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tions two pastors, because they had opposed themselves against the errors of Venator; of whom the one, Peter Cornelii, for almost fifty years had presided over that church with the greatest edification, the other Cornelius Hillenius, a man of the most upright faith and life, and a very earnest (accerrimum) defender of the orthodox doctrine, they most unworthily cast forth as driven out of the city. This separation (at Alcmaar) the church at Rotterdam was compelled to imitate for Nicolas Grevinchovius, when he saw his colleague Cornelius Gezelius most acceptable to the church at Rotterdam, on account of his singular piety, modesty, and sincerity, and that by his endeavours he vehemently resisted the introduction of the doctrine of the Remonstrants; procured that by the magistracy of that place he should first be deprived of his ministry, and then driven out of the city by the public beadles (lictores). The pastors also of the class of Rotterdam, attached to the purity of doctrine, declined holding the meetings of the class with this Grevinchovius, and others who had been drawn over by him to the opinion of the Remonstrants, when the magistracy of Rotterdam by authority had obtruded Simon Episcopius, to whom the church of Amsterdam, in which he had lived, had refused to give a testimonial of doctrine and life, on the unwilling church of Bleyswick, contrary to the pre

The names both of the persecuted and persecuting pastors are given in this history; but the names of the magistrates who concurred in the persecution are withheld, in honour as it may seem of this magistracy. This greatly accords to the narrative in the Acts of the Apostles.

ferable (potiora) suffrages of the pastors. Many churches also in the villages, on which either Remonstrants, had been obtruded against their will, or whose pastors had revolted to the Remonstrants, because they could not hear without the greatest offence, and sorrow, and perturbation of mind, those horrid railings against the orthodox doctrine, which were daily heard in their sermons, having left their temples they either went to the sermons of the neighbouring orthodox pastors; or, where these could not be had at their own villages they were instructed by other pastors, or by orthodox candidates for the ministry, in separate assemblies which when the Remonstrants had in vain. attempted to hinder by the edicts of their magistrates, they excited no small persecution against these churches.1

In the mean time, the lords the curators of the university of Leyden, by the counsel of the Remonstrants called M. Simon Episcopius to the professorship of theology, that very renowned man Dr. John Polyander, who had been called to the same professorship in the place of F. Gomarus, being unwilling and stuggling against it. This augmented not a little the grief and anxiety of the churches; when from this it appeared, that it was determined by them (the curators) to cherish contentions in that university, and to establish the doctrine of the Remonstrants. But, as these evils now could scarcely any longer be contained

This was their toleration! Certainly, according to this history, the persecution began on the part of the Remonstrants; nor does the contrary appear that I can learn from other histories. The Contra-Remonstrants appealed to existing laws and to legal synods; the Remonstrants used the illegal aid of penal edicts and secular magistrates.

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tions two pastors, because they had opposed themselves against the errors of Venator; of whom the one, Peter Cornelii, for almost fifty years had presided over that church with the greatest edification, the other Cornelius Hillenius, a man of the most upright faith and life, and a very earnest (accerrimum) defender of the orthodox doctrine, they most unworthily cast forth as driven out of the city. This separation (at Alcmaar) the church at Rotterdam was compelled to imitate for Nicolas Grevinchovius, when he saw his colleague Cornelius Gezelius most acceptable to the church at Rotterdam, on account of his singular piety, modesty, and sincerity, and that by his endeavours he vehemently resisted the introduction of the doctrine of the Remonstrants; procured that by the magistracy of that place he should first be deprived of his ministry, and then driven out of the city by the public beadles (lictores).1 The pastors also of the class of Rotterdam, attached to the purity of doctrine, declined holding the meetings of the class with this Grevinchovius, and others who had been drawn over by him to the opinion of the Remonstrants, when the magistracy of Rotterdam by authority had obtruded Simon Episcopius, to whom the church of Amsterdam, in which he had lived, had refused to give a testimonial of doctrine and life, on the unwilling church of Bleyswick, contrary to the pre

The names both of the persecuted and persecuting pastors are given in this history; but the names of the magistrates who concurred in the persecution are withheld, in honour as it may seem of this magistracy. This greatly accords to the narrative in the Acts of the Apostles.

ferable (potiora) suffrages of the pastors. Many churches also in the villages, on which either Remonstrants, had been obtruded against their will, or whose pastors had revolted to the Remonstrants, because they could not hear without the greatest offence, and sorrow, and perturbation of mind, those horrid railings against the orthodox doctrine, which were daily heard in their sermons, having left their temples they either went to the sermons of the neighbouring orthodox pastors; or, where these could not be had at their own villages they were instructed by other pastors, or by orthodox candidates for the ministry, in separate assemblies which when the Remonstrants had in vain attempted to hinder by the edicts of their magistrates, they excited no small persecution against these churches.1

In the mean time, the lords the curators of the university of Leyden, by the counsel of the Remonstrants called M. Simon Episcopius to the professorship of theology, that very renowned man Dr. John Polyander, who had been called to the same professorship in the place of F. Gomarus, being unwilling and stuggling against it. This augmented not a little the grief and anxiety of the churches; when from this it appeared, that it was determined by them (the curators) to cherish contentions in that university, and to establish the doctrine of the Remonstrants. But, as these evils now could scarcely any longer be contained

This was their toleration! Certainly, according to this history, the persecution began on the part of the Remonstrants; nor does the contrary appear that I can learn from other histories. The Contra-Remonstrants appealed to existing laws and to legal synods; the Remonstrants used the illegal aid of penal edicts and secular magistrates.

within the limits of the churches of Holland, this contagion at length pervaded, in the first place, the neighbouring churches of Gelderland, and of the provinces of Utrecht and Overyssel. In the diocese of Utrecht, by the negligence of the pastors, the ecclesiastical order seemed fallen down. And, under the pretext of restoring it, Utenbogardus introduced into that church some Remonstrant pastors, and among them, one James Taurinus, a fierce and turbulent man. These (pastors) from that time gave diligence, not only in this city, but in the whole province, by ejecting every where the orthodox pastors, and substituting Remonstrants in their places, that the doctrine of the Remonstrants alone should publicly prevail. But, in order to establish their cause in the same province, they devised a new formula of ecclesiastical government, which at first had been approved by the synod, in which Utenbogardus the pastor of the Hague presided; and then, through the endeavour of the same person, by the illustrious the States of that province likewise. In the fourth and fifth article of the second chapter, the toleration of the opinion of the Remonstrants, which in Holland they so greatly urged, was established; where also the doctrine of the reformed churches is obliquely and odiously traduced. Finally very many new things in the government of the churches, occur every where in this formula. So that from the same it might appear, that nothing other was proposed by these men, than that they might make all things new, not only in doctrine, but in the external government of the church by rites (gubernatione ritibus ecclesiæ).

And now also in Gelderland the Remonstrants

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