilege of Supreme Judicature, and that all Christians should be bound or tied to this Judge even to the world's End or Consummation of Ages. Thus Christ would have roundly, and clearly, expressed his Mind and Menning; and indeed, who in a matter so arduous, would have expected other from Christ, who is a Lover of Men; Although the whole Scripture from Head to Foot, had been nothing but a far-setcht Allegory, and continued Obscurity, it could nothing have prejudiced us, because the Judge of the Sentence thereof would be known; this one Thing if it were clear, and undoubted, all other Articles, although seemingly difficult, would be most easily understood.   

CHAP. XII That the judging of Truth according to, or out of the Word of God, belongeth to every private Man.  
BUt Now, because we see the Lord Jesus Christ, and his Apostles, have in the holy Scripture clearly and plainly expressed all Things necessary for a Christian to believe, hope and do, and will that the said Scriptures, be with all diligence read over and inquired into by all that are desirous of Salvation, and the Way that leads thereunto, and that withal with an accurate Examination and Trial of all things and Spirits, whether they be of God, under the Pain of eternal Condemnation, and there be no one tittle any where in all their Writings extant, of any such infallible speaking Judge, always to be in the Church, much less where he is to be found; We cannot but judge, that those who desire such a Judge in the Churches, are moved thereunto by Considerations far otherwise then Divine, and that they render themselves guilty of the greatest sin, and crime, to wit, of Dominion, and Tyranny or abitrary Power over the Word of God, and the Consciences of Men.  
That in worldly Concerns there are appointed Judges, by whose Judgement and Award we must stand, the Case is far different. For to their Judgement the Consciences of Men are not bound, it is free for every man to believe, or judge of their Awards, Judgements and Decisions as he please. The Award of the Judges is to be commended with our Mouth, not to be approved without Hearing. Withal oftentimes their Judgements and Awards, a long while after, are by contrary Judgements and Awards nulled, or corrected. But when the Business is about Conscience, Religion, Salvation, eternal Life, or eternal Condemnation, there ought to be no Judge there, but God, or he to whom God hath expressly, and in Terms committed and given this Power, that a man may most rightfully say, if God hath given this Privilege to the Church of Rome, it is the best, yea the only Church; and on the contrary, if it be evident, that God hath not given this Right, it is the most abominable, pernicious, and filthiest Church that can be again upon the Earth. But, you will say, what End will there be then? This, say I, that the Word of God be impune and freely read by all, that no man's Conscience be tied to the Judgement of others; that one man love another, and by the best Means, out of the Word of God endeavour to instruct him, and so we expect that Time wherein the Lord God and Jesus Christ, the only Judge of the Quick and Dead, will pass Award of Life and Death. By this means Consciences will be free, Christians all quiet and peaceble, and the Word of God the only Rule and Square of all men's Actions.   
FINIS.   

 engraving of James Arminius 
JAMES ARMINIUS. For Learning, Mildness and for Sanctity Few ever had with him Equality.    

The Life and Death OF JAMES ARMINIUS, AND SIMON EPISCOPIUS.  
Professors of Divinity in the University of Leyden in Holland.  
Both of them famous Defenders of the Doctrine of God's 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.   

THE PREFACE.  
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 further 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 persuaded and well assured in myself, that a Work of this kind might be of great advantage to those of my Country 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 obliquy 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 publicly known, till the Doctrine, which both of them contended and suffered for, was more commonly known and received amongst us: Yet was it far from me to undertake of mere choice this endeavour, being not so well conceited of mine own abilities, as to thrust myself into this Employment, nor so destitute of work as to need this for securing and keeping myself out of idleness; but by the importunate solicitation of some good men, I was prevailed with, and drawn unto it. The History 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 myself 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 chief 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 myself of any unfaithfulness; neither am I unwilling to constitute mine Enemy's judges of the performance, in case they be fit to examine, and not resolved to be unrighteous in judgement. 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 Lyden.  Octob. 22. 1609.  
Magnificent, Reverend, Most noble, Most learned Auditors,  
AS heretofore I have oft experienced, how hard and how difficult a thing it is, to speak of Excellent persons in an assembly of Renowned 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 Theology, and this after the sad solemnity of his Funeral. For sigh that a good man is the rule and measure of things, he therefore; that would describe to others such a person, must be careful to choose out and offer such things to their view, by which humane life may receive advantage in the study of virtue. Good things that lie in secret, must be brought on the stage and made public, 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 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 one's virtue is, the more difficult it is to act the Orotors part in speaking of him: for the greatest Envy keeps company with the greatest Virtue. And sigh that a wife 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 judgement 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 divers 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 employment must very frequently have recourse from the law to a man's 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 showeth. 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 observed 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 public he called the Canon or Rule, commanding that the lineaments of art should be fetched thence as from a law of direction: So a good man, when he hath admonished others what they must do, does first himself perform, what he prescribes to others. Now it is hard, either to bring all a wise man's 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 useful. All which things, in a wound so fresh, not yet skinned 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 lived, greatly disliked all pompous funeral solemnities: for he knew, that the first step to the veneration and worshipping of Saints was hence, and he deemed, 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 needful to use diligent care, rather to bring in devotion, than drive superstition out) And sigh that it concerns all men, that examples of virtue 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 could not refuse without the violation of Christian charity, and the breach of the obligation of that friendship, which I have maintained 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 orators, in which there is no one but is able more gravely and elegantly to perform this charge, than myself. Notwithstanding, I beseech and most humbly entreat 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, watch, conflicts, diseases, troubles. We have committed it, I say, in certain hope of a blessed resurrection, which he himself, whilst he lived, believed, 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 tranquillity, 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 forth John de Oldwater, Cornelius Valerius, and that excellent old man, whom ye here behold, Mr. Rudolphus Snellius, the ornament, not only of his native place, but also of this whole University, and especially of them who are of the senatory rank and quality.  
Arminius whilst an infant lost his father: His mother, a widow burdened 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 taste of a better and more pure doctrine in Religion, determined 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 Vtrecht. 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 perceived in him some appearances of an excellent disposition to virtue, he oft times exhorted him; that all considerations of earthly things being laid aside and contemned, he would give up himself to follow after God and his conscience. He told him, that the time of man's life here is but short; that there follows a condition after this life, which should be estimated not by outward adversity or prosperity, but by the Eternity of happiness or death. This Exhortation, afterwards confirmed by a diligent reading of the holy Scriptures, and pious meditations, was settled upon his heart: And so he, through the hope of that life, underwent every labour, all hazards, with a glad and cheerful mind. But after he had for some years thus lived o● Vtrecht, 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 happened out of Hassia into that Country. He therefore carried away with him into Hassia, in the year 1575. this his Countryman Arminius, now destitute of all humane help and secure. He was scarce set down there, when in the Month of August the report of his countries' desolation is brought thither; He hears that the Town was taken by the Spaniard; that the Garrison were slain; that the Townsmen were killed, 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 ruins of his Country, or to lose his life.  
When he was come thither, he found nothing but where the Town stood, and the ruins 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 authority of the most Illustrious Prince of Orange; which as soon as he understood, he prepared for a journey home. He came therefore to Rotterdam, to which place were come from Amsterdam many faithful 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 man's 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 myself 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 excelled 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 Pal●mon, Arminius was consulted with. I remember when Dr. Lambert Danaeus, our Professor, did commend him publicly for his natural endowments, and for his proficiency, and for his virtue; 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 excelled? Why should I speak of his study in the Mathematics, and in the other parts of Philosophy? He touched 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. Wither when he was come, he heard that reverend old man, and of blessed memory, Mr. Theodore Beza expounding the Epistle to the Rom●●s, with the great admiration of all men; for there was in ●eza beyond other mortals a flexanimous and persuasive eloquence, a prompt and ready utterance, perspicuity of speech, pleasantness of voice, but excellent doctrine in the judgement of all learned men. Him therefore above all others Arminius made choice of to imitate and follow, But seeing he could not forth with procure to himself the favour of some Principal men in this School, and that (to speak the truth) only upon the account of Ramus' Philosophy, which with earnestness he defended publicly, and did also in private teach it to his auditors, he was provoked to go to Basil. Where what great honour was conferred, on the young man, what were the presages and divine of men of all ranks concerning his growing virtue, they are able to testify, who were his fellow travellers, and companions in this his peregrination. But he so heard these judgements and acclamations, that he never waxed proud and arrogant, but shown in very deed, that he was unwilling to endeavour by ambition, but was willing by true virtue 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 publicly. This labour our Arminius willingly undertook, for this he was praised by that reverend man, Mr. James Grinaus, who also oft times honoured his lectures by his Presence. The same man also in public disputations, if any thing more weighty than ordinary were proposed, or an intricate matter worthy a defender, did occur, was not afraid for honour's sake to call our Arminius, sitting among a great number of Students; and (that you may know the candour 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 departed thence for Geneva, the Theological faculty would have conferred on him, even at the public 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' 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 conjoined with so great a wit brought no small ornament to his age. There were at the same time in the City the Sons of the chief of our Nobility, most of which now are in eminent and honourable places in our Republic. 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 inclined thereunto especially through the fame of James Zabarella, who then at Milan professed Philosohhy, and was greatly followed. For his sake especially he stayed at Milan, when he instructed in Logic 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 uled 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 placed this especially, That he had seen at Rome the mystery of iniquity to be far more filthy and abominable than ever he had conceived 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 done better in suspending their opinions till his return. Hence than an occasion being taken, it was noised among the common people, That he had kissed the Popes, pantos●e; whom he had never seen but as other spectators did, in a great throng and crowd of people. (And indeed that Beast is not wont to give this honour to any but Kings and Princes.) Also, that he was accustomed to hear the Jesuits, when as he never heard them; That he was acquainted with Bellarmin, whom he never saw; That he had abjured 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 another's 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 Brussel●, or Brug●: 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 evil-surmising 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, 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 graceful pleasantness. His voice indeed was slender, but sweet, and loud, and piercing, but he had an admirable persuasive faculty. If any thing were to be adorned, 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 managed the same distinctly. Now the Melody and altering of his voice was so fitted to things, that it seemed to flow from them. And sigh 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 curls, and borrowed ornaments, when as the naked truth is of its self sufficient for its own defence: notwithstanding he so efficaciously persuaded by force and weight of arguments, and by the pithiness of his sentences, and by the authority of Scripture itself, that no man ever heard him, but confessed, that his discourses much affected him. Some therefore at that time called him the polishing life of truth; others the whetstone and sharpener of wits; others called him the razor shaving off growing errors, and nothing in Religion, and sacred Theology was thought to savour 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 sails, 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 excrcise his servant even with adversity, and to make a trial 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 judgement, and what a wonderful 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, carried 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 wearies 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 doctrine, 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 choose 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) Bus 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 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 solicited in vain, taught it out of this very place: He embraced (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 repressed and appeased by the authority of the Senate, and the equanimity and moderation of the brethren; so that he always lived with his Colleagues 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 disposed to candour and gentleness, but also was moreover so form and fashioned thereto by the holy precepts and Spirit of Christ, 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 ourselves yet to be from these good things.  
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 public 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 professed that they could not be without his endeavours amongst them, because as they said, they had chief 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 public name, together with that most honourable man, Nicholaus Zeystius the Syndick of our Commonwealth. To the same end Mr. Jo. Vtembogardus, Pastor of the Church at the Hague, was sent by the most illustrious Prince. and also Nicholaus Cromhousius out of the supreme Court. All these after a divers manner did earnestly move and persuade the most prudent Senate of this Common wealth, and the Consistory of the Pastors and Elders. At length by many labours, entreaties, and also the intercession itself of most illustrious Prince, it was hardly obtained, that 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 faithf●ll 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 than 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 than 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 soundeth thus.   

The Testimony of the Church at Amsterdam.  
If the reason itself of equity, in the common society of men, was willing long since to have it established 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 commonwealth: 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 sigh 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 testify 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 tried by us, that there is nothing of more account with us than always to enjoy his counsel, 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 oi his towards us and this our whole Church hitherto, through which it hath come to pass, that we can with very great delight see and perceive fruits not to be repent 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 Council 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, virtuous, and learned men, this honourable Gentleman, and our most reverend brother in Christ, that with greater affection and more hearty we are not able to commend,  
Dated in our Consistory at Amsterdam, September 8th 1603. In the name of all, 

John Vrsinus Minister of the Divine Word, etc. Precedent of the Consistory.  
John Hallius Preacher at Amsterdam.  
John Halsbergius Pastor of the same Church.    
Yea and the whole Classis gave to him their commendatory Letters which thus run.   

The Testimon of 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 public profession of sacred Theology, and hath been inaugurated publicly thereunto: we were willing at his departure to commend him to the same (Curators) and to all virtuous 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 testify, 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, administered 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 burdens that respected the Church's Edidification, and hath by honesty and goodness of life adorned to this very day his holy calling. In a word, he hath showed 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 embraced every one of us. We therefore entreat 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 God's name, and the Edification of the School and Church. Unto which end we all his Colleagues and fellow-servants do hearty desire for him the manifold grace of the Holy Ghost. 
At Amsterdam, from our Classical meeting on the Calends of September, 1603.  
John Halsbergius, Precedent 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 than he came into the University. From this time all his Colleagues have had experience of him as a most Falthful 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, and did follow Thorny Theormes and Problems, the Scriptures being neglected. This evil, after the matter had been communicated to his Colleagues, he studied to amend, and did in a great measure effect it, for he brought back the ancient, and masculine, and mighty kind of studying; and drew back as much as in him lay: the wand'ring 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 fantasy; but that which breathes 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 spoke 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, 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 conscientiously and piously affected; and were not divided not so much through an evil intent and purpose, as through doubtful ambages or obscurities in which many were driven from peace and concord by ignorance, many by the authority of their Ancestors; 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 remedied, 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 thorny 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 fetched only out of the Scriptures which might be useful 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 persuade the inconsiderate, that these things were done by him to get honour to show the strength of his wit. to cause innovations, to maintain contention and wrangling. Some therefore through suspicion, that ill counsellor, 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 Vnoversity 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 rumour that some controversies about the doctrine of the reformed Churches have risen in the Church and University 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 Schisms 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 among themselves, that is, among the Professors of the Theological faculty there was nodifference which may appearto 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 pre 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 College, be 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 whilst Christ's Champion thus wrestles, 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: sigh that nothing is of more account 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 wi●e 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? Woe 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 enclosures of reason and tranquillity, being always courageous, always patiented 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 stomach, but that which was wrought in him by the Spirit of Christ.  
But his disease lurking in his bowels broke out especially on the 7th of Feb. this year: which at that time so discovered itself, that the Physicians forthwith judged, that there was need of a slow and cautious curation. Now although at the beginning 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, he with speed went to the Hague, and there published 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 die, he did hope, that there would not be those wanting that would defend by the patronage of their wisdom and favour the equity of that cause, which they once heard debated. Being carried 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 for●t to keep his bed; that he had written a great part, which God so willing it, he was now compelled 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 than he was so far from doubting any whit of that confession he had published, that on the contrary he did steadfastly 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 tribunal of jesus 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 alured nature's forces, but in vain; for the untamed obstinacy of the disease scorned art itself; For it was deeper planted than to be plucked up; it stirred up daily new Symptoms, Fevers, the cough, the extension of the hypoconders, difficulty of fetching of breath, oppression after meat, troublesome sleeps, an atrophy, the gout, and gave to him no intermission of rest: Afterwards came the Iliac passion, and the Colic, with an obstruction of the left optic 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 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; Woe to the Idol shepherd 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 itself, whom they that shall come after us, and shall not be ungrateful, will acknowledge to have exceeding well deserved of the whole Church of Christ? Why dost thou take unjustly to thyself 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 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 man's judgement. He that judgeth me is the Lord; Therefore judge nothing before the time, until 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 thyself, as to know for certain, that thou thyself 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 sums who playing on his name, devised, Vani 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 ways 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 steadfast courage and quiet mind; He therefore never abated any thing of the pleasantness, and comely gracefulness, and accustomed cheerfulness of his countenance, and candour 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 joys 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 hindered 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 Shepherd 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 faithful and merciful High priest, who wast willing to be tempted in all things like unto us, but without sin; that thou learning by experience itself, how hard it is to obey God in sufferings, mightest have compassion on us in our infirmities; have pity on me, and secure me thy servant, who am sick a 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 the doubtfulness 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 heroic 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 special 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 faithful 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 departed out of its body, into the hands of God its Creator and faithful 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 tranquillity 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. Vtenbogardus and Mr. Hadrian Borrius did more frequently visit him than others did; Both of them were his old and most faithful 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 faithful servant of God, being discharged of his 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 foretaste 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 die the death of the righteous.  
Thus even this our Sun did set; thus that just man died of whom this world was not worthy; thus the father of so many prophets was taken away; thus James Arminius by the chariot of Israel and horsemen thereof was carried from us into heavenand now is free and delivered from miseries, 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 firstborn 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 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 Elegy.  
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 Auditor's, 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 l●veth his brother, is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love.  
FINIS.   

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 descriptio nof Episcopius, a man well nigh incomparabl i● 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 memorial of that famous City; that Simon Episcopive in the year 1583. was born there.  
His Parents, Egbert and Gertrude, are worthy remembrance, not only for their pious Offspring, 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 extreme 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 aftterwards by good education and much industry were greatly improved, and were in his conversation choicely employed to the end of his days. Rembert. his elder brother, soon espying in him grounds of hope as to his usefulness in the best of employments; did earnestly solicit 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 persuaded to dedicate their Simon to the study of learning. He therefore was committed, as soon as possible, to the care and discipline of Peter Vekeman, 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 divers 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 Arminius, and by their persuasion, 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 College of the illustrious States of Holland and West-friezland; in which College was then Precedent 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 died, in the next year his Mother. He though much afflicted with this adversity; yet being thoughtful, 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 sucked in as much knowledge, as was needful, of the liberal Artts, he extends his endeavours for getting acquaintance with the secrets of Philoosophy; In which having spent about three years, he applied himself most seriously to the studies of Divinity, and with much diligence laboured therein; yet so as to have now and then a recourse to Philosophy. At length, the Statutes of his College, and his own priute affairs requiring it, hesought the title of a Mr. of Arts, and was, being after a severe examination judged worthy, adorned therewith publicly, in the year 1606, by Dr. Rodolphus Snellius, that most renowned Professor of the Mathematics there. After this he purposeth and resolves to give himself wholly to the study of Divinity only, in which he had already made a considerable progress. And seeing he could not accomplish his earnest desire of visiting foreign Universities, he continued yet two years and above at Leyden, where he was a diligent hear 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 descension about Predestination, which afterwards gave a disturbance to all Holland, did not only secretly glow between the two remaining Professors, but also at length break forth openly; and seeing our Episcopius shown 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 their subtle devices, srustrate and elude the good design of the Consuls. Episcopius therefore in the year 1609, in which year Arminius died, 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 months 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 only 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 verttue 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 thorough 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, and hamlet belonging to their jurisdiction.  
After the death of Arminius, they of calvin's persuasion, 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 the ejection of them out of their places who adhered to Arminius; hereupon these perceiving the designs that were against them, did exhibit to the most illustrious Stales of Holland and West-friezland a certtain Remonstrance (whence they were afterwards called Remonstrants, as their adversaries were called Contra Remonstrants, from a paper they had written in opposition, and entitled, 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 persuasion might be protected from the violence and force of their Adversaries that much threatened 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. Forth determining of these Controversies, the Remonstrants then declared themselves for mutual forbearance, but their adversaries were for a Synodal Decision, as being no way doubtful of out-voting them, in case the Remonstrants were admitted members of the Synod, which indeed their adversaries denied 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 only the oppression of the contrary party was sought after, and that the controversy was obscure and difficult, made a decree, that both parties should live together in brotherly communion, etc. which decree had preserved them in peace, if might had not then overcome right, in casting those peaceable Governors out of their places, and substituting those in their rooms who would be ready to do 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 Theatre 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 divers eminent Cities, chief Vtrecht 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. Put 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 judgement of others concerning him, and especially by the authority and exhortation of some very great men in the Commonwealth 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 public 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 Controversy 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 threatening a devastation of the Church's unity, and to the Commonwealth no less than ruin: For the governor's 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 man's sufferings, may not only he serviceable to his commendation, they being the trial and an evident proof of his sincerity, and that which brought to light his Christian fortitude and patience, wherein he greatly excelled; 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, inhuman 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 baptising of his brother John's 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 thing? 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 intent; Which answer, though mild and modest, so moved the spleen of Mr. Heydan, that with contempt he called him Youngman, and upbraided him as one very audacious and presumptuous in daring to speak so in the Church of God. To which Episcopius again replied, saying; That he would departed ●f 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 base sort, whom Heydans' words had excited to such opprobrious speeches; and when he was gone out of the Church, he hardly escaped 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 murder him, which danger he escaped by flight and the assistance of others, that hindered and restrained this villainous Zealot.  
Now if we should here insert a short but sad story of some Contra-remonstrants Plunderers, we should not go far out of our way, nor much digress because Arminianism (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 spilt the wine and beer in the Cellar, they scorch and sack the house, opening forcibly above 12 chests, carrying away what was portable, for they stole thence a bag of money, wearing clothes, linen, pictures, books, householdstuff, plate, etc. and what they could not carry away tore and broke, leaving nothing there whole and untouched, When they had emptied 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 escaped their fury; she by flying to a neighbour's 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 to be above six thou and 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 household stuff into a neighbour's house, he had in that one day been well nigh spoilt of a good estate, and reduced to poverty, The other brother Mr. Jo. Episcopius, being also of the Remonstrant persuasion, 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 carried itself 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 United Provinces, did with some other Remonstrant Preachers 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, not any other Remonstrants to be present in their assembly, but as cited persons, appearing at the Syneds 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 entered 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 Precedent in the name of the Synod answered, That they by an authority granted to them from the State's 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 lawful Judge in the present controversy, because the greatest part of it consisted of their professed adversaries, who had already condemned them, and separated from them, did address themselves freely to propound, explain and confirm their sentence or judgement, before the Synod, so far as they could and did judge necessary; and so to do, they were not only exprespermitted, but also enjoined, 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 judgement, as far as the Synod should judge might be sufficient and aught to be; then could not the Remonstrants satisfy their consciences to submit to such unequal 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 withal.  
Concerning the manner of their ejection I shall here add something out of the letters sent from Dort to Sir Dudley Charleton, at that time Lord Ambassador from K. James to the States-General, and written by Doctor Belcanqual, a member of the Synod, and one of the English College there, and of a different persuasion to the Remonstrants, and by our own renowned Countryman Mr. Hales, than Chaplain to the said Ambassador, but for a time resident at Dort, to observe the Synods proceed there; The letters may be found in Hales his Golden Remains: When the voices saith (Belcanqual) only of the foreign Divines were asked (who are not above a third part of the Synod) then were the Remonstrants called in, and dismissed with 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 Precedent pronounced a sentence, which was not the sentence of the Synod, they should not lie. The Civil Lawyers and Canon of France, who writ much about the formalities omitted in the Council of Trent, are exceptions of less moment than 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  of the suffrages, unless that some of them were spoken by one man only. So far he; There are saith (Mr. Hales) some exceptions taken by the Deputies themselves against Mr. Precedent 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 signified, that he perceived, that Mr. Precedent in that business had been paulo commotior, [somewhat too passionate] and had let slip Verba 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, which should in the name of the Synod have been pronounced and registered, whereas now the Synod stands indicted of all the unnecessary roughness which then was practised. So far our Hales.  
After the dismission of the Remonstrants, the Synod prepared to judge them out of their Writings. But they in the mean time, whilst 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 together 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 only for that piece, but for other things also in that volume; and debtors 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.  
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 sorreign 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 sotreign 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 only 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 Precedents 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 loath to express in the words of Belcanqual, who thus writes to the Ambassador; 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 our College, 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 Precedent Politic, etc. In another letter, thus; The Palatine Divines are the only Magistrates Doctors next to Gomarus in all the Synod, and think every thing they speak should be taken for Text. Let me add one passage more, wherein Gomarus is mainly concerned; In the business of the Remonstrants of Camps, they of Breme persuaded 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 uncivilly dealt with, that the Foreigners 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  Divines] but in manner of speaking, they hold him as not sound. So far Belcan●ual, 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 persuasion, 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 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 Precedent did not cut him off; at last he cut off himself, I think for want of breath, and then the Precedent gave celeberrimo Duo Gomaro very many thanks for that his learned, grave and accurate speech. The Exteri [the foreign Divines] wondered at it, Martinus only 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 looked 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-remonstratical 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 engagement, to abstain in the future both directly and indirectly from all even private 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 carried away by the State's Officers out of the limits of the United Provinces, that they after their detaining eight months 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 family's farewell, and to set in order their domestic affairs, 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 join 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 slanderously 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 employed their talon, received of God, I shall here pass over in Silence, being now to speak only 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 cherished in their breast, monstrous and strange opinions, which they durst not expose to public 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, 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. Paul's 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 solicitous Care for the Churches of his own Country, which in this time of persecution being destitute of their ordinary Pastors, he by divers Writings and Epistles instructed, comforted and encouraged 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 waste hours that he will greatly wonder, where time was found for so many and great Achievements. 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 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 cameron's opinion of Grace and freewill is examined, and entitled 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 Survey of France, who as yet knew little more than the Northern part of it, went from Paris to Lions; After that he visited Marseille, Nismes, Mompelier, Tholouse: Afterwards Bordeaux, Rochella, Poitiers, Angiers, Tours, Orleans, 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 Country against the Remonstrants, was some what allayed, 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 United 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, than Preacher at Amsterdam, since Professor of Divinity at Leyden; with other books,  
In the second year after his return, he entered into a Matrimonial state, (there being then hope of a more peaceable time) marrying at Rotterdam that most choice and virtuous Gentlewoman Mrs. Marry Pesser, the widow of Mr. Henry Niellius a Preacher of that City, and the younger brother of Mr. Charles Niellius . 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 Precedent in the Remonstrants Scholastic Nursery or College, 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 useful Theological Institutions; and the Answer of 64 Questions 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 Dilemmas of a certain Popish Doctor, and other works of his.  
Whilst he was thus labouring, some occasions forced him to Rotterdam, where Anno 1639 he fell dangerously sick, and for some months 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 Urine, which was so pertinacious and obstinate, that for eleven days he could not make one drop of water; although some skilful Physicians used the utmost of their art to master, or at least somewhat to mitigate this his mercyless and stubborn enemy. This Excrement (of which he afterward avoided but little) mixing itself 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 months and above, and for some weeks before his death was deprived of sight. Which loss, whilst 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 carried forth (a great multitude of all sorts of persons following the hearse) 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 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 man's salvation; His Love to the Church's peace and concord added much to his commendation. He was indeed much conversant in Controversies, not of choice, but through necessity; He was often wont to complain of his constraint to this kind of exercise. His patiented 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 cheerful; And such was his modesty and humble temper, that his rare endowments and great Achievements he esteemed as nothing. On his sickbed 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 public 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. 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 enlarge, 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 say for gospel; No, I believe that his Writings as well as other men's must be read with judgement: for I nothing doubt, but that Erratas 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 err, though much more free from errors than many.  
FINIS.   

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