encountered difficulties and dangers, which way soever he turned. But it pleased GOD wonderfully to preserve him, for his own glory and the good of souls. A rage of Reformation (as an affair of novelty) among the mob, not the sober zeal of true religion, over-ran the Low Countries about this time, and drave all before it. The outrageous multitudes brake into the churches, and swept away all the images, and paintings, and every "rag of the Whore of Babylon," before them. All this was done with the fury of madmen, instead of the orderly spirit of Christians. This conduct displeased Junius, who was concerned for the disgrace of the Protestant cause; and he, by opposing it, displeased many among the Reformed, who joined with the Papists themselves in persecuting him. Wise and good councils, opposed to popular outrage and tumult, are but as declamations to waves in a storm, which drown all other sounds by their own noise, and dash upon every thing indiscriminately which resists them. Men of peace and moderation (and truly religious men must be such) may expect this treatment in all ages. If they will not espouse the cause of a party with the rage of the party; the furious partizans will not thank them for a sober adherence and advice, but perhaps will be the first to condemn them. Thus the works of the flesh are mingled with the things of GOD, and are generally so conducted by the devil, as to bring a disgrace upon them.

When Junius afterwards returned to Antwerp, he found himself excluded from the duties of his profession, by an ordinance of state, which enjoined, that, for the prevention of sedition, only two ministers should be allowed to preach there, and those two to be natives of the country, who should take an oath of allegiance to the prince. Junius was an alien, and could not be naturalized if he would.

From Antwerp he went to Limbourg, but found, like the great apostle, that, wherever he went, persecutions attended him. He lost his library and all his goods by the removal. His labours here were attended with such success, that new and new dangers arose upon him on every side. In the midst of which, he went on as long as he could with any degree of safety; but at last was obliged to fly to preserve his life.

While he lived here, he was made an instrument of gracious relief to a poor widow, who had been for thirteen years exercised with spiritual conflicts, almost to desperation. The Papists, imagining that she was possessed,

plied her with exorcisms: Her friends, believing her mad laid on blows and bonds. She broke from her bonds, and took to the woods, avoiding the sight of man, lest she should undergo a repetition of this sort of discipline. At length she was caught, and brought to Junius, who soon discovered the cause of her disorder, which arose from the fear of perdition: And this fear sprang from the excessive attention and care she had been obliged to pay to her nine fatherless children, which had taken her off from all religious duties, and in particular from the mass, which she had once constantly frequented. Our Divine, perceiving the disease, recurred to the bible for a medicine, from which he shewed her the vain pageantry, idolatry, and corruption of the papistical mass, and at the same time, after laying open the gospel of salvation to her mind, shewed to her, that her honest industry in behalf of her children was far more acceptable to GOD, being commanded of him, than ten thousand idie masses, which never were commanded. In short, he was enabled to quiet the woman's horrors, and to give that balm to her conscience, which soon dispelled all her melancholy, to the no small astonishment of those who had known her before.

The Anabaptists and Papists united to defeat the great work, which GOD enabled Junius to carry on at Limbourg. With the former, by his mild deportment and gentle conferences, he prevailed so much, as to thin their numbers, and recover many of them to the truth. He had greater opposition, both with respect to numbers and malice, from the Papists. These raised all manner of false reports upon his person and doctrine; and some of them went so far, in folly as well as falsehood, as to aver, that he was really cloven-footed, and a monster rather than a man. With an effrontery, peculiar almost to that communion,

They lent this lie the confidence of truth.

But their malice was as fierce, as their charge was false and foolish; and so fierce, that it became necessary for him to remove from Limbourg, which he did, by the advice of his friends, and retired to Heidelberg, where the elector palatine, Frederick the Third, received him very graciously,

After some time, he made a visit to his mother and fa- ̧ mily in France; and from thence returning to Heidelberg, was appointed minister of the church of Schoon. This

Was

was but a small congregation; and, in the following year, the plague appeared among the people, and made it less. In that interim, he was sent by the elector to the prince of Orange's army, during the unsuccessful campaign of 1568, and continued his chaplain till the elector's troops returned home, when he resumed his church, and continued in it till 1573. The elector several times wished him to return to his chaplainship in the army, but it was so much against Junius's inclination, that he constantly excused himself from that service.

He continued labouring, with the divine blessing, in the palatinate till about the year 1592, and for some years before that period, had been engaged with the learned Tremellius, by the elector's command, in a new translation of the Old Testament into Latin-a work which will do them honour, as scholars and divines, to the end of time.

About the year 1581, he had been appointed divinity professor of the university at Heidelberg; and he continued in that station, till he took the opportunity of revisiting France, his native country, under the patronage of the duke de Bouillon. He was introduced to Henry the Fourth, who sent him with a commission into Germany, when he took an opportunity of paying his grateful respects to the elector, and of resigning in form his professor's chair.

In his return to France, he passed through Holland, partly for the sake of his children, and partly for the convenience of the way and facility of correspondence. When he arrived at Leyden, the university and the magistracy gave him a most earnest invitation to fix himself among them, and offered him the divinity chair; which, by the permission of the French king (who had been a Protestant, and was then believed to be one in disguise), he finally accepted in 1592. In this office he continued till his death, filling it with great reputation for ten years. It was a station of labour and eminence; and he laboured in it by teaching and writing most incessantly. At length, GOD was pleased to remove this faithful servant, after a life of trouble and difficulty, by the plague, which ravaged through Holland, and had just before carried off his wife. He died on the thirteenth of October, in the year 1602, and was followed to the grave with the tears of the university, and the concern of all good men.

In his last hours he had great composure and consolation. He died, as he had lived, full of faith in the salation of Jesus. When the celebrated Francis Gomar,

his friend and colleague, visited him near the end, and proposed several scriptures to him by way of comfort; he answered," that he gave himself up entirely to GOD— "to that GOD who would graciously do what was best "for him and for his own glory." When his disorder permitted, he spent his remaining moments in hearing particular passages of scripture read to him, and in pouring out his soul in ardent prayers. And when his friend Gomar called upon him on a subsequent day, and exhorted him, that in his last extremity he would draw for him'self out of that treasury of comforts, out of which he had so happily drawn for others; and that, in particular, he would remember that God was his tender father in heaven, ready to receive him; that Christ was his Saviour; that heaven was his country and inheritance; that the Holy Spirit in his heart was a pledge of all this; that death was only the way to this heaven and life immortal; and that by faith and hope he should rejoice in what was before him;' Junius very earnestly answered, "that he well remembered and observed those "things which he had taught to others; that his only "confidence and stay was in the free grace of God; " and that he was assured, God would perfect what re"mained concerning his future salvation." Upon being asked, if he had any thing particular to say about his affairs, he answered, that he would think but very little "of perishing things at that time;" and, after saying that in his public duties he had aimed, as far as he could, at the glory of GOD and the good of men, he added, "that with respect to all other things he entirely com"mitted them to the divine Providence,"

He was four times married, and survived all his wives. He was deprived of the first by the ignorance of a midwife, who injured her so much in labour, that she lingered in constant pain for seven years, when she died. His second wife he lost suddenly by a fever. The third died of a dropsy; and his fourth was taken from him, a little before his own death, the plague. He had a son and a daughter by his second wife, which daughter was mar ried to the learned John Gerard Vossius; and by his third wife he had another son, named Francis Junius, a very amiable and learned man, who spent most of his days in England, especially at Oxford, his beloved residence. He died in 1677, upon a visit to his nephew Isaac Vossius at Windsor, and was buried in St George's chapel, within the castle.

Nothing hardly can set Junius's literary character in a

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higher view, than the great panegyric which the famous Scaliger made upon him after his death. Scaliger had been highly piqued against him upon some occasion, and was known to be always extremely sparing in his commendations of any body. He observes, however, of him, that ‹ Junius, who had so lately dealt his excellent instructions to crowded audiences, was unhappily snatched < away by the plague; that his scholars bewailed his death; the widowed church lamented him as her parent, and the whole world as its instructor; that they did not weep for him as the vulgar do, who are not sensible of the value of a thing till they have lost it; but that every one knew the great merits of Junius in his life• time, and therefore they were not more sensible of his value by his death, but were the more grieved.' Thuanus had conceived an ill-founded prejudice against him, from which he was defended by Vossius, his son-in-law. Even Bale could say of him, that he was a learned and • an honest man, and so far from running into extremes, that it was his opinion people might be saved in the Romish communion; and that he was never more sensible of the deficiency of his knowledge, than when he knew most; which is an indication of a right understanding.' We will add no more concerning his worth, but the opinion of our excellent bishop Hall, who, (in his Epistles, decad. 1. ep. 7.) styles him, the famous and truly illuminate Dr Francis Junius, the glory of Leyden, the hope of the church, the oracle of textual and schooldivinity; rich in languages, subtle in distinguishing, and in argument invincible.'

His WORKS (in Latin) were published in two volumes folio, and consist of the following articles: "1. Prælectiones in tria prima capita Geneseos. 2. Confutatio argumentor, viginti duor. a simplicio in historiam Mosis de creatione proposita. 3. Libri Geneseos analysis. 4. Libri Mosis qui Exodas inscribitur analytica explicatio. 5. Levitici, Numeror. &Deuteronomici, analytic. explic. 6. Methodica Psalmi quarti enarratio. 7. Enarratio Psalmi centes. primi, secundi, vigesimi tertii. 8. Eirenicum. 9. Expositio prophetarum Danielis Ezekiel. 10. Lectiones in Jonam. 11. Sacrorum parallelorum libri. 12. In epistolam Juda perbreves nota. 13. Apocalypsis Johannis analysi & notis illustrata. 14. De theologia vera. 15. De peccato primo Adami. 16. De politia Mosis. 17. Ecclesiastici, seu de natura ecclesia Dei, libri tres. 18. Theses theologica. 19. Ad theses theologicas appendix. 20. Tres defensiones catholica doctrine