This eminent servant of God was born on the 12^th of February, 1636, at Enkhuizen, a town in the province of West Friesland. This town was one of the first to throw off the Spanish yoke and to proclaim its own liberty. When once enlightened with the truths of the gospel, it retained the purity of worship and, even in the worst times of Arminianism, contin­ued steadfast in the faith. Though Enkhuizen was a place noted for trade and shipping, yet it produced men famous in almost every branch of literature.

Herman Witsius was descended from reputable parents. His father, Nicholas Wits, was a man highly esteemed by his fellow citizens at Enkhuizen. He endeared himself to all by his fidelity, modesty, justice, benevolence, and sincere piety in all walks of life. In the church he was first a deacon, and afterwards an elder; and in civil affairs, he was treasurer of the city of Enkhuizen. Witsius' mother was Joanna, a woman of great piety and prudence, the daughter of Herman Gerhard, a highly esteemed minister of the gospel at Enkhuizen for about thirty years.

It is said that Witsius, even before he was born, was devoted by his parents to the service of God and the church; and they gave him the name of his mother's father, earnestly praying that their young Herman might equal or even surpass his grandfather in gifts and graces, inherit his excellencies, and imitate his example. His birth, it appears, was premature, and almost cost both mother and son their lives. At first appearance, he was so small and feeble that it was thought that he could not live above a few hours. It pleased God, however, not only to preserve alive this puny infant, but to make him, in His own time, a truly eminent divine, distinguished for mental vigor, though not physically strong, and renowned throughout the whole Christian world for his valuable labors and useful writings.

His parents, while they found it necessary to take particular care of his health, did not neglect his education. In conformity with their vows and prayers, they were diligent above all to instruct him early in the first principles of the Christian religion. In his sixth year they sent him to the public school of his native town to learn the rudiments of Latin. After he had been there three years and had been promoted to the highest class, Peter Gerhard, his mother's brother, a learned and devout man, took him to his own house and favored him with his immediate tuition. Under the care of this venerable uncle, who treated him as his own son, Witsius made such rapid progress that before he was fifteen years old he could not only speak and write the Latin language correctly, but was minutely acquainted with Greek and Hebrew. With ease he could read and interpret the Holy Scriptures in the original tongues, as well as commentaries in those languages. He had also, by this time, acquired a tolerable knowledge of logic, metaphysics, ethics, and natural philosophy, and had thor­oughly studied the Compendium of Theology of Marcus Friedrich Wendelin, a German Reformed theologian who lived from 1584 to 1652. In addition, the pious conversation of his uncle, his ready command of the Scriptures in the Greek and Hebrew, and his excellent habit of applying pertinent passages to the ordinary occurrences of life, had a favorable effect upon the habits of the nephew, for it laid the foundation of that intimate acquaintance that Witsius had with the Scriptures, for which he was dis­tinguished in the latter periods of his life. Dr. John á Marck, in his funeral oration after the death of Witsius (from which, incidentally, this material on the life of Witsius is drawn), said the following, "O rare felicity of Witsius, and notably improved! Were similar preparations made in the present age, many would enter the university far better instructed than they now are when they leave it to engage in the various pursuits of life."

In the year 1651, at age fifteen, Witsius was sent to the University of Utrecht. Here he studied philosophy under Paul Voetius; the Oriental languages, Hebrew, Syriac, and Arabic, under the celebrated Johann Leusden; and theology under Gijsbert Voetius, John Hoornbeeck, Walter Bruinius, and Andrew Essenius. Maatsius, another excellent professor of divinity, died just before his arrival, and Witsius had only the sad satisfaction of hearing Hoornbeeck pronounce the funeral oration over his lamented colleague. Here Witsius applied himself with unwearied diligence to Oriental learning; and he gave a specimen of his proficiency by composing an eloquent oration in the Hebrew language on "The Messiah of the Jews and the Christians," which, at the request of Leusden, his master, he pronounced with great applause before the university, in the eighteenth year of his age.

In the year 1654, attracted by the fame of Samuel Maresius, the emi­nent French professor at Groningen, Witsius left Utrecht to attend the University of Groningen, where he devoted himself wholly to the study of divinity. Under the guidance of Maresius, he engaged in the usual exercises preparatory for preaching, and performed them in the French language to the complete satisfaction of his teacher. Having continued for one whole year at Groningen, he desired to continue his studies in Leiden, but since the plague was then raging there, he decided to return to Utrecht, to build further upon the foundation he had already laid there. While now, as formerly, he heard with attention the different professors of divinity, both in public and private, he cultivated a peculiar familiarity with Justus van der Bogaerdt, a man of uncommon judgment, gravity, and piety. It was not only the admirable gifts of Bogaerdt, but especially the savour of his evangelical and vital religion, which pervaded his discourses, his prayers, and his private conversation, which greatly endeared him to Witsius.

Witsius himself acknowledged that it was chiefly by the divine blessing on the instructions of this excellent divine that he was preserved from being puffed up with head-knowledge. From him he understood how great the difference is between any superficial knowledge which scholastic studies, books learnedly written, and a close application to studies, may procure to a mind which is still destitute of sanctification, and that heavenly wisdom which is acquired by meditation, prayer, love, familiar converse with God, and by the very relish of spiritual things. These things, proceeding from the Spirit of God, internally illuminating, convincing, persuading, and sealing, gloriously transforms the whole man into the most holy image of Christ.

Thus Witsius came to the realization that before this time he had too much and too fondly pleased himself in lingering in the porch or outer court, but now, by the teaching of the Spirit, he had learned to disclaim all vain presumption of his own knowledge and humbly to sit down at the feet of the heavenly Master and receive the kingdom of heaven as a little child.

His increased attention to spiritual religion, however, was far from abating his ardour or retarding his progress in literary pursuits. About this time he wrote and publicly debated in the university, under the residency of Leusden, his "Theses on the Trinity"; in which, with great learning and ability, he proved that important doctrine from the writings of the ancient Jews and showed how far their descendants have degenerated in that article from the sentiments of their ancestors.

The time was now come that Witsius, already famous at two universities, should be employed in the public service of the church. Accordingly, having received ample testimonies from the professors at Groningen and Utrecht, he presented himself for what was called the preparatory examination at Enkhuizen in the month of May, 1656. He gave full satisfaction to the ministers and was licensed to preach the gospel. His gifts as a preacher were soon noticed, and he received the approval of the churches. At the instigation of John Boisus, minister of the French Protestant church at Utrecht, Witsius, though naturally bashful, was prevailed upon to apply to the French divines assembled at Dordt for license to preach publicly in the French language in their churches. Availing himself of the privilege, he often preached in French at Utrecht, Amsterdam, and other places.

Having received a regular call from the church of Westwouden, he was ordained on the 8th of July, 1657, in the twenty-first year of his age. For four and a half years he labored there with much zeal and success. The young people of his charge received his particular attention. By frequent catechizing and exhorting, his catechumens, both boys and girls, who were before very ignorant, could soon not only give proper answers on the principal heads of our religion, but prove their answers by suitable texts of Scripture. Many could repeat the substance of a whole sermon distinctly when examined on it, to the joy as well as the shame of their parents and older people.

The growing reputation of Witsius soon attracted the notice of other churches. The church of Wormer, in the same tract of North Holland, a large congregation, but at the same time distracted by internal differences and animosities, thought they could not choose a pastor better qualified than Witsius to restore unanimity and edify their souls. Judging it his duty to accept the call of that church, he moved there in October 1661. In this new sphere of usefulness he exerted himself with exemplary discretion and fidelity, and not without remarkable fruit upon his labors. He was esteemed and loved by his people; and al­though the congregation of Sluice in Flanders extended an earnest call to come to them to preach the gospel both in Dutch and in French, he could not think of removing. Not long after, however, he felt he must accept a call from Goes in Zeeland, and moved there in the year 1666.

At Goes his labors were again most acceptable and useful. Enjoying favorable opportunities for retirement and study, and blessed with three excellent colleagues, of whom he venerated two as his fathers, and loved the third as a brother, he often wished to live to old age in that quiet retreat. But in November 1667, a most earnest call was given to him by the church of Leeuwarden, the capital of West Friesland, and after much mature deliberation, he accepted their call and commenced his minis­try among them in April 1668. The fidelity and prudence which he showed in this important position, and the courage and firmness he displayed in a season of extraordinary difficulty, when the United Provinces were harassed and alarmed by the tumults of war and the incursions of the enemy, gained Witsius much respect. Dr. a Marck, who was then a student residing in that district, affirms that he knew no other man of God whose labors were more abundantly blessed.

His services to the church, to the nobility, and to the court were equally appreciated. He was for some time tutor to Henry Casimir, Prince of Nassau, who was cut off by an early death. He also instructed other members of the court, who made public profession of faith under his teaching.

In the year 1675, in order to repair the heavy losses sustained by the death of Christianus Schotanus and that of John Melchior Steinberg, Witsius was elected Professor of Divinity in the University of Franeker, and he was also invited to take the pastoral charge of the church in that city. He moved to Franeker, where, after being honored with the degree of Doctor in Divinity, he was installed as professor. On this occasion he delivered before a numerous audience an excellent oration upon the character of a true divine. In this new situation, he filled both the pulpit and the academic chair with great dignity and extensive success; and the most perfect cordiality subsisted between him and Nicholas Arnold, his aged and venerable colleague.

But the superior gifts and increas­ing celebrity of Witsius procured for him further honors. In the year 1679, he was invited by the patrons of the University of Groningen to succeed James Altingius, as well in the theo­logical and philological chairs, as in the university church. This proposal, however, he declined. But at the beginning of the year immediately following after the death of the celebrated Franciscus Burmann, the citizens of Utrecht sent an honorable deputation to Franeker, to impor­tune him to adorn their university and church with his residence; and notwithstanding the opposition made to his removal by his friends in Friesland, he considered himself bound in duty and gratitude to embrace the opportunity thus pre­sented of advancing the interests of literature and religion in a city to which he had been indebted for inestimable advantages in the days of his youth.

Accordingly, having come to that city, he was invested with the minis­try of the church, and four days later he commenced his duties as Professor of Divinity. He introduced himself to his academic labors with an eloquent oration on the excellence of evangelical truth. At Utrecht he spent more than eighteen years of his life, discharging his various functions with untiring industry and enjoying the society of John Leusden, his former tutor, Peter Maestricht, and other learned and pious colleagues in the university and in the church. His public sermons were blessed to many; his academic lectures were attended by many; and his talents, integrity, and prudence were universally esteemed. He was twice honored with the supreme government and headship of the university.

During his stay at Utrecht, in the year 1685, when the States of Holland sent an embassy to James II, King of Great Britain, who at that time was pursuing measures which led to his ruin, the three ambassadors chose Witsius to accompany them to England in the capacity of chaplain. In this appointment he cheerfully acquiesced; and after a stay of four months in England, he expressed on his return a sincere regard for the English divines, both Conformists and Dissenters, and acknowledged that he had found their company both agreeable and highly instructive. The English, too, were happy with the opportunity of becoming more intimately acquainted with Witsius, and they did not conceal the great respect and esteem in which they subsequently held him. One striking expression of the veneration which the divines of England had for him was that, towards the end of the seventeenth century, when controversies respecting several articles of faith were keenly agitated among them, they agreed to refer their differences to him as an able and impartial umpire. Nor did Witsius perform a slight office of kindness to them, when, after carefully perusing the books they sent to him on each side of the question – which, from his imperfect knowledge of the English lan­guage, cost him considerable labor and after thoroughly unraveling the subtleties and intricacies in which the question was involved, he wrote his Conciliatory Animadversions. These were first printed at Utrecht in the year 1696; and, from the judgment, candour, impartiality, and clarity with which they are composed, they were excellently calculated to unite the sentiments and allay the animosities of the contending theologians.

In the year 1698, when the death of Friedrich Spanheim (1652-1701) seemed to be approaching, the governors of the university of Leyden resolved to give Witsius an invitation to succeed him in the professorship of divinity. And, notwithstanding his obligations to the citizens of Utrecht and their unwillingness to part with him, he complied with the invitation to Leyden. This was partly because he was informed by Heinsius, the administrator of Holland, that it had the approbation of William III, Stadtholder of the United States and King of Great Britain, a prince for whom he had a profound respect; and partly because he felt it equally conducive to the interest of the church and his own comfort, that he should now desist from the labors of the pulpit and devote his few remain­ing years exclusively to academic employment. He began the duties of his office at Leyden on the 16th day of October 1698, by delivering an oration on the character of a candid and modest divine; and for the space of ten years he continued to perform them with unwearied diligence. Here he was attended, as he had formerly been at Franeker and Utrecht, by a numerous circle of promising youths from every part of the Protestant world, who eagerly listened to his pious and learned instructions.

Many candidates for the ministry from Holland, Germany, France, Poland, Prussia, Switzerland, and Great Britain, and even individuals from America, among whom were some native Indians, resorted to the seats of learning where he successively taught; and after finishing their studies, returned to their native countries, hopefully with more piety and learning. Even Doctors in Divinity and Professors of the sciences, in great numbers, did him the honor to hear him daily. His acquaintance, too, was solicited by many eminent scholars and divines throughout Europe.

Scarcely had he completed one year at Leyden, when, in compliance with the importunate request of the States of Holland and West Friesland, he reluctantly accepted the office of Regent of the theological college in the place of Mark Essius, then just deceased. In this arduous and honorable office, he showed strict fidelity, along with uncommon mildness and affection towards his pupils. He retained this position until February 1707, when, because of his advanced years and increasing infirmities, he resigned from it. At his own request he was at the same time exempted from the public duties of his profes­sorship in the university. Notwithstanding the unimpaired vigor of his mind, he was in a great degree disabled by bodily weaknesses. On that occasion, he often declared to an intimate friend that he thought it much better to desist altogether from his work than to perform it in an unbecoming manner.

Amid the many labors of his useful life, Witsius was blessed with a good marriage. In the year 1660 he married Aletta Van Borchorn, daughter of Wessel Van Borchorn, a citizen and merchant of good character at Utrecht and an elder in the church. With this excellent woman, who was of a pleasant natural disposition and adorned with the grace of God, he lived in uninterrupted harmony for twenty-four years, when, after a painful and lingering illness, she died in a manner ornamental to the gospel. He was no less happy in his children. Two sons died young, but he had three pious and accomplished daughters, who showed their father every possible mark of filial affection and respect. Two of them, Martina and Johanna, were respectably married some time before his death. Petronella, however, determined to remain with him to the last, and continued, with the most affectionate regard, to attend and comfort him amidst the growing infirmities of his age.

Witsius never had the advantage of a strong constitution or of a long course of confirmed health. He was often afflicted with certain painful and alarming attacks, which threat­ened an early dismissal from the services of the church on earth. In the latter time of his life he had several violent attacks of the gout and the stone; and six years previous to his death, while sitting in the Professor's chair and delivering an academic lecture, he was seized, for the first time, with a temporary dizziness, accompanied with a loss of memory and absence of thought. These disorders, though subdued by medication, were never completely cured. It is worthy of notice that, notwithstanding his other ailments, arising no doubt in a great degree from his long-continued habits of intense application to reading and writing, he retained his eyesight in such perfection that, within a few months of his death, he was able, by moonlight, and without the assistance of spectacles, to read the Greek New Testament in the smallest type.

His last illness was ushered in by a period of drowsiness. According to the account of Boerhaave, Witsius was suddenly seized with fever on the 18^th of October, 1708, at about one o'clock in the morning. Although this soon subsided, it was followed by extreme weakness of body and sluggishness of mind. The good man, perceiving these symptoms, with great calmness of composure told the physician and others around him that he knew he had but few days to live. Nor was he mistaken. His senses were gradually weakened by repeated slumbers, while his soul was fixed on invisible objects and sustained by the hope of a blessed immortality. In his very last hour, when Dr. á Marck stood by administering consolation to his much-revered friend, he signified his perseverance in the same faith and hope which he had often expressed before; and then, about noon on the 22^nd of October, 1708, he sweetly departed this life and entered into the joy of his Lord, in the 73^rd year of his age and the 52^nd of his ministry.

His death was deeply regretted by the friends of true religion in Holland and other countries. And on the 29^th of October, after his mortal remains had been committed to the dust amidst the tears of a vast concourse of mourners, Dr. á Marck, the same worthy divine who attended him in his last moments, by appoint­ment of the professors of the university of Leiden, pronounced the funeral oration from which many of the facts in this account are taken. In the course of that oration, Dr. á Marck took occasion to specify, with much feeling, the friendly services which Witsius had done for him personally, and the great advantages he had derived, in his youth, from the public discourses, academic lectures, personal intercourse, salutary counsels, and engaging example of this eminent man of God.

As to the character of Herman Witsius, we can glean only some idea from Dr. John á Marck's funeral oration. As it was customary in those days to have funeral orations, so it was also the custom to make many flowery and flattering remarks about the subject of the oration. I have tried to draw "facts," not flattery, in this presentation.

Unquestionably, Witsius was a man of many talents, without any exaggeration a genius, and blessed with many gifts. His learning was various and profound. Deeply skilled in languages, philosophy, and history, as well as theology, he used them wisely; but there is no doubt about the fact that he devoted himself in particular to the study of the Bible. Few have ever acquired either so complete a command of the expressions of Scripture in the original tongues or so great an insight in expounding its most difficult passages. Instead of relying on human authority or allowing himself to be led by the best expositors, whether ancient or modern, he constantly appealed to the sacred volume as the only infallible standard, and implicitly sought and relied upon the dictates of the Holy Spirit. His zeal for "the faith once delivered to the saints" is clearly evident in his discourses and writings. When dangerous opinions in philosophy and divinity prevailed, and when reason was extolled to the prejudice of faith and to the overthrow of the essential doctrines of the Christian religion, he vindicated the cause of truth with pious zeal and unshaken fidelity, but always blended with meekness and prudence. With regard to the less important differences of sentiment which took place among sound and faithful theologians, no one could exercise greater mildness and forbearance than Witsius. He was an admirer of, and took for his motto, that excellent saying: "Unanimity in what is necessary, liberty in what is not necessary, in all things prudence and charity."

To heal the breaches of Zion and to promote peace and concord among brethren, was to him a delightful task. Amid all his attain­ments, he remained humble and modest. It was evident that he indulged no vain conceit of his own capacities or performances; and when his most intimate friends began to address him in the language of praise, he immediately checked them. He never was happier than when he enjoyed fellowship with heaven in spiritual meditation and in stated and ejaculatory prayers. The objects of eternity seemed to be habitually present in his mind, and it was the desire of his heart to promote the highest interests of his pupils and the people of his charge. The whole tenor of his conduct served to show that he was himself "spiritually minded," and that he aspired at nothing less, on behalf of all of whom he had the oversight, than to guide them, by the united influence of precept and example, to "the everlasting kingdom of our Lord and Savior Jesus Christ." The religion of which Witsius was so able a teacher and so bright a pattern, was equally at variance with that of the cold formalist and the proud self-righteous Pharisee. With him it was a fundamental maxim, that Christ "in all things must have the preeminence"; and free and sovereign grace, reigning through the Person and righteousness of the great Immanuel, he regarded as the source of all our hope and the greatest incitement to a holy practice.

Herman Witsius, though dead, yet speaks by his writings; most of which have continued and, it is hoped, will continue through many succeeding ages to give instruction and delight to the lovers of sacred truth. Many of the writings of Witsius were in the Latin language, six volumes in all. We will list only those which have been translated into English:

1. The work for which Witsius is best known is The Economy of the Covenants, which was first published when Witsius was Professor of Divinity in Franeker. By the year 1693 it had already passed through two editions. A translation into English was first published in London, in 1763, in three volumes. A new translation from the original Latin was published in New York in 1798, also in three volumes. It has recently been reprinted in two volumes and is now available in that form.
   This learned work is highly recommended. The first English translation has the following recommendatory statement: "We most heartily concur in the recommenda­tion of his works to serious Chris­tians of all denominations, and especially to ministers and candidates for that sacred office." Among the many signers are John Gill, D.D., John Brine, and Thomas Gibbons.
   James Hervey (1714-1758) writes in his Theron and Aspasio about The Economy of the Covenants as follows: "It is a Body of Divinity, in its method so well digested; in its doctrines so evangelical; and (what is not very usual with our systematic writers) in its language so refined and elegant; in its manner so affectionate and animating; that I would recommend it to every student in Divinity."
   The second work of Witsius to be recommended is a two-volume work entitled Dissertations on the Apostles' Creed. This work was translated from the Latin by Donald Fraser, a Scottish minister, and was first published in Scotland in 1823. The translator has added copious explanatory notes in the back of each volume and includes a copy of the Apostles' Creed in Greek, Latin, and English in parallel columns. This two-volume work was reprinted in 1993 and is still available.Herman Witsius

The work is greatly enhanced by the various indexes:

1. An index of the passages of Scripture more or less amply illustrated in the Dissertations on the Apostles' Creed.
2. An index of Hebrew words illustrated.
3. An index of Greek words illustrated.
4. An index of texts, more or less illustrated in the notes of the translator, Donald Fraser.
5. An index of things adverted to in the notes.
6. An excellent index of authors quoted or referred to in the dissertations, including short notices of most of them.
7. An index of authors quoted or referred to in the notes.

• Another work by Witsius which has recently been reprinted (1994) is Sacred Dissertations on the Lord's Prayer. This work was first published in Latin in 1681 and was translated into English by William Pringle about 150 years ago. There are brief explanatory footnotes by the translator. I reserve comment on this book since I have read little in it. Like all of Witsius' works, it has all the appearance of a scholarly work.

Note: Much of the material for this account of the life and works of Herman Witsius has been gathered from the "Life of the Author" extracted from Dr. á Marck's funeral oration, as found in the 1798 three-volume edition of The Economy of the Covenants. Some additional material has been gleaned from the "Memoir of Herman Witsius, D.D." by Rev. Donald Fraser, as found in the recently reprinted two-volume work of Witsius, Dissertations on the Apostles' Creed.