, where he died February 17, 1671. His principal works are, “Scutum Catholic veritatis,” against the Jesuit Thomas Henrici an “Examination of the Jesuit Becan’s Manual”
, a celebrated Lutheran divine,
was born March 1, 1595, at Blaxen in the county of Oldenburg, into which county, and Delmenhorst, his ancestors
had introduced Lutheranism. He was professor of morality, afterwards of divinity and oriental languages at Marpurg, and, lastly^ superintendant of the churches of Lubec, where he died February 17, 1671. His principal
works are, “Scutum Catholic veritatis,
” against the Jesuit Thomas Henrici an “Examination of the Jesuit Becan’s Manual
” a “Hebrew Grammar
” “Expositio Epistolse Pauli ad Ephesios,
” Marpurg, Synopsis
Theologiae
” “Irenicum Catholico Evangelicum
” “De
Justificatione Hominis,
” &c. His son, Philip Lewis
Hanneken, who died professor of divinity at Wittemberg,
June 16, 1706, has also left several works on the Scriptures.
, a French Jesuit, eminent for his great parts, learning, and singularities of
, a French Jesuit, eminent for his
great parts, learning, and singularities of opinion, was
born of obscure parents, at Kimper in Bretagne, in 1647.
He entered young in the society of Jesuits, and devoted
himself to the study of the belles lettres, the learned languages, history, philosophy, and divinity. In 1684, he
published in 4to, a work entitled “Nummi antiqui populorum & urbium illustrati
” in which he often gave explications very singular, and as contrary to truth as to good
sense. The same year he published, in conjunction with
Petavius, Themistii Orationes xxxiii. cum notis,“folio,;
and the year following, in 5 vols. 4to, for the use of the
dauphin,
” Plinii Historic Naturalis libri xxxvii, interpretatione & notis illustrati,“of which a much improved edition appeared at Paris in 1723, 3 vols. folio. Hitherto he
confined himself to profane learning, where his whimsies
were not supposed capable of doing much harm; but now
he began to tamper with religious subjects; and in 1687,
he published his book entitled
” De Baptismo qu<fistio triplex.“Two years after appeared his 4< Antirrheticus de
nummis antiquis colouiarum & municipiorum,
” in 4to; aud
also “S. Joannis Chrysostorni Epistola ad Cacsarium Monachum, notis ac clissertatione de sacramento altaris,
” in
4to. Le Clerc having made some reflections upon “St.
Chrysostom’s Letter to Cassarius,
” Hardouin replied, in a
piece printed in Defence de la l.ettre
de S. Jean Chrysostome, addressee a l'Auteur cle la Bibliotheque Universelle:
” to which Le Clerc returned an answer in the nineteenth volume of that work.
We will conclude our account of this famous Jesuit with a characteristic epitaph by M. de Boze.
We will conclude our account of this famous Jesuit with a characteristic epitaph by M. de Boze.
, a celebrated Jesuit, was born at Cologne in 1694, of a patrician family, and taught
, a celebrated Jesuit, was born
at Cologne in 1694, of a patrician family, and taught the
belles lettres there until he went to Milan, on being appointed professor of Greek and Hebrew. On his return to
his own country, he acquired much celebrity as a preacher
and as a professor of philosophy and divinity. He died in
1763; his principal works were, l.“Summa historic omnis
ab exordio rerum ad annum a Christo nato 1718,
” Luxembourg, De initio metropoleos ecclesiasticae Coloniae, &c. disquisitio,
” Cologne, Bibliotheca scriptorum Coloniensium,
” ibid. Dissertationes decem historico-criticx in sacram scripturam,
” fol. 5. “Inscriptionis Herseliensis Ubio-Romanse
explanatio,
” Cologne, Councils of the church of Germany,
” which had
been projected by Schannat, a learned ecclesiastic, who
had collected materials for the purpose. These, on his
death, were put into the hands of Hartzheim, who after augmenting and reducing them to order, published the first
four volumes. The work was afterwards continued by
Scholl and Neissen.
t his “Biblia Magna” is reckoned a very good work. He must not be confounded with John de la Haye, a Jesuit, who died 1614, aged seventy-four, leaving an “Evangelical Harmony,”
, a learned Franciscan, preacher in
ordinary to queen Anrie of Austria, was born in 1593 at
Paris, and died there in 1661. His principal works are,
“Biblia Magna,
” Biblia Maxima,
” Biblia Magna
” is reckoned a very good work. He must
not be confounded with John de la Haye, a Jesuit, who
died 1614, aged seventy-four, leaving an “Evangelical
Harmony,
” 2 vols. fol. and other works; nor with another
John de la Haye, valet de chambre to Margaret of Valois,
who published her poems.
oncerning Succession, published not long since under the name of R. Doleman.“Tais R. Doleman was the Jesuit Parsons. In 1610 he was appointed by king James one of the
, an English historian, was educated at Cambridge, where he took the degree of LL. D.
In 1599 he published, in 4to, The first Part of the Life
and Raigne of King Henrie IV. extending to the end of
the first yeare of his raigne,“dedicated to Robert earl of
Essex; for which he suffered a tedious imprisonment, on
account of having advanced something in defence of hereditary succession to the crown. We are informed, in lord
Bacon’s
” Apophthegms,“that queen Elizabeth, being
highly incensed at this book, asked Bacon, who was then
one of her council learned in the law,
” whether there was
any treason contained in it?“who answered,
” No, madam for treason, I cannot deliver my opinion there is
any but there is much felony.“The queen,
apprehending it, gladly asked,
” How and wherein“Bacon answered,
” because he had stolen many of his sentences
and conceits out of Cornelius Tacitus.“This discovery is
thought to have prevented his being put to the rack.
Carnden tells us, that the book being dedicated to the
earl of Essex, when that nobleman and his friends were
tried, the lawyers urged, that
” it was written on purpose
to encourage the deposing of the queen;“and they particularly insisted on these words in the dedication* in which
our author styles the earl
” Magnus & present! judicio, &
futuri temporis expectatione.“In 1603 he published, in
quarto,
” An Answer to the first part of a certaine Conference concerning Succession, published not long since
under the name of R. Doleman.“Tais R. Doleman was
the Jesuit Parsons. In 1610 he was appointed by king
James one of the historiographers of Chelsea college, near
London, which, as we have often had occasion to notice,
was never permanently established. In 1613, he published
in 4to,
” The Lives of the Three Normans, kings of England; William I; William II.; Henry I.“and dedicated
them to Charles prince of Wales. In 1619, he received
the honour of knighthood from his majesty, at Whitehall.
In 1624, he published a discourse entitled
” Of Supremacie in Affaires of Religion,“dedicated to prince Charles,
and written in the manner of a conversation held at the
table of Dr. Toby Matthews, bishop of Durham, in the
time of the parliament, 1605. The proposition maintained is, that supreme power in ecciesiasticaJ affairs is a
right of sovereignty. He wrote likewise,
” The Life and
Raigne of King Edward VI. with the beginning of the
Raigne of queen Elizabeth,“1630, 4to, but this was posthumous; for he died June 27, 1627. He was the author
of several works of piety, particularly
” The Sr.nctuarie of
a troubled soul,“Lond. 1616, 12mo;
” David’s Tears,
or an Exposition of the Penitential Psalms,“1622, 8vo.
and te Christ’s Prayer on the Crosse for his Enemies,
”
1623. Wood says that “he was accounted a learned and
godly man, and one better read in theological authors,
than in those belonging to his profession; and that with
regard to his histories, the phrase and words in them were
in their time esteemed very good; only some have wished
that in his
” History of Henry IV.“he had not called sir
Hugh Lynne by so light a word as Mad-cap, though he
were such; and that he had not changed his historical style
into a dramatical, where he introduceth a mother uttering a woman’s passion in the case of her son.
” Nicolson observes, that “he had the repute in his time, of a
good clean pen and smooth style; though some have since
blamed him for being a little too dramatical,
” Strype
recommends that our author “be read with caution
that his style and language is good, and so is his fancy
but that he uses it too much for an historian, which puts
him sometimes on making speeches for others, which they
never spake, and relating matters which perhaps they never thought on.
” In confirmation of which censure, Kennet has since affirmed him to be “a professed speech-maker
through all his little history of Henry IV.
”
he Psalms,” printed after his death, at Amst. 1641, 4to, and a controversial work against Coster the Jesuit, entitled “Gladius Goliathi,” much commended by Voetius.
, a Dutch protestant divine, and
one of the early promoters of the reformed religion in that
country, was born at Utrecht in 1551. He had attained
so much reputation with his fellow citizens, that in 1579
they unanimously chose him their pastor. The same year,
as all obstacles to the establishment of the reformation were
not yet overcome, they appointed him one of a
deputation sent to our queen Elizabeth, to request that in the
treaty of peace with Spain, she should stipulate for the
free exercise of the protestant religion in the United Provinces. In 1582, he was the first who preached that religion openly in the cathedral of Utrecht, notwithstanding
the opposition given by the chapter. He afterwards refused the theological chair in the university of Leyden, but
accepted the pastoral cvffice at Amsterdam in 1602, which
he held until his death, Aug. 29, 1608. All his contemporaries, the protestant divines, speak highly of his talents,
character, and services. He did not write much; except
an “Analysis of the Psalms,
” printed after his death, at
Amst. Gladius Goliathi,
” much commended
by Voetius.
n parts and learning. He was educated a protestant, but afterwards by the persuasions of Sirmond the Jesuit, embraced the Roman catholic religion, and going from France
, an ingenious
and learned German, was born at Hamburg in 1596; and after
a liberal education in his own country, went to France, and
at Paris distinguished himself by uncommon parts and learning. He was educated a protestant, but afterwards by the
persuasions of Sirmond the Jesuit, embraced the Roman
catholic religion, and going from France to Rome, attached
himself to cardinal Francis Barberini; who took him under
his protection, and recommended him to favour. He was
honoured by three popes, Urban VIII. Innocent X. and
Alexander VII. The first gave him a canonry of St.
Peter’s; the second made him librarian of the Vatican;
and the third sent him, in 1665, to Christina of Sweden,
whose formal profession of the Catholic faith he received at
Inspruck. He spent his life in study, and died at Rome
in 1661, Cardinal Barberini, whom he made his heir,
caused a marble monument to be erected over his grave,
with a Latin inscription much to his honour. He was very
learned both in sacred and profane antiquity, was an acute
critic, and wrote with the utmost purity and elegance.
His works consisted chiefly of notes and dissertations, which
have been highly esteemed for judgment and precision.
Some of these were published by himself; but the greater
part were communicated after his death, and inserted by
his friends in their editions of authors, or other works that
would admit them. His notes and emendations upon Eusebius’s book against Hierocles, upon Porphyry’s “Life of
Pythagoras,
” upon Apollonius’s “Argonautics,
” upon the
fragments of Demophilus, Democrates, Secundus, apd Sallustius the philosopher, upon Stephanus Byzantinus de
Urbibus, &c. are to be found in the best editions of those
authors. He wrote a “Dissertation upon the Life and
Writings of Porphyry,
” which is printed with his notes on
Porphyry’s “Life of Pythagoras;
” and other dissertations/
of his are inserted in Grsevius’s “Collection of Roman Antiquities,
” and elsewhere.
, a Jesuit, was born Jan. 22, 1631, at Tours, and taught ethics, rhetoric,
, a Jesuit, was born Jan. 22, 1631, at
Tours, and taught ethics, rhetoric, and philosophy among
the Jesuits, and devoted himself afterwards to preaching
twenty-four years; the rest of his life was spent in composing useful books. He died at Paris, in the college of
Louis le Grand, March 29, 1729. His works are, “La
Bibliotheque des Predicateurs,
” Lyons, Morality,
” 8 vols. the supplement 2 vols. “Panegyrics,
”
4 vols. and the supplement 1 vol. The “Mysteries,
” 3
vols. and the supplement 1 vol. “The Tables,
” 1 vol.
*' The Ceremonies of the Church,“1 vol.
” Christian
Eloquence,“1 vol.
” Traité de la maniere d'imiter le
bons Predicateurs,“12mo.
” Ars Typographica, carmen,“4to; and twenty volumes of
” Sermons," all which shew
more industry than genius, but some of them are consulted
as repositories of facts and opinions.
the prosecution of his philosophical studies, he met with an excellent professor, father Mambrun, a Jesuit; who, alter Plato’s example, directed him to begin by learning
, bishop of Avranches in France,
a very eminent scholar, was born of a good family at Caen
in Normandy, Feb. 8, 1630. His parents dying when he
was scarcely out of his infancy, Huet fell into the hands
of guardians, who neglected him: his own invincible love
of letters, however, made him amends for all disadvantages;
and he finished his studies in the belles lettres before he was
thirteen years of age. In the prosecution of his philosophical studies, he met with an excellent professor, father
Mambrun, a Jesuit; who, alter Plato’s example, directed
him to begin by learning a little geometry, and Huet contracted such a relish for it, that he went through every
branch of mathematics, and maintained public theses at
Caen, a thing never before done in that city. Having
passed through his classes, it was his business to study the
law, and to take his degrees in it; but two books then
published, seduced him from this pursuit. These were,
“The Principles of Des Cartes,
” and “Bochart’s Sacred
Geography.
” He was a great admirer of Des Cartes, and
adhered to his philosophy for many years; but afterwards
saw reason to abandon it as a visionary fabrick, and wrote
against it. Bochart’s geography made a more lasting impression upon him, as well on account of the immense
erudition with which it abounds, as by his acquaintance
with its author, who was minister of the Protestant church
at Caen. This book, being full of Greek and Hebrew
learning, inspired Huet with an ardent desire of being
versed in those languages, and, to assist his progress in
these studies, he contracted a friendship with Bochart, and
put himself under his directions.
, a learned Jesuit, was born at Brussels in 1588; and died of the plague at Rhinberg
, a learned Jesuit, was born at Brussels in 1588; and died of the plague at Rhinberg in 1639.
He published his first work in 1617, which was “De prima
scribendi origine, et universae rei literarise antiquitate,
”
Antwerp, 8vo. This book was republished by Trotzius in
1738, with many notes. 2. “Obsidio Bredana, sub Ambrosio Spinola,
” Antwerp, Militia equestris, antiqua et nova,
” Antwerp, Pia
JDesideria,
” the work by which he is best known, was first
published in 1632, 8vo, and reprinted in 32mo, with all the
clearness of Elzevir, and adorned with rather fanciful engravings. These “Pia Desideria
” are in Latin, and consist of three books, the subjects of which are thus arranged.
B. 1. “Gemitus Animae penitentis.
” 2. “Vota animae
sanctas.
” 3. “Suspiria animae amantis.
” They consist of
long paraphrases in elegiac verse, on various passages of
scripture. His versification is usually good, but he wants
simplicity and sublimity; yet he is sometimes p oetical,
though his muse is not like that of David.
chbishop, who knew him well, as declaring, that “Dr. Humphrey had read more fathers than Campian the Jesuit ever saw; devoured more than he ever tasted; and taught more
, a learned English writer, was
born at Newport Pagnell in Buckinghamshire, about 1527,
and had his school education at Cambridge; after which
he became first a demy, then a fellow, of Magdalen-college
in Oxford. He took the degree of M. A. in 1552, and
about that time was made Greek reader of his college, and
entered into orders. In June 1555 he had leave from his
college to travel into foreign countries; he went to Zurich,
and associated himself with the English there, who had
fled from their country on account of their religion. After
the death of queen Mary he returned to England, and was
restored to his fellowship in Magdalen college, from which
he had been expelled because he did not return within the
space of a year, which was one condition on which he was
permitted to travel; another was, that he should refrain
from all heretical company. In 1560 he was appointed
the queen’s professor of divinity at Oxford; and the year
after elected president of his college. In 1562 he took
both the degrees in divinity; and, in 1570, was made
dean of Gloucester. In 1580 he was removed to the
deanery of Winchester; and had probably been promoted
to a bishopric if he had not been disaffected to the church
of England. For Wood tells us, that from the city of
Zurich, where the preaching of Zuinglius had fashioned
people’s notions, and from the correspondence he had at
Geneva, he brought back with him so much of the Calvinist both in doctrine and discipline, that the best which
could be said of him was, that he was a moderate and conscientious nonconformist. This was at least the opinion
of several divines, who used to call him and Dr. Fulke of
Cambridge, standard-bearers among the nonconformists;
though others thought they grew more conformable in the
end. Be this as it will, “sure it is,
” says Wood, that
“Humphrey was a great and general scholar, an able
linguist, a deep divine and for his excellency of style,
exactness of method, and substance of matter in his writings, went beyond most of our theologists .
” He died in
Feb. 1590, N. S. leaving a wife, by whom he had twelve
children. His writings are, 1 “Epistola de Graecis literis,
et Homeri lectione et imitatione;
” printed before a book
of Hadrian Junius, entitled “Cornucopias,
” at Basil, De Religionis conservatione et reformatione, deque
primatu regum, Bas. 1559.
” 3. “De ratione interpretandi auctores, Bas. 1559.
” 4. “Optimates: sive de nobilitate, ejusque autiqua origine, &c.
” Bas. Joannis Juelli Angli, Episcopi Sarisburiensis, vita et
mors, ejusque verae doctrinae defensio, &c. Lond. 1573.
”
6. “Two Latin orations spoken before queen Elizabeth;
one in 1572, another in 1575.
” 7. “Sermons;
” and 8.
“Some Latin pieces against the Papists, Campian in particular.
” Wood quotes Tobias Matthew, an eminent archbishop, who knew him well, as declaring, that “Dr.
Humphrey had read more fathers than Campian the Jesuit
ever saw; devoured more than he ever tasted; and taught
more in the university of Oxford, than he had either
learned or heard.
”
an Machiavelian policy,” Oxford, 1612, 4to; to this is added “The Life of father Parsons, an English Jesuit.” 11. “Filius Papae papalis,” ch. 1. Lond. 1621; translated
His works are, 1. “Philobiblion R. Dunelmensis,
” Ecloga Oxonio-Cantabrigiensis,
” Lond. Cyprianus Redivivus, &c.
” printed with the
“Ecloga.
” 4. “Spicilegium divi Augustini hoc est,
libri de fide ad Pet. Diacon. collatio & castigatio,
” printed
also with the “Ecloga.
” 5. “Bellum papale seu concordia discors Sext. V. & dementis VIII. circa Hieronym.
Edition.
” Lond. 1600, 4to, and 1678, 8vo. 6. “Catalogus Librorum in Bibliotheca Bodleiana,
” Oxford, Concordantiae Ss. patrum, i.e. vera & pialibri Canticorum
per patres universes, &c.
” Oxford, 1607, 4to. 8. “Apology for John Wickliffe, &c.
” Oxford, Life of John Wickliffe.
” 9. “A Treatise
of the Corruption of Scriptures, Councils, and Fathers,
&c.
” Lond. Librarian.
” 10. “The Jesuits’ Downfall threatened
for their wicked lives, accursed manners, heretical doctrine,
and more than Machiavelian policy,
” Oxford, The Life of father Parsons, an English
Jesuit.
” 11. “Filius Papae papalis,
” ch. 1. Lond. 1621;
translated from Latin into English by William Crashaw:
the author’s name is not put to it 12. “Index generalis
sanct, Patrum ad singulos versus cap. v. secundum Matthseum, &c.
” Lond. Notae ad Georg.
Wicelium de methodo concordiae ecclesiasticae,
” &c. Vindiciae Gregorianae, seu restitutus Gregorius Magnus ex Mss. &c. de Genevas,
” 1625. 15. “Manuduction, or Introduction unto Divinity, &c.
” Oxford,
Humble and earnest Request to the
Church of England, for and in the behalf of books touching
Religion,
” in one sheet, Explanation or
enlarging of the Ten Articles in his Supplication lately exhibited to the clergy of the church of England,
” Oxford,
Specimen Corruptelarum poutificiorum
in Cypriano, Ambrosio, Greg. Magno, &c.
” Lond. Index librorum prohibitorum a pontificiis, Oxford,
”
Admonitio ad theologos protestantes de
libris pontificiorum caute legendis,
” ms. 21. “Enchiridion theologicum,
” ms. 22. “Liber de suspicionibus &
conjecturis,
” ms. These three Wood says he saw in the
Lambeth library, under D. 42, 3; but whether printed, says
he, I know not, perhaps the “Enchiridion
” is. Dr. James
likewise translated, from French into English, “The Moral
Philosophy of the Stoics,
” Lond. Fiscus papalis, sive catalogus indulgentiarum,
” &c. Lond. Life of Usher.
”
ng of the Mss. of an extraordinary style in penning; such a one as I dare balance with any priest or Jesuit in the world of his age, and such a one as I could wish your
, nephew of the preceding, was born
at Newport, in the Isle of Wight, in 1592, and admitted a
scholar of Corpus Christi college, Oxford, Sept. 23, 1608.
In October 1611, he took the degree of B A. and in Jan.
1615, that of M. A. in which year also he became probationer fellow of his college. Having entered into holy
orders, he preached frequently, and arrived to the degree
of bachelor in divinity. Upon what occasion we know not,
he travelled abroad; and was in Russia, in 1619, a tour to
which country was very uncommon in those days. He was
esteemed to be well versed in most parts of learning, and
was noted, among his acquaintance, as a good Grecian and
poet, an excellent critic, antiquary, and divine; and was
admirably skilled i'n the Saxon and Gothic languages. As
for his preaching, it was not approved of by any of the
university, excepting by some of the graver sort. Of
three sermons, delivered by him before the academics, one
of them, concerning the observation of Lent, was without
a text, according to the most ancient manner; another
was against it, and a third beside it; “shewing himself
thereby,
” says Anthony Wood, “a humourous person.
”
Selden was much indebted to him for assistance in the
composition of his “Marmora Arundeliana,
” and acknowledges him, in the preface to that book, to be “Vir multijugae studiique indefatigabilis.
” Mr. James also exerted
the utmost labour and diligence in arranging and classifying sir Robert Cotton’s library; and it is somewhat singular that bishop Nicolson imputes the same kind of blame
to him, of which Osborn, the bookseller, more coarsely
accused Dr. Johnson, when compiling the Harieian Catalogue, viz. “that being greedy of making extracts out of
the books of our history for his own private use, he passed
carelessly over a great many very valuable volumes.
” Nothing
was wantnig to him, and to the encouragement of his studies, but a sinecure or a prebend; if he had obtained
either of which, Wood says, the labours of Hercules would
have seen/ted to be a trifle. Sir Symonds D'Ewes has described him as an atheistical profane scholar, but otherwise
witty and moderately learned. “He had so screwed himself,
” adds sir Symonds, “into the good opinion of sir Robert Cotton, that whereas at first he only permitted him
the use of some of his books; at last, some two or three
years before his death, he bestowed the custody of his
whole library on him. And he being a needy sharking
companion, and very expensive, like old sir Ralph Starkie
when he lived, let out, or lent out, sir Robert Cotton’s
most precious manuscripts for money, to any that would
be his customers; which,
” says sir Symonds, “1 once
made known to sir Robert Cotton, before the said James’s
face.
” The whole of these assertions may be justly suspected. His being an atheistical profane scholar does not
agree with Wood’s account of him, who expressly asserts
that he was a severe Calvinist; and as to the other part of
the accusation, it is undoubtedly a strong circumstance in
Mr. James’s favour, that he continued to be trusted, protected, and supported, by the Cotton family to the end of
his clays. (See our account of Sir Robert Cotton, vol. X. p. 326 et seqq.) This learned and laborious man fell
a victim to intense study, and too abstemious and mortified a course of living. His uncle, Dr. Thomas James, in
a letter to Usher, gives the following character of him:
“A kinsman of mine is at this present, by my direction,
writing Becket’s life, wherein it shall be plainly shewed,
both out of his own writings, and those of his time, that
he was not, as he is esteemed, an arch-saint, but an archrebel; and that the papists have been not a little deceived
by him. This kinsman of mine, as well as myself, should
be right glad to do any service to your lordship in this kind.
He is of strength, and well both able and learned to effectuate somewhat in this kind, critically seen both in Hebrew,
Greek, and Latin, knowing well the languages both
French, Spanish, and Italian, immense and beyond all
other men in reading of the Mss. of an extraordinary style
in penning; such a one as I dare balance with any priest
or Jesuit in the world of his age, and such a one as I
could wish your lordship had about you; but paupertas
inimica bonis est monbus, and both fatherless and motherless, and almost (but for myself) I may say (the: more is pity) friendless.
”
, a pious and learned Jesuit, was a native of Paris, where he was born in 1647. He taught
, a pious and learned Jesuit, was a
native of Paris, where he was born in 1647. He taught
polite literature in his own order, and distinguished himself as a preacher. He died at Paris in 1719. There are
several tracts of piety of his writing, besides a piece entitled “La Science des Medailles,
” of which the best
edition is that of Paris, in Introduction to the
History of Medals,
” without any acknowledgment.
, or rather Jouvancey (Joseph de), a celebrated Jesuit, was born September 14, 1643, at Paris. He taught rhetoric with
, or rather Jouvancey (Joseph de),
a celebrated Jesuit, was born September 14, 1643, at
Paris. He taught rhetoric with uncommon reputation at
Caen, la Fleche, and Paris. At length he was invited to
Rome, in 1669, that he might continue “The History of
the Jesuits,
” with more freedom than he could have done
in France, and died in that city May 29, 1719. His principal works are, two volumes of Latin Speeches, 12mo;
a small tract entitled “De ratione discendi et docendi,
”
much esteemed; Notes, in Latin, on P-ersius, Juvenal,
Terence, Horace, Martial, Ovid’s Metamorphoses, &c.
The fifth part of the “History of the Jesuits,
” in Latin,
from
ng out of the popish plot in 1678, he retired to Horspath, where some time after he was seized for a Jesuit, or priest, and hound to appear at the quarter-sessions at Oxford.
* In the Oen?. Mag. for 1781, p 38, daleo, Oxford, on Edward Joyner,
is a curious- Latin epitaph, taken from alias Lyde, who was probably the elthe parish church of St. Mary Mag- der brother of William.
piety, and great fidelity. At his return he lived very retired in London; till, on the breaking out of the popish
plot in 1678, he retired to Horspath, where some time
after he was seized for a Jesuit, or priest, and hound to
appear at the quarter-sessions at Oxford. Being found to
be a mere lay-papist, and discharged, he went to Ickford,
an obscure village in Buckinghamshire, near Thame, and
there spent many years in devout retirement. In 1687 he
was restored to his fellowship by James II. but expelled
from it after a year’s enjoyment, and retired to his former
recess, where, says Wood, his apparel, which was formerly gay, was then very rustical, little better than that of
a day-labourer, and his diet and lodging suitable. In one
of his letters to Wood, April 12, 1692, he told him that
“the present place of his residence is a poor thatcht-house,
where the roof is of the same stuff in the chamber where
he lodged, which he assured me was never guilty of paying chimney-tax. However, he hoped that all this would
not make a person neglected and despicable who had formerly slept in the royal palaces of France, under a roof
fretted and embossed with gold; whereas, this is doubly
and trebly interweaved only with venerable cobwebs, which
can plead nothing of rarity besides the antiquity.
” This
personage has written, 1. “The Roman Empress,
” a comedy, Lond. Some Observations on the
Life of Cardinal Pole,
” Horti Carolini Rosa altera,
” Life of Cardinal Pole,
” published in
, an Italian Jesuit, and a celebrated writer of panegyrics, was born at Nice, and
, an Italian Jesuit, and a celebrated writer of panegyrics, was born at Nice, and admitted
into the society in 1622. He taught rhetoric for the space
often years. Being afterwards called to the court of Savoy, to be entrusted with the education of prince Charles
Emanuel, he began to publish his first works at Turin.
He died at Messina, Nov. 15, 1653. All his works were
printed together at Lucca, in 1710. This collection contains, I. A hundred panegyrics upon Jesus Christ; printed
the first time at Genoa in 1641. 2. Forty panegyrics
written in honour of Lewis XIII. printed at Lyons in 1644.
3. Many inscriptions, epitaphs, and encomiums, upon several subjects; printed likewise at Lyons in the same year.
4. Panegyrics upon the greatest bishops that have been in
the church; printed also at Lyons in the same year, and
reprinted at Genoa in 1653, with this title, “Pars Secunda
Elogiorura humana complectens.
”
olipsorum,” is also attributed to him, but was more probably written by Julius Clement Scotti, an ex- Jesuit. On its first appearance it was ascribed to Sciopins, but that
, a learned German, was born
in 1584 at Vienna. He entered the Jesuits’ society at
Rome 1607, and taught philosophy, mathematics, and
theology, at Messina, where he published a Latin treatise
in 1629, fol. which made much noise, and shows no little
ercdulity. It was reprinted at Viterbo, 1632, fol. In this
work he says that the pretended “Letter from the Blessed
Virgin Mary to the people of Messina
” is genuine; and
he was therefore obliged to go to Rome and clear himself
from the accusation brought against him in consequence of
this work; but it ended in his being only compelled to
change the title of his book, and to make some small
alterations in it. He spent several years at Rome, and died
at Milan, September 28, 1648, leaving a “Treatise on the
Motion of the Earth and Sun,
” De sacra
Latinitate,
” 1639,
4to;
” Annalium Ecclesiasticorum Regni Hungariae,“torn. 1. fol. This is a valuable work, but has not been
finished. He wrote also the funeral oration of Nicholas
Richard, a Dominican, master of the Sacred P ilace, 4to;
and a satire against the government of the Jesuits, entitled
'< Monarchia Solipsorum,
” is also attributed to him, but
was more probably written by Julius Clement Scotti, an
ex-Jesuit. On its first appearance it was ascribed to Sciopins, but that opinion is now given up. It was, however,
dedicated to Leo Allatius, and was reprinted at Venice,
1652, with Inchofer’s name. Bourgeois, in his account
of the book cwi “Frequent Comm mion,
” page 89, enters
into a large detail respecting Inchofer, and the “Monarchia Solipsorum,
” and as he was at Rome when the work
first came out, and was acquainted with Inchofer, to whom
he ascribes it, his testimony must be allowed to have considerable weight.
, was a Spanish Jesuit who on the suppression of his order, went to Italy, and settled
, was a Spanish Jesuit
who on the suppression of his order, went to Italy, and
settled at Bologna, where he died in 1783. He is known
chiefly as the author of “The History of the famous
preacher friar Gerund de Campazas; otherwise Gerund
Zotes.
” This work was written with a view to correct the
abuses of the Spanish pulpit, by turning bad preachers
into ridicule. The first volume of the original Spanish
was published at Madrid, in 1758, under the assumed
name of Francisco Lobon de Salazar, minister of the parish
of St. Peter in Villagarcia. It was not only highly applauded by many of the learned in Spain, to whom it had
been communicated in manuscript; but even the inquisitors encouraged the publication, and bore testimony in
writing to its laudable design, believing that it would in a
great measure produce a reformation. One of the revisers
for the inquisition says, “It is one of those lucky expedients which indignation and hard necessity suggest, when
the best means have proved ineffectual, and we are not to
find fault if the dose of caustic and corrosive salts be somewhat too strong, as cancers are not to be cured with rose
water.
” Notwithstanding this approbation of the inquisition, some orders, particularly the Dominican and Mendicant, represented to the king that such a piece of merciless criticism would too much diminish the respect due
to the clergy, and would render all religious orders ridiculous in the eyes of the common people, &c. These arguments, repeatedly urged by the friars, and supported by
several of the bishops, obliged the council of Castile to
take the book into their serious consideration, which produced a suppression of it. The author had a second volume ready; but, finding it impossible to print it in Spain,
presented the copy to Mr. Baretti, by whose means both
volumes were printed in English in 1771, with the omission of some tedious and irrelevant parts. In Spain this
work was so highly approved, that the author was hailed
as a second Cervantes, whom he certainly endeavours to
copy; but it would be too liberal to allow him the merit
of successful rivalship. Friar Gerund, however, is
certainly a work of great humour, and must have appeared to
much advantage in Spain, where the subjects of the satirQ
are more common and obvious than in this country. Here
it cannot be supposed to yield more than mere amusement,
unless where it presents us with the customs of the common
and middle ranks of Spain, and those are said to be faithfully depicted.
, a learned Jesuit, was born in Tirnaw in Hungary, about 1572, was received into
, a learned Jesuit, was born in Tirnaw in Hungary, about 1572, was received into the Jesuits’ order at Rome, and returning to his own country, was oanished into Transylvania, with the other members of the society, during the commotions which, at that time, agitated the kingdom. After this he discharged the duty of theological professor in the university of Olmutz, and filled some other important posts in different places. His last retreat was to a college which he built at Presburg, where he died in 1634. He was regarded as one of the most eloquent preachers in Hungary, and published some sermons, but he is chiefly celebrated for having completed a translation of the Bible from the Vulgate into the Hungarian tongue, which was printed at Vienna, in 1626.
the Mss. which may still be seen in Thomas a Kempis’s own hand. On the other hand, Pere Possevin, a Jesuit, was the first who attributed this work to the abbot John Gersen
, a pious and learned regular
canon, and one of the most eminent men in the fifteenth
century, was born 1380, at Kemp, a village in the diocese
oi Cologn, from whence he took his name. He studied at
Deventer, in the community of poor scholars established
by Gerard Groot, made great progress both in learning
and piety, and in 1399 entered the monastery of regular
canons of Mount St. Agnes, near Zwol, where his brother
was prior. Thomas a Kempis distinguished himself in
this situation by his eminent piety, his respect for his superiors, and his charity towards his brethren; and died in
great reputation for sanctity, July 25, 1471, aged ninetyone. He left a great number of religious works, which
breathe a spirit of tender, solid, and enlightened piety, of
which a collection was printed at Antwerp, 1615, 3 torn.
8vo. The abbe de Bellegarde translated part of his works
into French, under the title of “Suite du Livre de I'lmitation,
” 24mo, and Pere Valette, under that of “Elevation a J. C. sur sa vie et ses mysteries,
” 12mo. The
learned Joducus Badius Ascensius was the first who attributed the celebrated book on the Imitation of Jesus Christ
to Thomas a Kempis, in which he has been followed by
Francis de Tob, a regular canon, who in favour of this
opinion quotes the Mss. which may still be seen in Thomas
a Kempis’s own hand. On the other hand, Pere Possevin,
a Jesuit, was the first who attributed this work to the
abbot John Gersen or Gessen, in his “Apparatus sacer,
”
which opinion has been adopted by the Benedictines of
the congregations de St. Maur. M. Vallart, in his edition
of the “Imitation,
” supposes it to be more ancient than
Thomas a Kempis, and that it was written by Gersen.
Those who wish to be acquainted with the disputes which
arose on this subject between the Benedictines, who are
for Gersen, and the regular canons of the congregation of
St. Genevieve, who are for Thomas a Kempis, may consult the curious account of them which Dom. Vincent
Thuilier nas prefixed to torn. 1. of Mabillon’s and Ruinart’s Posthumous Works, or Dupin’s History, who has
also entered deeply into the controversy. The first Latin
edition is 1492, 12mo, Gothic. There was at that time
an old French translation under the title of ‘L’lnternelle
Consolation,“the language of which appears as old as
Thomas a Kempis, which has raised a doubt whether the
book was originally written in Latin or French. The abbe
”
Langlet has taken a chapter from this ancient translation,
which is not in the Latin versions. Dr. Stanhope translated it into English, and there are numerous editions of it
in every known language.
, a learned Jesuit and controversial writer, whose true name was Matthias Wilson,
, a learned Jesuit and controversial
writer, whose true name was Matthias Wilson, and who,
in some of his works, takes the name of Nicholas Smith,
was born at Pegsworth near Morpeth in Northumberland,
1580. He was entered among the Jesuits in 1606, being
already in priest’s orders; and is represented in the “Bibliotheca Patrurn societatis Jesu,
” as a man of low stature,
but of great abilities: “vir magnis animi dotibus bumili in
corpore praeditus.
” He taught divinity a long time in the
English college at Rome, and was a rigid observer of that
discipline himself which he has as rigidly exacted from
others. He was then appointed sub-provincial of the province of England; and, after he had exercised that employment out of the kingdom, he was sent thither to perform the functions of provincial. He was twice honoured
with that employment. He was present, as provincial, at
the general assembly of the orders of the Jesuits, held at
Rome in 1646, and was elected one of the definitors. He
died at London, January 4, 1655-6, and was buried in the
church of St. Pancras, near that city.
This Jesuit was the author of several works, in all which he has shewn great
This Jesuit was the author of several works, in all which
he has shewn great acuteness and learning. In 1630, 'he
published a small volume, called “Charity mistaken, with
the want whereof Catholics are unjustly charged, for affirming, as they do with grief, that Protestancy, unrepented,
destroys salvation.
” This involved him in a controversy,
first with Dr. Potter, provost of Queeu’s-college, Oxford,
who, in 1633, wrote “Want of Charity justly charged Oh
all such Romanists, as dare, without truth or modesty, affirm, that Protestancy destroyeth salvation;
” and afterwards with Chillingworth, who, in answer to this Jesuit,
wrote his “Religion of Protestants;
” of which, as well as
of his controversy with Knott, we have already given an
account in his life (vol. IX.) It only remains to be added
here, that Chillingworth’s latitude of principles afforded
Knott many advantages, which, at that time, would be
more apparent than now. Knott’s larger answer to Chillingworth did not appear until 1652, when it was printed
at Ghent, under the title of “Infidelity unmasked; or,
the confutation of a book published by W. Chillingworth,
&c.
” Knott was also the author of “Monita utilissima
pro patribus missionariis Anglicanis,
” or useful advice for
the fathers of the English mission; but this work was never
printed.
vision to 1674. He communicated his design to father Kircher; and, commending some books which that Jesuit had published, he let him know, that he had only sketched out
, a celebrated fanatic, was born
at Breslaw in Silesia in 1651, and gave great hopes by the
uncommon progress he made in literature; but this was
interrupted by a sickness he laboured under at eighteen
years of age. He was thought to be dead on the third day
of his illness, but had then, it seems, a most terrible vision.
He fancied himself surrounded with all the devils in hell,
and this at mid-day, when he was awake. This vision was
followed by another of God himself, surrounded by his
saints, and Jesus Christ in the midst; when he saw and
felt things inexpressible. Two days after, he had more
visions of the same kind; and when he was cured of his
distemper, though he perceived a vast alteration with regard to these sights, yet he found himself perpetually encompassed with a circle of light on his left hand. He had
no longer any taste for human learning, nor any value for
university-disputes or lectures; he would have no other
master but the Holy Ghost. He left his country at nineteen years of age. His desire to see Holland made him
hasten thither, even in the midst of a desolating war; and
he landed at Amsterdam, Sept. 3, 1673, which was but
three days before the retaking the city of Naerden. He
went to Leyden a few days after, and meeting with Jacob
Behmen’s works, his disorder increased, for he now
said he found that Behmen had prophesied of things,
of which he thought nobody but himself had the least knowledge. There was at that time in Holland one John Hothe,
a prophet likewise of the same stamp; for whom Kuhlman
conceived a high veneration, and dedicated to him his
“Prodromus quinquennii mirabilis,
” printed at Leyden in
I frankly own myself,
” says he,
“incapable of your sublime and celestial knowledge:
what I have written, I have written after a human manner, that is, by knowledge gained by study and labour,
not divinely inspired or infused. I do not doubt but that
you, by means of the incomparable and vast extent of
your genius, will produce discoveries much greater and
more admirable than my trifles. You promise great and.
incredible things, which, as they far transcend all human
capacity, so I affirm boldly, that they have never been
attempted, nor even thought of, by any person hitherto;
and therefore I cannot but suspect, that you have obtained
by the gift of God such a knowledge as the scriptures
ascribe to Adam and Solomon: I mean, an Adamic and
Solomonic knowledge, known to no mortal but yourself,
and inexplicable by any other.
” Our fanatic, not perceiving that his correspondent was jesting with him, carefully
published Kircher’s answers, using capital letters in those
passages where he thought himself praised. Kircher, however, gave him serious advice, when Kuhlman consulted
him about writing to the pope: he told him with what circumspection and caution things were conducted at Rome;
and assured him, that in his great work, which he proposed to dedicate to the pope, he must admit nothing
which might offend the censors of books, and especially
take care not to ascribe to himself an inspired knowledge.
, a celebrated Jesuit, was born July 10, 1607, of a good family at Bourges. He taught
, a celebrated Jesuit, was born July
10, 1607, of a good family at Bourges. He taught ethics,
philosophy, and moral theology, with reputation, first at
Bourges, and afterwards at Paris, where he settled. His
memory was uncommon, and his learning very extensive;
and he was esteemed by the literati for amiable temper and
politeness, as well as for his writings. He died March 25,
1667, at Paris. He was not much of an original writer,
the greatest part of his numerous works being compilations,
which cost him little farther trouble than to collect and
arrange, which, however, he did with judgment. The
principal are, 1. “Nova Bibliotheca Mss. Librorum,
”
1657, 2 vols. fol. containing many pieces which had never
been printed before. 2. “De Byzantinae Historian Scriptoribus,
” fol. in which is an account and catalogue of the
writers of the Byzantine History, in chronological order.
3. “Two Lives of Galen,
” taken from his works, 8vo.
4. “Bibliotheca Bibliothecarum,
” Geneva, Biblioth. nummaria,
” and an “Auctuarium,
”
printed Concordia Chronologies,
” 5 vols. fol.
The 5th vol. is by Pere Briet; a learned work, but too
obscure, and of little use. He published also, several
pieces respecting the geographical history of France, and
the Greek language, which are forgotten. 6. “Bibliotheca anti-Janseniana,
” 4to, a catalogue of writings against
Jansenius and his defenders. 7. An edition of the “Annals of Michael Glycas,
” in Greek and Latin, fol. 8. A
good edition of “Notitia dignitatum omnium imperii Roinani,
” concerning the Instruction of a Christian
King,
” 12mo. 10. “De Scriptoribus Ecclesiasticis dissertutio,
” 2 vols. 8vi, in which is a dissertation against the
story of pope Joan. But the most known among Pere
Labhe’s works, is his new “Collection of the Councils,
”
Apparatus alter,
” because the 17th is also
entitled “Apparatus.
” This Collection was finished by
Pere Gabriel Cossart, one of his brethren, a better and
more judicious critic than himself, and is justly esteemed,
though it is deficient in several respects, and contains
many faults. Vigneul Marville says of P. Labbe, that he
was an honest man, accused of being a little piratical, and
of robbing the learned, not through necessity, but for
amusement.
, a French Jesuit, was born in 1605, and became successively professor of polite
, a French Jesuit, was born in 1605,
and became successively professor of polite literature, philosophy, and theology; performed missions; and went
through several departments of business in his society.
Among all his avocations, he found time to be the author
of several useful works relating to the history of his country; the most considerable of which are, 1. “Historia Galliarum sub Praefectis Prsetorii Galliarum,
” Historia Coloniarum a Gallis in exteras Nationes missarum,
” De Regibus Franciae et Lege
Salica.
” 4. “Historia Romana,
” Notitia Provinciarum Imperil utriusque
cum Notis,
” Velleius Paterculus
” and “Tacitus <le Germairia,
” with
learned notes, of which Dithrnan availed himself in his edition of 1726.
, a Jesuit, who died i 1748, left a valuable “Paraphrase on the Psalms,”
, a Jesuit, who died i
1748, left a valuable “Paraphrase on the Psalms,
” 12mo,
and several other works: the principal are, “Le veritable
Esprit des Disciples de S. Augustin,
” Lettre d'un Abbe
” a “EvSque,
” &c.
“Moral Reflexions, with notes on the New Testament,
”
written with a design to rival those by P. Quesnel, 12 vols.
12mo. He speaks much of this Jesuit in his “Letters to
the Abbe Margon.
” Lallemant was among the warmest
defenders of the bull Unigenitus.
Hamburgh, which he did in April 1662, and arrived at Vienna, where, being introduced by Miller, the Jesuit, to the emperor Leopold, he presented to his majesty, his “Prodromus
In 1647 he went to Italy, still under the direction of
Holstein, whom he met there, but who had much reason
to be dissatisfied with his conduct towards him, which was
not respectful. What other faults Lambecius may have
been guilty of, are not clearly explained; one at least,
we hope, was not true, that he disgusted his uncle by proposing to steal some manuscripts before he left Rome.
After remaining nearly two years at Rome, Lambecius returned to France, and went to Toulouse, where he studied
law for a year. He again went to Paris, resumed his acquaintance with his former literary friends, and consulted
the libraries for materials to enrich a history of the city of
Hamburgh, which he had undertaken; but at the request
of his parents, he returned home in 1650. About a year
after, he was appointed professor of history, and commenced his office in January 1652, with an oration on the
connection of history with other sciences, “De historiarum
cum caeteris sapientise et literarum studiis conjunctione.
”
He was uow only in his twenty-fourth year. During his
professorship, he took the degree of doctor of laws in
France. In 1659, he was elected rector of the college of
Hamburgh, and entered on the office in Jan. 1660, with an
oration on the origin of the college of Hamburgh. His
departure, however, from Hamburgh was approaching;
for which various reasons have been assigned. It appears
from the evidence produced by Chaufepie, that his religious principles began to be suspected and that he was
querulous and ambitious but what, in the opinion of some,
precipitated his retreat, was his marriage to an old maid,
rich, but avaricious, with whom he found it impossible to
live, when he found it impossible to get possession of her
fortune. Perhaps all these causes might determine him
to leave Hamburgh, which he did in April 1662, and arrived at Vienna, where, being introduced by Miller, the
Jesuit, to the emperor Leopold, he presented to his majesty, his “Prodromus Historiae Literariae,
” which he
printed in
ing pensive at his inn, and ignorant which way to turn himself, he received a letter from Miller the Jesuit, mentioned above, and who was confessor to the emperor, requesting
After these visits, he returned to Vienna Sept. 28, 1662,
and, as it would appear, without any employment or resources. While sitting pensive at his inn, and ignorant
which way to turn himself, he received a letter from Miller
the Jesuit, mentioned above, and who was confessor to the
emperor, requesting him to state in writing in what manner
he wished to be employed under his majesty. Lambecius
immediately returned for answer, that it had always been
his greatest desire to serve the emperor and the august
house of Austria, and that if his majesty would be so gracious as to admit him to court, he should endeavour to
prove the sincerity of his zeal, by placing the imperial
library in a better condition than it had ever been, by
writing the history of Germany in general, and of the
house of Austria in particular, and by continuing the history of literature, of which he had already dedicated a
specimen to, his majesty. In consequence of these offers,
the emperor appointed him his under-librarian and historiographer, and the same day (Nov. 27), the emperor spent
three hours in shewing Lambecius his collection of medals,
and made him a present of some of them. Three months
afterwards, on the death of the head librarian, he was appointed to succeed him, and the emperor gave him also
the title of counsellor, and bestowed, indeed, every mark
of esteem upon him, conversing with him in the most familiar manner, and taking him as part of his suite in some
of his travels. During the ten years that he lived at
Vienna, he lodged with an advocate, who managed all his
domestic concerns, and in return he made him his heir.
He died in the month of April 1680. Lambecius was unquestionably one of the most learned men of his time;
but his character, in other respects, as may be collected
from the preceding narrative, was not without considerable
blemishes. With respect to the imperial library, he certainly performed what he undertook, and has laid the
learned world under great obligations by his vast catalogue, published in 8 vols. folio, from 1665 to 1679,
under the title of “Commentariorum de augustissima Bibliotheca Csesarea Vindobonensi, libri octo.
” To thes
must be added as a supplement, “Dan. de Nessel Breviarium
et supplementum commentariorum Bibl. Caes. Vindobon.
”
Vienna, opera et studio Ad. Fr. Kollarii,
” to which must be
added “A. F. Kollarii ad Lambecii commentariorum libros
octo, Supplementum liber primus posthumus,
” Vienna,
Bibliotheca acromatica.
” A new edition of Lambecius’s “Prodromus historic litterariae,
” was published by
Fabricius, at Leipsic,
, a Spanish Ex- jesuit, was born at Valemia in 1729, and died in 1798, at Bologna,
, a Spanish Ex-jesuit, was born
at Valemia in 1729, and died in 1798, at Bologna, to which
he had retired on the expulsion of his order. Our authority gives little of his personal history. He owed his celebrity to his knowledge of the ancient languages, and of
poetry and history, which he taught in the university of
Vjlentia. His works are in Spanish, Italian, and Latin;
in the Spanish he wrote, 1. “An essay on general History,
ancient and modern,
” Valentia, Account of the Castillian poets,
” ibid. acted and printed at
Valentia in 1762. 2. Don Sancho Abarva,
” ibid. 1765,
in Italian, and such pure and elegant Italian as to astonish
the critics of Italy. He wrote three tragedies; 1. “Iphigenia in Aulis.
” 2. “Ormisinda.
” 3. “Lucia Miranda.
”
In Latin, he exhibited his talents for poetry, and is highly
commended for the classical purity of style of his “Rhenus,
” Bologna, De serificio civium bologmensium libellus singularis,
” ib. Lokman’s Fables,
”
Bologna,
e his death, he had embraced the Roman catholic religion, influenced by the artifices of a priest or Jesuit who prevailed on him to leave his estate to the society of Jesuits.
, an English lawyer, was a native of
Somersetshire, and educated at Oxford, in St. John’s college, as Wood was informed, where, he adds, he made
considerable proficiency in literature. Afterwards he removed to the Middle Temple, but being of a delicate
habit, does not appear to have practised as a barrister.
Some years before his death, he had embraced the Roman
catholic religion, influenced by the artifices of a priest or
Jesuit who prevailed on him to leave his estate to the society of Jesuits. He died at Hayes in Middlesex, in August 1655. He was the reporter of certain “Cases in the
first three years of K. Car. I.
” which were published in
French, by Edward Walpole, 1662, folio.
auses of Laud’s unpopularity. This year also, our prelate held his famous conference with Fisher the Jesuit, before the marquis of Buckingham and his mother, in order to
Upon the lord-chancellor Kllesmere’s decline, in 1610, Laud s interest began to rise at court, so that, in November that year, the king gave him the deanery of Gloucester; and as a farther instance of his heing in favour, he was selected to attend the king in his journey to Scotland, in 1617. Some royal directions were by his procurement sent to Oxford, for the better government of the university, before he set out on that journey, the design of which was to bring the church of Scotland to an uniformity with that of England; a favourite scheme of Laud and other divines: but the Scotch were resolute in their adherence to the presbyterian form of church government, and the only fruit of this expensive journey was, that the king found his commands nugatory, and his authority contemned. Laud, however, seems to have advanced in favour with his majesty, for on his return from Scotland, Aug. 2, 1617, he was inducted to the rectory of Ibstock, in Leicestershire; and Jan. 22, 1620-1, installed into a prebend of Westminster. About the same time, there was a general expectation at court, that the deanery of that church would have been conferred upon him; but Dr. Williams, then dean, wanting to keep it in commendam with the bishopric of Lincoln, to which he was promoted^ procured that Laud should be promoted to the bishopric of St. David’s. The day before his consecration, he resigned the presidentship of St. John’s, in obedience to the college-statute; but was permitted to keep his prebend of Westminster in corrimendam, through the lord-keeper Williams’s interest, who, about a year after, gave him a living of about 120l. a year, in the diocese of St. David’s, to help his revenue; and in January 1620, the king gave him also the rectory of Creeke, in Northamptonshire. The preachers of those times introducing in their sermons discussions on the doctrines of predestination and election, and even the royal prerogative, the king published, August 1622, directions concerning preachers and preaching, in which L;iud was said to have a hand, and which, being aimed at the puritans and lecturers, occasioned great clamour among them, and was one of the first causes of Laud’s unpopularity. This year also, our prelate held his famous conference with Fisher the Jesuit, before the marquis of Buckingham and his mother, in order to confirm them both in the protestant religion, in which they were then wavering. The conference was printed in 1624, and produced an intimate acquaintance between him and the marquis, whose special favourite he became at this time, and to whom he is charged with making himself too subservient; the proof of which is said to be, that Buckingham left him his agent at court, when he went with the prince to Madrid, and frequently corresponded with him.
“This great man,” says the abbé“,” owed his death to a medicine given him by a Jesuit at Vienna, which he took from a desire to obtain a too speedy
“This great man,
” says the abbé“,
” owed his death to
a medicine given him by a Jesuit at Vienna, which he
took from a desire to obtain a too speedy cure for the
gout. This removed the disorder suddenly from his foot
to his stomach, and killed him. At the time of his death,
he was sitting on the side of his bed, with an ink-stand and
Barclay’s Argenis beside him. They say that he was continually reading this book, the style of which pleased him
exceedingly; and that it was from this taste he intended
to form his history.
the hands of the Jesuits; and a third at Doway, the superior of which, for some years, was a Scotch Jesuit.
His character is represented much to his advantage, by several writers, both at home and abroad; and all parties agree in speaking of him as a man of great learning, an able statesman, and a zealons churchman. His fidelity to his queen was certainly honourable in its motive, although it is impossible to defend all his proceedings. Dodd informs us that when at Paris he laid the foundation of three colleges for the education of popish missionaries; one for his countrymen at Paris, which was completed; another at Home, which fell into the hands of the Jesuits; and a third at Doway, the superior of which, for some years, was a Scotch Jesuit.
en of Women is conformable to the Law of God and Nature.“These two last are ascribed, by Parsons the Jesuit, to Morgan Philips, but Camden asserts them to be our author’s,
Bishop Lesley’s writings are, 1. “Afflicti Aninw Consolationes, & tranquilli Animi Conservatio,
” Paris, De Origine, Moribus, & Rebus gestis Scotorum,
”
Romae, Some things,
” says he, “savoured so much of
ingratitude and perfidy, that, although it were very proper
they should be known, yet it were improper for me to record them, because often, with the danger of my life, I
endeavoured to put a stop to them; and I ought to do all
that is in me, not to let them be known unto strangers.
”
With this work are published, 3. “Paraenesis ad Nobilitatem
Populumque Scotorum
” and, 4. “Regionum & Insularum
Scotiae Descriptio.
” 5.“” Defence of the Honour of Mary
Queen of Scotland; with a Declaration of her right, title,
and interest, to the crown of England,“Liege, 1571, 8vo,
which was immediately suppressed. 6.
” A Treatise, shewing, that the Regimen of Women is conformable to the
Law of God and Nature.“These two last are ascribed, by
Parsons the Jesuit, to Morgan Philips, but Camden asserts
them to be our author’s, Annal. Eliz. sub. ann. 1569. 7.
” DeTitulo & Jure Marias Scotorum Reginae, quo Anglias
Successionem Jure sibi vindicat,“Rheims, 1580, 4to. 8.
There is a ms. upon the same subject in French, entitled
” Remonstrance au Pape,“&c. Cotton library, Titus, cxii.
1. and F. 3. 14. 9.
” An Account of his Embassage in.
England, from 1568 to 1572,“ms. in the advocates’ library in Scotland. Catal. of Oxford Mss. 10.
” An Apology for the Bishop of Ross, as to what is laid to his Charge
concerning the Duke of Norfolk,“ms. in the library of
the lord Longueville. 11.
” Several Letters in the hands
of Dr. George Mackenzie," who wrote his life.
, a Jesuit missionary, born at Lisbon in 15y3, entered among the Jesuits
, a Jesuit missionary, born at Lisbon in
15y3, entered among the Jesuits in his sixteenth year, and
in 1622 he went out as one of their missionaries to the East
Indies. He was at Goa when the reigning emperor of Abyssinia became a convert to the church of Rome, and many of
his subjects followed his example. The missionaries already
in the country being desirous of coadjutors to extend their
religion, Lobo was deputed to go to Abyssinia, where he
resided some years, subject to much danger and many
hardships and sufferings; and on his return he was ship,
wrecked, and narrowly escaped destruction. He afterwards promoted the interest of the Abyssinian mission at
Madrid and Rome; and, notwithstanding his former dangers and hardships, took a second voyage to the Indies.
He returned to Lisbon in 1658, and was made rector of
the college of Coimbra, where he died in 1678, at the age
of eighty-four. He was author of “An Historical Account
of Abyssinia,
” containing much curious and valuable information, which was translated from the Portuguese language into the French by the abbé le Grand, with additions. An abridgment of this, in 1735, constituted the
first publication of Dr. Samuel Johnson.
, a Spanish Jesuit and cardinal, was born Nov. 28, 1583, at Madrid. His talents
, a Spanish Jesuit and cardinal, was born Nov. 28, 1583, at Madrid. His talents began to appear so early, that it is said he was able, at three years of age, to read not only printed books, but manuscripts. He maintained theses at fourteen, and was sent to study the taw, soon after, at Salamanca; where he entered into the order f the Jesuits in 1603, against his father’s wish. After finishing his course of philosophy among the Jesuits of Pampeluna, and of divinity at Salamanca, he was sent to Seville by his superiors, on his father’s death, to take possession of his patrimony, which was very considerable, and Which he divided among the Jesuits of Salamanca. He then taught philosophy five years after which, he was professor of divinity at Valladolid. The success with which he filled this chair, convinced his superiors that he was worthy of one more eminent: accordingly he received orders, in the fifth year of his professorship, to go to Rome, to teach divinity there. He set out in March 1621, and arrived at Rome in June the same year, having met with Bjanv dangers in travelling through the provinces of France. He taught divinity at Rome for twenty years, and attended wholly to that employ, without making his court to the cardinals, or visiting any ambassadors.
nal’s robes, that he was resolved to represent first to his holiness, that the vows he had made as a Jesuit would not permit him to accept of a cardinal’s hat. He was answered,
The publication of his works was in consequence of an
order which his vow of obedience would not suffer him to
refuse: he published accordingly, seven large volumes in
folio , the fourth of which he dedicated to Urban VIII.
Upon this occasion he went for the first time to pay his
respects to the pope, by whom he was very graciously received; and from that time so highly respected, that Urban made him a cardinal, in Dec. 1643, without any previous notice or solicitation. To this promotion, however,
he is said to have shown the greatest repugnance, and
would not permit the Jesuits’ college to discover any signs
of joy, or grant the scholars a holiday. He looked upon
the coach, which cardinal Barberifli sent him, as his coffin;
and when he was in the pope’s palace, he told the officers
who were going to put on his cardinal’s robes, that he was
resolved to represent first to his holiness, that the vows he
had made as a Jesuit would not permit him to accept of a
cardinal’s hat. He was answered, that the pope had dispensed with those vows. “Dispensations,
” replied he,
“leave a man to his natural liberty and, if I am permitted
to enjoy mine, I will never accept of the purple.
” Being
introduced to the pope, he asked whether his holiness, by
virtue of holy obedience, commanded him to accept the
dignity ' to which the pontiff answering, that he did;
Lugo acquiesced, and bowed his head to receive the hat.
Yet he constantly kept a Jesuit near his person, to be a
perpetual witness of his actions. He continued to dress
and undress himself; he would not suffer any hangings to
be put up in his palace; and established so excellent an
order in it, that it was considered as an useful seminary.
He died Aug. 20, 1660, leaving his whole estate to the
Jesuits’ college at Rome; and was interred, by his own
directions, at the feet of Ignatius Loyola, the founder of
the order.
, elder brother of the preceding, was born at Madrid in 1580, and became a Jesuit at Salamanca in 1600, where he first employed himself in teaching
, elder brother of the preceding, was
born at Madrid in 1580, and became a Jesuit at Salamanca
in 1600, where he first employed himself in teaching the
rudiments of grammar: but he afterwards was professor of
philosophy, and was sent to the Indies. There he filled
the divinity-chair in the town of Mexico, and also in Santa
Fe. These posts, however, not being agreeable to tfhe
Retirement in which he desired to live, he returned to
Spain. In the voyage he lost the best part of his commentaries upon the “Summit
” of T. Aquinas, and narrowly escaped being taken prisoner by the Dutch. He
was afterwards deputed to Rome by the province of Castile,
to assist at the eighth general assembly of the Jesuits; and,
upon the conclusion of it, he was detained there by two
employments, that of censor of the books published by the
Jesuits, and that of Theologue general. But finding himselt to be courted more and more, from the time that his
brother was made a cardinal, he went back into Spain
where he was appointed rector of two colleges, or of a
college or school consisting of two divisions, as is that of
Westminster. He died in 1652, after writing several books,
the chief of which are, 1. Commentarii in primam partem
S. Thomae de Deo, trinitate, & angelis,“Lyons, 1647, 2
vols, folio. 2.
” De sacramentis in genere, &c.“Venice,
1652, 4to. 3.
” Discursus praevius ad theologiam moralem, &c.“Madrid, 1643, 4to. 4.
” Quasstiones morales
de sacramentis," Grenada, 1644, 4to.
ectacles for sir Humphrey Lynde,” was printed at Roan, 1631, in 8vo, by Robert Jenison, or Frevil, a Jesuit. 5. “An account of Bertram, with observations concerning the
His works are, 1. “Ancient characters of the visible
Church, 1625.
” 2. “Via tuta, the safe way, &c.
” reprinted several times, and translated into Latin, Dutch,
and French, printed at Paris, 1647, from the sixth edition
published in 1636, 12mo, under the title of “Popery confuted by Papists,
” &c. 3. “Via devia, the by-way,
” &c.
A Case for the Spectacles;
or, a Defence of the Via tuta,
” in answer to a book written
by J. R. called “A pair of Spectacles,
” &c. with a supplement in Vindication of sir Humphrey, by the publisher,
Dr. Daniel Featly. A book entitled “A pair of Spectacles
for sir Humphrey Lynde,
” was printed at Roan, An
account of Bertram, with observations concerning the censures upon his Tract De corpore et sanguine Christi,
”
prefixed to an edition of it at London, 1623, 8vo, and reprinted there in 1686, 8vo, by Dr. Matthew Brian.
, a Portuguese Jesuit, and most indefatigable writer, born at Coimbra, in 1596, quitted
, a Portuguese Jesuit, and most
indefatigable writer, born at Coimbra, in 1596, quitted
that order after a time to take the habit of a cordelier.
He was strongly in the interest of the duke of Braganza
when he seized the crown of Portugal. Being sent to
Rome, he acquired for a time the favour of pope Alexander the Vllth, and was preferred by him to several important offices. The violence of his temper however soon
embroiled him with this patron, and he went to Venice,
where he disputed de omni scibili; and gaining great reputation, obtained the professorship of moral philosophy at
Padua. Afterwards, having ventured to interfere in some
state matter at Venice, where he had been held very high,
he was imprisoned, and died in confinement, in 1681, at
the age of 85. He is said, in the “Bibliotheque Portugaise,
” to have published Clavis Augustiniana liberi arbitrii,
” a book written against father,
afterwards cardinal Noris. The disputants were both
silenced by authority; but Macedo, not to seem vanquished,
sent his antagonist a regular challenge to a verbal controversy, which by some biographers has been mistaken for a
challenge to fight. The challenge may be found in the
“Journal Etranger
” for June Schema Sanctae Congregationis,
” Encyclopaedia in agonem literatorum,
” Praise
of the French,
” in Latin, Myrothecium Morale,
” 4to. This
is the book in which he gives the preceding account of
what he had written and spoken, &c. He possessed a
prodigious memory, and a ready command of language;
but his judgment and taste were by no means equal to his
learning and fecundity.
, a Jesuit, was born at Paris in 1651, and was professor of rhetoric in
, a Jesuit, was born at Paris in
1651, and was professor of rhetoric in his society, doctor
of divinity, and rector of the Jesuits college at Rouen,
then of the college de Clermont at Paris. He died March
15, 1619, aged 58. He published under the name of
Callus, or Le Cocq, which was his mother’s name, “Jo.
Galii jurisconsult! notationes in Historiam Thuani,
” Ingoldstadt, History of transactions in China and Japan, taken from letters
written 1621 and 1622,
” Paris, 1627, 8vo. John Baptist de Machault, another Parisian Jesuit, who died May
22, 1640, aged 29, after having been rector of the colleges
at Nevers and Rouen, left “Gesta a Soc. Jes. in Regno
Sinensi, ^thiopico, et Tibetano;
” and some other works of
the historical kind, but of little reputation. James de
, a Jesuit also, born 1600, at Paris, taught ethics and philosophy, and
, a Jesuit also, born 1600, at Paris, taught ethics
and philosophy, and was afterwards rector at Alencon, Orleans, and Caen. He died 1680, at Paris. His works are,
“De Missionibus Paraguariae et aliis in America meridional!
” “De rebus Japonicis
” “De Provinces Goana,
Malabarica, et aliis
” “De Regno Cochineinensi
” “De
Missione Religiosorum Societatis J. in Perside
” “De
Regno Madurensi, Tangorensi,
” &C.
, a learned Jesuit, was born at Bergamo in 1536, and was instructed by his uncles
, a learned Jesuit, was born at Bergamo in 1536, and was instructed by
his uncles Basil and Chrysostom Zanchi, canons regular
of that city, in Greek, Latin, philosophy and theology.
His studies being finished he went to Rome, where his
talents became so well known that several princes invited
him to settle in their dominions, but he gave the preference to Genoa, where in 1563 he was appointed professor
of eloquence, with an ample salary. He continued in that
office two years, and was chosen to the office of secretary
of state; but in 1565, he returned to Rome, where he
entered into the society of Jesuits. He spent six years as
professor of eloquence in the Roman college, during which
he translated, into the Latin language, the history of the
Indies by Acosta, which was published in 1570. He then
went to Lisbon at the request of cardinal Henry, and compiled from papers and other documents with which he was
to be furnished, a complete history of the Portuguese conquests in the Indies, and of the progress of the Christian
religion in that quarter. He returned to Italy in 1581,
and some years after was placed, by Clement VIII. in the
Vatican, for the purpose of continuing, in the Latin language, the annals of Gregory XIII. begun by him in the
Italian of this he had finished three books at the time of
his death, which happened at Tivoli Oct. 20, 1603. Soon
after he entered among the Jesuits he wrote the life of
Ignatius Loyola; but his principal work is entitled “Historiarum Indicarum,
” lib. XVI. written in a very pure style,
which has been frequently reprinted. The best edition is
in two volumes 4to, printed at Bergamo in 1747. The
purity of his style was the effect of great labour. Few
men ever wrote so slowly; nothing seemed to please him,
and he used to pass whole hours in polishing his periods;
but we cannot readily credit all that has been reported on
this subject, as that he never could finish above twelve or
fifteen lines in a clay; that he was twelve years in writing
his history of the Indies, and that, to prevent his mind
being tainted with bad Latin, he read his breviary in Greek.
There are, however, some other particulars of his personal
history which correspond a little with all this. He disliked
the ordinary commons of the Jesuits’ college, aftid had always something very nice and delicate provided for him,
considering more substantial and gross food as incompatible with elegant writing; yet with all this care, he was of
such an irascible temper as to be perpetually giving offence,
and perpetually asking pardon.
, a learned Jesuit, was born in the French province of Bugey ou the borders of
, a
learned Jesuit, was born in the French province of Bugey
ou the borders of Savoy, in 1670. From the age of twenty-eight he had made himself so completely master of
Chinese learning of all kinds, that he was considered as a
prodigy, and in 1703, was sent as a missionary into that
country, where he was highly esteemed by the emperor
Kam-Hi, who died in 1722. By that prince he was employed, with other missionaries, to construct a chart of
China, and Chinese Tartary, which was engraved in
France in 1732. He made also some separate maps of particular provinces in that vast empire, and the emperor was
so pleased with these performances, that he fixed the author at his court. Mailla likewise translated the “Great
Annals
” of China into French, and transmitted his manuscript to France in 1737, comprising the complete history
of the Chinese empire. The first volumes appeared in
1777, under the care of the abbe Grosier, and the whole
was completed by him in 1785, making thirteen volumes
4to. The style of the original is heavy, and contains many
long and tedious harangues, which the editor has suppressed: it gives many lively and characteristic traits of
men and manners. Mailla died at Pekin June 28, 1748,
having lived forty -five years in China, and attained his
seventy-ninth year. He was a man of a lively but placid
character, of an active and persevering spirit, which no
labours repressed. The late emperor Kien Long paid the
expences of his funeral, which was attended by a procession of seven hundred persons.
, an Italian Jesuit, sent by his superiors as a missionary to Portugal, was a man
, an Italian Jesuit, sent by his
superiors as a missionary to Portugal, was a man of an ardent zeal, with that facility of elocution which enthusiasm
geu*rally confers. He soon became the fashionable confessor, and people of all ranks put themselves under his
direction. He was regarded as a saint, and consulted as
an oracle. When the duke d‘Aveiro formed his conspiracy
against the king of Portugal, he is said by the enemies of
the Jesuits to have consulted with three of that order, one
of whom was Malagrida. The king, when he thought
proper to banish the Jesuits from his kingdom, suffered
Malagrida, Alexander, and Mathos, to remain there; and
these are the very three who are supposed to have assisted
the conspiracy, by telling the conspirators that it was not
even a venial sin to kill a monarch who persecuted the
saints, i. e. the Jesuits. Malagrida was some time after
sent to the inquisition, for teaching heretical doctrines;
an accusation which is said to have been not altogether
without foundation. He appears, however, to have been
an enthusiast of so extravagant a kind, that no singularities in his writings can be thought extraordinary. He conceived himself to possess the power of working miracles;
and declafed to the inquisitors, that God himself had appointed him his ambassador, apostle, and prophet. This,
and many other very wild declarations, would not, perhaps,
have occasioned his condemnation, had he not unfortunately pretended to have had the death of the king revealed to him. The marquis of Tancors, general of the
province of Estremadura, ’happening to die, the castle of
Lisbon, and all the fortresses of the Tagus, discharged
their cannon in honour of him. Malagrida, hearing this
unusual sound in the night, concluded that the king was
dead, and desired that the inquisitors would grant him an
audience. When he came before them, he said, in order to
establish the credit of his predictions, that the death of the
king had been revealed to him; and that he also had a vision,
which informed him what punishment that monarch was to
undergo in the other world for having persecuted the Jesuits.
This declaration hastened his condemnation. He was burnt
alive on Sept. 21, 1761, at the age of 75, not as a conspirator, but as a false prophet. His true character, perhaps,
was that of a lunatic. The works in which his heretical extravagancies are to be found, are entitled “Tractatus de
vita et imperio Antichrist!
” and (written in the Portuguese language) “The Life of St. Anne, composed with the assistance of the blessed Virgin Mary and her most holy Son.
”
, a very learned Spanish Jesuit, was born at Fuente del Maestro, a small village in the province
, a very learned Spanish Jesuit,
was born at Fuente del Maestro, a small village in the province of Estramadura, in 1534. He studied under Dominicus Asoto, a Dominican, and also under Francis Tolet, a
Jesuit, who was afterwards a cardinal, and there was no better
scholar in the university of Salamanca in his time, than
Maldonat. He there taught philosophy, divinity, and
the Greek language. He entered into the society of
the Jesuits, but did not put on the habit of his order till
1562, when he was at Rome. In 1563, he was sent by
his superiors to Paris, to teach philosophy in the college
which the Jesuits had just established in that city; where,
as the historians of his society tell us, he was so crowded
with hearers, that he was frequently obliged to read his
lectures in the court or the street, the hall not being sufficient to contain them. He was sent, with nine other
Jesuits, to Poictiers, in 1570, where he read lectures in
Latin, and preached in French. Afterwards he returned
to Paris, where he was not only accused of heresy, but
likewise of procuring a fraudulent will from the president
de St. Andre, by which the president was made to leave his
estate to the Jesuits. But the parliament declared him
innocent of the forgery, and Gondi, bishop of Paris, entirely
acquitted him of the charge of heresy. He afterwards
thought proper to retire to Bourges, where the Jesuits had
a college, and continued there about a year and a half.
Then he went to Rome, by the order of pope Gregory
XIII. to superintend the publication of the “Septuagint'?
and after finishing his
” Commentary upon the Gospels,"
in 1582, he died there, in the beginning of 1583.
are few who have so happily explained the literal sense of the Gospels as John, Maldonat the Spanish Jesuit. After his death, which happened at Rome before he had reached
He composed several works, which shew great parts and
learning; but published nothing in his life-time. The first
of his performances which came abroad after his death,
was his “Comment upon the Four Gospels;
” of which
father Simon says: “Among all the commentators which
we have mentioned hitherto, there are few who have so
happily explained the literal sense of the Gospels as John,
Maldonat the Spanish Jesuit. After his death, which happened at Rome before he had reached his fiftieth year,
Claudius Aquaviva, to whom he presented his
” Comment“while he was dying, gave orders to the Jesuits of
Pont a Mousson to cause it to be printed from a copy
which was sent them. The Jesuits, in the preface to that
work, declare that they had inserted something of their
own, according to their manner; and that they had been
obliged to correct the manuscript copy, which was defective in some places, because they had no access to the
original, which was at Rome. Besides, as the author had
neglected to mark, upon the margin of his copy, the
books and places from whence he had taken a great part of
his quotations, they supplied that defect. It even appeared, that Maldonat had not read at first hand all that
great number of writers which he quotes; but that he had
made use of the labours of former writers. Thus he is not
quite so exact, as if he had put the last hand to his Comment. Notwithstanding these imperfections, and some
others, which are easily corrected, it appears plainly, that
this Jesuit had bestowed abundance of pains upon that excellent work. He does not allow one difficulty to pass
without examining it to the bottom. When a great number of literal interpretations present themselves upon the
same passage, he usually fixes upon the best, without
paying too great a deference to the ancient commentators*,
or even to the majority, regarding nothing but truth alone,
stript of all authorities but her own.
” Cardinal Perron
laid, that he “was a very great man, and a true divine;
that he had an excellent elocution as a speaker, understood
the learned languages well, was deeply versed in scholastic divinity and theology, and that he had thoroughly
read the fathers.
” His character has been as high among
the Protestants, for an interpreter of Scripture, as it was
among the Papists. Matthew Pole, in the preface to the
fourth volume of his “Synopsis Criticorum,
” calls him a
tvriter of great parts and learning. “He was,
” says Dr.
Jackson, “the most judicious expositor among the Jesuits.
His skill in expounding the Scriptures, save only where
doting love unto their church had made him blind, none
of theirs, few of our church, have surpassed.
” His “Commentaries upon Jeremiah, Baruch, Ezekiel, and Daniel,
”
were printed at Lyons in Exposition of the cixth Psalm,
”
and “A letter concerning a celebrated dispute which he
had with above twenty Protestant ministers at Sedan.
” His
treatise “De fide,
” was printed at Maienne in Angels and Demons
” at Paris, in Of Grace,
” that
upon “Original Sin,
” upon “Providence,
” upon “Justice,
” upon “Justification,
” and that upon “The Merit
of Works;
” besides “Prefaces, Harangues, and Letters,
”
one volume, folio.
We will conclude our account of this celebrated Jesuit, with mentioning an high eulogium of him, given by the impartial
We will conclude our account of this celebrated Jesuit,
with mentioning an high eulogium of him, given by the impartial and excellent Thuanus; who, after observing that
he “joined a singular piety and purity of manners, and an
exquisite judgment, to an exact knowledge of philosophy
and divinity,
” adds, “that it was owing to him alone, that
the parliament of Paris, when they had the Jesuits under
their consideration, did not pronounce any sentence to
their disadvantage, though they were become suspected
by the wisest heads, and greatly hated by the university.
”
Nothing can set the importance of Maldonat in a stronger
light, or better shew the high opinion that was had of his
merit.
, an ingenious and learned French Jesuit, who has written Latin poetry, was born in the diocese of Clermont,
, an ingenious and learned French
Jesuit, who has written Latin poetry, was born in the diocese of Clermont, in 1581. He was one of the most ambitious imitators of Virgil; and wrote in the same measure,
the same number of books, and in the three different kinds
to which that illustrious poet applied himself. Thus we
have of Mambrun, “Eclogues,
” “Georgics, or four books
upon the culture of the soul and the understanding;
” and
an heroic poem in twelve books, entitled “Constantine,
or idolatry overthrown. We cannot, however, say that he
has imitated the genius and judgment of Virgil as well as
he has his exterior form and ceconomy. He is, indeed,
allowed to have had great talents for poetry, and was a
good critic, as he has sufficiently shewn in a Latin Peripatetic dissertation upon an epic poem; so that it is not
without some foundation that Menage has called him
” a
great poet, as well as a great critic.“His
” Peripatetic
dissertation“was published at Paris, 1652, 4to; his
” ConstantiYie,“at Amsterdam, 1659, in 12mo; his
” Eclogues
and Georgics," at Fleche, 1661, in 12mo; in which year
also he died, aged eighty.
f her conversion. His answer to this lady’s letter provoked his adversaries to such a degree, that a Jesuit was supposed to have suborned an assassin, who stabbed him deeply,
, a celebrated divine of the reformed church, was born at Oisemond in Picardy, in 1599. At thirteen he was sent to Paris, where he made great advances in the belles lettres and philosophy; and three years after to Saumur, where he studied divinity under Gomarus, and Hebrew under Ludovicus Capellus. He returned to his father in 1618, and afterwards went to Geneva, to finish his course of divinity. The year following he went to Paris, and, by the advice of M. Durand, applied immediately for admission to the holy ministry, to the synod of Charenton, in March 1620, who received him, and settled him in the church of Laon. But his ministerial functions here were soon disturbed; for, the governor of La Fere’s wife having changed her religion, wrote him a letter in vindication of her conduct, and sent him a pamphlet containing the history of her conversion. His answer to this lady’s letter provoked his adversaries to such a degree, that a Jesuit was supposed to have suborned an assassin, who stabbed him deeply, but, as it happened, not mortally, with a knife into his breast. This induced Des Marets to leave Laon, and go to Falaise in 1624. He afterwards accepted a call to the church of Sedan; and soon after took the degree of doctor in divinity at Leyden, in July 1625. Having made a short visit to England, he returned to Sedan. In 1640, he had an invitation to a professorship at Franeker; and to another at Groningen, in 1642. This last he accepted; and from that time to his death, rendered such services to that university, that it was reckoned one of the most flourishing in the Netherlands. The magistrates of Berne, well informed of his abilities and learning, offered him, in 1661, the professor of divinity’s chair at Lausanne; and, in 1663, the university of Leyden invited him to a like professorship there. He accepted of this last, but died before he could take possession of it, at Groningen, May 18, the same year.
the reign of Charles II. king of Spain. Gibbon says that in this work he almost forgets that he is a Jesuit, to assume the style and spirit of a Roman classic. It is a
But the tiiost considerable by far of all his performances,
is his “History of Spain,
” divided into thirty books. This
he wrote at first in Latin; but, fearing lest some unskilful
pen should sully the reputation of his work by a bad translation of it into Spanish, he undertook that task himself,
not as a translator, but as an author, who might assume the
liberty of adding and altering, as he found it requisite,
upon further inquiry into records and ancient writers.
Vet neither the Latin nor the Spanish came lower down
than the end of the reign of king Ferdinand, grandfather
to the emperor Charles V. where Mariana concluded his
thirty books; not caring to venture nearer his own times,
because he could not speak with the freedom and impartiality of a just historian, of persons who were either alive
themselves, or whose immediate descendants were. At
the instigation of friends, however, he afterwards drew up
a short supplement, in which he brought his history down
to 1621, when king Philip 111. died, and Philip IV. came
to the crown. After his death, F. Ferdinand Camargory
Salcedo, of the order of St. Augustin, carried on another
supplement from 1621, where Mariana left off, to 1649$
inclusive; where F. Basil Voren de Soto, of the regular
clergy took it up, and went on to 1669, being the fifth
year of the reign of Charles II. king of Spain. Gibbon
says that in this work he almost forgets that he is a Jesuit,
to assume the style and spirit of a Roman classic. It is a
work of great research and spirit, although not free from
the prejudices which may be supposed to arise from his
education and profession. The first edition was entitled
“Historiae de rebus Hispaniae, lib.iginti,
” Toleti, Histories
Hispanic<E Appendix, libri scilicet XXI XXX, cum indice,
” Francfort, 1616, fol. There is an edition printed
at the Hague, with the continuations, 1733, 4 vols. in 2,
fol. The best editions in the Spanish are, that of Madrid,
1780, 2 vols. folio, and that with Mariana’s continuation,
ibid. 1794, 10 vols. 8vo. The French have various translations, and the English an indifferent one by capt. Stevens, 1699, fol.
, a Jesuit, born at Trent, who resided many years as a missionary in China,
, a Jesuit, born at Trent, who resided many years as a missionary in China, and there compiled several curious works on the history and geography
of that country, returned to Europe in 1651, and published
a description of China, with an exact map of that empire,
and fifteen separate maps of the fifteen provinces; to which
he added two others, of Corea and Japan. We have met
with an account, though on no warranted authority, that he
returned afterwards te Asia, and died at Hang-chew in
China, at the age of seventy-four. His works consist of,
1. “Sinicae Historiae Decas prima, a gentis origine ad
Christum natum,
” 4to, and 8vo. This has been translated
by le Pelletier, 1692, in 2 vols. 12mo. 2. “China Illustrata,
” already mentioned, Amsterdam, De Bello inter Tartaros et Sinenses,
” which has also been
translated. 4. “An account of the number and quality of
the Christians in China.
” Like other missionaries, he is
apt to speak in exaggerated terms of the antiquity, riches,
policy, &c. of the Chinese.
, a Jesuit, and a writer of Latin poetry, was born at Dalen in the dutchy
, a Jesuit, and a writer
of Latin poetry, was born at Dalen in the dutchy of Juliers,
in 1606. He professed eloquence and poetry with great
credit at Cologne; and wrote, among other things, a long
Latin poem entitled “Sarcotis,
” or “Sarcothea,
” which
Lauder brought into new celebrity, by pretending that
Milton had borrowed from it. It was an allegory describing the fall of man. Masenius wrote good Latin, and good
verses, but full of amplification and declamation. The
tracts occasioned by Lander’s accusation of Milton, were
translated into French, and published collectively by Barbou, in 2 vols. 12mo, in 1759. Masenius produced also,
1. A kind of art of poetry, under the title of “Palaestra
eloquentiae ligatae,
” in 4 vols. 12mo. 2. Another treatise
entitled “Palaestra styli Romani.
” 3. “Anima Historic,
seu vita Caroli V. et Ferdinandi,
” in 4to. 4. Notes and
additions to the Antiquitates et Annales Trevirensium, by
Brower, 1670, in folio. 5. “Epitome Annalium Trevirensium,
”
s to reach the heart, and produce its due effect, with much more certainty than all the logic of the Jesuit Bourdaloue. His powers were immediately distinguished when he
, an eminent French
preacher, was born in 1663, the son of a notary at Hieres
in Provence In 1681, he entered into the congregation,
of the Oratory, and wherever he was sent gained all hearts
by the liveliness of his character, the agreeableness of his
wit, and a natural fund of sensible and captivating politeness. These advantages, united with his great talents,
excited the envy of his brethren, no less than the admiration of others, and, on some ill-founded suspicions of intrigue, he was sent by his superiors to one of their houses
in the diocese of Meaux. The first efforts of his eloquence
were made at Vienne, while he was a public teacher of
theology; and his funeral oration ou Henri de Villars,
archbishop of that city, was universally admired. The
fame of this discourse induced father de la Tour, then
general of the congregation of the Oratory, to send for
him to Paris. After some time, being asked his opinion
of the principal preachers in that capital, “they display,
”
said he, “great genius and abilities; but if I preach, I
shall not preach as they do.
” He kept his word, and took
up a style of his own, not attempting to imitate any one,
except it was Bourdaloue, whom, at the same time, the
natural difference of his disposition did not suffer him to
follow very closely. A touching and natural simplicity is
the characteristic of his style, and has been thought by
able judges to reach the heart, and produce its due effect,
with much more certainty than all the logic of the Jesuit
Bourdaloue. His powers were immediately distinguished
when he made his appearance at court; and when he
preached his first advent at Versailles, he received this
compliment from Louis XIV. “My father,
” said that monarch, “when I hear other preachers, I go away much
pleased with them; but whenever I hear you, I go away
much displeased with myself.
” On one occasion, the effect of a discourse preached by him “on the small number
of the elect,
” was so extraordinary, that it produced a general, though involuntary murmur of applause in the congregation. The preacher himself was confused by it; but
the effect was only increased, and the pathetic was carried
to the greatest height that can be supposed possible. His
mode of delivery contributed not a little to his success.
“We seem to behold him still in imagination,
” said they
who had been fortunate enough to attend his discourses,
“with that simple air, that modest carriage, those eyes so
humbly directed downwards, that unstudied gesture, that
touching tone of voice, that look of a man fully impressed
with the truths which he enforced, conveying the most
brilliant instruction to the mind, and the most pathetic
movements to the heart.
” The famous actor, Baron, after
hearing him, told him to continue as he had began. “You,
”
said he, “have a manner of your own, leave the rules to
others.
” At another time he said to an actor who was with
him “My friend, this is the true orator; we are mere
players.
” Massillon was not the least inflated by the praises
he received. His modesty continued unaltered; and the
charms of his society attracted those who were likely to be
alarmed at the strictness of his lessons.
In 1717, the regent being convinced of his merits by
his own attendance on his sermons, appointed him bishop
of Clermont. The French academy received him as a
member in 1719. The funeral oration of the duchess of
Orleans in 1723, was the last discourse he pronounced at
Pans. From that time he resided altogether in his diocese,
where the mildness, benevolence, and piety of his character, gained all hearts. His love of peace led him to make
many endeavours to conciliate his brethren of the Oratory
and the Jesuits, but he found at length that he had less
influence over divines than over the hearts of any other
species of sinners. He died resident on his diocese, Sept.
28, 1742, at the age of 79. His name has since been
almost proverbial in France, where he is considered as a
most consummate master of eloquence. Every imaginable
perfection is attributed by his countrymen to his style.
“What pathos
” says one of them, “what knowledge of
the human heart What sincere effusions of conviction
What a tone of truth, of philosophy, and humanity! What
an imagination, at once lively and well regulated
Thoughts just and delicate conceptions brilliant and magnificent; expressions elegant, select, sublime, harmonious;
images striking and natural; representations just and forcible; style clear, neat, full, numerous, equally calculated
to be comprehended by the multitude, and to satisfy the
most cultivated hearer.
” What can be imagined beyond
these commendations? Yet they are given by the general
consent of those who are most capable of deciding on the
subject. His works were published complete, by his nephew at Paris, in 1745 and 1746, forming fourteen volumes
of a larger, and twelve of a smaller kind of 12mo. They
contain, 1. A complete set of Sermons for Advent and
Lent. 2. Several Funeral Orations, Panegyrics, &c. 3,
Ten discourses, known by the name of “Le petit Care'me.
”
4. “Ecclesiastical Conferences.
” 5. Some excellent paraphrases of particular psalms Massillon once stopped
short in the middle of a sermon, from defect of memory;
and the same happened from apprehension in different
parts of the same day, to two other preachers whom he
went to hear. The English method of readitfg their discourses would certainly have been very welcome to all
these persons, but the French conceive that all the fire of
eloquence would be lost by that method: this, however,
seems by no means to be necessary. The most striking
passages and beauties of Massiilon’s sermons were collected
by the abbe de la Porte, in a volume which is now annexed
as a last volume to the two editions of his works; and a
few years ago, three volumes of his “Sermons
” were translated into English by Mr. William Dickson.
d together in his composition. Sir John Harrington is also full of his praises, and even Campian the Jesuit speaks highly of his learning and virtues.
, an eminent English prelate, was the son of John Matthew, a merchant of Bristol, and born in that part of the city which lies in Somersetshire, in 1546. He received the first rudiments of learning in the city of Wells, and at the age of thirteen became a student in the university of Oxford, in the beginning of 1558-9. In Christ Church college he took the degree of bachelor of arts, Feb. 11, 1563, and in June 1566, was made master of arts; about which time he entered into holy orders, and was greatly respected for his learning, eloquence, conversation, friendly disposition, and the sharpness of his wit. On the 2nd of November 1569, he was unanimously elected public orator of the university; which office he filled with great applause. In 1570, he was made canon of the second stall in the cathedral of Christy-church, and November 28 following was admitted archdeacon of Bath. In 1571, he petitioned for his degree of bachelor of divinity, but was not admitted to it for two years. In 1572, he was made prebendary of Teynton-Regis with Yalmeten in the church of Salisbury; and in July following was elected president of St. John’s college, Oxford: at which time, being in high reputation as a preacher, he was appointed one of the queen’s chaplains in ordinary. On December lOth, 175S, he was admitted bachelor of divinity; and next year, May 27, proceeded doctor. On the 14th of June, 1576, being archdeacon at Bath, he was commissioned by archbishop Grindal, with some others, to visit the church, city, and deanry of Bristol. In the same year, he was made dean of Christ-church; and then obtained, from the pen of Camden, the distinguished character of " Theologus praestantissimus/' Camden adds, that learning and piety, art and nature, vied together in his composition. Sir John Harrington is also full of his praises, and even Campian the Jesuit speaks highly of his learning and virtues.
when he broke his word and went to that country, where he was converted to popery by the celebrated Jesuit Parsons, to the great grief of his father, who was theu in so
, eldest son of the preceding, and
a very singular character, was born at Oxford, in 1578,
while his tather was dean of Christ church; and matricuJated in 1589, when only eleven years of age. He was
the year after admitted student, and by the advantage of
quick parts, and a good tutor, he soon acquired considerable distinction as an orator and disputant. After taking
his degrees in arts, he left England in 1605, for such improvement as travelling could confer, and made himself a
master of some foreign languages. This journey, however,
was much against his father’s inclination, who expressly
forbade his going to Italy, suspecting probably what happened when he broke his word and went to that country,
where he was converted to popery by the celebrated Jesuit
Parsons, to the great grief of his father, who was theu in
so distinguished a station in the church. He himself informs us that the first impressions made upon him arose
from the devout behaviour of the rustics in the churches
abroad, and from being convinced of the reality of the
liquefaction of the blood of St. Januarius at Naples; but
that his complete conversion was reserved for father Parsons, who gave him to read Mr. William Reynolds’ s “Reprehension of Dr. Whitaker,
” which he esteemed the most
valuable work on wit and humour he had ever seen. It
affords, however, no very favourable idea of Mr. Matthew’s
conversion, that it was begun by an imposture, and perfected by wit and humour.
, a Jesuit, was born at Lyons in 1633. Besides his skill in the ancient
, a Jesuit, was born
at Lyons in 1633. Besides his skill in the ancient languages, and acquaintance with the classic authors, he had
a particular talent for heraldry, and for the arrangement
and marshalling of all splendid ceremonies, such as canonizations, &c. so that his plans for those occasions were
sought with great avidity. The fertility of his imagination
constantly displayed itself in an incredible variety of inscriptions, devices, medals, and other ornaments. He travelled in Italy, Flanders, Germany, and England; and in
all places gained improvement and amusement. His memory was so prodigious, that, in order to try it, Christina
queen of Sweden, pronounced in his presence at Lyons,
and had written down, 300 unconnected words, the strangest
she could think of, and it is said that he repeated them all
exactly in the same order. This wonderful memory supplied him with an inexhaustible fund of anecdotes; and he
spoke Greek and Latin with as much facility as French.
He died Jan. 31, 1705, being then seventy-four. His
works that remain are, 1. “History of Louis the Great, by
medals, emblems, devices, &c.
” 2. “Consular History
of the city of Lyons,
” Methode de Blason,
” an edition of which was published
at Lyons, in La Philosophic des Images,
”
Hebrew Republic” and a “Commentary on the Bible,” the best edition of which is by Pere Tournemine, a Jesuit, 1719, 2 vols. folio. All the above are in Latin.
, son of the preceding,
born in 1576, at Pavia, entered among the Jesuits at the
age of seventeen, and died at Rome, February 4, 1656,
aged eighty, leaving, “Institutions, political and ceconomical,
” taken from the Holy Scriptures a good treatise
“On the Hebrew Republic
” and a “Commentary on the
Bible,
” the best edition of which is by Pere Tournemine,
a Jesuit, 1719, 2 vols. folio. All the above are in Latin.
ich are in Labbe’s Councils, and in the library of the Fathers, were published in 1673, by Gamier, a Jesuit, with long Dissertations, 2 torn, in one volume, folio. M. Baluze
, a celebrated ecclesiastical author of the fifth century, St. Augustine’s friend, who wrote against the Nestorians and Pelagians, died about the year 451. All his works, which are in Labbe’s Councils, and in the library of the Fathers, were published in 1673, by Gamier, a Jesuit, with long Dissertations, 2 torn, in one volume, folio. M. Baluze published a new edition of them at Paris, 1684, 8vo.
together with the works of Amphilochius and Andreas Cretensis, in folio. But afterwards Possinus, a Jesuit, found “The Banquet of Virgins” entire, in a manuscript belonging
, a father of the church, bishop of Olympus, or Patara, in Lycia, and afterwards of Tyre in Palestine, suffered martyrdom at Chalcis, a city of Greece,
towards the end of Dioclesian’s persecution in the year 302
or 303. Epiphanius says “that he was a very learned
man, and a strenuous assertor of the truth.
” St. Jerome
has ranked him in his catalogue of church writers; but
Eusebius has not mentioned him; which silence is attributed by some, though merely upon conjecture, to Methodius’s having written very sharply against Origen, who
was favoured by Eusebius. Methodius composed in a
clear and elaborate style several works i a large one “Against
Porphyry the philosopher;
” “A Treatise on the Resurrection,
” against Origen; another on “Pythonissa,
” against
the same a book entitled “The banquet of Virgins
” one
on “Free-will
” “Commentaries upon Genesis and the
Canticles
” and several other pieces extant in St. Jerome’s
time. Father Combesis collected several considerable fragments of this author, cited by Epiphanius, Photius, and
others, and printed them with notes of his own at Paris, in
1644, together with the works of Amphilochius and Andreas Cretensis, in folio. But afterwards Possinus, a Jesuit,
found “The Banquet of Virgins
” entire, in a manuscript
belonging to the Vatican library; and sent it, with a Latin
version of his own, into France, where it was printed in
1657, folio, revised and corrected by another manuscript
in the library of cardinal Mazarin. We cannot doubt
that this is the true and genuine work of Methodius; as
it not only carries all the marks of antiquity in it, but
contains word for word all the passages that Photius had
cited out of it. It is written in the way of dialogue, after
the manner of “Plato’s Banquet of Socrates;
” with this
difference, that the speakers here are women, who indeed
talk very learnedly and very elegantly.
602, was admitted into the society and confidence of the Jesuits, and is said to have been the first Jesuit of France who acquired any fame by writing poetry in his native
, a French poet, born at Chaumon
in Bassigny in 1602, was admitted into the society and
confidence of the Jesuits, and is said to have been the first
Jesuit of France who acquired any fame by writing poetry
in his native language. He was not, however, a poet of
the first order; he was rather & college student, possessed
of an ardent imagination, but devoid of taste; who, instead
of restraining the hyperbolical flights of his genius, indulged them to the utmost. His greatest work was “Saint
Louis, ou la Couronne reconquise sur les Infidelles,
” an
epic poem, in eighteen books. Boileau being asked his
opinion of him, answered, “that he was too wrong-headed
to be much commended, and too much of a poet to be
strongly condemned.
” He wrote many other poems of a
smaller kind, and several works in prose, on divinity, and
other subjects. He died at Paris, the 22d of Aug. 1672.
to lend their utmost assistance towards his restoration. 4. “The Sum of a Conference with Darcey, a Jesuit, at Brussels,” 1649. 5. “An Argument, drawn from the Evidence
He was the author of some small pieces, of which the following is a list: 1. “A Sermon at the Coronation of Charles
II. April 23, 1661.
” In the dedication to the king, by
whose command it was published, he says, that “he was
now passed his great climacterical, and this was the first
time that ever he appeared in print.
” 2. “Vindication of
himself from Mr. Baxter’s Calumny,
” &c. Epistola apologetica & parasnetica ad Thcologum quendara
Belgam scripta,
” Epistola, &c. in qua
agitur de seren. Regis Car. 11 erga He forma tarn Religionem Affectu.
” In this letter, he attempts to clear Charles
II. from the imputation of popery, and urges the Dutch to
lend their utmost assistance towards his restoration. 4.
“The Sum of a Conference with Darcey, a Jesuit, at Brussels,
” An Argument, drawn from the Evidence
and Certainty of Sense, against the Doctrine of Transubstantiaiion.
” 6. “Vindication of the Argument,
” &c.
7. “Answer to Father Cressy’s Letter;
” written about
Sermon before the King, Nov. 5, 1667.
”
f rebellion and ^equivocation: published by authoritie,” Lond. 1606, 4to. Father Robert Parsons, the Jesuit, undertook to vindicate his friend, the writer of the “Moderate
The works of this prelate were, 1. “Apologia Catholica,
” parti. Lond. An exact Discovery of Romish Doctrine in the case of Conspiracy and
Rebellion or Romish Positions and Practices,
” &c. Lond.
Apologia Catholica,
” part II. Lond.
1606, 4to. 4. “A full Satisfaction concerning a double
Romish Iniquitie, hainous Rebellion, and more than heathenish Æquivocation containing three parts. The two
former belong to the Reply upon the Moderate Answer: the
first for confirmation of the discovery in these two points,
treason and equivocation; the second is a justification of
protestants touching the same points. The third part is a
large discourse confuting the reasons and grounds of other
priests, both in the case of rebellion and ^equivocation:
published by authoritie,
” Lond. Moderate Answer:
” in a book published
under the name of P. R. and entitled “ATreatise, tending
to Mitigation towards Catholic subjects in England, against
Tho. Morton,
” A Preamble unto an Incounter with,
P. R. the author of the deceitful Treatise of Mitigation,
”
Lond.
Moulin had preached before. On this occasion, to secure herself the better against the wiles of this Jesuit, she contrived to have Du Moulin so placed that he might hear
In 1599 he went to Paris, to be minister at Charenton, and chaplain to Catharine of Bourbon, the king’s sister, who was then married to Henry of Lorraine, duke of Bar, and continued a determined protestant in spite of all attempts to convert her. The pope applied to Henry IV. concerning the conversion of his sister, and Henry employed his divines to argue with her; but Du Moulin strengthened her sentiments against all their artifices. Perron and Cotton were the men chiefly employed, with whom Du Moulin had frequent conflicts; and when Henry begged her only to hear his chaplains preach, she consented to hear father Cotton, who was immediately ordered to preach before the king and his sister in the very place where Du Moulin had preached before. On this occasion, to secure herself the better against the wiles of this Jesuit, she contrived to have Du Moulin so placed that he might hear all that Cotton said.
in his library when he died, but that they were taken away by Millicent, his chaplain, who became a Jesuit. In 1622 he published his animadversions on the annals of Baronius,
In 1621, he preached a sermon before the king at Windsor, upon Ps. 1. 15, in which there were some expressions
supposed by some of his hearers to favour the Romish doctrine of invocation of saints; and this obliged him to publish his sentiments more fully in a treatise On the Invocation of Saints,“which, although he fancied it a complete
defence, certainly gave rise to those suspicions which his
enemies afterwards urged more fully against him. The
same year, he published his
” iatribae upon the first part
of Mr. Selden’s History of Tythes.“In this work he endeavours, and certainly not unsuccessfully, to convict Selden of many errors, and of obligations to other authors
which he has neglected to acknowledge. The king, at
least, was so much pleased with it, as to order Selden to
desist from the dispute. It appears by this work that Mr.
Mountagu availed himself of many manuscripts which he
had been at the expence of procuring from abroad, and it
is said that there were a great many of these in his library
when he died, but that they were taken away by Millicent,
his chaplain, who became a Jesuit. In 1622 he published
his animadversions on the annals of Baronius, under the
title of
” Analecta Ecclesiasticarum Exercitationum," fol.
masius, in a preface to some works of Muretus, printed at Leipsic, says, that this learned man was a Jesuit at the latter end of his life; but for this there seems to be
Muretus was thirty-four, when the cardinal Hippolite
d'Est called him to Rome, at the recommendation of the
cardinal Francis de Tournon, and took him into his service: and from that time his conduct was such as to procure him universal regard. In 1562 he attended his patron, who was going to France in quality of a legate a latere; but did not return with him to Rome, being prevailed on to read public lectures at Paris upon Aristotle’s
“Ethics;
” which he did with singular applause to
n of the catholic church. This is what Picus himself relates in his “Apolog. c. 7.” Stephen Binct, a Jesuit, published a book at Paris in 1629, concerning the salvation
These errors, and others connected with and flowing
from these, together with that “furor allegoricus,
” above
mentioned, which pushed him on to turn even the whole
law and gospel into allegory, are the foundation of all that
enmity which has been conceived against Origen, and of
all those anathemas with which he has been loaded. His
damnation has been often decreed in form; and it has
been deemed heretical even to suppose him saved. John
Picus, earl of Mirandula, having published at Rome,
among his 900 propositions, that it is more reasonable to
believe Origen saved than damned, the masters in divinity
censured him for it; asserting, that his proposition was
rash, blameable, savouring of heresy, and contrary to the
determination of the catholic church. This is what Picus
himself relates in his “Apolog. c. 7.
” Stephen Binct, a
Jesuit, published a book at Paris in 1629, concerning the
salvation of Origen, in which he took the affirmative side
of the question, but not without diffidence and fear. This
work is written in the form of a trial; witnesses are introduced, and depositions taken; and the cause is fullypleaded pro and con. The witnesses for Origen are Merlin, Erasmus, Genebrard, and Picus of Mirandula: after
this, cardinal Baronius, in the name of Bellarmine, and of
all who are against Origen, makes a speech to demand the
condemnation of the accused; on whose crimes and heresies having expatiated, “Must I,
” says he, “at last be
reduced to such an extremity as to be obliged to open the
gates of hell, in order to shew that Origen is there
otherwise men will not believe it. Would it not be enough to
have laid before you his crime, his unfortunate end, the
sentence of his condemnation delivered by the emperors,
by the popes, by the saints, by the fifth general council,
not to mention others, and almost by the mouth of God
himself? Yet, since there is no other method left but
descending into hell, and shewing there that reprobrate,
that damned Origen; come, gentlemen, I am determined
to do it, in order to carry this matter to the highest degree
of evidence: let us, in God’s name, go down into hell, to
see whether he really be there or not, and to decide the
question at once.
” The seventh general council has
quoted a book, and by quoting it “has declared it to be
of sufficient authority, to furnish us with good and lawful
proofs to support the determination of the council with regard to images. Why should not we, after the example of
that council, make use of the same book to determine this
controversy, which besides is already but too much cleared
up and decided? It is said there, that a man, being in
great perplexity about the salvation of Origen, after the
fervent prayers of an holy old man, saw plainly, as it were,
a kind of hell open; and looking in, observed the heresiarchs, who were all named to him, one after another, by
their own names: and in the midst of them he saw Origen,
who was there damned among the others, loaded with
horror, flames, and confusion.
”
, a learned Italian Jesuit, was born at Florence in 1554, and descended from a noble family.
, a learned Italian Jesuit, was
born at Florence in 1554, and descended from a noble
family. He entered the society in 1572, where he was
distinguished by the purity of his morals, and his general
proficiency in literature, particularly in the Latin tongue.
Having finished his studies, he took his master’s degree
with great credit, and for some time was Latin tutor, until
his tender health rendered the labours of teaching insupportable, and he was preferred to the easier offices of
rector of the college at Nola, and afterwards president of
the seminary for novices at Naples. In 1598 he was inviced to Rome, where he undertook to draw up a history
of the Jesuits; but died in 1606, when he had completed
only the first volume of that work, which was published at
Rome in 1615, folio, under the title of “Historiae Societatis Jesu Pars prima, sive Ignatius,
” and continued by
fathers Francis Sacchini, Everard, Jouvency, and Cordara,
the last of whom published his continuation in 1750. It
makes in all 7 vols. bound usually in six, but is rarely
found complete. Orlandini was also the author of “Anmice Litterae Societatis Jesu,
” for the years Vita Petri Fabri Soc. Jes.
” &c.
, a Jesuit who acquired a considerable reputation in his own country as
, a Jesuit who acquired
a considerable reputation in his own country as a historian, was born at Bourges in 1644. He was a teacher
of the belles lettres in different colleges for several years,
and became a celebrated preacher. Some separate lives
which he published, in an agreeable style, and with judicious reflections, first attracted the public attention, but
his reputation chiefly arose from his historical writings.
Voltaire says that father D'Orleans was the first who chose
revolutions for his subject, and adds, that the idea was
not more happy than the execution. His “History of the
Revolutions of England
” met with the universal approbation of the French critics, and would have been, says
Palissot, a perfect model, had the author concluded with
the reign of Henry V11I, but after that he was no longer
allowed to be impartial. English critics, however, have a
less favourable opinion of his qualifications for writing such
a history; and Echard, who translated part of the work,
“History of the Revolutions in England under the family
of the Stuarts, from 1603 to 1690,
” Histoire des Revolutions d'Angleterre,
” Paris, Histoire des Revolutions d' Espagne,
” ibid. Histoire de M. Constance, premier minister du roi de Siam, et de la derniere revolution de cet
etat,
” ibid. Histoire des deux conquerants Tartares Chimchi et Camhi, qui ont subjugue la
Chine,
” ibid. Sermons et instructions Chretiennes sur diverses matieres,
”
k he denies himself to be the author of a book called “The double Pp. or the picture of a traiterous Jesuit:” as also of some other things, which the papists had fathered
The next year he published “The Picture of a Papist,
”
in the same style, deducing the superstitions of the Romish
church from the rites of paganism. In this work he denies himself to be the author of a book called “The double
Pp. or the picture of a traiterous Jesuit:
” as also of some
other things, which the papists had fathered upon him.
The work is dedicated to Robert earl of Salisbury, chancellor of the university, and both were reprinted together in
1606, 8vo.
, a learned French Jesuit, was born November 1, 1673, at Vignory, in Champagne. He was
, a learned French Jesuit, was born
November 1, 1673, at Vignory, in Champagne. He was
carefully educated at Langres, by an uncle, who was an
ecclesiastic, and began his noviciate among the Jesuits
in 1691, His uncle bequeathed him an annuity of 400
livres on condition of his residing either at Paris or
Dijon. Accordingly he settled at Dijon, where he taught
rhetoric fifteen years, and theology fifteen years more,
with great applause. Besides Greek and Latin, he understood Spanish, Portuguese, Italian, and English, and
had particularly studied antiquities, both sacred and profane. Father Oudin undertook to write commentaries on
the whole Bible, but could not finish them, being employed
by father Francis Retz, general of his order, in a general
history, or Bibliotheque of authors belonging to the Jesuits.
This important work had been begun by father Ribadeneira, and carried on to 1618. Alegambe continued it to
1643, and Sotwel to 1673. Other Jesuits were afterwards
successively employed to carry it on; but as they had published nothing, and only collected some undigested materials, it was thought that father Oudin would acquit himself better in the undertaking. The learned Jesuit did
indeed apply himself to it with indefatigable ardour during
the rest of his life, and drew up 1928 articles, but they
still remain in ms. He died at Dijon, of a dropsy in his
breast, April 28, 1752, aged seventy-nine. The principal
among his printed works are, 1. An excellent little poem
in Latin, which he wrote at the age of twenty-two, entitled “Somnia,
” 8vo and 12mo; and some other poems
in the same language, most of which are in “Poemata
Didascalica,
” 3 vols. 12mo; 2. Harangues in Latin, and
several Dissertations on different literary subjects, printed in
the abbe le Boeuf 's “Dissertations,
” 3 vols. 12mo; 3. Some
of the Lives of learned men in* Niceron’s “Memoires;
”
4. A Memoir, 4to, “in answer to the Ordinance of M. the
bishop of Auxerre,
” September 18, 1725, against some
propositions dictated by father le Moyne, a Jesuit; 5. “A
Commentary on St. Paul’s Epistle to the Romans,
” Publius Syrus,
” with
notes, Dijon,
to the publishing of it; in opposition to the principles laid down in the famous book of Parsons the Jesuit, published under the name of” Doleman.“But king James did not
But our bishop is known in England chiefly by his “Convocation-Book,
” of which Burnet gives the following account: “There was a book drawn up by bishop Overall,
four-score years ago, concerning government, in which its
being of a divine institution was positively asserted. It
was read in convocation, and passed by that body, in order
to the publishing of it; in opposition to the principles laid
down in the famous book of Parsons the Jesuit, published
under the name of
” Doleman.“But king James did not
like a convocation entering into such a theory of politics,
so he wrote a long letter to Abbot, who was afterwards
archbishop of Canterbury, but was then in the lower-house.
By it he desired that no further progress should be made
in that matter, and that this book might not be offered to
him for his assent; there that matter slept. But Sancroft,
archbishop of Canterbury, had got Overall’s own book into
his hands; so, in the beginning of this (K. William’s) reign,
he resolved to publish it, as an authentic declaration that
the Church of England had made in this matter; and it was
published, as well as licensed, by him a very few days before he came under suspension, for not taking the oaths
(October 1689). But there was a paragraph or two in it
that they had not considered, which was plainly calculated
to justify the owning the United Provinces to be a lawful
government; for it was there laid down, that when a
change of government was brought to a thorough settlement, it was then to be owned and submitted to as a work
of the providence of God; and part of king James’s letter
to Abbot related to this.
” But what gave this book much
consequence on its revival was, that the celebrated Dr.
Sherlock acknowledged that he became reconciled to take
the oaths to the new government, at the revolution, by
the doctrines above-mentioned in Overall’s work.
y, beginnings, proceedings, and present state,” &c. ibid. 1628, 4to. 3. “Speculum Jesuiticum, or the Jesuit’s Looking-glass; wherein they may behold Ignatius (their patron)
, a controversial writer against the Jesuits, was born in Merionethshire in 1572, and educated
at Christ Church, Oxford, which he left without taking a
degree, “having,
” as Wood says, “some petty employment bestowed on him.
” He afterwards went to the continent, and entered into the society of the Jesuits in Spain,
but discovering that their conduct savoured more of worldly
policy than true religion, he made use of the information
he had picked up among them to expose their intrigues.
With this view he published, 1. “The Running Register;
recording a true relation of the state of the English colleges, seminaries, and cioysters of all forraigne parts. Together with a brief and compendious discourse of the lives,
practices, couzenage, impostures and deceits of all our
English monks, friars, Jesuits, and seminarie priests in
general,
” Lond. Restituta,
” vol. I. p. The
unmasking of all popish monks, friars, and Jesuits; or, a
treatise of their genealogy, beginnings, proceedings, and
present state,
” &c. ibid. Speculum Jesuiticum, or the Jesuit’s Looking-glass; wherein they may
behold Ignatius (their patron) his progress, their own pilgrimage,
” &c. ibid. Europe Speculum.
”
Owen was living in
s of which he writes, but had also a great share in them. This history was published by Poussines, a Jesuit, Gr. et Lat. “ex intorpr. et cum not. P. Possini,” Rome, 1666—69,
, an eminent Greek, flourished
about 1280, under the reign of Michael Paleologus, and
Andronicus his successor. He was a person of high birth r
and had acquired no less knowledge in church-affairs in the
great posts he had among the clergy of Constantinople,
than of state-matters in the high employments he held m
the court of the emperor; so that his “History of Michael
Paleologus and Andronicus
” is the more esteemed, as he
was not only an eye-witness of the affairs of which he
writes, but had also a great share in them. This history
was published by Poussines, a Jesuit, Gr. et Lat. “ex
intorpr. et cum not. P. Possini,
” Rome, 1666—69, 2 vols. fol.
Pachymera composed also some Greek verses; but they
were little esteemed, and never printed. Brucker mentions a compendium of the Aristotelian philosophy published from his manuscripts; and Tilman published his
paraphrase on the epistles of Dionysius the Areopagite,
“Georgii Pachymerae Paraphrasis in decem epistolas bead
Dionysii Areopagitæ,
” Paris,
rase, in French, of the “Account,” in Spanish, “of the River of the Amazons,” by father de Rennes, a Jesuit; and we are assured, that blind as he was, yet he drew the chart
Disabled now from public service, he re-assumed, with
greater vigour than ever, the study of the mathematics
and fortification; and, in 1645, gave to the public his
“Treatise of Fortification.
” It was allowed by all who
understood the science, that nothing superior had then
appeared on that subject; and, whatever improvements
have been made since, they have been derived in a manner
from this treatise, as conclusions from their principles.
In 1651 he published his “Geometrical. Theorems,
” which
shew a perfect knowledge of all parts of the mathematics.
In 1655 he printed a paraphrase, in French, of the “Account,
” in Spanish, “of the River of the Amazons,
” by
father de Rennes, a Jesuit; and we are assured, that blind
as he was, yet he drew the chart of that river, and the
parts adjacent, which is seen in this work. Of this work
an English translation was published by W. Hamilton in
1661, 3vo.
, a native of Antwerp, was born in 1628, and was educated as a Jesuit. He has already been mentioned in our account of Holland us,
, a native of Antwerp, was
born in 1628, and was educated as a Jesuit. He has already been mentioned in our account of Holland us, as the
coadjutor of that writer in the compilation of the “Acta
Sanctorum.
” He died in Acta
Sanctorum,
” we may now mention that the work has been
continued to the fifty-third volume, folio, which appeared
in 1794, but is yet imperfect, as it comes only to October
14th. Brunet informs us that there are very few perfect
copies to be found in France, some of the latter volumes
being destroyed during the revolutionary period. The reprint at Venice, 1734, 42 vols. is of less estimation.
irantes,” Heidelberg, 1608, 8vo. This refers to a controversy which his father had with Magirus, the Jesuit. He wrote also some commentaries upon the “Holy Scriptures,”
, son of the preceding, one of
the most laborious grammarians that Germany ever produced, was born at Hembach, May 24, 1576. He began
his studies at Neustadt, continued them at Heidelberg,
and afterwards visited some of the foreign universities, at
the expence of the elector Palatine, where he was always
courteously received, not only on account of his own merit,
but his father’s high reputation. Among others, he received great civilities from Isaac Casaubon at Paris. In
1612, he was made rector of the college of Neustadt, which
post he held till the place was taken by the Spaniards in
1622, when he was ordered by those new masters to leave
the country immediately, at which time his library was
also plundered by the soldiers. He published several books
on- grammatical subjects, and was remarkably fond of Plautus. This drew him into a dispute with John Gruter, professor at Heidelberg, in 1620, which was carried to such
a height, that neither the desolation which ruined both
their universities and their libraries, and reduced their
persons to the greatest extremities, nor even their banishment, proved sufficient to restrain their animosity, or incline them to the forbearance of mutual sufferers. Philip
also undertook the cause of his late father against Owen,
mentioned in the last article, whom he answered in a
piece entitled “Anti-Owenus,
” &c. He was principal of
several colleges, as he was of that at Hanau in 1645. The
dedication of his father’s exegetical works shews him to be
living in 1647, and Saxius conjectures that he died the
following year. The same writer informs us that his first
publication was “Castigationes in brevem et maledicam
admonitionem Joannis Magiri Jesuitae predicantis apud
Nemetes Spirantes,
” Heidelberg, Holy
Scriptures,
” and other theological works. He published
“Plautus,
” in Lexicon Plautinum,
” in in 1617; a treatise
” De imitatione Tereiuiana, ubi Plautum imitatus est,“1617; a second edition of
” Plautus,“in 1619, and of
the
” Analecta Plautina,“in 1620, and again in 1623. H
also published a third edition of his
” Plautus“in 1641.
The
” Prolegomena“which it contains of that poet’s life,
the character of his versification, and the nature of his comedy, have been prefixed entire to the Delphin edition.
He published his answer to Gruter in 1620, with this title,
” Provocatio ad senatum criticum pro Plauto et electis
Plautinis“and more of this angry controversy may be
seen in the long preface prefixed to his
” Analecta Plautina.“He also published
” Calligraphia Romana, sive
Thesaurus phrasium linguae Latinos,“in 1620; and
” Electa
Symmachiana, Lexicon Symmachianum, Calligraphia Synimachiana,“in 1617, 8vo: to which we may add his father’s
life,
” Narratio de curriculo vitce et obitu D. Parei," 1633,
8vo.
es,” in 2 vols. 4to. As this work contained some curious discoveries of the means made use of by the Jesuit missionaries to increase their number of converts, he greatly
, famous for his
adventures, and his hostility to the Jesuits, was the son of
a weaver at Bar-le-duc, of the name of Parisot, where he
was born March 8, 1697. He embraced the monastic life
in 1716, and the provincial of his order going to Rome, to
attend the election of a general in 1734, took Parisot with
him as his secretary. In 1736 he went to Pondicherry,
and was made a parish-priest of that city by M. Dupleix,
the governor but the Jesuits, with whom he quarrelled,
found means to remove him from the East Indies to America, whence he returned to Rome in 1744. He was now
employed in drawing up an account of the religious rites
of the Malabar Christians but, dreading the intrigues of
the Jesuits, withdrew to Lucca, where he completed his
work, under the title of “Historical Memoirs relative to
the Missions into the Indies,
” in 2 vols. 4to. As this work
contained some curious discoveries of the means made use
of by the Jesuit missionaries to increase their number of
converts, he greatly offended both his own order and them,
and was obliged to quit his country: he went first to Venice, then to Holland, and afterwards to England, where
he established in the neighbourhood of London two manufactories of tapestry. From London he removed to Prussia,
and from thence into the duchy of Brunswick. Here he
was allowed by the pope to assume the habit of a secular
priest. He now assumed the name of the abbé Plate!,
went to France, and from thence to Portugal, where, on
account of the persecutions which he endured, he obtained
a pension. Having completed his great work against the
Jesuits, he revisited France, and committed it to the press,
in 6 vols. 4to. Afterwards he re-entered the order of the
capuchins at Commercy, but, being of a restless disposition, he soon quitted their community, and took up his
abode at a village in Lorrain, where he died in 1770, at
the age of seventy -three.
was his conduct, that the more prudent and artful of the popish party condemned it. Father Peter, a Jesuit, and privy-counsellor to king James, in a letter to father la
Having now openly rejected the church of England,
which he had sacrificed to his ambition, he became one of
the Romish mercenaries, prostituting his pen in defence
of transubstantiation, and the worship of saints and images.
The papists, it is certain, made sure of him as a proselyte;
one of whom, in a letter from Liege, informs his correspondent that he even proposed in council, whether it
was not expedient that at least one college in Oxford should
be allowed to be catholics, that they might not be forced
to be at such charges by going beyond the seas to study.
In the same spirit, having invited two popish noblemen,
with a third of the church of England, to an entertainment, he drank the king’s health, wishing a happy success
to all his affairs; adding, that the religion of the protestants in England seemed to him to be in no better a
condition than Buda was before it was taken, and that
they were next to Atheists who defended that faith. So
very notorious was his conduct, that the more prudent and
artful of the popish party condemned it. Father Peter, a
Jesuit, and privy-counsellor to king James, in a letter to
father la Chaise, confessor to Louis XIV. uses these expressions: “The bishop of Oxford has not yet declared
himself openly; the great obstacle is his wife, whom he
cannot rid himself of; his design being to continue a
bishop, and only change communion, as it is not doubted
but the king will permit, and our holy father confirm;
though I don't see how he can be farther useful to us in
the religion he is in, because he is suspected, and of no
esteem among the heretics of the English church; nor do
I see that the example of his conversion is like to draw
many others after him, because he declared himself so
suddenly. If he had believed my counsel, which was to
temporize for some longer time, he would have done better;
but it is his temper, or rather zeal, that hurried him on to
it.
” These two letters were first printed in a “Third Collection of Papers relating to the present juncture of affairs
in England,
” &c. \6S9 9 4to, and have been since inserted
in Echard’s and Rapin’s histories.
ry satisfactory manner; and he had the pleasure to find the French philosopher did not refuse to the Jesuit his share in the invention, and was not at all offended by the
We shall close this article with an extract from Dr.
Maty’s eulogium: “The surprising variety of branches
which Dr. Parsons embraced, and the several living as well
as dead languages he had a knowledge of, qualified him
abundantly for the place of assistant secretary for foreign
correspondences, which the council of the royal society
bestowed upon him about 1750. He acquitted himself to
the utmost of his power of the functions of this place, till a
few years before his death, when he resigned in favour of his
friend, who now gratefully pays this last tribute to his
memory. Dr. Parsons joined to his academical honours
those which the royal college of physicians of London
bestowed upon him, by admitting him, after due examination, licentiate, on the first day of April, 1751. The
diffusive spirit of our friend was only equalled by his desire
of information. To both these principles he owed the
intimacies which he formed with some of the greatest men
of his time. The names of Folkes, Hales, Mead, Stukeley,
Needham, Baker, Collinson, and Garden, may be mentioned on this occasion; and many more might be added.
Weekly meetings were formed, where the earliest intelligence was received and communicated of any discovery
both here and abroad; and new trials were made, to bring
to the test of experience the reality or usefulness of these
discoveries. Here it was that the microscopical animals
found in several infusions were first produced; the propagation of several insects by section ascertained; the constancy of nature amidst these wonderful changes established. His ‘ Remains of Japhet, being historical inquiries into the affinity and origin of the European Languages,’ is a most laborious performance, tending to
prove the antiquity of the first inhabitants of these islands,
as being originally descended from Gomer and Magog,
above 1000 years before Christ, their primitive and still
subsisting language, and its affinity with some others. It
cannot be denied that there is much ingenuity as well
true learning in this work, which helps conviction, and
often supplies the want of it. But we cannot help thinking
that our friend’s warm feelings now and then mislead his
judgment, and that some at least of his conjectures, rest'
ing upon partial traditions, and poetical scraps of Irish
filids and Welsh bards, are less satisfactory than his tables
of affinity between the several northern languages, as deduced from one common stock. Literature, however, is
much obliged to him for having in this, as well as in many
of his other works, opened a new field of observations and
discoveries. In enumerating our learned friend’s dissertations, we find ourselves at a loss whether we should follow
the order of subjects, or of time; neither is it easy to account for their surprising variety and quick succession.
The truth is, that his eagerness after knowledge was such,
as to embrace almost with equal facility all its branches,
and with equal zeal to ascertain the merit of inventions,
and ascribe to their respective, and sometimes unknown,
authors, the glory of the discovery. Many operations
which the ancients have transmitted to us, havebeen
thought fabulous, merely from our ignorance of the art by
which they were performed. Thus the burning of the
ships of the Romans at a considerable distance, during the
siege of Syracuse, by Archimedes, would, perhaps, still
continue to be exploded, had not the celebrated M. Buffon
in France shewn the possibility of it, by presenting and
describing a model of a speculum, or rather assemblage
of mirrors, by which he could set fire at the distance of
several hundred feet. Inthe contriving, indeed, though
not in the executing of such an apparatus, he had in some
measure been forestalled by a writer now very little known
or read. This Dr. Parsons proved in a- very satisfactory
manner; and he had the pleasure to find the French philosopher did not refuse to the Jesuit his share in the invention, and was not at all offended by the liberty he had
taken. Another French discovery, I mean a new kind of
painting fathered upon the ancients, was reduced to its
real value, in a paper which shewed ouv author was possessed of a good taste for the fine arts: and I am informed
that his skill in music was by no means inferior, and that
his favourite amusement was the flute. Richly, it appears
from these performances, did our author merit the honour
of being a member of the antiquarian society, which long
ago had associated him to its labours. To another society,
founded upon the great principles of humanity, patriotism,
and natural emulation, he undoubtedly was greatly useful.
He assisted at most of their general meetings and committees and was for many years chairman to that of agriculture always equally ready to point out and to promote
useful improvements, and to oppose the interested views
of fraud and ignorance, so inseparable from very extensive
associations. No sooner was this society formed, than
Dr. Parsons became a member of it. Intimately convinced
of the nobleness of its views, though from his station in
life little concerned in its success, he grudged neither attendance nor expence. Neither ambitious of taking the
lead, nor fond of opposition, he joined in any measure he
thought right; and submitted cheerfully to the sentiments
of the majority, though against his own private opinion.
The just ideas he had of the dignity of our profession, as
well as of the common links which ought to unite all its
members, notwithstanding the differences of country, religion, or places of education, made him bear impatiently
the shackles laid upon a great number of respectable practitioners; he wished, fondly wished, to see these broken;
not with a view of empty honour and dangerous power,
but as the only means observing mankind more effectually,
checking the progress of designing men and illiterate practitioners, and diffusing through the whole body a spirit of
emulation. Though by frequent disappointments he foresaw, as well as we, the little chance of a speedy redress,
he nobly persisted in the attempt; and, had he lived to
the final event, would undoubtedly, like Cato, still have
preferred the conquered cause to that supported by the
gods. Afier having tried to retire from business and from
London, for the sake of his health, and having disposed of
most of his books with that view, he found it inconsistent
with his happiness to forsake all the advantages which a
long residence in the capital, and the many connexions
he had formed, had rendered habitual to him. He therefore returned to his old house, and died in it, after a short
illness, April 4, 1770. The style of our friend’s compositions was sufficiently clear in description, though in argument not so close as could have been wished. Full of
Lis ideas, he did not always so dispose and connect them
together as to produce in the minds of his readers that
conviction which was in his own. He too much despised
those additional graces which command attention when
joined to learning, observation, and sound reasoning. Let
us hope that his example and spirit will animate all his
colleagues; and that those practitioners who are in the
same circumstances will be induced to join their brethren,
sure to find amongst them those great blessings of life,
freedom, equality, information, and friendship. As long
as these great principles shall subsist in this society, and I
tVust they will outlast the longest liver, there is no doubt
but the members will meet with the reward honest men
are ambitious of, the approbation of their conscience, the
esteem of the virtuous, the remembrance of posterity.
”
, in both which ways he wrote his name, a celebrated English Jesuit, was the son of a blacksmith, at Nether Stowey, near Bridgewater
, in both which ways he wrote his name, a celebrated English Jesuit, was the son of a blacksmith, at Nether Stowey, near Bridgewater in Somersetshire, where he was born in 1546; and, appearing to be a boy of extraordinary parts, was taught Latin by the vicar of the parish, who conceived a. great affection for him t, and contributed to his support at Oxford, where he was admitted of Baliol college in 1563. In the university he became so remarkable, as an acute disputant in scholastic exercises, then much in vogue, that, having taken his first degree in arts in 1568, he was the same year made probationer fellow of his college. He soon after became the most famous tutor in the society, and when he entered into orders, was made socius sacerdos, or chaplain fellow. In 1572 he proceeded M. A. was bursar that year, and the next dean of the college; but it is said that being charged by the society with incontinency, and embezzling the college-money, to avoid the shame of a formal expulsion, he was permitted, out of respect to his learning, to resign, which he did in Feb. 1574, obtaining leave to keep his chamber and pupils as long as he pleased, and to have his commons also till the ensuing Easter. These last circumstances have induced some writers to think that it was merely a change of religious principles which occasioned his resignation.
, and went thence, June 1574, to Louvain: where, meeting with father William Good, his countryman, a Jesuit, he spent a week in the spiritual exercises at the college of
He had till this time openly professed himself a protestant, and was very zealous in introducing books of that religion into the college library: but soon after his resignation, he quitted Oxford for London, and went thence, June 1574, to Louvain: where, meeting with father William Good, his countryman, a Jesuit, he spent a week in the spiritual exercises at the college of that order, and began to entertain an affection for it. He proceeded, however, to Padua, in consequence of a determination he had formed before he left England, which was to study physic as a profession; but he had not been long at Padua, before the unsettled state of his mind and fortune excited in him a curiosity to visit Ilome, where meeting with some English Jesuits, he gave up all thoughts of the medical profession for that of the church. He now went back to Padua, settled his affairs there, and at Rome in May 1575, was chosen a member of the society of Jesus, and admitted into the English college.
Thus, for instance, as Mr. Gee remarks in his introduction to the Jesuit’s memorial, Parsons treated with the duke of Guise to erect
Thus, for instance, as Mr. Gee remarks in his introduction to the Jesuit’s memorial, Parsons treated with the
duke of Guise to erect a seminary for such a purpose in
Normandy; and he now prevailed with Philip II. to extend these foundations in Spain: so that in a short time
they could boast not only of their seminaries at Rome and
Rheims, but of those at Valladolid, Seville, and St. Lucar
in Spain, at Lisbon in Portugal, and at Douay and St.
Omers in Flanders. In all these, their youth were
educated with the strongest prejudices against their country,
and their minds formed to all the purposes that Parsons
had in his head. Among other favourite objects, he obliged
them to subscribe to the right of the Infanta of Spain to
the crown of England, and defended this position in his
“Conference about the next succession to that crown,
”
which went so far as to assert the lawfulness of deposing
queen Elizabeth. The secular priests likewise inform us,
that, after the defeat of his designs to dethrone that queen,
while he stayed in England, he consulted with the duke of
Guise in France upon the same subject; and endeavoured
to make a list of catholics, who, under the conduct of the
duke, were to change the state of England, upon pretence
of supporting the title of Mary queen of Scots.
etary Cecil from Paris, in 1602, of an attempt to assassinate the queen that year by another English Jesuit, at the instigation of father Parsons; and when all these plans
After the defeat of the armada in 1588, he used every means in his power to persuade the Spanish monarch to a second invasion; and when he failed in this, he endeavoured to raise a rebellion in England, urging the earl of Derby to appear at the head of it, who is said to have been poisoned, at his instigation, for refusing to acquiesce. Nor did he stop here. We find sir Ralph Winwood informing secretary Cecil from Paris, in 1602, of an attempt to assassinate the queen that year by another English Jesuit, at the instigation of father Parsons; and when all these plans proved abortive, he endeavoured to prevent the succession of king James by several means; one of which was, exciting the people to set up a democratic form of government, for which he had furnished them with principles in several of his books. Another was, to persuade the pope to make his kinsman the duke of Parma king of England, by joining with the lady Arabella, and marrying her to the duke’s brother, cardinal Farnese. Cardinal d'Ossat gives the king of France a large account of both these projects in one of his letters; and in another mentions a third contrivance which Parsons had communicated to him, and whose object was, that the pope, the king of France, and the king of Spain, should first appoint by common consent a successor for England, who should be a catholic; and then should form an armed confederacy to establish him on the throne.
on two Books, written against the Reasons and Proofs.” 4.“A Discovery of John Nichols, misreported a Jesuit” all written and printed while the author was in England. 5.
His works are, 1. “A brief Discourse, containing the
Reasons why Catholics refuse to go to Church,
” with a Dedication to Queen Elizabeth, under the fictitious name of
John Howlet, dated Dec. 15, 1530. 2. “Reasons for
his coming into the Mission of England, &c.
” by some
ascribed to Campian. 3. “A brief Censure upon two
Books, written against the Reasons and Proofs.
” 4.“A
Discovery of John Nichols, misreported a Jesuit
” all
written and printed while the author was in England. 5.
“A Defence of the Censure given upon his two Books,
&c.
” De persecutione Anglicana epistola,
”
Rome and Ingolstadt, A Christian Directory,
”
A Second Part of a Christian Directory, &c.
”
A Christian Directory, guiding men to their Salvation,
&c. with m.my corrections and additions by the Author
himself.
” This book is really an excellent one, and was
afterwards put into modern English by Dr. Stanhope, dean
of Canterbury; in which form it has gone through eight or
ten editions. 9. “Responsio ad Eliz. Reginse edictum
contra Catholicos,
” Romae, A Conference about the next Succession to the Crown of England, &c.
” A temperate
Wardword to the turbulent and seditious Watchword of sir
Fr. Hastings, knight, 7 ' &c. 1599, under the same name.
12.
” A Copy of a Letter written by a Master of Arts at
Cambridge, &c.“published in 1583. This piece was commonly called
” Father Parsons’s Green Coat,“being sent
from abroad with the binding and leaves in that livery,
but there seems reason to doubt whether this was his (see Ath. Ox. vol. II. new edit, note, p. 74). 13.
” Apologetical Epistle to the Lords of her Majesty’s Privy Council,
&c.“1601. 14.
” Brief Apology, or Defence of the Catholic Ecclesiastical Hierarchy erected by pope Clement
VIII. &c.“St. Omers, 1601. 15.
” A Manifestation of
the Folly and bad Spirit of secular Priests,“1602. 16.
” A
Decachordon often Quodlibetical Questions/' 1602. 17.
“De Peregrinatione.
” 18. “An Answer to O. E. whether
Papists or Protestants be true Catholics,
” A
Treatise of the three Conversions of Paganism to the
Christian Religion,
” published (as are also the two following) under the name of N. D. (Nicholas Doleman), in 3
*6ls. 12mo, 1603, 1604. 20. “A Relation of a Trial made
before the king of France in 1600, between the bishop of
Evreux and the lord Plessis Mornay/' 1604. 21.
” A Defence of the precedent Relation, &c.“22.
” A Review
of ten public Disputations^ &c. concerning the Sacrifices
and Sacrament of the Altar,“1604. 23.
” The Forerunner of Bell’s Downfall of Popery,“1605. 24.
” An Answer to the fifth Part of the Reports of Sir Edward Coke,
&c.“1606, 4to, published under the name of a Catholic
Divine. 25.
” De sacris alienis non adeundis, questiones
duae,“1607. 26.
” A Treatise tending to Mitigation towards Catholic subjects in England, against Thomas Morton (afterwards bishop of Durham),“1607. 27.
” The
Judgment of a Catholic Gentleman concerning king James’s
Apology, &c.“1608. 28.
” Sober Reckoning with Thomas
Morton,“1609. 29.
” A Discussion of Mr. Barlow’s
Answer to the Judgment of a Catholic Englishman concerning the Oath of Allegiance,“1612. This book being
left not quite finished at the author’s death, was afterwards
completed and published by Thomas Fitzherbert. The
following are also posthumous pieces: 30.
” The Liturgy
of the Sacrament of the Mass,“1620. 31.
” A Memorial
for Reformation, &c.“thought to be the same with
” The High Court and Council of the Reformation,“finished after twenty years’ labour in 1596, but not published till after Parsons’s death; and republished from a
copy presented to James II. with an introduction and some
animadversions by Edward Gee, under the title of,
” The
Jesuits Memorial for the intended Reformation of the
Church of England under their first Popish Prince,“1690,
8vo. 32. There is also ascribed to him,
” A Declaration
of the true Causes of the great Troubles pre-supposed to
be intended against the Realm of England, &c. Seen
and allowed, anno 1581.“33. Parsons also translated
from the English into Spanish,
” A Relation of certain
Martyrs in England,“printed at Madrid 1590, 8vo.Several of his Mss. are preserved in Baliol college library, particularly a curious one entitled
” Epitome controversiarum,
hujus temporis."
y, which was the greatest provocation our cardinal could receive, by introducing a work written by a Jesuit. On one occasion when the pope did this, the cardinal opened
Cardinal Passionei did not write much besides the articles that have been already mentioned. He worked, indeed, with Fontanini, in revising the “Liber diurnus Romanorum Pontificum,
” and produced a paraphrase on the
nineteenth psalm, with a few more small pieces: but he
was most illustrious for his enlightened knowledge of letters, and his judicious and liberal patronage of learned
men and useful works; an example but too little followed
in the present age. He had one of the most valuable libraries in Rome, composed of the best, the scarcest, and
most remarkable books in all sciences, and in all languages,
ancient and modern. He himself was the librarian, and
did the honours of it in a manner the more satisfactory to
the learned, as no one was more able to second and extend
their views on the subjects of their researches. “In this,
”
says a Swedish traveller, “he was very different from the
cardinals Davia, Gualterio, and Imperiali, all three also
very rich in books. The first was always reading, and
never wrote; the second was always writing, and never
read; and the third neither read nor wrote.
” Cardinal
Passionei’s temper, however, was not equable, and Benedict XIV. delighted to put him in a rage, sometimes by
taking away one of his books, and making him think it was
lost, but more frequently, which was the greatest
provocation our cardinal could receive, by introducing a work
written by a Jesuit. On one occasion when the pope did
this, the cardinal opened the window, and threw the book
with all his force into the square of Monte Cavallo. At
this instant the pope appeared, and vouchsafed him his
grand benediction. It is said, that by way of answer to
this benediction, a certain gesture of the cardinal’s put a
stop to the pleasantry that the pope had promised himself
from this scene. He most cordially hated the Jesuits; and
had it depended on him, their society would have been
soon dissolved. On this subject and every other on which
he entered with the pope Benedict, he spoke with the
firmest independence, and the pope generally found it
necessary in all disputes to yield to him. Let us not
forget, however, that it was this cardinal who opened the
treasures of the Vatican to Dr. Kennicott, in a very handsome order signed by his name. This was at the time
justly said to be an honour which no work relating to the
Bible could boast of since the reformation.
uez de Saa Meneses, Conde de Penguiao, the Portugal Ambassador; the second, as affirmed by a certain Jesuit, the lord ambassador’s Chaplain; yet both, it is thought, composed
The first work discovered of his writing is “Το ὕϕος ἄγιον;
or an Exercise on the Creation, and an Hymn to the Creator
of the World; written in the express words of the Sacred
Text; as an attempt to shew the Beauty and Sublimity of
Holy Scripture,
” 1716, 8vo. This was followed by a poem,
entitled “Sighs on the Death of Queen Anne,
” published
in Paraphrase on part of the cxxxixth Psalm.
” 2. “The Choice.
”
3. “Verses to Lady Elizabeth Cecil, on her Birth-day,
Nov. 23, 1717.
” At the end of this work he mentions, as
preparing for the press, “The History of the two last
Months of King Charles I.
” and solicits assistance; but
this never was published. He also mentions a poem on
Saul and Jonathan, not then published. During his residence at the university, and perhaps in the early part of
it, he wrote a comedy called the “Humours of the University; or the Merry Wives of Cambridge.
” The ms. of
this comedy is now in the possession of Octavius Gilchrist,
esq. of Stamford, who has obliged the editor with a transcript of the preface .
In August 1719, he occurs curate of King’s Cliff, in
Northamptonshire, and in 1721 he offered to the world
proposals for printing the history and antiquities of his native town. In 1723, he obtained the rectory of Godeby
Maureward, by purchase, from Samuel Lowe, esq. who at
that time was lord of the manor, and patron of the advowson. In 1727, he drew up a poetical description of
Belvoir and its neighbourhood, which is printed in Mr.
Nichols’s History of Leicestershire; and in that year his
first considerable work appeared, under the title of “Academia Tertia Anglicana; or, The Antiquarian Annals of
Stanford, in Lincoln, Rutland, and Northampton Shires;
containing the History of the University, Monasteries,
Gilds, Churches, Chapels, Hospitals, and Schools there,
”
&c. ornamented with XLI plates; and inscribed to John
duke of Rutland, in an elaborate dedication, which contains a tolerably complete history of the principal events of
that illustrious family, from the founder of it at the Conquest. This publication was evidently hastened by “An Essay
on the ancient and present State of Stamford, 1726,
” 4to,
by Francis Hargrave, who, in the preface to his pamphlet,
mentions a difference which had arisen between him and
Mr. Peck, because his publication forestalled that intended
by the latter. Mr. Peck is also rather roughly treated, on
account of a small work he had formerly printed, entitled
“The History of the Stamford Bull-running.
” In Queries concerning the Natural History and Antiquities of Leicestershire
and Rutland,
” which were afterwards reprinted in 174O.
He was elected a Fellow of the Society of Antiquaries,
March 9, 1732, and in that year he published the first volume of “Desiderata Curiosa; or, A Collection of divers
scarce and curious Pieces, relating chiefly to matters of
English History 5 consisting of choice Tracts, Memoirs,
Letters, Wills, Epitaphs, &c. Transcribed, many of
them, from the originals themselves, and the rest from divers ancient ms Copies, or the ms Collations of sundry
famous Antiquaries, and other eminent Persons, both of the
last and present age: the whole, as nearly as possible, digested into order of time, and illustrated with ample Notes,
Contents, additional Discourses, and a complete Index.
”
This volume was dedicated to lord William Manners; and
was followed, in 1735, by a second volume, dedicated to
Dr. Reynolds, bishop of Lincoln. There being only 250
copies of these volumes printed, they soon became scarce
and high-priced, and were reprinted in one volume, 4to, by
subscription, by the late Mr. Thomas Evans, in 1779,
without, however, any improvements, or any attempt,
which might perhaps have been dangerous by an unskilful
hand, at a better arrangement. In 1735, Mr. Peck printed,
in a quarto pamphlet, “A complete Catalogue of all the
Discourses written both for and against Popery, in the
time of King James the Second; containing in the whole
an account of four hundred and fifty-seven Books and
Pamphlets, a great number of them not mentioned in the
three former Catalogues; with references after each title,
for the more speedy finding a further Account of the said
Discourses and their Authors in sundry Writers, and an
Alphabetical List of the Writers on each side.
” In Nineteen Letters of the truly reverend and learned Henry
Hammond, D. D. (author of the Annotations on the New Testament, &c.) written to Mi*. Peter Stainnough and Dr.
Nathaniel Angelo, many of them on curious subjects,
”
&c. These were printed from the originals, communicated by Mr. Robert Marsden, archdeacon of Nottingham,
and Mr. John Worthington. The next year, 1740, produced two volumes in quarto; one of them entitled “Memoirs of the life and actions of Oliver Cromwell, as delivered in three Panegyrics of him written in Latin; the
first, as said, by Don Juan Roderiguez de Saa Meneses,
Conde de Penguiao, the Portugal Ambassador; the second, as affirmed by a certain Jesuit, the lord ambassador’s
Chaplain; yet both, it is thought, composed by Mr. John
Milton (Latin Secretary to Oliver Cromwell), as was the
third with an English version of each. The whole illustrated with a large Historical Preface many similar passages from the Paradise Lost, and other works of Mr. John
Milton, and Notes from the best historians. To all which
is added, a Collection of divers curious Historical Pieces
relating to Cromwell, and a great number of other remarkable persons (after the manner of Desiderata Curiosa, vol. I. and II.)
” The other, “New Memoirs of the Life and
Poetical Works of Mr. John Milton; with, first, an Examination of Milton’s Style; and, secondly, Explanatory
and Critical Notes on divers passages in Milton and Shakspeare, by the Editor. Thirdly, Baptistes; a sacred Dramatic Poem in Defence of Liberty, as written in Latin by
Mr. George Buchanan, translated into English by Mr.
John Milton, and first published in 1641, by order of the
House of Commons. Fourthly, The Parallel) or archbishop Laud and cardinal Wolsey compared, a vision, by
Milton. Fifthly, The Legend of sir Nicholas Throckmorton, knt. Chief Butler of England, who died of poison,
anno 1570, an Historical Poem, by his nephew sir Thomas
Throckmorton, knt. Sixth, Herod the Great, by the Editor. Seventh, The Resurrection, a Poem, in imitation of
Milton, by a Friend. And eighth, a Discourse on the
Harmony of the Spheres, by Milton; with Prefaces and
Notes.
” Of these his “Explanatory and Critical Notes
on divers passages of Shakspeare
” seem to prove that
the mode of illustrating Shakspeare by extracts from contemporary writers, was not entirely reserved for the modern commentators on our illustrious bard, but had occurred to Mr. Peck. The worst circumstance respecting
this volume is the portrait of Milton, engraved from a
painting which Peck got from sir John Meres of KirkbyBeler in Leicestershire. He was not a little proud to possess this painting, which is certainly not genuine and what
is worse, he appears to have known that it was not genuine. Having asked Vertue whether he thought it a picture
of Milton, and Vertue peremptorily answering in the negative, Peck replied, “I'll have a scraping from it, however: and let posterity settle the difference.
”
this opinion, as to mention it in his history, and to declare that Penn was intimate with Petre the Jesuit, and employed by James II. in Holland, in 1686. Burnet also
In 1681, king Charles, in consideration of the services
of his father, the admiral, and of a debt due to him from
the crown at his death, which that extravagant monarch had
no other means of paying, granted to Penn a province in
North America, lying on the West side of the Delaware,
called the New Netherlands; but, on this occasion, denominated by the king, in respect to the grantee, Pennsylvania. Penn soon after published an account of the province, with the king’s patent, describing the country and
its produce, and proposing easy terms of settlement to such
as might be inclined to go thither. He also sent a letter
to the native Indians, informing them of his desire to hold
his possession, not only by the king’s grant, but with their
consent and love, acknowledging the injustice which had
been done them by Europeans, and assuring them of his
peaceable intentions. He then drew up, in twenty-four
articles, “The Fundamental Constitution of Pennsylvania;
” and the following year he published the “Frame
of Government of Pennsylvania.
” This having all the
attractions of a popular form, and promising unlimited
freedom to all religious sects, and, what was most of all
agreeable to them, an emancipation from the expences of
an established religion, many single persons, and some
families, went to the new province. They soon began to
clear and improve their lands, and to build a city, which
Penn, keeping in view the principle of brotherly love,
which is the strength of civil society, named Philadelphia.
Commissioners were also appointed to treat with the Indians; and, in: 1682, he visited his newly-acquired territory. At this time he passed about two years in the province, adjusting its interior concerns, and establishing a
friendly correspondence with his neighbours; but found it,
at the same time, necessary to vindicate himself, in a spirited letter, from the accusation of ambition and the desire
of wealth. The following year, 1683, he gave a more full
description of Pennsylvania, in “A Letter addressed to the
Committee of the Free Society of Traders to that province,
residing in London.
” He mentions, that two general
assemblies had been held, and with such concord and dispatch, that they sat but three weeks, and at least seventy
laws were passed, without one dissent in any material
point. He also informs the traders, that the assembly had
presented him with an impost on certain goods imported
and exported; which impost, after his acknowledgments
of their affection, he had freely remitted. He also says,
after mentioning the establishment of courts of justice, that
to prevent law-suits, three peace-makers had been chosen
by every county-court, in the nature of common arbitrators.
Before he left the province, he addressed an epistle of
caution to his friends of the same religious persuasion settled in it; reminding them of the conspicuous station in
which they were then placed; being transplanted from oppression, not only to liberty, but to power; and beseeching them to improve the opportunity which God had now
put into their hands. Having thus settled his infant colony, he returned to his wife and family in England in 1684.
Not many months after the return of Penn from his
colony, Charles II. died, and the respect which James II.
bore to the late admiral, who had recommended his son to
his care, together with that monarch’s personal acquaintance with Penn himself, procured for him a free access at
court. He therefore made use of the opportunity, thus
afforded him, of soliciting relief for his persecuted friends,
the Quakers, fifteen hundred of whom remained prisoners
at the decease of Charles II. All this was meritorious;
but the rest of Penn’s conduct seems not quite consistent.
The nation, at this time, was justly alarmed, as well knowing the king’s inclination to popery; but Penn’s biographers tell us, that he had no such fears. He had long been
intimate with the king, and had given credit to the protestations which James had repeatedly made, of his intention
to establish liberty of conscience. On his accession, therefore, Penn took lodgings at Kensington; and his ready
and frequent reception at court, drew on him the suspicion
of being himself a Papist. Burnet, as was hinted before,
so far leaned to this opinion, as to mention it in his history, and to declare that Penn was intimate with Petre
the Jesuit, and employed by James II. in Holland, in
1686. Burnet also adds the following description of Penn’s
character: “He was a talking vain man, who had long
been in the king’s favour. He had such an opinion of his
own faculty of persuading, that he thought none could
stand before it, though he was singular in that opinion;
for he had a tedious luscious way, that was not apt to overcome a man’s reason, though it might tire his patience.
”
Burnet, therefore, was evidently no friend to Penn. But
much of this tediousness and egotism may be proved from
Penn’s works. Tiilotson had the same suspicions as Burnet; and having mentioned them publicly, Penn, by letter, inquired of him, if he had really spread the report of
his being a Papist? In this letter Penn has these words,
among others: “I abhor two principles in religion, and
pity them that own them: obedience upon authority, without conviction; and, destroying them that differ from me for
God’s sake.
” Tiilotson, in reply, mentions the ground of his
suspicion; namely, that he had heard of Penn’s corresponding with some persons at Rome, and particularly with Jesuits;
but professes his particular esteem of Penn’s parts and temper, and says not a word of his intimacy with Petre, who was
in England which, had it subsisted, as both were public
men at court, Tiilotson must have known In reply, Penn.
declared that he held no correspondence with any Jesuit,
priest, or regular, in the world, of the Romish communion,
and even that he knew not one any where; declaring himself to be a Christian whose creed was the Scripture. In
conclusion, Tiilotson declared himself fully satisfied, and,
as in that case he had promised, he heartily begs pardon
of Penn. The correspondence may be seen at length in
Penn’s Works*. In this year, 1686, he published “A
Persuasive to Moderation to Dissenting Christians, &c.
humbly submitted to the king and his great council;
” soon
1664, M, de Perefixe was made archbishop of Paris; and, soon after, by the advice of father Annat, a Jesuit, published a mandate for the pure and simple signature of the
, a celebrated archbishop of Paris, and master of the Sorbonne,
was son of a steward of the household to cardinal Richelieu, who took care of his education. He distinguished
himself as a student, was admitted doctor of the house and
society of the Sorbonne, preached with great applause,
and was appointed preceptor to Louis XIV. and afterwards
bishop of Rhodes, but resigned this bishopric because he
could not reside in his diocese. In 1664, M, de Perefixe
was made archbishop of Paris; and, soon after, by the advice of father Annat, a Jesuit, published a mandate for the
pure and simple signature of the formularyof Alexander
VII. His distinction between divine faith and human faith,
made much noise, and was attacked by the celebrated Nicole. His attempt also to make the nuns of Port-Royal
sign the formulary, met with great resistance,which occasioned many publications against him but his natural disposition was extremely mild, and it was with the utmost
reluctance that he forced himself to proceed against these
celebrated nuns. He died December 31, 1670, at Paris.
He had been admitted a member of the French academy in
1654. His works are, an excellent “Hist, of K. Henry IV.
”
Amst. 1661, 12mo. This and the edition of 1664 are
scarce and in much request, but that of 1749 is more common. Some writers pretend that Mezerai was the real author of this history, and that M. de Perefixe only adopted
it; but they bring no proofs of their assertion. He published also a book, entitled “Institutio Principis,
”
e divided into sixteen books: the first of history, the remainder of controversy and doctrine.“” The Jesuit’s learning,“adds our infidel historian,” is copious and correct:
The catalogue of the works of Petau affords an uncommon proof of diligence; for we are assured, that besides
the labour of composing, compiling, &c. he transcribed
every thing with his own hand for the press, and employed
no amanuensis or reader to assist him. Among his works
are: 1. “Synesii Dio, vel de ipsius vitae institute,
” mentioned already as published in Morel’s edition of St. Chrysostom. 2. “Panegyricus Ludovico XIII. Francix et Navarrx regi, &c. in natalem diem,
” &c. 1610, 12mo.
3. “De laudibus Henrici magni carmen,
” &c. 1&10,
4. “Oratio de laudibus Henrici magni,
” Rheims, Synesii Opera,
” Paris, Julian! imperatoris orationes tres panrgyricaD,
”
Flexise (La Fieche), Themistii Orationes
septemdecim. Gr. Lat.
” ibid. Tragce iia,
Carthaginienses,
” ibid. Pompa regia Ludovici XIII
” &c. a collection of the
complimentary verses on the royal visit to La Fieche, mentioned before, 1614, 4to. 10 “Nicephori Breviariuin
Historicum,
” Gr. et Lat.“Paris, 1616, 8vo. 11.
” Themistii, cognomento Suadae, orationes novemdecim, Gr et
Lat.“ibid. 1618, 4to. 12.
” Soteria ad S. Genov-fam,“ibid. 1619, 4to, his votive poem to St. Genevieve. 13. Another, in praise of the same saint,
” Panegyricus in S Genevefam,“ibid. 1619, 4to. 14.
” D. Petavii Orationes,“ibid. 1620, 1622, 1624, 8vo. 15.
” D. Petavii Opera Poetica,“ibid. 1621, 8vo, reprinted at least three times. 16.
” Office de S. Genevieve,“ibid. 1621, 16mo. 17. Epiphanii
Opera omnia,
” ibid. 1622, 2 vols. folio, reprinted at Cologn 1682. In April following the publication of this work,
Salmasius took occasion to attack Petau, in his edition of
the “Pallio
” of Tertullian, and certainly not in very respectful language. Petau’s biographer says he ought to
have taken no notice of such an attack, as in that case his
silence would have completely disconcerted Salmasius, a
man who could not exist without a quarrel with some contemporary; or, at all events, Petau should have been content with a short answer to such an opponent. Perhaps
Petau might have been pf this opinion, if he had not considered that Salmasius was a Protestant, and regarded by
Protestants as the man who would one day supply the loss
of Joseph Scaliger; and he was not therefore sorry to have
this opportunity, not only to defend himself against Salmasius, but to attack him in his turn. He published, accordingly, 18. “Animadversionum liber,
” under the fictitious name of Antonius Kerkoetius Aremoricus, and die
fictitious place of “Rhedonis apud Yvonem Halecium,
”
i.e. “Parisiis, apud Sebast. Cramoisy,
” Mastigophores,
” and consisted of
three, and a supplement, published in 162:5 and 1624.
But we hasten to his more important chronological
works, uhich, of all others, preserve his memory in our
times: 19. “Opus de doctrina Temporum,
” Paris, Uranologion, sive systema variorum authorum, qui de sphaera ac sideribus, eorumque
motibus Grasce commentati sunt,
” ibid. 163O, folio,“intended as a supplement to his
” Doctrina temporum“to
which an additional volume was published, with dissertations from the Mss. of Petau and Sirmond, in 1703, folio.
21.
” Tabulue Chronologicae Regum, Dynastarum, Urbium,
&c. a mundo coridito, &c. &c.“ibid. 1628, on large
sheets, and often reprinted: the best edition is that of
Vesel, 1702. 22.
” Rationarium Temporum,“ibid. 1633,
12mo. the best known and most useful of all his works, and
long the standard book in all seminaries and private libraries, for chronology and history. It was consequently
often reprinted, improved, and enlarged, not only by the
author, but by various other editors. There are two editions, printed at Leyden in 1724 and 1745, 2 vols. 8vo,
which are said to be the best. Besides these, and many
other works of inferior importance enumerated by his biographer, Petau published a considerable number of theological pieces, which have sunk into oblivion, except perhaps his
” Theologica dogmata,“Paris, 1G44, 5 vols. folio;
reprinted more correctly at Antwerp, 1700, 3 vols. folio.
Of this work, Bayle has observed, that Petavius did the
Socinians great service, though unawares, and against his
intentions and quotes the following passage from the
” Lettres Choisies“of Mr. Simon
” If there be any thing
to censure in Petavius’s works, it is chiefly in the second
tome of his “Dogmata Theologica,
” in which he seems to
favour the Arians. It is true, that he softened those passages in his preface; but as the body of the work continues
entire, and the preface, which is an excellent piece, came
afterwards, it has not entirely prevented the harm which
that book is like to do at this time, when the new Unitarians
boast, that father Petavius declared for them.“Baylo
thinks he has resolved this, by informing us that Petavius’s
original design, in the second volume of his
” Dogmata
Theologica,“was, to represent ingenuously the doctrine
of the three first centuries. Having no particular system
to defend, he did not disguise the opinions of the fathers;
but acknowledged that some of them entertained false and
absurd notions concerning the Trinity. All this, however,
either from fear, or upon better consideration, he retracted, and published a
” Preface,“in which he laboured
solely to asseYt the orthodoxy of the fathers. The
” Dogmata Theologica of Petavius,“says Gibbon,
” is a work of
incredible labour and compass: the volumes which relate
solely to the incarnation (two folios of 837 pages) are divided into sixteen books: the first of history, the remainder of
controversy and doctrine.“” The Jesuit’s learning,“adds
our infidel historian,
” is copious and correct: his Latinity
is pure, his method clear, his argument profound and well
connected: but he is the slave of the fathers, the scourge
of heretics, and the enemy of truth and candour, as often
as they are inimical to the Catholic cause."
d will preach extempore incomparably, either in the presbyterian way, independent, capucin friar, or Jesuit.
"I remember there was a great difference between him and sir (Hierom Sankey), one of Oliver’s knights, about 1660. They printed one against the other. * The knight had been a soldier, and challenged sir William to fight with him. Sir William is extremely short-sighted, and being the cballengee it belonged to him to nominate place and weapon. He nominates for the. place a dark cellar, and the weapon to be a great carpenter’s axe. This turned the knight’s challenge into ridicule, and it came to nought Sir William can be an excellent droll, if he has a mind to it, and will preach extempore incomparably, either in the presbyterian way, independent, capucin friar, or Jesuit.
, a learned Jesuit, born at Avignon in 1692, where he died some little time after
, a learned Jesuit, born at Avignon in 1692, where he died some little time after 1770,
was for a long time professor of physics and hydrography
at Marseilles. His works and translations on these and
similar subjects are very numerous: 1. “Elemens du Pilotages,
” Pratique du pilotage,
”
Theory and practice of gauging,
” 8vo.
5. “Maclaurin’s Algebra translated,
” Manuel Lexique,
” Ward’s
Young Mathematician’s Guide, and Smith’s Optics. From
the German he translated Baker’s Treatise of the Microscope, 1754. His ideas and language were clear, and he
was esteemed for the mildness and agreeableness of his
character, as well as for his talents.
es of Phoedrus," at Troyes. He sent a copy of them to father Sirmond, who was then at Rome; and this Jesuit shewed it to the learned men in that city, who judged it, at
It is remarkable, that no writer of antiquity has made any
mention of this author; for it is generally supposed, that
the Phcedrus mentioned by Martial is not the same. Seneca evidently knew nothing of him; otherwise he never
could have laid it down, as he does, for matter of fact,
that the Romans had not attempted fables and Esopean
compositions: “Fabellas et ^sopeos logos, intentatum
Romanis ingeniis opus.
” This may account for the obscurity in which the name and reputation of Quintus
Curtius lay buried for so many years; which was likewise the case with Velleius Paterculus and Manilius.
Even Isaac Casaubon, with all his learning, did not know
there was a Phaedrus among the ancients, till Peter Pithou, or Pithceus, published his “Fables.
” c It is by
your letter,“says Casaubon,
” that I first came to be acquainted with Phaedrus, Augustus’s freedman, for that name
was quite unknown to me before; and I never read any
thing either of the man or of his works, or, if I did, I do
not remember it.“This letter of Casaubon was written in
1596, at which time Pithceus published the
” Fables of
Phoedrus," at Troyes. He sent a copy of them to father
Sirmond, who was then at Rome; and this Jesuit shewed
it to the learned men in that city, who judged it, at first,
a supposititious work; but, upon carefully examining, altered their opinion, and thought they could observe in it
the characteristical marks of the Augustan age.
, a learned Jesuit, was born at Luxemburg, in the vicinity of St. Hubert’s, in
, a learned Jesuit, was born at
Luxemburg, in the vicinity of St. Hubert’s, in the Ardennes, in 1575. He entered the society of the Jesuits at the age of twenty-one: and besides his other
accomplishments, was distinguished for his knowledge of
scriptural history and chronology. After taking the degree
of doctor of divinity, he was employed, according to the
usual practice of his order, in teaching philosophy, scholastic divinity, and biblical literature, in the universities of
Gratz, Vienna, and Prague. He died at Ratisbon in 1636,
about the age of 6 I, leaving, among other works of inferior
importance, 1. “Chronologica Synopsis sacrorum
Temporum,
” 1624. 2. “Manuale Chronologicum veteris Testamenti,
” Chronologic Veteris Testament! accuratum Examen,
”
with his pictures in black and white. The room took its name from his pieces; which, representing a Jesuit, a Quaker preaching, and other preachers of most sects, was
Having a good estate of his own, and being generous, as most men of genius are, he would never take any thing for his pieces. He drew them commonly over a bottle, which he loved so well, that he spent great part of his hours of pleasure in a tavern. This was the occasion that some of his best pieces, especially such as are as large as the life, are to be found in those houses; particularly at the Mitre Tavern, in Stocks-market, where there was a room called the Amsterdam, adorned with his pictures in black and white. The room took its name from his pieces; which, representing a Jesuit, a Quaker preaching, and other preachers of most sects, was called the Amsterdam; as containing an image of almost as many religions as are professed in that free city. He drew also other pieces of humour for a Mr. Shepheard, a vintner, at the Bell, in Westminster, which Mr. Holmes, of the Mitre, purchased, to make his collection of this master’s pieces the more complete; and the benefit of shewing them was not a little advantageous to his house. Piper drew also a piece, representing a constable with his myrmidons, in very natural and ludicrous postures. He seldom designed after the life, and neglected colouring: yet he sometimes, though very rarely, coloured some of his pieces, and is said not to have been very unsuccessful in it. He was a great admirer and imitator of Augustine Caracci, Rembrandt, and Heemskirk’s manner of design, and was always in raptures when he spoke of Titian’s colouring: for, notwithstanding he never had application enough to make himself a master of that part of his art, he admired it in those that were so, especially the Italians. He drew the pictures of several of his friends in black and white; and maintained a character of truth, which shewed, that if he had bestowed time to perfect himself in colouring, he would have rivalled the best of our portrait-painters. Towards the latter end of his life, having impaired his fortune, he sometimes took money. He drew some designs for Mr. Isaac Becket, who copied them in mezzothto. Those draughts were generally done at a tavern; and, whenever he pleased, he could draw enough in half an hour to furnish a week’s work for Becket .
, a Jesuit, most known for his “Pantheum mythicum,” of which his French
, a Jesuit, most known for his “Pantheum mythicum,
” of which his French biographers assert
that an “Englishman, named Tooke, gave a translation,
prefixing his own name, without that of the author
” and
this book has gone through a vast number of editions.
He died at Lyons, in 1673, at an advanced age. He had
been employed as a teacher of youth in that city, and most
of his works are formed for the use of students. They consist of, a large dictionary, since superseded by that of Joubert; a small one in 12mo, entitled “Flos Latinitatis;
”
“Indiculus universalis,
” a kind of nomenclator colloquies;
a treatise on particles and another on the funerals of the
ancients with a work on rhetoric. Pomey was well versed
in the Latin authors, but his publications would have been
more valuable had he been more attentive to method and
exactness.
, a zealous and learned Jesuit, was born in 1675, at Vendees, near Caen, and after pursuing
, a zealous and learned Jesuit, was
born in 1675, at Vendees, near Caen, and after pursuing
his theological studies at Paris, in 1708, he was nominated
to the chair of rhetoric in the college of Louis le Grand,
which he filled with great diligence, success, and reputation, for thirty-three years, and formed many pupils that
did honour to the instructions of their master. He died in
1741, at the age of sixty-six. His writings are numerous,
chiefly in the Latin language there are two “Collections
of Harangues,
” published in Nouvelles Liieraires de Caen,
” in 3 vols. 8vo,
being a collection of pieces in prose and verse, written by
the academicians of that city, and also for “Forty-four
Dissertations on different subjects,
” read before the academy of Caen, of which he was a member more than thirty
years.
, a learned Jesuit, was born at Mantua in 1534, of a good but decayed family. He
, a learned Jesuit, was born at
Mantua in 1534, of a good but decayed family. He was
educated principally at Rome, and made such progress in
learning, that the cardinal Hercules de Gonzaga made
him his secretary, and intrusted him with the education of
Francis and Scipio de Gonzaga, his nephews. After studying divinity at Padua, he was admitted into the society
of Jesuits in 1559. As a preacher, he had distinguished
success, both in Italy and France; and having a very uncommon talent both for languages and for negociation, he
was employed by pope Gregory XIII. in important embassies to Poland, Sweden, Germany, and other parts of
Europe. When he returned to Rome, he laboured to
effect a reconciliation between Henry IV“. of France and
the court of Rome. This, however, displeased the Spanish
court, by whom he was compelled to leave that city. He
died at Ferrara, Feb. 26, 1611, being then seventy-eight
years old. Possevin, though so deeply skilled in politics
and knowledge of mankind, was a man of profound erudition and exemplary piety. The most important of his
works are, 1.
” Bibliotheca selecta, de ratione studiorum,“published at Rome in 1593, folio, and reprinted at Venice
in 1607, in 2 vols. folio, with many augmentations. This
work was intended as a general introduction to knowledge;
at once to facilitate the approach to it, and to serve as a
substitute for many books, the perusal of which the author
considered as dangerous for young minds. Tt treats distinctly of every science, with great extent of learning, but
not always with sufficient correctness. 2.
” Apparatus
sacer,“Cologne, 1607, 2 vols. folio. The intention of
this book was to give a general knowledge of the commentators on the Scriptures, and other theological writers.
Though the catalogues it contains were from the first imperfect and ill-digested, it was much circulated, as the
best book of the time, and it contains notices of above six
thousand authors. It is now become almost entirely useless. 3.
” Moscovia," 1587, folio; a description of Russia, the fruit of some of his travels. 4. Some controversial
and other theological books. 5. Some smaller works,
written and published in Italian. Possevin’s Life was published by father Dorigny at Paris, 1712, 12mo.
e published his “Answer to a late Popish Pamphlet, entitled, Charity mistaken.” The cause was this A Jesuit who went by the name of Edward Knott, but whose true name was
, nephew to the preceding,
was born also within the barony of Kendal in Westmorland,
about 1591, and became clerk of Queen’s college, Oxford,
in the beginning of 1606. On April 30, 1610, he took the
degree of B.A.and July 8, 1613, that of M.A.; and the same
year was chosen chaplain of the college, and afterwards fellow
of it. He was then a great admirer of Dr. Henry Airay, provost of that college, some of whose works he published, and
who was a zealous puritan, and a lecturer at Abingdon in
Berks, where he was much resorted to for his preaching.
'On March the 9th, 1620, he took the degree of bachelor of
divinity, and February 17, 1626-7, that of doctor, having
succeeded his uncle Dr. Barnabas Potter in the provostship
of his college on the 17th of June, 1626. “Soon after,
”
says Mr. Wood, “when Dr. Laud became a rising favourite at court, he, after a great deal of seeking, was made his
creature, and therefore by the precise party he was esteemed an Arminian.
” On March the 15th, 1628, he
preached a Sermon on John xxi. 17. at the consecration of
his uncle to the bishopric of Carlisle at Ely House in Hoiborn which was printed at London, 1629, in 8vo, and involved him in a short controversy with Mr. Vicars, a friend
of his, who blamed him for a leaning towards Arminianism.
In 1633 he published his “Answer to a late Popish Pamphlet, entitled, Charity mistaken.
” The cause was this
A Jesuit who went by the name of Edward Knott, but whose
true name was Matthias Wilson, had published in 1630, a
little book in 8vo, called “Charity mistaken, with the
want whereof Catholicks are unjustly charged, for affirming,
as they do with grief, that Protestancy un repented destroies
Salvation.
” Dr. Potter published an answer to this at Oxford, 1633, in 8vo, with this title: “Want of Charitie
justly charged on all such Romanists as dare (without truth or modesty) affirme, that Protestancie destroy eth Salvation;
or, an Answer to a late Popish pamphlet, intituled, Charity mistaken, &c.
” The second edition revised and enlarged, was printed at London, 1634, in 8vo. Prynne observes, that bishop Laud, having perused the first edition,
caused some things to be omitted in the second. It is dedicated to King Charles I. and in the dedication Dr. Potter
observes, that it was “undertaken in obedience to his majesty’s particular commandment.
”
picture o “The Lord’s Supper,” for the chapel of the castle of St. Germain, and that which is in the Jesuit’s noviciate at Paris. He began “The Labours of Hercules,” in
Louis XIII. and de Noyers, minister of state and superintendant of the buildings, wrote to him at Rome to oblige
him to return to France to which he consented with great
reluctance. He had a pension assigned him, and a lodging
ready furnished at the Thuilleries. He drew the picture o
“The Lord’s Supper,
” for the chapel of the castle of St.
Germain, and that which is in the Jesuit’s noviciate at
Paris. He began “The Labours of Hercules,
” in the gallery of the Louvre; but Vouet’s school railing at him and
his works, put him out of humour with his own country.
He was also weary of the tumultuous way of living at Paris,
which never agreed with him. For these reasons he secretly resolved to return to Rome, pretending he went
to settle his domestic affairs and fetch his wife; but when
he was there, whether he found himself in his proper situation, or was quite put off from any thought of returning to
by tae deaths of Richelieu and the king, which
happened about that time, he never afterwards left Italy.
He continued working on his easel-pieces, and sent them
from Rome to Paris the French buying them very eagerly,
whenever they could be obtained, and valuing his productions as much as Raphael’s.
, in Latin Possinus, a learned Jesuit, of Narbonne, in the 17th century, resided a considerable time
, in Latin Possinus, a learned Jesuit, of Narbonne, in the 17th century, resided a considerable time at Rome, where he was much esteemed by Christina, queen of Sweden, cardinal Barberini, and several
other illustrious persons. He understood Greek well, had
very carefully studied the fathers, and has left translations
of a great number of Greek authors, with notes a
“Catena of the Greek Fathers on St. Mark,
” Rome,
r, though with a heavy heart, to the Low Countries. Under the notion of a Japanese converted by some Jesuit missionaries, and brought to Avignon to be instructed by them,
At the age of sixteen, when he was in Germany, he hit upon the wild project of passing for a Formosan. He recollected, that he had heard the Jesuits speak much of China and Japan; and was rash enough to think, that what he wanted of a right knowledge, he might make up by the strength of a pregnant invention, which here, it must be confessed, found ample scope for employment. He set himself to form a new character and language, a grammar, a division of the year into twenty months, a new religion, and whatever else was necessary to support the deceit. His alphabet was written from right to left like the Oriental tongues and he soon inured his hand to write it with great readiness. He now thought himself sufficiently prepared to pass for a Japanese converted to Christianity he altered his Avignon certificate as artfully as he could re-assumed his old pilgrim’s habit, and began his tour, though with a heavy heart, to the Low Countries. Under the notion of a Japanese converted by some Jesuit missionaries, and brought to Avignon to be instructed by them, as well as to avoid the dreadful punishments inflicted on converts by the emperor of Japan, he travelled several hundred leagues, with an appearance, however, so dismal and shabby, as to exceed even the common beggars.
, a learned Jesuit, was born at Inicbenhen, in the Tyrol, in 1561. He was educated
, a learned Jesuit, was born at
Inicbenhen, in the Tyrol, in 1561. He was educated
among, and joined the society of the Jesuits in his twentieth
year. After having, through a long life, borne the reputation of a man of piety and erudition, and an able teacher,
he died December 22, 1634, in the seventy-fourth year of
his age. He was author or editor of various works connected with his profession, and of some of classical criticism. Among these are the “Alexandrian Chronicle,
”
Bavaria Sancta,
” Monac. Bavaria Pia,
” ibid, Martial,
”
Mentz, Quintus Curtius.
”
ondini, Nov. 29, 1591; et Andr. Philopatris ad idem responsio.“In this piece the writer, who was the Jesuit Parsons, inveighs against sir Walter Ralegh’s” School of At
In April 1589, he accompanied don Antonio, the expelled king of Portugal, then in London, to his dominions,
when an armament was sent to restore him and for his
conduct on this occasion, was honoured by the queen with
a gold chain. On his return to England, the same year, he
touched upon Ireland, where he visited Spenser the poet,
whom he brought to England, introduced into the queen’s
favour, and encouraged by his own patronage, himself being
no inconsiderable poet. Spenser has described the circumstances of sir Walter’s visit to him in a pastoral, which
about two years after he dedicated to him, and entitled <: Colin Clout’s come home again.“In 1592 he was appointed
general of an expedition against the Spaniards at Panama.
Soon after this we find him again in the House of Commons,
where he made a distinguished figure, as appears from
several of his printed speeches. In the mean time, he was
no great favourite with the people, and somewhat obnoxious
to the clergy, not only on account of his principles, which
were not thought very orthodox, but because he possessed some lands which had been taken from the church.
His enemies, knowing this, ventured to attack him; and,
in 1593, he was aspersed with atheism, in a libel agairfst
several ministers of state, printed at Lyons with this title:
” Elizabeths Reginse Angliae Edictum, promulgatum Londini, Nov. 29, 1591; et Andr. Philopatris ad idem responsio.“In this piece the writer, who was the Jesuit
Parsons, inveighs against sir Walter Ralegh’s
” School of
Atheism“insinuating, that he was not content with being
a disciple, but had set up for a doctor in his faculty.
Osborn accounts for this aspersion thus:
” Ralegh,“says
he,
” was the first, as I have heard, who ventured to tack
about, and sail aloof from the beaten track of the schools;
and who, upon the discovery of so apparent an error as a:
torrid zone, intended to proceed in an inquisition after
more solid truths till the mediation of some, whose livelihood lay in hammering shrines for this superannuated
study, possessed queen Elizabeth, that such a doctrine was
against God no less than her father’s honour, whose faith,
if he owned any, was grounded upon school-divinity. Whereupon she chid him, who was, by his own confession, ever
after branded with the title of Atheist, though a known
asserter of God and providence." That he was such an
assert er, has been universally allowed yet Wood not only
adopts the unfavourable opinion of his principles, but pretends to tell us from whom he imbibed them.
“between, prince Henry of England and a daughter of Savoy,” both in manuscript “A Dialogue between a Jesuit and a i\ecusarit shewing how claugv rous their principles are
His works may be divided into classes, according to
Oldys’s arrangement, 1. “Poetical: including his poems
on Gascoigne’s Steel-Glass; The Excuse; The silent Lover; the Answer to Marloe’s Pastoral; with his poems of
Cynthia, and two more on Spenser’s Fairy-Queen; The
Lover’s Maze; a Farewei to Court; The Advice; which
last three are printed in an old
” Collection of several ingenious Poems and Songs by the wits of the age,“1660,
in 8vo; another little poem, printed in the London Magazine for August 1734; several in the Ashmolean library at
Oxford, namely,
” Erroris Responsio,“and his
” Answer,
to the Lie,“&c. three pieces written just before his death,
viz. his Pilgrim; his
” Epigram in allusion to the Snuff' of
a Candle,“and his Epitaph, printed in his
” Remains.“There is likewise ascribed to him a satirical Elegy upon
the death of the lord treasurer Cecil, earl of Salisbury,
printed by Osborne in his Memoirs of king James, and
said to be our author’s by Shirley in his Life of Ralegh,
p. 179. Of his poems, a beautiful and correct, but limited
edition, has lately been published by sir E. JBrydges, with
a memoir of his life, written with the taste and feeling
which distinguish all the productions of that gentleman’s
pen. 2. Epistolary: viz. Letters, eight-and-twenty of which
Mr. Oldys tells us he has seen in print and manuscript.
3. Military: these discourses relate either to the defence
of England in particular, or contain general arguments
and examples of the causes of war among mankind. On
the former subject he seems to have drawn up several remonstrances, which have but sparingly and slowly come
to light. However, as he had a principal hand in the determinations of the council of war for arming the nation
when it was under immediate apprehensions of the Spanish
invasion, there is reason to believe that he was the author
of a treatise concerning
” Notes of Direction“for such
” Defence of the Kingdom,“written three years before
that invasion. To this treatise was also joined a cc Direction for the best and most orderly retreat of an army,
whether in campaign or straits.
” And these were then
presented in manuscript to the privy-council. One advice
is, that since frontier forces are unlikely to prevent an
enemy from landing, if they should land through the deficiency or absence of our shipping (for this is the force which Ralegh was ever for having first used against such foreign invasions) it were better by driving or clearing the
country of provisions, and temporizing, to endeavour at
growing stronger, and rendering the enemy weaker, than
to hazard all by a confused and disorderly descent of the
populace to oppose the first landing, as their custom was
formerly. But this was one of the chief points, which a
little before the approach of the Spanish armada was opposed by Thomas Digges, esq. muster-master-general of
the queen’s forces in the Low Countries, in a “Discourse
of the best order for repulsing a foreign Force,
” &c. which
he then published. This occasioned an Answer, which
having been found in an old manuscript copy among others
of sir Walter Ralegh’s discourses, and several circumstances agreeing with the orders in the council of war, as
well as some passages in his “History of the World,
” and
his other writings, it was published by Nathaniel Booth, of
Gray’s Inn, esq. at London, 1734, in 8vo, under this title:
“A Military Discourse, whether it be better for England
to give an invader present battle, or to temporize and
defer the same,
” &c. But Ralegh’s opinion upon this
subject is more fully given in his Discourses of the original
and fundamental cause of natural and necessary, arbitrary
and customary, holy and civil wars; which, though published several years after his death, have sufficient marks
of authenticity. 4. Maritimal: viz. his “Discourse of the
invention of shipping,
” &c. printed among his essays in
Observations and Notes concerning
the Royal Navy and Sea-service,
” dedicated to prince
Henry, printed likewise among his essays; his Letter to
that prince concerning the model of a ship, printed among
his Remains; his “Report of the truth of the Fight about
the isles of Azores,
” printed in Memorial touching Dover
Port,
” printed in a pamphlet, entitled “An Essay on
ways and means to maintain the Honour and Safety of
England,
” published by sir Henry Sheers in Observations and
Notes concerningthe Royal Navy and Sea-service,
” men*
tions a “Discourse of a maritimal voyage, with the passages and incidents therein,
” which he bad formerly
written to prince Henry; and in his “History of the World
”
he takes notice of another treatise, written to the same
prince, “Of the art of War by Sea;
” “a subject to my
knowledge,
” says he, “never handled by any man, ancient
or modern; but God has spared me the labour of finishing
it, by the loss of that brave prince; of which, like an
eclipse of the sun, we shall find the effects hereafter.
” 5.
Geographical; viz. several discourses and papers of his
concerning the discovery, planting, and settlement of Virginia, which were formerly in the hands of sir Francis Walsingham “A treatise of the West Indies;
” “Considerations on the Voyage for Guiana,
” a manuscript containing
leaves in 4to, in the library of sir Hans Sloane, bart. and
now in the British Museum “Discovery of the large, rich,
and beautiful empire of Guiana,
” pqblished by himself,
and mentioned above. His “Journal of his second Voyage to Guiana,
” which remains still in manuscript; and his
“Apology
” for the said voyage. 6. Political viz. “The
Seat of Government,
” shewing it to be upheld by the two
great pillars of civil justice and martial policy; “Observations concerning the causes of the magnificency and
o'pulency;
” “The Prince; or Maxims of State,
” printed at
London, Aphorisms of State,
” published by John Milton at London, in The Cabinet-Council, containing the chief arts of Empire, and mysteries of State discabineted,
” &c. published by John Milton, esq. London,
The Arts of Empire and mysteries of State discabineted,
” &c. “The Spaniard’s Cruelties to the English in Havanria
” his “Consultation about the Peace with
Spain
” and our protecting the Netherlands, in manuscript.
“The present state of Spain, with a most accurate account
of his catholic majesty’s power and rights also the names
and worth of the most considerable persons in that kingdom,
” in manuscript; which seems to be a different piece
from “The present state of Things, as they now stand
between the three kingdoms, France, England, and Spain,
”
also in manuscript; “A Discourse on the Match propounded by the Savoyan between the lady Elizabeth and
the prince of Piedmont,
” and another on that “between,
prince Henry of England and a daughter of Savoy,
” both
in manuscript “A Dialogue between a Jesuit and a i\ecusarit shewing how claugv rous their principles are to
Christian Princes,
” published by Philip Ralegh, esq. among
jour author’s genuine Remains, at the end of an Abridgment
of his History of the World, London, 1700, in 8vo; “A
Dialogue between a counsellor of state and a justice of
peace,
” better known in the printed copies by the title of
the “Prerogative of Parliaments,
” dedicated to king James,
and printed at Midelburge, 1628, in 4to, and reprinted in
1643 in 4to A “Discourse of the words Law and Right,
”
jn manuscript in the, Ashmolean library “Observations
touching Trade and Commerce with the Hollander and other
nations, as it was presented to king James; wherein is
prqve.d, that our sea and land commodities serve to enrich
and strengthen other countries against our own
” printed in
A treatise
of the Soul
” in manuscript in the Ashmolean library,
His “Sceptic,
” or Speculations printed among his Remains. “Instructions to his Son and Posterity,
” The dutiful Advice of a
Joving Son to his aged Father:
”. a treatise of “Mines, and
the trial of Minerals;
” and a “Collection of chymical and
medicinal Receipts;
” both which are in manuscript, 8.
Jiistorical: viz. his “History of the World,
” the best edition of which is that by Oldys, Miscellaneous Works,
”
including most of the above,
, a French Jesuit, and an able classical scholar, was born at Tours, in 1621,
, a French Jesuit, and an
able classical scholar, was born at Tours, in 1621, and
entered into the society in 1639. He taught polite literature for nine years, and published various works both
on that subject and on religion, which made him say to
the abbe de la Chambre that he served God and the
world by turns. To Latin he was particularly partial, and
wrote with great facility and elegance in that language,
both in prose and verse. Of the latter, he exhibited
many specimens which were unrivalled in his time, particularly his “Hortorum libri quatuor;
” a work, which has
been much admired and applauded. It was first printed
at Paris, in 1665, and afterwards re-printed with alterations
and corrections by the author. In 1780, Brotier edited an
edition at the Barbou press. An English version of it was
published at London, in 1673, 8vo, by the celebrated Evelyn; and again, in 1706, by Mr. James Gardiner of Jesus
college, in Cambridge. All his Latin poems, consisting
of odes, epitaphs, sacred eclogues, and these four books
upon gardens, were collected and published at Paris, in
1681, in 2 vols. 12mo. In French, which he also wrote
with elegance, he published several treatises on polite literature, at various times, which were printed collectively in
1684, 2 vols. 4to, Paris; and at Amsterdam, in 2 vols.
8vo, and translated into English by Basil Rennet and others,
in 1705, in 2 vols. 8vo, under the title of “The Critical
Works of Mons. llapin.
” The first volume contains a
comparison between Demosthenes and Cicero for eloquence,
Homer and Virgil for poetry, Thucydides and Livy for
history, Plato and Aristotle for philosophy: the second,
reflections on eloquence, on Aristotle’s poetry, on history, on philosophy. Rapin’s general design in this work
was, as he tells us himself, to restore good taste, which
had been somewhat corrupted by a spirit of profound erudition, that had reigned in the preceding age: but, although
there are many just observations in his work, it is not that
on which it would be safe for a student to rely; nor is his
preference of the Roman to the Greek writers to be justified. Some of his arguments on this part of his subject
are childish.
ll, but were written by a John Rastall, no relation, as far as we know, of this family, who became a Jesuit, and died abroad in 1600.
Herbert ascribes some law publications to William Rastall, but doubtfully. He carried on the printing business
from 1530 to 1534. When Justice Rastall he published
“A collection (abridged) of the Statutes in force and use,
”
in
, a celebrated Jesuit, was born in 1583, at Sospello, in the county of Nice. He resided
, a celebrated Jesuit, was
born in 1583, at Sospello, in the county of Nice. He resided
almost wholly in France; and though his singular opinions,
joined to a temper naturally morose and satirical, involved
him in many disputes with his society, he would not quit
it. He died at Lyons, October 31, 1663, aged eighty, and
the Carmelites paid him funeral honours in all their convents
on account of the book he had written on the Scapulary.
A complete collection of his works was printed at Lyons;
in 1665, 20 vols. fol. Tom. XX is not numbered so, but
entitled “Apopompaeus,
” Erotema cle bonis et mails Libris,
” i. e. Questions
concerning good and bad books; and “Symbola Antoiiiana,
”
Rome,
, a learned Spanish Jesuit, was born in Grenada about 1730. After a liberal education,
, a learned Spanish Jesuit, was
born in Grenada about 1730. After a liberal education, in
which he made great proficiency in philosophy and mathematics, and discovered much taste for the fine arts, he
retired to Italy on the expulsion of his order. In 1782 he
sent to the society opened in Madrid for the fine arts, a
memoir which gained the first prize; and in 1788 he carried off the prize proposed by the academy of Seville.
These two memoirs, which were printed in 1789, at Seville,
met with the approbation of all the foreign literary journals.
He had already obtained considerable fame on the continent from his elaborate work, printed at Seville in 1766,
on the “Roman Antiquities in Spain,
” and had contributed
very much to Masdeu’s critical and literary history of Spain,
printed in 1781, &c. But perhaps he is best known to
artists and men of taste, by his “Saggi sul ristabilimento
clelP antica arte de‘ Greci, e de’ Romani Pittori,
” vol. I.
Venice,
professor. When but eight years of age, Joshua had made himself master of a treatise, entitled “The Jesuit’s Perspective,” and increased his love of the art still more,
, the most illustrious painter
of the English school, was born at Plympton, in Devonshire, July 16, 1723. His ancestors on both sides were
clergymen. His father had no adequate provision for the
maintenance of his large family, but appears to have liberally encouraged his son’s early attempts in that art, of
which he afterwards became so illustrious a professor.
When but eight years of age, Joshua had made himself
master of a treatise, entitled “The Jesuit’s Perspective,
”
and increased his love of the art still more, by studying
Richardson’s “Treatise on Painting.
” In his seventeenth
year, he was placed as a pupil under his countryman, Mr.
Hudson, whom, in consequence of some disagreement, he
left in 1743, and removed to Devonshire for three years,
during which, after some waste of time, which he ever lamented, he sat down seriously to the study and practice of
his art. The first of his performances, which brought him
into notice, was the portrait of captain Hamilton, father of
the present marquis of Abercorn, painted in 1746. About
this time he appears to have returned to London.
, a celebrated Spanish Jesuit, was born at Toledo, in 1527, and was enrolled by St. Ignatius
, a celebrated Spanish Jesuit,
was born at Toledo, in 1527, and was enrolled by St. Ignatius among his favourite disciples in 1540, before the
society of the Jesuits had received the papal sanction. In
1542 he studied at Paris, and afterwards at Padua, where
he was sent to Palermo to teach rhetoric. After many,' and
long travels for the propagation of the interests of the society in various parts of Europe, he died at Madrid, Oct.
1, 1611. One of his visits was with the duke of Feria to
England, in 1558, and his inquiries here, or what he made
subsequently, encouraged him to publish a treatise “On
the English schism,
” Lives
of the Saints
” were translated into English, and published
in 2 vols. 8vo.
, a celebrated Jesuit, was born Oct. 6, 1552, of a good family at Macerata. He went
, a celebrated Jesuit, was born Oct.
6, 1552, of a good family at Macerata. He went to the
Indies, finished his theological studies at Goa, taught rhetoric there, and being in the mean time appointed missionary to China, learnt the language of that country, nor
did he neglect mathematics, which he had studied at Rome
under the learned Clavius. After many troubles and difficulties, he arrived at Pekin, where he was esteemed by
the emperor, the mandarins, and all the learned, acquired
great reputation, drew a map for the Chinese, and was
permitted to preach the Christian religion. He purchased
a house at Pekin, where he built a church, and died there,
in 1610, aged fifty-eight, leaving some very curious memoirs respecting China, which father Frigualt has made
use of in writing his history of that vast empire. Father
d'Orleans, a Jesuit, who published a “Life of Ricci,
” in
alf of the Protestant Religion,” ibid. 1608, 4to; a tract written in controversy with Fitz Simon the Jesuit, whose answer is entitled “A catholic confutation of Mr. John
, an Irish prelate, was born at Carrington in Cheshire, about 1562, and was entered of Jesus college, Oxford, in 1576, where he took his degrees in arts,
and continued some years in the university, teaching grammar chiefly. His first preferment in the church appears to
have been to the living of Waterstock in Oxfordshire, in
1580, which he resigned in 158!. In 1583, he was admitted to that of South Wokingdon, which he resigned in
1590. He was also rector of St. Mary Magdalen, Bermondsey, and of Winwick in Lancashire. He was afterwards made archdeacon of Meath in Ireland, thence preferred to the deanery of St. Patrick’s, Dublin, and in 1612
to the bishopric of Killaloe. He died in 1632, and was
buried in his cathedral. To this dry catalogue of preferments, we can only add generally that he was much respected for piety and learning; but there are no particulars of his life and progress from a state of comparative obscurity to the bishopric. As he was an eminent tutor, he
might owe some of his preferments to the gratitude of his
pupils. He published “A Letter concerning the News out
of Ireland, and of the Spaniards landing, and the present
state there,
” Lond. Claim of antiquity in
behalf of the Protestant Religion,
” ibid. A catholic confutation of Mr. John
Rider’s Claim of Antiquity, and a calming comfort against
his caveat,
” Roan, Reply
to Mr. Rider’s postscript, and a discovery of puritan partiality in his behalf.
” But this prelate is most remembered
on account of his dictionary, “A Dictionary, English and
Latin, and Latin and English,
” Oxon. Promptorium parvulum,
” printed by Pynson in Ortus Vocabulorum,
” by W. de Worde, in
gs of Port-royal and of the Oratory had now made him half a Jansenist. But his confessor and another Jesuit set his mind at ease, and he had recourse to several ridiculous
At Boudry, accidentally meeting a Greek bishop, Archimandrite of Jerusalem, who was making a collection in
Europe to repair the holy sepulchre, our adventurer was
prevailed upon to accompany him as his secretary and interpreter and, in consequence, travelled, alms’-gathering,
through Switzerland; harangued the senate of Berne, &c.
but at Soleure, the French ambassador, the marquis de
Bonac, having made him discover who he was, detained
him in his service, without allowing him even to take leave
of his “poor Archimandrite,
” and sent him (as he desired)
to Paris, to travel with the nephew of M. Goddard, a Swiss
colonel in the French service. This fortnight’s journey
was the happiest time of his life. In his ideas of the magnificence of Paris, Versailles, &c. he greatly mistook. He
was also much flattered, and little served. Colonel Goddard’s
proposals being very inadequate to his expectations, he
was advised to decline accepting them. Hearing that his
dear “Mama
” had been gone two months to Savoy, Turin,
or Switzerland, he determined to follow her; and, on the
road, sent by the post a paper of satirical verses, to the old
avaricious colonel, the only satire that he ever wrote. At
Lyons he visited mademoiselle du Chatelet, a friend of
madam de Warens; but whether that lady was gone to
Savoy or Piedmont, she could not inform him. She urged
him, however, to stay at Lyons, till she wrote and had an
answer, an offer which he accepted, although his purse was
almost exhausted, and he was often reduced to lie in the
streets, yet without concern or apprehension, choosing rather to pay for bread than a lodging. At length, M. Rolichon, an Antonian, accidentally hearing him sing in the
street a cantata of Batistin, employed him some days in
copying music, fed him well, and gave him a crown, which,
he owns, he little deserved, his transcripts were so incorrect and faulty. And, soon after, he heard news of “Mama,
”
who was at Chambery, and received money to enable him
to join her. He found her constant and affectionate, ana 1
she immediately introduced him to the intendant, who had
provided him the place of a secretary to the commissioners
appointed by the king to make a general survey of the
country, a place which, though not very lucrative, afforded
him an honourable maintenance for the first time in his life.
This happened in 1732, he being then near 21. He lodged
with “Mama,
” in whose affection, however, he had a formidable rival in her steward, Claude Anetj yet they all lived
together on the best terms. The succeeding eight or nine
years, viz. till 1741, when he set out for Paris, had few or
no events. His taste for music made him resign his employment for that of teaching that science; and several of
his young female scholars (all charming) he describes and
introduces to his readers. To alienate him from other seducers, at length his “Mama
” (he says) proposed to him
being his mistress, and became so; yet sadness and sorrow embittered his delights, and, from the maternal light
in which he had been accustomed to view this philosophical lady, who sinned, he adds, more through error than
from passion, he deemed himself incestuous. And let it
be remembered that she had a husband, and had had many
other gallants. Such is his “good-hearted
” heroine, the
Aspasia of his Socrates, as he calls tier, and such was he.
This is another of his “Confessions.
” Thus madam de
Warens, Rousseau, and Anet, lived together in the most
perfect union, till a pleurisy deprived him of the latter.
In consequence of the loss of this good manager, all her
affairs were soon in the utmost disorder, though JohnJames succeeded to the stewardship, and though he pawned
his own credit to support hers. Determining now to compose, and for that purpose, first to learn, music, he applied to the abbe Ulancnard, organist of the cathedral of
Besanc,on. But, just as they were going to begin, he
heard that his portmanteau, with all his cloaths, was seized
at Rousses, a French custom-house on the borders of
Switzerland, because he had accidentally, in a new waistcoat-pocket, a Jansenist parody of the first scene of Racine’s “Mithridates,
” of which he had not read ten lines.
This loss made him return to Chambery, totally disappointed, and resolved, in future, to attach himself solely to
“Mama,
” who, by degrees, reinstated his wardrobe. And
still cotitin, ing to study Rameau, he succeeded, at last, in
some compositions, which were much approved by good
judges, and thus did not lose his scholars. From this aera
he dates his connexion with his old friend Gauffeconrt, an
amiable man. since dead, and M. d Conzie, a Savoyard
gentleman, then living. The extra* ityatn-e of his mistr* ss,
in spite of all his remonstrances, made? uim absent himself
from her, which increased their ex pe ices, but at the same
time procured him many respectable friends, whom he
name.-. His uncle Bernard was now dead in Carolina, whither
he went in oruer to build Charles-tow1, as na* his cousin, in
the service of tue king of Prussia. His health at this time
visibly, but unaccountably, declined. “The sword cut
the scabbard.
” Besides his disorderly passions, his illness
was partly occasioned by the tury vv:tn union he studied
chess, shutting hunself up, for that purpose, whole days
and nights, till he looked like a corpse, and partly by his
concern and anxiety for madam de Warens, who by her
maternal care and attention saved his life. Being ordered
by her to drink milk in the country, he prevailed on her to
accompany him, and, aoout the end of the summer of 1736,
they settled at Charmett- j s, near the gate of Chambery, but
solitary and retired, in a house whose situation he describes
with rapture. “Moments dear and regretted.
” However, not
being able to bear milk, having recourse to water, which
almost killed him, and leaving off wine, he lost his appetite, and had a violent nervous affection, which, at the end
of some weeks, left him with a beating of his arteries, and
tingling in his ears, which have lasted from that time to the
present, 30 years after; and, from being a good sleeper,
he became sleepless, and constantly short-breathed. “This
accident, which might have destroyed his body, only destroyed his passions, and produced a happy effect on his
soul.
” “Mama
” too, he says, was religious; yet, though
she believed in purgatory, she did not believe in hell. The
summer passed amidst their garden, their pigeons, their cows,
&c. theauiumn in their vintage and their fruit-gathering;
and in the winter they returned, as from exile, to town. Not
thinking that he should live till spring, he did not stir out,
nor see any one but madam de Warens and M. Salomon,
their physician, an honest man, and a great Cartesian,
whose conversation was better than all his prescriptions. In
short, John-James studied hard, recovered, went abroad,
saw all his acquaintance again, and, to his great surprise and
joy, beheld the buds of the spring, and went with his mistress again to Charmettes. There, being soon fatigued
with digging in the garden, he divided his time between
the pigeon-house (so taming those timid birds as to induce them to perch on his arms and head), bee-hives, and
books of science, beginning with philosophy, and proceeding to elementary geometry, Latin (to him, who had no memory, the most difficult), history, geography, and astronomy. One night, as he was observing the stars in his
garden, with a planisphere, a candle secured in a pai), a
telescope, &c. dressed in a flapped hat, and a wadded
pet-en-V air of “Mama’s,
” he was taken by some peasants
for a conjurer. In future, he observed without a light,
and consulted his planisphere at home. The writings of
Port-royal and of the Oratory had now made him half a
Jansenist. But his confessor and another Jesuit set his
mind at ease, and he had recourse to several ridiculous
expedients to know whether he was in a state of salvation.
In the mean time, their rural felicity continued, and, contrary to his advice, madam de Warens became by degrees
a great farmer, of which he foresaw ruin must be the consequence.
scape into Holland, but was saved at the intercession of the chancellor Voisin, who prevailed on the Jesuit La Chaise to obtain his pardon. His son was educated first at
, a voluminous French writer, was born at Laon, in Picardy, Aug. 26, 1686. His father and mother were of good families, both protestants, and sutrerers for their religion. His mother’s body was ordered to be drawn upon a hurdle, because she died in the protestant faith, and his father was condemned to be hanged for endeavouring to escape into Holland, but was saved at the intercession of the chancellor Voisin, who prevailed on the Jesuit La Chaise to obtain his pardon. His son was educated first at the college of Laon, and afterwards in that of Du Plessis at Paris, Having finished his philosophical studies, some family discontents, owing to the introduction of a step- mother, determined him to go to Holland, where he entered into the company of the French cadets attached to the regiment of guards belonging to the States-general. He served with reputation until after the battle of Malplaquet, when he returned to his studies, and married. In order to maintain himself and family, he commenced the business of teaching for fourteen or fifteen years at the Hague, and educated in that time above fifty young men of family, who afterwards rose to offices of distinction in the republic. This employment, however, he relinquished in 1723, in order to devote his time to the study of politics and history, and became editor or contributor to various literary and political journals, in which he was assisted by some Frenchmen of talents, who, like himself, had taken refuge in Holland. Political writers are not always safe, even in republics; and Rousset, in 1747, having written some pamphlets against the magistrates, and in favour of the prince of Orange, was arrested at Amsterdam, and confined for some weeks there or at the Hague; but when the prince was made Stadtholder, by the name of William IV. he not only released Rousset, but soon after conferred on him the title of counsellor extraordinary, and appointed him his historiographer. Returning now to Amsterdam, he plunged farther into politics by becoming one of the chiefs of the party known in that country by the name of Doelisten, from Doele, the name of a hotel where they assembled. This party obtained what they demanded, but the stadtholder wishing to unite all parties in the common cause, and the Doelisten having become obnoxious to the public, he dismissed Rousset, in 1749, from the places he had conferred on him, and forbid the publication of a work he had written against the French court. Rousset being at the same time informed that he was in danger of being taken up, went to Brussels, where his pen was his chief resource, and there he died in 1762.
, a learned Portuguese Jesuit, was born in 1530, at Conde, in the province of Douro, and entered
, a learned Portuguese Jesuit,
was born in 1530, at Conde, in the province of Douro, and
entered the society in 1545. After the usual course of
studies, he taught at Coimbra, Rome, and other places,
and was considered as an excellent preacher and interpreter of the scriptures, on which last account he was employed, by pope Pius V. on a new edition of the Bible. He
died at Arona, in the Milanese, Dec 30, 1596, in the
sixty-sixth year of his age. His chief works are “Scholia in quatuor Evangelia,
” Antwerp and Cologn, Notationes in totam s cram Scripturam,
” &c. Antwerp, Aphorismi Confessariorum,
” printed first at Venice,
, a celebrated Jesuit, was born in 1570, in the diocese of Perugia. He was professor
, a celebrated Jesuit, was born in
1570, in the diocese of Perugia. He was professor of
rhetoric at Rome during several years, and secretary to
his general, Vitelleschi, seven years. He died December
26, 1625, aged 55. His principal works are, “A Continuation of the History of the Jesuits* Society,
” begun by
Orlandino. Of this Sacchini wrote the 2d, 3d, 4th, and
5th parts or volumes, fol. 1620 1661. An addition to
the fifth part was made by Jouvency, and the whole completed by Julius Cordara. Perfect copies are very rarely
to be met with. Sacchini was also the author of a small
book judiciously written and much esteemed, entitled “De
ratione Libros cum profectu legendi,
” 12mo, at the end
of which is a discourse, “De vitanda Librorum moribus
noxiorum lectione,
” which father Sacchini delivered at
Rome in his rhetorical school in 1603.
, a learned Jesuit of Avignon, where he was born in 1557, entered into that society
, a learned Jesuit of
Avignon, where he was born in 1557, entered into that
society in 1578, and became a noted tutor. He was afterwards made rector of the college of Besancon, and died at
Paris Jan. 23, 1640, in the eighty-third year of his age.
He wrote some pious tracts, but is principally known for
his “Annals of the Old Testament,
” published in
, a learned Jesuit of France, was born at Rouen in 1676. He taught polite literature
, a learned Jesuit of France,
was born at Rouen in 1676. He taught polite literature
with distinguished reputation at Caen, where he contracted
an intimate friendship with Huet, bishop of Avranche. A
taste for poetry is said to have been the principal bond of
their union. He afterwards professed rhetoric at Paris; and
was for some time charged with the education of the prince
of Conti. He was librarian to the king when he died, September 2 I, 1733. He published separately various Latin
poems, which are reckoned among the purest of modern
times; and also published them in a collected form, “
Carnumim libri quatuor,
” Paris, 1715, 12mo, and various theses
and philological dissertations but is best known by his
translation of the works of Horace with notes a work
which has been very well received. The satires and
epistles are ably translated; but the odes are rather
weakened by a languid paraphrase than a version answerable
to the original. His notes are learned, and many of them
very useful for understanding his author; but there are also
marks of a falsely delicate and fastidious taste, not uncommon among French critics. The best editions of his Horace are those of Paris, 1728, 2 vols. 4to, and 1756, 3
vols. 12mo.
, a learned Jesuit, was born at Cifuentes, in New Castile, about 1553. According
, a learned Jesuit, was born at
Cifuentes, in New Castile, about 1553. According to the
practice of the society, with such young men as have distinguished themselves in their studies, he was appointed to
teach the learned languages and the belles lettres in the
Jesuits’ colleges at Oropesa, Madrid, and other places, and
was at last chosen professor of divinity at Alcala. Here he
spent thirteen years in commenting on the Scriptures, the
result of which he published in various volumes in folio, at
different times. Jt is perhaps no inconsiderable proof of
their merit that Poole has made frequent references to them
in his “Synopsis Criticorum.
” He died in
ities of Abbeville,” which engaged him in a contest with several learned men; with father Labbe, the Jesuit, in particular. He made also a “Sacred Geography,” divided into
, a celebrated French geographer,
was born at Abbeville in Picardy, Dec. 20, 1600, Afte*
he had finished his juvenile studies at the Jesuits’ college
of Amiens, he betook himself to merchandise; but, sustaining considerable losses, quitted that calling, and applied himself to geography, a turn for which he had acquired under his father, who had published several maps.
When only eighteen or nineteen, he drew a map of Ancient Gaul on four sheets, but did not publish it till 1627,
lest, as we are told, it should, on account of his youth, be
thought his father’s; or, which is rather more probable, lest
it should not be sufficiently correct for publication. This,
however, was so favourably received, as to encourage him
to proceed with confidence and vigour, and in the course
of his life he executed nearly three hundred large maps,
ancient and modern, and caused an hundred methodical
tables to be engraven concerning the divisions of the dominions of Christian princes. He also wrote several works
to explain and illustrate his maps as> “Remarks upon
the Ancient Gauls;
” “Treatises of the four parts of the
World;
” “Two Tables of the Cities and Places, which
occur in the maps of the Rhine and Italy;
” “A Description of the Roman Empire, of France, Spain, Italy, Germany, and the British Isles, together with the ancient
Itineraries:
” all which are very necessary illustrations of
the maps, which they are intended to accompany. He
wrote also an account of the “Antiquities of Abbeville,
”
which engaged him in a contest with several learned men;
with father Labbe, the Jesuit, in particular. He made
also a “Sacred Geography,
” divided into two tables; and
a “Geographical Index of the Holy Land.
” He was preparing other works, and had collected materials for an atlas
of his own maps; but his incessant labours brought on an
illness, of which, after languishing for near two years, he
died at Paris, July 7, 1667, in the sixty-eighth year of his
life, leaving two sons, William and Adrian, who were likewise geographers of considerable merit. Their father had
received particular marks of esteem and kindness from the
cardinals Richelieu and Mazarin; and was geographer and
engineer to the king. His atlas was at last published at
Paris, in 1693, 2 vols. folio.
nce employed, somewhat unfairly, as has been said, Fronton Due, or Fronto Ducaeus, who was a learned Jesuit, to reprint it at Paris, in 10 vols. folio, with a Latin translation,
We have already mentioned several noble instances of
his munificence to the republic of letters: and his works
exhibit equal zeal for the promotion of literature. In 1581,
he published an English version of, 1. “Four Books of
the Histories of Cornelius Tacitus, and the Life of Agricola; with notes upon them,
” folio, dedicated to queen
Elizabeth. The notes were esteemed so valuable as to be
translated into Latin by Isaac Gruter, and published at
Amsterdam, 1649, in 12mo, to which Gruter subjoined a
treatise of our author, published ia 1598, under the title,
2. “A View of certain Military Matters, or commentaries
concerning Roman Warfare;
” which, soon after its first
appearance, was translated into Latin by Marquardus Freherus, and printed at Heidelberg in 1601, but having become exceeding scarce, was reprinted by Gruter. In 1596,
he published a collection of the best ancient writers of our
English history, entitled, 3. “Rerum Anglicarum Scriptores post Bedain praecipui, ex vetustissimis codicibus nunc
primum in lucem editi:
” to which he added chronological
tables at the end, from Julius Caesar to the coming in of
William the Conqueror. This was reprinted at Francfort
in 1601, which edition has a complete index to it. The
collection contains William of Malmsbury’s history of the
kings of England, and the lives of the English bishops; the
histories of Henry of Huntingdon the annals of Roger de
Hoveden the chronicle of Ethelvverd, and the history of
Ingulphus with a dedication to queen Elizabeth, &c.
Wharton, in the preface to his “Anglia Sacra,
” objects
only to Malmsbury’s history, which he says was printed
from an incorrect ms. 4. He undertook and finished an
edition, most beautifully printed, of “St. Chrysostom’s
Works
” in Greek, printed in that, having himself visited, about
twelve years before, all the public and private libraries in
Britain, and copied out thence whatever he thought useful
to his design, he then sent some learned men into France,
Germany, Italy, and the East; to transcribe such parts as
he had not already, and to collate the others with the best
manuscripts.
” At the same time, he makes his acknowledgment to several great men for their assistance; as
Thuanus, Velserus, Schottus, Isaac Casaubon, Fronto Duca3us, Janus Gruterus, Hoeschelius, &c. In the eighth
volume are inserted sir Henry Savile’s own notes, with those
of the learned John Bois, Thomas Allen, Andrew Downes,
and other learned men. The whole charge of this edition,
including the several sums paid to learned men, at home
and abroad, employed in finding out, transcribing, and
collating, the best manuscripts, is said to have amounted
to no less than 8000l.; but, as soon as it was finished, the
bishops and clergy of France employed, somewhat unfairly,
as has been said, Fronton Due, or Fronto Ducaeus, who
was a learned Jesuit, to reprint it at Paris, in 10 vols. folio,
with a Latin translation, which lessened the price of sir
Henry’s edition; yet we are told, that the thousand copies
which he printed were all sold*. In 1618, he published a
Latin work, written by Thomas Bradwarclin, abp. of Canterbury, against Pelagius, entitled, 5. “De Causa Dei
contra Pelagium, et de virtute causarum;
” to which he
prefixed the life of Bradwardin. This book was printed
from six Mss. carefully collated. 6. “Nazianzen’s Steliteutics,
” which was a singular courtesy, and done because of his affection to the storing and preserving of the
library,
” as if any thing could have been refused to such a
benefactor. 7. “Xenophon’s Institution of Cyrus,
” Gr.
4to.
9.
” Oratio coram Elizabetha Regina Oxonice hahita, anno
1592,“Oxon. 1658, 4to; published by Dr. Barlow from
the original in the Bodleian library, and by Dr. Lamphire,
in the second edition of *' Monarchia Britannica,
” Oxford,
Six letters of his,
written to Hugo Blotius, and Sebastian Tenguagelius,
keepers of the imperial library, were published in Lambecius’s
” Bibliotheca,“vol. III.; four are printed among
” Camdeni fcpistolae,“and others are in the Cotton and,
Harleian Mss. He was also concerned in the new translation of the Bible, executed by command of James I. being one of the eight persons at Oxford who undertook to
translate the four Gospels, Acts, and Revelations. He left
behind him several Mss. some of which are now in the
Bodleian library, such as 1.
” Orations.“2.
” Tract of
the original of Monasteries.“3.
” Tract concerning the
Union of England and Scotland, written at the command
of king James I.' 1 He wrote notes likewise upon the margin of many books in his library, particularly of Eusebius’s
cal and ecclesiastical affairs of Zurich, and had at one time a sharp controversy on religion with a Jesuit of Lucerne, whom Meister describes as the Don Quixote of the
, an eminent physician
and naturalist, was the son of a very learned physician of
the same mimes at Zurich, where he was born, August 2,
1672. His father dying in the prime of life, he appears
to have been left to the care of his mother, and his maternal grandfather. He was educated at Zurich under the
ablest professors, of whom he has left us a list, but Says
that he might with great propriety add his own name to
the on cber, as he went through the greater part of his
studies with no other guide than his own judgment. In
1692 he commenced his travels, and remained some time
at \ltdorf, attending the lectures of Wagenseil, Hoffman^
father and son, Sturm, &c. In 1693 he went to Utrecht,
where he took his degree of doctor of physic in Jan. 1694,
and Pi 1695 returned to Nuremberg and Altdorf to study
mathematics under Sturm and Eimmart. To Sturm he addressed a learned letter on the generation of fossil shells,
which iie attempted to explain on mathematical principles;
but, discovering the fallacy of this, he adopted the theory
of our Dr. Woodward, whose work on the subject of the
natural history of the earth he translated into Latin, and
published at Zurich in 1704.
Returning to Zurich, before this period, he was appoint-,
ed first physician of the city, with the reversion of the professorship of mathematics. He now began to write various
dissertations on subjects of natural history, particularly that
of Swisserland, and wrote a system of natural history in
German, which he published in parts in the years 1705, 6,
and 7, the whole forming three small 4to volumes. He
published afterwards three more in 1716, 1717, and 1718,
which complete the natural history of Swisserland, with
the exception of the plants, of which he had formed an
herbal of eighteen vast volumes in folio. His “Nova litteraria Helvetica
” began in Itinera Alpina,
” one volume of which
was published at London in Physica sacra,
” in
4 vols. folio, which was immediately republished in French
at Amsterdam, in both instances enriched with a profusion
of fine plates illustrative of the natural history of the Bible.
This had been preceded by some lesser works on the same
subject, which were now incorporated. He did not long
survive this learned publication, dying at Zurich about the
end of June 1733. He was a member of many learned societies, of our Royal Society, and of those of Berlin, Vienna,
&c. and carried on a most extensive correspondence with the
principal literati of Europe. He left a well-chosen and numerous library, a rich museum of natural history, and a collection of medals. Besides the works we have incidentally
noticed, he published, 1. “Herbarium Diluvianum,
” Zurich, Piscium querelse et vindicise,
” Zurich, Oratio cle Matheseos su in Theologia,
” ibid. Museum Diluvianum,
” ibid. Homo
diluvii testis,
” ibid. De Helvetii aeribus,
aquis, locis, specimen,
” ibid. .Sciagraphia lithologica curiosa, seu lapidum figuratorum nomenclator, olim a Jo. Jac. Scheuchzero conscriptus, auctus et
illustratus,
” 4to. Of his “Physica Sacra,
” we have noticed the first edition published at Augsburgh, 1731—1735,
four vols. folio, or rather eight volumes in four, the text
of which is in German; this edition is valued on account of
its having the first impressions of the plates. The Amsterdam edition, 1732 38, 8 vols. has, however, the advantage
of being in French, a language more generally understood,
and has the same plates. Scheuchzer had a brother, professor of natural philosophy at Zurich, who died in 1737,
and is known to all botanists by his laborious and learned
“Agrostographia,
” so valuable for its minute descriptions
of grasses. He had a son with whom we seem more interested, John Gaspak Scheuchzer, who was born at Zurich
in 1702, and after studying at home came over to England,
and received the degree of' M. D. at Cambridge, during the
royal visit of George I. in 1728, and died at London April
13, 1729, only twenty-seven years old. He had much of
the genius and learning of his family, and was a good antiquary, medallist, and natural historian. He translated into
English Koempfec’s history of Japan, 1727, 2 vols. folio, and
had begun a translation 1 of Koempfer’s travels in Muscovy,
Persia, &c. but did not live to complete it. He wrote also
a treatise on inoculation. Some part of the correspondence
of this learned family is in the British Museum.
, a learned Jesuit, was born in 1608, in the diocese of Wurtzburg. His favourite
, a learned Jesuit, was born in 1608,
in the diocese of Wurtzburg. His favourite studies were
philosophy and mathematics, which he taught till his death.
He passed several years at Palermo, whence he removed
to Rome, where he contracted an intimacy with the celebrated Kircher, who communicated to him several of his
observations on the arts and sciences. Schott was author
of several works, of which the most remarkable are, 1,
“Physica curiosa; sive Mirabilia Naturae et artis,
” Magia naturalis et artificialis,
” Technica curiosa,
” Norimberg, Anatomia Physico-hydrostatica Fontium et
Fluminum.
” 5. “Organum Mathematicum.
” In the various writings of this Jesuit are to be met with the germs of
the greater part of modern experiments in physics. Complete sets of them should consist of 20 vols., but they are
not easily procured, as they were almost entirely forgotten,
till brought to notice in 1785 by the abbé Mercier, in his
“Notice des ouvrages de Caspar Schott.
”
s son Daniel, who was born at Antwerp in 1590, was a painter of fruit and flowers, which he, being a Jesuit, executed at his convent at Rome. He appears, indeed, to have
, an eminent painter, was born at Antwerp in 1.589. Under the instructions of Henry van Balen, and Abraham Janssens, he had made considerable progress in the art before he went to Italy. On his arrival at Rome, he became the disciple of Bartolommeo Manfredi; and from him adopted a taste for the vigorous style of Michael Angelo Caravaggio, to which he added somewhat of the tone and colour he had brought with him from his native country; producing the powerful effect of candle-light, though often falsely applied in subjects which appertain to the milder illumination of the day. He at length accepted the invitation of cardinal Zapara, the Spanish ambassador at Rome, to accompany him to Madjrid, where he was presented to the king, and was engaged in his service, with a considerable pension. After some years he returned to Flanders, and his fellow-citizens were impatient to possess some of his productions; but they who had been accustomed to the style of Rubens and Vandyke, were unable to yield him that praise to which he had been accustomed, and he was obliged to change his manner, which he appears to have done with facility and advantage, as many of his latter pictures bear evident testimony. His most esteemed productions are, the principal altar-piece in the church of the Carmelites at Antwerp, the subject of which is the marriage of the virgin; and the adoration of the magi, the altar-piece in the cathedral of Bruges. The former is much after the manner of Rubens. Vandyke painted his portrait among the eminent artists of his country, which is engraved by Pontius. He died in 1651, aged sixty-two. His son Daniel, who was born at Antwerp in 1590, was a painter of fruit and flowers, which he, being a Jesuit, executed at his convent at Rome. He appears, indeed, to have painted more for the benefit of the society to which he had attached himself, than for his private advantage: and when he had produced his most celebrated picture, at the command of the prince of Orange, it was presented to that monarch in the name of the society, which was munificently recompensed in return. He frequently painted garlands of flowers, as borders for pictures, which were filled up with historical subjects by the first painters. He died at Antwerp in 1660, aged seventy.
d at Mentz, 1575, in 4to. The” Bibliotheca Nummaria" subjoined to it was written by father Labbe the Jesuit.
Several other works of his were printed after his death,
or left in manuscript. I. “God made man, A Tract proving the nativity of our Saviour to be on the 25th of December,
” Lond. Lond. 1671, 8vo,
by John Butler, B. D. chaplain to James duke of Ormonde,
and rector of Litchborow, in the diocese of Peterboroup-h.
2.
” Discourse of the office of Lord Chancellor of England,“London, 1671, in fol. printed with Dugdale’s catalogue of
lord chancellors and lord keepers of England from the Norman conquest. 3, Several treatises, viz.
” England’s Epinomis;“already mentioned, published 1683, in fol. by
Redman Westcot, alias Littleton, with the English translation of Selden’s
” Jani Anglorum Facies altera.“4.
” Ta.
ble talk: being the discourses or his sense of various maU
ters of weight and high consequence, relating especially to
Religion and State,“London, 1689, 4to, published by
Richard Mil ward, amanuensis to our author. Dr. Wilkins
observes, that there are many things in this book inconsistent with Seiden’s great learning, principles, aud character.
It has, however, acquired popularity, and still continues to
be printed, as an amusing and edifying manual. 5.
” Letters to learned men;“among which several to archbishop
Usher are printed in the collection of letters at the end of
Parr’s life of that prelate; and two letters of his to Mr.
Thomas Greaves were first published from the originals by
Thomas Birch, M. A. and F. R. 8. in the life prefixed to
Birch’s edition of the
” Miscellaneous works of Mr. John
Greaves,“Lond. 1737, in two volumes, 8vo. 6.
” Speeches,
Arguments, Debates, &c. in Par! lament.“7. He had a
considerable hand in, and gave directions and advice towards, the edition of
” Plutarch’s Lives,“printed in 1657,
with an addition of the year of the world, and the year of
our Lord, together with many chronological notes and explications. His works were collected by Dr. David Wiljvins, and printed at London in three volumes fol. 1726.
The two first volumes contain his Latin works, and the
third his English. The editor has prefixed a long life of
the author, and added several pieces never published before, particularly letters, poems, &c. In 1675 there was
printed at London in 4to,
” Joannis Seldeni Angli Liber
de Nummis, &c. Huic accedit Bibliotheca Nummaria.“But this superficial tract was not written by our author, but
by Alexander Sardo of Ferrara, and written before Selden
was born, being published at Mentz, 1575, in 4to. The
” Bibliotheca Nummaria" subjoined to it was written by father Labbe the Jesuit.
, a learned Jesuit and commentator on the Scriptures, was born in 1555, at Ram
, a learned Jesuit and commentator on the Scriptures, was born in 1555, at Ram her wilier
in Lorrain, After studying the languages, he taught ethics,
philosophy, and theology at Wurtzberg and Mentz, in
which last city he died, May 20, 1610, leaving many
works, of which the following are the principal: “Commentaries on several Books of the Bible,
” Mogunt. Opuscula Theologica,
” 3 torn. fol.; and others which
are collected in J6 vols. fol. Dupin gives this author
some praise, but objects to him as dealing too much in
digression, and as frequently being a trifling and inconclusive reasoner.
, he was soon released. This was followed by “Letters on the English Nation, by Battista Angeloni, a Jesuit, who resided many years in London. Translated from the original
In 1739 he attracted the attention of the public, we are
told, by an epitaph to the memory of Thomas Coster, esq.
member for Bristol; in which it has been observed, “that
he has contrived to raise emotions of pity, grief, and indignation, to a very high degree.
” How far these lines are
calculated to produce such an effect the reader may
judge. The next year he published a pamphlet on the
Bristol waters; but from this period we hear no more of
him until 1752, when he was at Paris, and there obtained
the title of Doctor, if he obtained it at all. Until this
time he appears to have lived in obscurity, but at an age
when vigorous exertion usually subsides, he seems to have
resolved to place himself in a conspicuous situation whatever hazard might attend it, and commenced a public
writer with a high degree of intrepidity and virulence. In
1754 he began this career with “The Marriage Act,
” a
political novel, in which he treated the legislature with
such freedom, that it occasioned his being taken into custody, from whence, however, he was soon released. This
was followed by “Letters on the English Nation, by Battista Angeloni, a Jesuit, who resided many years in London. Translated from the original Italian by the author of
the Marriage Act,
” Marriage Act.
” But his most celebrated performances were a series of “Letters to the People of England,
” written in a style vigorous and energetic, though
slovenly and careless, yet well calculated to make an impression on common readers; and they were accordingly
read with avidity, and circulated with diligence. They
had a very considerable effect on the minds of the people,
and galled the ministry, who seem to have been at first too
eager to punish the author. On the publication of the
“Third Letter,
” we find warrants dated March 4th and
8th, 1756, issued by lord Holdernesse, to take up both
Scott the publisher and the author. This prosecution,
however, seems to have been dropped and the culprit proceeded for some time unmolested, “having declared (says one of his answerers) that he would write himself into a
post or into the pillory, in the last of which he at length
succeeded.
” On Jan. 12, 1758, a general warrant was
signed by lord Holdernesse, to search for the author, printer, and publishers of a wicked, audacious, and treasonable
libel, entitled “A sixth Letter to the People of England.
”
At this juncture government seems to have been effectually
roused: for having received information that a seventh
letter was printing, by virtue of another warrant dated
Jan. 23, all the copies were seized and entirely suppressed.
In Easter Term an information was filed against him by
Mr. Pratt, then attorney-genera], afterwards lord Camden;
and on June 17th, the information was tried, and the author found guilty. On Nov. 28th following, he received
sentence, by which he was fined five pounds, ordered to
stand in the pillory Dec. 5, at Charing Cross, to be confined three years, and to give security for his good behaviour for seven years, himself in 500l. and two others in
150l. each.
publication, entitled “Leicester’s Commonwealth,” the reputexl author of which was Parsons the noted Jesuit; but sir Philip’s production has not been thought conclusive
In 1583 he married Frances, the only surviving
daughter and heir of sir Francis Walsingham, a young lady
of great beauty and worth, who is said to have endeared
herself to him by those lovely qualities which embellish
and improve the female character; and about the same
time the queen conferred on him the honour of knighthood. She also gave him a sinecure in Wales of the
yearly value of 120l. but at what time is uncertain. About
1584 several plots and conspiracies formed against the
queen’s person, both at home and abroad, greatly alarmed
her. To remove her fears of danger, the nobility and
gentry, and indeed men of all degrees and conditions, instituted an association under the direction of the earl of
Leicester, binding themselves under the most solemn obligations to prosecute even to death those enemies of their
country who should attempt any thing against their sovereign. Of the zeal of sir Philip Sidney at this momentous
crisis no doubt can be entertained. While the efforts of
Leicester exposed him to the rude censures and severe
aspersions of anonymous writers, his nephew took up the
pen to vindicate his fame. With this view he composed
an answer to a publication, entitled “Leicester’s Commonwealth,
” the reputexl author of which was Parsons the
noted Jesuit; but sir Philip’s production has not been
thought conclusive as to the chief points in dispute, and it
remained in ms. until the publication of the Sidney papers in 1746.
, a very learned French Jesuit, was the son of a magistrate, and born at Riom, Oct. 12, 1559.
, a very learned French Jesuit, was
the son of a magistrate, and born at Riom, Oct. 12, 1559.
At ten years of age he was sent to the college of Billon,
in Lower Auvergne, the first seminary which the Jesuits had
in France. He entered into the society in 1576, and two
years after took the vows. His superiors, discovering his
uncommon talents, sent him to Paris; where he taught
classical literature two years, and rhetoric three. Two of
his pupils were Charles of Valois, duke D‘Angouleme, the
natural son of Charles IX., and Francis de Sales. During
this time, he acquired a perfect knowledge of the Greek
and Latin languages; and formed that style which has been
so much esteemed by the learned. It is said that he took
Muretus for his model, and never passed a day without
reading some pages in his writings; and it is certain that
by this, or his natural taste, he became one of the purest
Latin writers of his time. In 1586, he began his course
of divinity, which lasted four years. He undertook to
translate into Latin the works of the Greek fathers, and
began to write notes upon Sidonius Apollinaris. In 1590,
he was sent for to Rome by the general of the order,
Aquaviva, to take upon him the office of his secretary;
which he discharged for sixteen years with success, and
clothed the sentiments of his employer in very superior
language. The study of antiquity was at that time his
principal object: he visited libraries, and consulted manuscripts: he contemplated antiques, medals, and inscriptions: and the Italians, though jealous of the honour of
their nation, acknowledged his acuteness as an antiquary,
and consulted him in many cases of difficulty. At Rome
he formed a friendship with the most eminent men of the
time, particularly with Bellarmine and Tolet, who were of
his own society, and with the cardinal Baronius, D’Ossat,
and Du Perron. Baronius was much assisted by him in his
“Ecclesiastical Annals,
” especially in affairs relating to the
Greek history upon which he furnished him with a great
number of works, translated from Greek into Latin.
, a learned Jesuit, was a native of Poland, and born in 1562. He entered among
, a learned Jesuit, was a native of Poland, and born in 1562. He entered among the
Jesuits at Rome in 1581, and made great progress in his
studies. Being sent back to Poland, he taught philosophy
at Wilna for four years, and divinity for ten. He became,
from his reputation for learning, rector of several colleges,
and superior of the convent at Cracow. He died July 26,
1618, at the age of fifty-six. He published many works
against the Protestants, and particularly against the Socinians, but merits notice chiefly for his system of “Logic,
”
printed at Ingolstadt,
frequently at variance with those of his own communion, and particularly with Parsons the celebrated Jesuit. In 1625, he was appointed bishop of Chalcedon. He happened
, another Roman catholic champion,
was born in Lincolnshire in 1566, and studied for some
time at Trinity-college, Oxford; but afterwards went to
llome, where he was a pupil of Bellarmin. Having concluded his studies in Spain, he took his doctor’s degree at
Valladolid, and in 1603 arrived in England as a missionary.
His proceedings here were not much different from those of
other popish propagandists, except that he appears to have
been frequently at variance with those of his own communion, and particularly with Parsons the celebrated Jesuit.
In 1625, he was appointed bishop of Chalcedon. He
happened at this time to be at Paris, but returned immediately to England “to take upon him the government of
the English catholicks,
” and remained unmolested until he
had a quarrel with the regulars of his own church, which
made his character known; and a reward being offered for
apprehending him, he escaped to France, where he died
March 18, 1655. He wrote various works in defence of
popery, as well as of himself, in his dispute with the regulars. The former were answered by bishop Martin, Dr.
Hammond, and Dr. Daniel Featley, in whose works, as
his name occurs, this brief sketch has been thought necessary.
ew Soanen, attorney to the presidial of Riom in Auvergne, and Gilberte Sirmond, niece of the learned Jesuit James Sirmond, was born January 6, 1647, at Riom, and entered
, son of Matthew Soanen, attorney
to the presidial of Riom in Auvergne, and Gilberte Sirmond, niece of the learned Jesuit James Sirmond, was
born January 6, 1647, at Riom, and entered the congregation of the Oratory at Paris, 1661, where he chose
father Quesnel for his confessor. On quitting that establishment, he taught ethics and rhetoric in several provincial towns, and devoted himself afterwards to the pulpit,
for which he had great talents. Having preached at Lyons,
Orleans, and Pans, with applause, he was invited to court,
preached there during Lent in 1686 and 1688, and being
appointed bishop of Senez soon after, acquired great veneration in his diocese by his regular conduct, charity to the
poor, and abstemious life. At length, having appealed
from the bull Unigenitus to a future council, and refused
to listen to any terms of accommodation on the subject,
he published a “Pastoral Instruction,
” giving an account
to his diocesans of his conduct respecting the bull. This
“Instruction
” gave great offence, and occasioned the famous council of Embrun held 1727, in which M. de
Tencin procured it to be condemned as rash, scandalous, &cf,
and M. the bishop of Senez to be suspended from all
episcopal jurisdiction, and all sacerdotal functions. After
this council M. Soanen was banished to la Chaise Dieu,
where he died, December 25, 1740, leaving “Pastoral
Instructions,
” “Mandates,
” and “Letters.
” The “Letters
” have been printed with his Life, 6 vols. 4to. or 8
vols. 12mo. his “Sermons,
”
posed the ground hallowed by die sanctity of Baxter. Peter had his lineaments from father Petre, the Jesuit. Lord Somers’s later biographer, Mr. Maddock, after examining
fora g'iceque. Nor did any ri:aii-ever exactness in his family.“
Many are the encomiums which have been bestowed
upon this noble and illustrious person. Burnet tells us
that
” he was very learned in his own profession, with a
great deal more learning in other professions; in divinity,
philosophy, and history. He had a great capacity for
business, with an extraordinary temper; for he was fair
and gentle, perhaps to a fault, considering his post: so
that he ru:d all the patience and softness, as well as the
justice and equity, becoming a great magistrate.“Lord
Orford calls him
” one of those divine men, who, like a
chapel in a palace, remain unprofaned, while all the rest i
tyranny, corruption, and folly. All the traditional accounts of him, the historians of the last age, and its best
authors, represent him as the most incorrupt lawyer, and
the honestest statesman, as a master-orator, a genius of the
finest taste, and as a patriot of the noblest and most extensive views; as a man who dispensed blessings by his
life, and planned them for posterity.“He was a very great
patron of men of parts and learning, and particularly of Mr.
Addison, who has drawn his character at large in one of
his
” Freeholders,“in that of May 4, 1716, where he has
chosen -his lordship’s motto for that of his paper,
” Prodesse quam conspici.“Lord Somers was one of those
who first redeemed Milton’s
” Paradise Lost“from that
obscurity in which party-prejudice and hatred had suffered it long to lie neglected, and who pointed out the
merits of that noble poem. The most unfavourable character of lord Somers is that drawn by Swift, once his
friend, as appears by the dedication of the
” Tale of a Tub,“if that be Swift’s; and here we may notice that lord Somers’s biographer, Mr. Cooksey, offers some arguments, and
combines some facts, to prove that this satire was the production of his lordship, and of his gay young friend lord
Shrewsbury. The characters of Peter, Jack, and Martin,
are said to have been sketched from living persons, and
these sketches of character, after many years remaining in
ms. and passing through the hands of lord Shaftesbury
and sir William Temple, are said to have been published
by dean Swift. That this work was the sportive production of Mr. Somers,
” I have no doubt,“says Mr. Cooksey,
” from the private tradition of the family, and drawn by him
from real life, and originals within his own observation.“Blurton, the uncle of Mr. Somers, a good and pious man,
furnished, it is said, the portrait of the church of England
man. The character of Jack, the Calvinist, exhibited that
of his grandfather, Somers, who was so devoted an admirer of Richard Baxter, of presbyterian memory, as to be
induced to spend most of his latter days with him at Kidderminster, and to direct his remains to be deposited under
a cross in the church-yard there, as he supposed the
ground hallowed by die sanctity of Baxter. Peter had his
lineaments from father Petre, the Jesuit. Lord Somers’s
later biographer, Mr. Maddock, after examining the probability of this story, discredits it, and leaves the
” Tale of
a Tub" the property of its generally reputed author, dean
Swift; and most readers, we apprehend, will be more inclined to acquiesce in the opinion of Mr. Maddock than in
that of Mr. Cooksey.
, Sotwellus, but properly Southwell (Nathaniel), was an English Jesuit of the seventeenth century, and is entitled to some notice,
, Sotwellus, but properly Southwell (Nathaniel), was an English Jesuit of the seventeenth century, and is entitled to some notice, as one of the
historians of his order, but we have no particulars of his
own life. Being employed to write the lives of eminent
authors among the Jesuits, he carried on the plan of llibadeneira and Alegambe down to his own times, that is, the
latter part of the seventeenth century. His improved edition was published under the title of “Bibliotheca scriptorum societatis Jesu, opus inchoatum a R. P. Petro Ribadeneira, et productum ad annum 1609: continuatum a
Philippo Alegambe ad annum 1643; recognitum, et productum ad annum 1675, a Nathanaelo Sotvvello,
” Rome,
, an English Jesuit and poet, was born in 1560, and is said to have descended from
, an English Jesuit and poet,
was born in 1560, and is said to have descended from an
ancient family, either in Norfolk or Suffolk. Being sent
abroad for education, he became a Jesuit at Rome, Oct.
1578. In 1585, he was appointed prefect of studies in the
English college there, and not long after was sent as a missionary into England. His chief residence was with Anne
countess of Arundel, who died in the Tower of London.
After carrying on his mission for some time, he was, in
July 1592, apprehended and examined with the strictest
rigour, but having evaded the questions put to him, was
imprisoned for three years, and as he affirmed, underwent
the torture several times. He owned that he was a priest
and a Jesuit, that he came into England to preach the
truths of the catholic religion, and was prepared to lay down
his life for it. In Feb. 1595, he was tried at the bar of the
King’s Bench, Westminster, and executed the next day at
Tyburn. He was a man of singular parts, says Dodd, and
happy in a peculiar talent of expressing himself in the
English language, both in prose and verse. Edmund Bolton, whom Warton calls a sensible critic, speaks of Southwell’s works in the same strain of panegyric “Never must
be forgotten St. Peter’s complaint, and those other serious
poems said to be father Southwell’s: the English whereof,
as it is most proper, so the sharpness and light of wit is very
rare in them.
” Mr. Headley seems first to have revived
the memory of Southwell, as a poet, by some curious specimens, in which he has been followed by Mr. Ellis.
“There is a moral charm,
” says Headley, “in the little
pieces of Southwell, that will prejudice most readers of
feeling in their favour.
” Unless, however, there were encouragement for republication, which is not very probable,
Southwell’s fame must principally rest on these specimens,
as his works are rarely to be met with; yet Mr. Ellis remarks that the few copies known to exist, are the remnant
of at least twenty-four different editions, of which eleven
were printed between 1593 and 1600.
owers, being mentioned with particular praise, as the work of so young a man, by Edmund Campion, the Jesuit, then a siudent of St. John’seollege. It is entitled “Harmonia,
Richard had some classical education at Dublin, under
Peter White, a celebrated school-master, whence he was
sent to Oxford in 1563, and admitted of University-college.
After taking one degree in arts, he left Oxford, and undertook the study of the law with diligence, first at FurnivaPsnn, and then at Lincoln’s-inn, where he resided for some
time. He then returned to Ireland, married, and turned
Roman Catholic. Removing afterwards to the continent,
he is said by A. Wood to have become famous for his learning in France, and the Low Countries. Losing his wife,
while he was abroad, he entered into orders, and was made
chaplain, at Brussels, to Albert archduke of Austria, who
was then governor of the Spanish Netherlands. At this
place he died in 1618, being universally esteemed as an
excellent scholar in the learned languages, a good divine,
philosopher, historian, and poet. He kept up a constant
correspondence with Usher, afterwards the celebrated archbishop, who was his sister’s son. They were allied, says
Dodd, “in their studies as well as blood; being both very
curious in searching after the writings of the primitive
ages. But their reading had not the same effect. The
uncle became a catholic, and took no small pains to bring
over the nephew.
” Stanyhurst published several works,
tke first of which was written when he had been only two
years at Oxford, and published about five years after. Ic
was a learned commentary on Porphyry, and raised the
greatest expectations of his powers, being mentioned with
particular praise, as the work of so young a man, by Edmund Campion, the Jesuit, then a siudent of St. John’seollege. It is entitled “Harmonia, seu catena dialectics
in Porphyrium,
” Lond. De rebus in Hibernia gestis, lib, iv.
” Antwerp, Descriptio Hiberniac,
” inserted in Holinshed’s Chronicle. 4. “De vita S. Patricii, Hiberniae Apostoli, lib. ii.
”
Antw. Hebdotnada Mariana,
” Antw.
Hebdomacla Euclmristiea,
” Douay, Brevis prsemonitio pro futura concertatione cum
Jacobo Usserio,
” Douay, The Principles
of the Catholic Religion.
” 9. “The four first books of
Virgil’s Æneis, in English Hexameters,
” the
lambical quantitie relisheth somwhat unsavorly in our
language, being, in truth, not al togeather the toothsomest
in the Latine.
” The second is in elegiac verse, or English
hexameter or pentameter. The third is a short specimen
of the asclepiac verse; thus “Lord, my dirye foes, why
do they multiply.
” The fourth is in sapphics, with a prayer
to the Trinity in the same measure. Then follow, “certayne poetical conceites,
” in Latin and English: and after
these some epitaphs. The English throughout is in Roman
measures. The preface, in which he assigns his reasons
for translating after Phaer, is a curious specimen of quaintness and pedantry. Mr. Warton, in his History of Poetry,
seems not to have attended to these reasons, such as they
are; but thus speaks of the attempt of Stanyhurst: “After
the associated labours of Phaier end Twyne, it is hard to
say what could induce Robert [Richard] Stanyhurst, a native of Dublin, to translate the four first books of the Æneid
into English hexameters, which he printed at London, in
15S3, and dedicated to his brother Peter Plunket, the
learned baron of Dusanay [Dunsanye], in Ireland. Stanyhurst was at that time living at Leyden, having left England for some time, on account of the [his] change of religion. In the choice of his measure he is more
unfortunate than his predecessors, and in other respects succeeded
worse. Thomas Naishe, in his Apology of Pierce Pennilesse, printed in 1593, observes, that * jltany hurst, the
otherwise learned, trod a foul, lumbring, boistrcus, wallowing measure, in his translation of Virgil. He had never
been praised by Gabriel Harvey for his labour, it therein
he had not been so famously absurd.' Harvey, Spenser’s
friend, was one of the chief patrons, if not the inventor of
the English hexameter here used by Stanyhurst.
” His translation, opens thus:
Stanyhurst had a son William, born at Brussels in 1601. He became a Jesuit, and a writer of reputation among persons of his communion.
Stanyhurst had a son William, born at Brussels in 1601.
He became a Jesuit, and a writer of reputation among
persons of his communion. He died in 1663. Sojwell
has given a list of his works, of which we shall mention
only “Album Marianum, in quo prosa et carmine Dei in
Austriacos beneficia, et Austriacornm erga Deum obsequia
recensentur.
” Louvaine,
essor of divinity in the new university of Douay, and canon in the church of St. Amoiue. He became a Jesuit, but again relinquished the order, and returning to Louvain,
, a celebrated controversialist on the side of the papists, was born at Henfield, in Sussex, in 1535, of a genteel family from Yorkshire. Having been educated at Canterbury and Winchester, he was removed to New college, Oxford, where he obtained a perpetual fellowship in 1554. In the same reign, which was that of Mary, he was made prebendary of Chichester; but on the accession of Elizabeth, left the kingdom, vith his father and other relations, and settled at Louvain, where he distinguished himself by his controversial writings against Jewel, Home, Whitaker, and other eminent divines of the English church. He also visited Paris and Rome, but returned to Louvain, where he translated Bede’s Church History into English. He then became regius professor of divinity in the new university of Douay, and canon in the church of St. Amoiue. He became a Jesuit, but again relinquished the order, and returning to Louvain, was appointed regius professor in divinity there, canon of St. Peter’s, and dean of Hillerbeck. He died in 1598, and was buried in the church of St. Peter at Louvain. Clement VIII. had invited him to Rome, but he did not choose to go. This pope, it is said, intended to bestow upon him a cardinal’s hat, and that this honour was prevented by his death. He was, however, so great an admirer of Stapleton’s writings, that he ordered them to be read publicly at his table. Cardinal Perron, who was an eminent author himself, esteemed him, both for learning and acuteness, the first polemical divine of his age; and Whitaker himself, seems to allow no less.
alents, that he employed him to write a vindication of archbishop Laud’s conference with Fisher, the Jesuit. Laud’s conference had been attacked in a publication entitled
At Sutton, while he performed all the duties of a diligent
and faithful pastor, he adhered closely to his studies, and
in 1662, produced his “Origines Sacræ; or a rational account of the Christian Faith, as to the truth and divine authority of the Scriptures, and the matters therein contained,
”
4to. The highest compliment paid him in consequence of
this very learned work, was at a visitation, when bishop
Sanderson, his diocesan, hearing his name called over,
asked him if he was any relation to the great Stillingfleet,
author of the Origines Sacræ? When modestly informed
that he was the very man, the bishop welcomed him with
great cordiality, and said, that “he expected rather to
have seen one as considerable for his years as he had already shewn himself for his learning.
” This work has
indeed been always justly esteemed one of the ablest defences of revealed religion that had then appeared in any
language. It was republished by Dr. Bentley in 1709,
with “Part of another book upon the same subject, written in 1697, from the author’s own manuscript,
” folio.
Bishop Sanderson, as a special mark of his respect, granted
the author a licence to preach throughout his diocese; and
Henchman, bishop of London, conceived so high an opinion of his talents, that he employed him to write a vindication of archbishop Laud’s conference with Fisher, the
Jesuit. Laud’s conference had been attacked in a publication entitled “Labyrinthus Cantuariensis, or, Dr. Laud’s
Labyrinth, by T. C.
” said to have been printed at Paris,
in A rational account of the grounds of
the Protestant Religion; being a vindication of the lord
archbishop of Canterbury’s relation of a conference,
” &c.
Lond. found in every part answerable to its title, a rational account.
”
at is extant is contained in a letter written by the celebrated chevalier Ramsay to father Castel, a Jesuit at Paris, and published in the Journal de Trevoux, p. 109. From
, an eminent, though self-taught mathematician, was a native of Scotland, and son of a gardener in the service of the duke of Argyle. Neither the
time nor place of his birth is exactly known, but from a
ms memorandum in our possession it appears that he died
in March or April 1768. The chief account of him that
is extant is contained in a letter written by the celebrated
chevalier Ramsay to father Castel, a Jesuit at Paris, and
published in the Journal de Trevoux, p. 109. From this
it appears, that when he was about eighteen years of age,
his singular talents were discovered accidentally by the
duke of Argyle, who found that he had been reading Newton’s Principia. The duke was surprised, entered into
conversation with him, and was astonished at the force,
accuracy, and candour of his answers. The instructions
he had received amounted to no more than having been
taught to read by a servant of the duke’s, about ten years
before. “I first learned to read,
” said Stone; “the masons were then at work upon your house: I went near
them one day, and I saw that the architect used a rule
and compasses, and that he made calculations. I inquired
what might be the use of these things; and I was informed,
that there was a science called arithmetic: I purchased
a book of arithmetic, and I learned it. I was told there
was another science called geometry: I bought the books,
and I learned geometry. By reading I found that there
were good books in these two sciences in Latin: I bought
a dictionary, and 1 learnt Latin. I understood that there
were good books of the same kind in French: I bought a
dictionary, and I learned French. And this, my lord, is
what I have done. It seems to me that we may learn every
thing, when we know the twenty-four letters of the aipiuibet.
” Delighted with this account, the duke drew him
from obscurity, and placed him in a situation which enabled him to pursue his favourite objects. Stone was author and translator of several useful works 1 “A new
Mathematical Dictionary, 1726, 8vo. 2.
” Fluxions,“1730,
8vo. The direct method is a translation of L' Hospital’s
Analyse des infiniment petits, from the French; and the
inverse method was supplied by Stone himself. 3.
” The
Elements of Euclid," 1731, 2 vols. 8vo. This is a neat
and useful edition of the Elements of Euclid, with an account of the life and writings of that mathematician, and a
defence of his elements against modern objectors. 4. ' A
paper in the Philosophical Transactions, vol. xli. p. 218,
containing an account of two species of lines of the
third order, not mentioned by sir Isaac Newton, or Mr.
Sterling; and some other small productions.
, an ingenious and learned Jesuit, was born at Rome in 1572, and entered the society of Jesuits
, an ingenious and learned Jesuit,
was born at Rome in 1572, and entered the society of
Jesuits in 1591. His ordinary residence was in the Roman
college, where he taught rhetoric, and it was while thus employed that he drew up for the use of his scholars his “Prolusiones Academical,
” on different subjects of classical
literature, a work elegantly written, and containing many
ingenious remarks and just precepts. That prolusion in
which he imitates the manner of some of the most eminent
Latin poets, has been celebrated by Addison in Nos. 115,
119, and 122 of the “Guardian,
” as “one of the most entertaining, as well as the most just pieces of criticism
” that
he ever read. The “Prolusiones
” were published at Cologne,
, a Spanish Jesuit, born at Grenada, Jan. 5, 1548, was a professor of reputation
, a Spanish Jesuit, born at Grenada,
Jan. 5, 1548, was a professor of reputation at Alcala, at
Salamanca, and at Rome. He was afterwards invited
to Coimbra in Portugal, where he became the principal professor of divinity. He is an author of the most
voluminous kind: his works extended to twenty -three
volumes, in folio; and so extraordinary was his memory,
that if any passage was cited from them, he could' immediately go on to the end of the chapter or book. Yet,
with all his talents, his examiners had such an indifferent
opinion of him, that it was with some difficulty he gained
admission into the order of Jesuits. He died at Lisbon,
Sept. 25, 1617. By order of pope Paul V. he wrote a
book “against the errors of the English sect,
” which
James I. caused to be publicly burnt at St. Paul’s. “Happy
should I be,
” said he, “could I seal with my blood the
truths I have defended with my pen.
” Yet unpopular as
this work must have rendered his name in this country,
his treatise on law, “Tractatus de Legibus,
” was printed
in London in
, a Jesuit, and a missionary from France to the court of Siam, who died
, a Jesuit, and a missionary from France to the court of Siam, who died in Bengal of a contagious disorder in 1694, is recorded as the author of twcr voyages to Siam, in 2 vols. at Paris, 1686 and 1689. It has, however, been since proved, that he was credulous in the extreme; was much flattered and imposed upon^ and has given a most exaggerated account of the power and wealth of the king of Siam; other narratives are therefore preferred to his. He went first with the two French ambassadors, the chevalier de Chamont, and the abbe de Choisi.
, a Jesuit of Antwerp, known for his skill in the mathematical sciences,
, a Jesuit of Antwerp, known for his skill in the mathematical sciences, published, among other things, a good treatise on astronomy; an edition of Euclid’s Elements, with the application of the problems and theorems to practical use. In matters of astronomy, the prejudices of the times seem to have prevented him from more effectually defending the system of Copernicus. He died in 1660. His works were published collectivelv, at Antwerp, in 1669 and 1707, in one volume, folio.
, a celebrated Jesuit, was born December 16, 1643, near Vire in Lower Normandy, and
, a celebrated Jesuit, was born
December 16, 1643, near Vire in Lower Normandy, and
after teaching the belles lettres and philosophy with credit,
rose gradually to the highest offices in his society, was appointed confessor to Louis XIV. on the death of father de
la Chaise, 1709, and chosen an honorary member of the
academy of inscriptions and belles lettres. He procured
the constitution Unigenitus, engaged warmly in the disputes which arose concerning that bull, and after the king’s
death, in 1715, was banished to Amiens, and then to la
Fleche, where he died, September 2, 171i>, aged seventysix. His works are, “Defense des nouveaux Chretiens et
des Missionnatres de la Chine, du Japon, et des Indes,
”
12mo. This book made much noise. “Observations sur
la nouvelle Defense de la Version Franchise du Nouveau
Testament imprime* a Mons,
” c. Rouen,
A true account of a Conference held about Religion at London, Sept. 29, 1687, between Andrew Pulton, Jesuit, and Thomas Tenison, D. D. as also that which led to it, and
In 1685, he attended the unfortunate duke of Monmouth,
by his grace’s desire, both before, and at the time of his
execution; and Burnet tells us that he spoke to his grace
with a freedom becoming his station, both as to the duke’s
public conduct and private life, yet with such prudence
and circumspection, as to give no offence. In 1687, Dr.
Teiiison held a conference with Andrew Pulton, his opponent before mentioned, respecting the protestant religion,
a detail of which he afterwards published under the title of
“A true account of a Conference held about Religion at
London, Sept. 29, 1687, between Andrew Pulton, Jesuit,
and Thomas Tenison, D. D. as also that which led to it,
and followed after it,
” Lond. 1687. Soon after Dr. Tenison published the following tracts, arising from this conference, or connected with the popish controversy in general: “A Guide in matters of Faith, with respect especially to the Romish practice of such a one as is infallible;
”
“Mr. Pulton considered in his sincerity, reasonings, and
authorities; or, a just answer to what he has hitherto published in his true and full account of a conference, &c. his
re,marks, and in them his pretended confutation of what he
calls Dr. T.'s (Dr. Tillotson’s) Rule of Faith;
” “Six Conferences concerning the Eucharist, wherein is shewed, that
the doctrine of Transubstantiation overthrows the proofs of
the Christian religion,
” from the French of La Placette
“The Difference between the Church of England and the
Church of Rome; in answer to a book written by a Romanist, entitled The Agreement between them;
” and “An
Examination of Bellarmine’s tenth note of holiness of life.
”
4-2, in 4 vols. folio; a work not of much pecuniary value unless when joined with a fifth, which the Jesuit Gamier added, in 1684, consisting of other pieces, which had
The works of Theodoret were published in Greek and
Latin, by father Sirmond, at Paris, 164-2, in 4 vols. folio;
a work not of much pecuniary value unless when joined
with a fifth, which the Jesuit Gamier added, in 1684,
consisting of other pieces, which had never been printed
before, of supposititious pieces, learned dissertation*, and
an account of the life, principles, and writings of Theodoret. A new edition has since been published by Schultze,
Halae, 1768 74, in 5 vols. 4to, or in 10 vols. 8vo. The
“Ecclesiastical History
” of Theodoret, which is divided
into five books, is a kind of supplement to Socrates and
Sozomen, as being written after theirs, about the year 450.
It begins where Eusebius leaves off, at the rise of the
Arian heresy in 322, and ends with 427, before the beginning of the Nestorian heresy. It has been translated
and published by Valesius, with Eusebius and the other
ecclesiastical historians, and republished with additional
notes, by Reading, at London, 1720, in 3 vols. folio.
mily, which was one of the seven patrician families of Brussels. It is said that he was originally a Jesuit; but, going into the army, he commanded the Bavarian troops
, son of Martin Tzerclais, hereditary sénéchal of the county of Namur, was descended from an ancient and illustrious family, which was one of the seven patrician families of Brussels. It is said that he was originally a Jesuit; but, going into the army, he commanded the Bavarian troops under the duke Maximilian. He had a great share in the victory gained at Prague, November 8, 1620, over the unfortunate elector palatine Frederic V. and afterwards defeated successively the armies of count Mansfeldt, the duke of Brunswick, and the margrave of Baden Dourlach. At the battle of Lutter in Luneuburg, 1626, he conquered the Danish army, which their king commanded in person. In 1629, he was sent to Lubeck, as plenipotentiary for concluding a peace with Denmark, had the sole command of the imperial forces the following year, instead of Walstein, and took the city of Magdeburg by storm, in 1631, where his soldiers committed the most horrid cruelties, barbarities, and ravages during three days. This unhappy city, after having been given up to pillage, was destroyed by fire, and almost all the inhabitants,.men, women, and children, murdered in the most inhuman manner; a barbarous massacre, which will for ever tarnish the glory of this celebrated general. He then invaded Saxony, and took Leipsic; but was defeated three days after, Sept. 17, the same year, 1631, by Gustavus Adolphus, king of Sweden. Having rallied his forces he repulsed Horn, chief of the protestant party General Tilly was at length wounded by a cannon ball while defending the passage of Lech against the Swedes, and died of his wound, April 30, 1632. Tilly is said to have been remarkable for two virtues, seldom found in his profession, the strictest chastity and temperance. He was likewise very popular with his troops, to whom he was always kind and liberal, and at last bequeathed sixty thousand crowns to the old regiments which had served under him.
e availed himself in his second edition, but entered into no controversy, unless with the Spanish ex- Jesuit Lampillas. Tiraboschi was of opinion, that the Spaniards had
Tiraboschi’s work encountered some criticisms during the
progress of publication; and it would not be surprizing to
find many blemishes in such a vast undertaking. Of these
criticisms, where just, he availed himself in his second edition, but entered into no controversy, unless with the Spanish ex-Jesuit Lampillas. Tiraboschi was of opinion, that
the Spaniards had been greatly instrumental in the corruption of taste in Italy; and on this principle he had, in his
work, severely criticised Martial, Seneca, and Lucan, all
Spaniards by birth. This excited the patriotic zeal of some
of the Spanish ex- Jesuits settled in Italy, and especially of
Lampillas, who wrote an “Apologetic Essay on Spanish
Literature,
” which Tiraboschi answered.
and censor of his own works, and Clement VIIL raised him to the cardinalate in 1594, being the first Jesuit who held that dignity. He is said to have been a lover of justice
, a learned cardinal, was born in 1532,
at Cordova, and appointed professor of philosophy in the
university of Salamanca at the early age of fifteen, which
is not remarkable if, according to Dominic Soto, who was
his master, he was a “monster of genius.
” Having afterwards entered the Jesuits’ order, he was sent to Rome,
where he taught theology and philosophy with reputation,
and philosophised after the genuine manner of the Peripatetic school. Paul V. chose father Tolet for his preacher,
and he held the same office under the succeeding pontiffs,
with that of theologian in ordinary, besides being entrusted with several important commissions. Pope Gregory XIII. appointed him judge and censor of his own
works, and Clement VIIL raised him to the cardinalate in
1594, being the first Jesuit who held that dignity. He is
said to have been a lover of justice and equity, and laboured with great zeal and success to reconcile Henry IV.
with the court of Rome. He died in that city in 1596,
aged sixty-four. Henry IV. out of gratitude, ordered a
solemn service to be performed for him at Paris and at
Rouen. This learned cardinal left several works, the principal are “Commentaries on St. John,
” Lyons, On St. Luke,
” Rome, On St. Paul’s Epistle to the Romans,
” Rome, A Summary of
cases of conscience, or instruction for priests,
” Paris,
Pantheon, or history of the heathen gods.” This book was first written in Latin by Francis Pomey, a Jesuit, and translated into English by one who conceals his name under
He published some things for the benefit and assistance
of youth: as, “Synopsis Grsecas linguae;
” “Ovid’s Fasti,
”
from the Delphin edition, with an English interpretation
and notes; and, “The Pantheon, or history of the heathen gods.
” This book was first written in Latin by Francis
Pomey, a Jesuit, and translated into English by one who
conceals his name under initial letters. This translation
was afterwards revised and corrected, with the addition of
a new index, cuts of the deities, and other improvements,
by Mr. Tooke; and the tenth edition, printed in 1726,
was adorned with new cuts, copied from the sixth Latin,
edition, published at Utrecht by Samuel Pitiscus, in 1701.
Mr. Tooke translated PuffendorPs “Whole Duty of Man
according to the law of nature,
” with the notes of Barbeyrac, into English; and bishop GastrelP* “Institutes of the
Christian Religion,
” into Latin. The supplement to the
account of Gresham college, inserted in the second appendix of “Stow’s Survey of London,
” was written by him,
and given to the editor Mr. Strype.
, a learned French Jesuit, was born at Rennes, April 26, 1661,- of an ancient family.
, a learned French
Jesuit, was born at Rennes, April 26, 1661,- of an ancient
family. He entered among the Jesuits in 1680, and besides
other literary honours due to his merit, was appointed librarian to the society in Paris. His range of study had
been so extensive that most of his learned contemporaries
considered him as an oracle in every branch of science,
taste, or art. The holy scriptures, divinity, the belles
lettres, antiquities, sacred and profane, criticism, rhetoric,
poetry, had all been the objects of his pursuit, and added
to his accomplishments. He was for many years editor of
the “Journal de Trevoux,
” one of the most celebrated in
France, in which he wrote a great many essays and criticisms of considerable merit and acuteness. He published
also a good edition of“Menochius,
”
at of Hebrew. The same year he was appointed by the assembly of pastors and professors to answer the Jesuit Colon, who had attacked the French version of the Bible in a
His son, Theodore, was educated, by the advice of Beza^ who was his godfather, and he made a vast progress in
learning. The testimony which was given him in 1600,
when he went to see foreign universities, represents him
as a person of very great hopes. He confirmed this character + all the learned men under whom he studied,
or with whom hee became acquainted during the course of
his travels, and these comprized most of the eminent men
on the contii w > in England. He returned to Geneva
in 1606, and gave such proofs of his learning that he was
the same year chosen professor of the Hebrew language.
In 1607 he married Theodora Rocca, a woman of great
merit in all respects, sister to the first syndic of the commonwealth, and grand-daughter to the wife of Theodore
Beza, at whose house she had been educated, and whose goddaughter she was. He was chosen minister in December
1605, and created rector of the university in 1610. In
1614 he was requested to read some lectures in divinity
besides those on the Hebrew language, on account of the
indisposition of one of the professors; and when the professorship of divinity became vacant in 1618, he was promoted to it, and resigned that of Hebrew. The same year
he was appointed by the assembly of pastors and professors
to answer the Jesuit Colon, who had attacked the French
version of the Bible in a book entitled “Geneve Plagiaire.'
”
This he did in his “Coton Plagiaire,
” which was extremely
well received by the public. At the same time he was sent
with Diodati from the church of Geneva to the synod of
Dorr.,' where he displayed his great knowledge in divinity,
and a moderation which was highly applauded. He had
permission to go to the duke of Rohan for some months in
1632, and fully answered the expectation of that nobleman,
who shewed him afterwards great esteem, which he returned
by honouring the duke’s memory with an oration, whicij
he pronounced some days after the funeral of that great
man in 1638. He carried on a very extensive correspondence in the reformed countries, where he gained the friendship of the most learned men, and of several princes and
great lords. He had much facility in composing oration:*
and Latin verses, and his conversation was highly instructive, for he had joined to the study of divinity and of several languages, the knowledge of the law, and of other
sciences, and of sacred and profane history, especially with
regard to the two last centuries, particulars of which he frequently introduced, and applied when in company. In 1655
he was appointed by the assembly of pastors to confer and
concur with John Dury in the affair of the rennion between
the Lutherans and the reformed, on which subject he wrote
several pieces. He died of a fever on the 19th. of November, 1657, having survived all the foreign divines who were
present at the synod of Don. He was an open and sincere
man, zealous for religion and the service of the churches,
a great enemy to vices, though very mild towards persons.
His advice was highly esteemed both for the civil government, and in the two ecclesiastical bodies, and by strangers,
a great number of whom consulted him. He left, among
other children, Lewis Tronchin, who was a minister of the
church of Lyons, and was chosen four years after to fill his
place in the church and professorship of divinity at Geneva.
He died in 1705. He was esteemed one of the ablest divines of his time, and a man of great liberality of senti
ment. He was well known to, and corresponded with our
archbishops Tillotson and Tenison, and the bishops Compton, Lloyd, and Burnet, who gives him a very high character in his Tour through Switzerland.
a historical defence of the power of our kings in curing what is called the king’s evil. Deirio, the Jesuit, answered it, and “with him,” say Wood and Prince, “are said
Dr. Tucker was esteemed an excellent Greek and Latin
scholar. “The purity of his Latin pen,
” says Fuller,
“procured his preferment. He was an able divine, a person of great gravity and piety, and well read in curious and
critical authors.
” His publications are, 1. “Charisma, sive
Donum Sanationis, seu Explicatio totius qusestionis de mirabilium sanitatum gratia, &c.
” Lond. with him,
” say Wood and
Prince, “are said to agree most fanaticks,
” and we may
add, most persons of common sense. Tucker was, if we
mistake not, the first who wrote in defence of the royal
touch, and Carte, the historian, the last, or perhaps the
celebrated Whiston, who has a long digression on the subject in his life. 2. “Of the Fabrick of the Church and
Church-men’s Living,
” Lond. Of parity
and imparity of gifts; of competency and incompetency of
men’s livings; and of the reward of men’s gifts or maintenance, so called; of parity and imparity of men’s livings,
which ariseth out of the equality or inequality of men’s
gifts, and of preferments so called; of singularity and plurality of beneh'ces, and of the cause thereof, viz. dispensations; of the friends and enemies of pluralities; and of
supportance and keeping of the fabrick of the church upright, in which he vindicates the hierarchy and constitution
of the church of England against the enemies thereof, who
are for reducing all to a parity and equality.
” 3. “Singulare Certamen cum Martino Becano Jesuita,
” Lond.
, a learned and indefatigable Jesuit of Rome, was born in 1545, and taught rhetoric in that city
, a learned
and indefatigable Jesuit of Rome, was born in 1545, and
taught rhetoric in that city with reputation during twenty
years, and was afterwards rector of several colleges. He
promoted the study of the belles lettres in his society, and
died at Rome, April 6, 1599, aged 54. His principal works,
are, 1. “The Life of St. Francis Xavier;
” the best edition
of this is that of The History of Loretto,
” 8vo. 3. A treatise on the
Latin Particles. 4. “An Abridgment of Universal History,
”
from the creation to
ollege, and acknowledged to be a model of piety, modesty, and learning. About this time, the learned Jesuit Fitz-simons (See Fitz-Simons), then a prisoner in Dublin-castle,
Being now settled to his liking, and freed from worldly
connexions and cares, he devoted himself entirely to the
pursuit of every species of literature, human and divine;
He was admitted fellow of the college, and acknowledged
to be a model of piety, modesty, and learning. About
this time, the learned Jesuit Fitz-simons (See Fitz-Simons),
then a prisoner in Dublin-castle, sent out a challenge ,
defying the ablest champion that should come against him,
to dispute with him about the points in controversy between
the Roman and the Protestant churches. Usher, though
but in his nineteenth year, accepted the challenge; and
when they met, the Jesuit despised him as but a boy; yet,
after a conference or two, was so very sensible of the
quickness of his wit, the strength of his arguments, and
his skill in disputation, as to decline any farther contest
with him. This appears from the following letter of Usher,
which Dr. Parr has inserted in his life; and which serves
also to confute those who have supposed that there was not
any actual dispute between them. “I was not purposed,
Mr. Fitz-simons, to write unto you, before you had first
written to me, concerning some chief points of your religion, as at our last meeting you promised; s but, seeing
you have deferred the same, for reasons best known to
yourself, I thought it not amiss to inquire farther of your
mind, concerning the continuation of the conference begun betwixt us. And to this I am the rather moved, because I am credibly informed of certain reports, which I
could hardly be persuaded should proceed from him, who
in my presence pretended so great love and affection unto
me. If I am a boy, as it hath pleased you very contemptuously to name me, I give thanks to the Lord, that
my carriage towards you hath been such as could minister
unto you no just occasion to despise my youth. Your
spear belike is in your own conceit a weaver’s beam, and
your abilities such, that you desire to encounter with the
stoutest champion in the host of Israel; and therefore, like
the Philistine, you contemn me as being a boy. Yet this
I would fain have you know, that I neither came then,
nor now do come unto you, in any confidence of any
learning that is in me; in which respect, notwithstanding,
I thank God I am what I am: but I come in the name of
the Lord of Hosts, whose companies you have reproached,
being certainly persuaded, that even out of the mouths of
babes and sucklings he was able to shew forth his own
praises. For the farther manifestation thereof, I do again
earnestly request you, that, setting aside all vain comparisons of persons, we may go plainly forward in examining
the matters that rest in controversy between us; otherwise
I hope you will not be displeased, if, as for your part you
have begun, so 1 also for my own part may be bold, for
the clearing of myself and the truth which I profess, freely
to make known what hath already passed concerning this
matter. Thus intreating you in a few lines to make known
unto me your purpose in this behalf, I end; praying the
Lord, that both this and all other enterprises that we take
in hand may be so ordered as may most make for the advancement of his own glory and the kingdom of his son
Jesus Christ.
” Tuus ad Aras usque,
popery, as appears from his supporting first in his own house Edmund Campian, afterwards the famous Jesuit, then a refugee from England, and in the next place recommending
In 1600 he was received master of arts, appointed proctor, and chosen catechetical lecturer of the university. In
1601, though under canonical age, yet on account of his
extraordinary attainments, he was ordained both deacon
and priest by his uncle Henry Usher, then archbishop of
Armagh. Not long after, he was appointed to preach constantly before the state at Christ-church in Dublin on
Sundays in the afternoon; when he made it his business to
canvass the chief points in dispute between the papists and
the protestants. He vehemently opposed a toleration,
which the former were then soliciting, and some were consenting to; of which he gave his opinion from these words
of Ezekiel, “And thou shalt bear the iniquity of the house
of Judah forty days; I have appointed thee each day for a
year:
” iv. 6. They are part of Ezekiel’s vision concerning the destruction of Jerusalem and of the Jewish nation,
which he applied thus to the state of Ireland “From this
year I reckon forty years and then those, whom you now
embrace, shall be your ruin, and you shall bear their iniquity.
” This being then uttered in a sermon, says Dr.
Parr, seemed only the random-thought of a young man,
who was no friend to popery; but afterwards, at the end of
forty years, namely in 1641, when the Irish rebellion
broke out, and many thousand of protestants were murdered, it was considered by many as even prophetical. On
other occasions he was thought to betray an extraordinary
foresight, and there was a treatise published “De predictionibus Usserii.
”
In
write and soon afterhis return to Ireland was engaged in answering the challenge of Malone, an Irish Jesuit of the college of Louvain.
The same year, 1612, upon his return to Ireland, he married Phoebe, only daughter of Dr. Luke Challoner, who died this year April the 12th, and in his last will recommended our author to his daughter for a husband, if she was inclined to marry. In 1615 there was a parliament held at Dublin, and a convocation of the clergy, in which were composed certain articles relating to the doctrine and discipline of the church. These articles were drawn up by Usher, and signed by archbishop Jones, then lord chancellor of Ireland, and speaker of the house of bishops in convocation, by order from James I, in his majesty’s name. Among these articles, which amount to the number of one hundred and four, besides asserting the doctrine of predestination and reprobation in the strongest terms, one of them professes that there is but one catholic church, out of which there is no salvation; and another maintains thut the sabbath-day ought to be kept holy. Upon these accounts Dr. Heylin called the passing of these articles an absolute plot of the Sabbatarians and Calvinists in England to make themselves so strong a party in Ireland as to obtain what they pleased in this convocation. Our author was well known to be a strong asserter of the predestinarian principles; and being besides of opinion that episcopacy was not a distinct order, but only a different degree from that of presbyters, he certainly cannot be exculpated from the charge of puritanism. However, as he always warmly asserted the king’s supremacy, and the episcopal form of church government established, and all the discipline of it, it has been said that all the objections to him, as inclined to puritanism, were the effect of party, the church beginning about this time to be divided between the Calvinistic and Arminiau principles upon the quinquarticular controversy. Dr. Parr tells us, his enemies were of no great repute for learning and worth; and that our author, hearing of their attempts to deprive him of his majesty’s favour, procured a letter from the lord deputy and council of Ireland to the privy council in England, in defence of his principles, which he brought over to England in 1619, and satisfied his majesty so well upon that point, that in 1620 he promoted him to the bishopric of Meath. In November 1622 he made a speech in the castle-chamber at Dublin upon the censuring of certain officers, concerning the lawfulness of taking, and the danger of refusing, the oath of supremacy; which pleased king James so well that he wrote him a letter of thanks for it. In 1623 he was constituted a privy counsellor of Ireland, and made another voyage to England, in order to collect materials for a work concerning the antiquities of the churches of England, Scotland, and Ireland, which the king himself had employed him to write and soon afterhis return to Ireland was engaged in answering the challenge of Malone, an Irish Jesuit of the college of Louvain.
hich his lady should be present. In that resolution he chose, for the champion of his own cause, the Jesuit Beaumont, whose true name was Rookwood, being brother to that
He was again in England, when king James, just before
he died, advanced him to the archbishopric of Armagh;
but, as he was preparing to return to Ireland, he was seized
with a quartan ague, which detained him nine months.
Before he left England he had a disputation with a popish
priest at Drayton in Northamptonshire, the seat of lord
Mordaunt, afterwards earl of Peterborough. He was scarce
recovered from his ague, when this lord Mordaunt, then
a zealous Roman catholic, being very desirous to bring his
lady into the pale of that church, cpncluded that there
could be no better or more certain way than to procure a
disputation to be held between two learned and principal
persons, one of each side, at which his lady should be
present. In that resolution he chose, for the champion of
his own cause, the Jesuit Beaumont, whose true name was
Rookwood, being brother to that Rookwood who was executed for the gunpowder treason. Against this antagonist
lady Peterborough chose our primate, who, notwithstanding
his health was not sufficiently confirmed to engage in such
a task, yet from the ardent zeal for the reformed doctrine
with which he was constantly animated, and to save a soul
from falling into the wiles of an artful Jesuit, he did not
refuse to comply with her ladyship’s request. The place
appointed for holding the disputation was my lord’s seat at
Drayton, a place very proper for the business, as being
furnished with a most copious library of the writings of all
the ancient fathers of the church, which were ready at
hand, if it should happen that any of them should be re->
ferred to in the engagement. The heads of the dispute
were agreed to be upon transubstantiation, the invocation
of saints, of images, and the perpetual visibility of the
church. After it had been held for three days, five hours
each day, in which our primate sustained the part of respondent, that office for the fourth day lay upon Beaumont, according to the regulation settled by himself. But
he sent a letter to the baron, with an excuse, alleging,
“that all the arguments which he had formed had slipt out
of his memory, nor was he able by any effort to recollect
them, imputing the cause of the misfortune to a just judgment of God upon him, for undertaking of his own accord,
without the licence of his superiors, to engage in a dispute
with a person of so great eminence and learning as the
primate.
” Such a shameful tergiversation sunk deeply
into the mind of lord Mordaunt, so that, after some conferences with the primate, he renounced popery, and Codtinued in the profession of the protestant faith to the end
of his life.
by the reproach thrown upon Beaumont by Chaloner, a secular priest, who in a piece wrote against the Jesuit “admonishes him to beware of Drayton-house, lest he should there
This account is given in the life of our archbishop by
Dr. Nicholas Bernard, who says he had it from an eye and
ear witness. And it is in a great measure confirmed by the
reproach thrown upon Beaumont by Chaloner, a secular
priest, who in a piece wrote against the Jesuit “admonishes
him to beware of Drayton-house, lest he should there
chance to light upon another Usher, and be again put to
flight, to the great disgrace both of himself and his profession.
” As to the primate, the eminent service done by
this disputation to lady Peterborough could not but be very
sensibly felt by her; and that it was so, she gave his grace
sufficient proofs in that extraordinary kindness and respect
which she shewed to him all his life after.
, a Jesuit, and a modern Latin poet of considerable talents, was born in
, a Jesuit, and a modern Latin poet
of considerable talents, was born in 1664 at Gausses in the
diocese of Beziers, in Languedoc. He was educated at
the Jesuits’ college in Beziers, and became one of the society in 1680. He was afterwards professor and rector of
the schools belonging to the Jesuits in Montpellier, Toulouse, and Auch and died at Toulouse in 1739. He published a volume of poetical “Opuscula
” and a good
“Dictionary of Poetry,
” in Latin,“4to, and had made great
progress on a Latin and French Dictionary, which he did
not live to finish. His principal Latin poem is his
” Praedium Rusticum,“on the subject of a country farm, which,
some thought, raised him to the first rank of modern Latin
poets. The poem, however, is confessedly tedious, perhaps from the nature of the plan, and cannot be read with
pleasure unless by those who happen to unite the scholar’s
taste with the farmer’s knowledge. Arthur Murphy published in 1799, a translation of the fourteenth book of the
” Praedium Rusticum,“which treats of bees. This he says
was a juvenile performance, but he has introduced among
the bees
” French principles,“” corresponding societies,"
and other articles of very recent date, the prototypes of
which are certainly not to be found in Vaniere.
a Jesuit of France, eminently distinguished for his accomplishments in
a Jesuit of France, eminently distinguished for his accomplishments in the belles-lettres, was born in 1605, at Paray, a small town in Charolois, in the diocese of Autun. He entered into the society of the Jesnits in 1621; and, after having finished the course of his studies, taught polite literature and rhetoric for seven years. Afterwards he was called to Paris, to explain the Holy Scriptures; which province he sustained for six and thirty years, all the while cultivating poetry and classical literature, in which he particularly excelled. He died at Paris in Dec. 1681. He understood the Latin tongue very exactly, and also spoke it with the greatest purity and elegance. He was a man of good talents, great acuteness, solid and accurate judgment, and profound learning; so that he had all the qualities necessary to make him, what he was generally allowed to be, a very good critic.
hew the respect paid to him as the best Latin poet of his time. In 1603 Christopher Brower, a German Jesuit, produced a very correct edition, with notes, printed at Fulda,
, or Venantius Honorius Clementianus Fortunatus, a Christian poet of the sixth century,
was a native of Italy, and studied at Ravenna. He applied
himself to grammar, rhetoric, poetry, and jurisprudence,
but was most attached to rhetoric and poetry, and was honoured by Hilduinus, the abbot of St. Denis, with the title
of Scholasticissimus. It sems uncertain what was the cause
of his leaving Italy for France, but the step was peculiarly
fortunate for him, as his poetical genius procured him the
most honourable reception. Princes, bishops, and persons of the highest ranks, became eager to confer on him
marks of their esteem. He arrived in France during the
reign of Sigebert, king of Austrasia, who received him
with great respect. This being about the time of the king’s
marriage with Brunehaut, in the year 566, Venantius composed an epithaiamium, in which he celebrated the graces
and perfections of the new queen. It is also said, that he
gave the king lectures on politics. The following year he
went to Tours to perform a vow to St. Martin, whose image
had cured him of a complaint in his eyes. He then went
to Poictiers, and was invited by St. Radegonda, the foundress of a monastery there, to reside in the capacity of her
secretary; and afterwards, when he became a priest, she
appointed him her chaplain and almoner. He resided here
for some years, employing his time in study and writing,
and edifying the church as much by his example as by his
works. He was much esteemed by Gregory of Tours and
other prelates, and was at last himself raised to be bishop
of Poictiers, which dignity, it is said, he did not long enjoy. He died about the commencement of the seventh
century, some say in the year 609. His works consist of
eleven books of poetry, mostly of the elegiac kind, and
generally short: hymns adapted to the services of the church:
epitaphs, letters to several bishops, and some to Gregory
of Tours: courtly verses addressed to queen Radegonda,
and her sister Agnes, usually sent with presents of flowers,
fruit, &c. four books of the “Life of St. Martin,
” in heroic verse: several lives of the saints. Editions of his
works were published at Cagliari in 1573, 1574, and 1584,
and at Cologne in 1600: but all these are said to be incomplete and incorrect, yet they shew the respect paid to him
as the best Latin poet of his time. In 1603 Christopher
Brower, a German Jesuit, produced a very correct edition,
with notes, printed at Fulda, and reprinted at Mentz, in
1617, 4to; but this contains only his poems. His other
works are in the “Bibliotheca Patrum,
” of Lyons, Venantii opera omnia quae extant,
post Browerianam editionetn mine recens novis addiiamentis aucta, not. et scholiis illustr. opera Mich-Ange Luchi,
”
a learned Spanish Jesuit, was born at Cordova in 1552, and entered the society of the
a learned Spanish
Jesuit, was born at Cordova in 1552, and entered the society of the Jesuits in the twenty-sixth year of his age.
We have very few particulars, even by Antonio, of his
personal history, unless that he was distinguished for his
extensive theological and mathematical knowledge, and
for some time was associated with Jerome Prado in a commentary on Ezekiel. It would appear that Villalpando
had the king’s orders for this undertaking, as far as respected the description of the Temple, and city of Jerusalem; and Prado, dying before the work was finished,
Villalpando has the sole reputation of the whole. It was
published under the title of “Explanationes in Ezechielem,
” Rome, Remigii Rhemensis in
Epistolas S. Pauli tractatus,
” Mentz, which was not,
however, published until after his death, as the date is
1614, fol. He died at Rome, May 23, 1608.
Chine,” relates, that Vossius, having had frequent conferences with the father Martini, during that Jesuit’s residence in Holland for the printing his “Atlas Chinois,”
M. des Maizeaux, in his life of St. Evremond, has recorded several particulars relative to the life and character
of Isaac Vossius, which are certainly not of a very favourable cast. St. Evremond, he tells us, used to spend the summers with the court at Windsor, and there often saw Vossius;
who, as St. Evremond described him, understood almost
all the languages in Europe, without being able to speak
one of them well; who knew to the very bottom the genius
and customs of antiquity, yet was an utter stranger to the
manners of his own times. He expressed himself in conversation as a man would have done in a commentary upon
Juvenal or Petronius. He published books to prove, that
the Septuagint version was divinely inspired; yet discovered, in private conversation, that he believed no revelation at all: and his manner of dying, which was far from
being exemplary, shewed that he did not. Yet, to see
the frailty of the human understanding, he was in other
respects the weakest and most credulous man alive, and
ready to swallow, without chewing, any extraordinary and
wonderful thing, though ever so fabulous and impossible.
This is the idea which St. Evremond, who knew him well,
has given of him. If any more proofs of his unbelief are
wanting, Des Maizeaux has given us them, in a note upon
the foregoing account of St. Evremond. He relates, that
Dr. Hascard, dean of Windsor, with one of the canons,
visited Vossius upon his death-bed, and pressed him to receive the sacrament; but could not prevail, though they
begged of him at last, that, “if he would not do it for the
love of God, he would at least do it for the honour of the
chapter.
” Des Maizeaux relates another fact concerning
Vossius, which he received from good authority; namely,
that, when Dr. Hascard pressed him to take the sacrament,
he replied, “I wish you would instruct me how to oblige
the farmers to pay me what they owe me: this is what I
would have you do for me at present.
” Such sort of replies
are said to have been common with him; and that once,
when a brother of his mother was sick, and a minister was
for giving him the communion, he opposed it, saying,
“this is a pretty custom enough for sinners; but my uncle,
far from being a sinner, is a man without vices.
”
As to his credulity and propensity to believe in the most
implicit manner any thing singular and extraordinary,
Mons. Renaudot, in his dissertations added to “Anciennes
Relations des Indes & de la Chine,
” relates, that Vossius,
having had frequent conferences with the father Martini,
during that Jesuit’s residence in Holland for the printing
his “Atlas Chinois,
” made no scruple of believing all
which he told him concerning the wonderful things in
China; and that he even went farther than Martini, and
maintained as a certain fact the antiquity of the Chinese
accounts above that of the books of Moses. Charles II.
who knew his character well, used to call him the strangest
man in the world for “there is nothing,
” the king would
say, “which he refuses to believe, except the Bible;
”
and it is probable, that the noble author of the “Characteristics
” had him in his eye while he was writing the following paragraph. “It must certainly be something else
than incredulity, which fashions the taste and judgment of
many gentlemen, whom we hear censured as Atheists, for
attempting to philosophize after a newer manner than any
known of late. I have ever thought this sort of men to be
in general more credulous, though after another manner,
than the mere vulgar. Besides what I have observed in
conversation with the men of this character, I can produce
many anathematized authors, who, if they want a true
Israelitish faith, can make amends by a Chinese or Indian,
one. If they are short in Syria or the Palestine, they have
their full measure in America or Japan. Histories of Incas
or Iroquois, written by friers and missionaries, pirates and
renegadoes, sea-captains and trusty travellers, pass for authentic records, and are canonical with the virtuosos of this
sort. Though Christian miracles may not so well satisfy
them, they dwell with the greatest contentment on the
prodigies of Moorish and Pagan countries.
” This perfectly corresponds with the nature and character of Isaac
Vossius, although lord Shaftesbury might have more than
one in his eye when he wrote it.
account of it was afterwards published. He had likewise some encounters with Fisher, the celebrated Jesuit, and others who were deemed the most able disputants on the
, an eminent Puritan divine, was
born at Hawkshead in Lancashire, in 1581, and was educated at St. John’s-college, Cambridge. After completing
his studies there he went to London, and in 1614 became
rector of St. John’s the Evangelist in Watling-street, where
he continued nearly forty years, refusing every other offer of preferment. About the same time he became chaplain to Dr. Felton, bishop of Ely, who made choice of him
the very morning of his consecration. He distinguished
himself in the popish controversy; and, in 1623, held a
public disputation with a priest of the name of Smith, before a very large assembly, and by consent of both parties,
an account of it was afterwards published. He had likewise some encounters with Fisher, the celebrated Jesuit,
and others who were deemed the most able disputants on
the side of the church of Rome. In 1635 he was brought
into trouble, for having preached a sermon in favour of the
sacred observance of the Sabbath; archbishop Laud was
so unwise as to admonish him for thjs, and afterwards had
hitn prosecuted in the Star-chamber, fined and imprisoned.
The parliament reversed this sentence, and condemned
the whole proceedings against Mr. Walker, and he was
restored to his living of St. John’s. In 1643, he was chosen
one of the assembly of divines, and was also one of the
witnesses against archbishop Laud, and one of those who
took upon them to swear that the unfortunate prelate had
endeavoured to introduce popery. In his sermons, too,
before the parliament, he made use of those expressions,
which tended to lessen the king in the eyes of the people;
and although he was one of those who afterwards petitioned
against his majesty’s death, he was also one of those who
did not reflect how much their violent harangues and sermons had contributed to that event. He died in 1651,
aged seventy years, and was interred in his own church in
Watling-street. Fuller gives him a high character, as a
man “well skilled in the Oriental languages, and an excellent logician and divine. He was a man of a holy life,
an humble spirit, and a liberal ham!, who well deserved of
Zion college library and who, by his example and persuasion, advanced a thousand pounds for the maintenance
of preaching ministers in his native country.
” He published, 1. “The sum of a Disputation between Mr. Walker, pastor of St. John the Evangelist, and a Popish priest,
calling himself Mr. Smith, but indeed Norris,
” Fisher’s folly unfolded, or the vaunting Jesuit’s challenge
answered,
” Socinianism in the fundamental
point of Justification discovered and confuted.
” 4. “The
doctrine of the Holy Weekly Sabbath,
” God
made visible in all his Works,
”
h general and particular, meditated his escape. In Dec. 1688, he set out along with Andrew Pulton, a Jesuit, and others, intending to go to France; but hearing that the
When the revolution took place, all this vanished; the statue was taken down, and the chapel restored to the form of rooms as before; and Walker, conscious that he had gone farther than any person in his situation, and that not only contrary to the laws of the land, but the statutes of the university, both general and particular, meditated his escape. In Dec. 1688, he set out along with Andrew Pulton, a Jesuit, and others, intending to go to France; but hearing that the populace in the county of Kent were collected to seize all the papists that endeavoured to leave the kingdom, he came back, and was apprehended at Feversham, whence he was conveyed to London, and imprisoned in the Tower. In the mean time, in February 1689, his place was declared vacant at Oxford, on account of his being a papist, and was filled op by Mr. Ferrer, the senior fellow.
is that was ever printed. The writer of his life informs us that it was once suspected that he was a Jesuit in disguise, but for this there appears to have been no foundation.
Mr. Wild’s person was thin and meagre, and his stature
moderately tall. He had an extraordinary memory; and,
as his pupils frequently invited him to spend an evening
with them, he would often entertain them with long and
curious details out of the Roman, Greek, and Arabic, histories. His morals were good; he was addicted to no vice,
but was sober, temperate, modest, and diffident of himself,
without the least tincture of vanity. About 1720 he removed to London, where he spent the remainder of his life
under the patronage of Dr. Mead. When he died is not
known, but in 1734, which is supposed to have been
after his death, was published his translation from the Arabic of “Mahomet’s Journey to Heaven,
” which is the only
piece of his that was ever printed. The writer of his life
informs us that it was once suspected that he was a Jesuit
in disguise, but for this there appears to have been no
foundation. Before he went to Oxford, we have the following notice respecting him in a letter from Dr. Turner
to Dr. Charlett, dated Norwich, March 4, 1714. “A taylor of this town, of about thirty years of age, ha within
seven years, mastered seven languages, Latin, Greek,
Hebrew, Chaldaic, Syriac, Arabic, and Persic. Mr. Professor Ockley being here since Christmas has examined
him, and given him an ample testimonial in writing of his
skill in the Oriental languages. Our dean also thinks him
very extraordinary. But he is very poor, and his landlord
lately seized a Polyglot Bible (which he had made shift to purchase) for rent. But there is care taken to clear his
debts, and if a way could be thought of to make him more
useful, I believe we could get a subscription towards part
of his maintenance.
” This we find by the above narrative
was accordingly done.
, an eminently learned Italian Jesuit, was born in Venice, March 27, 1714, the son of an eminent Tuscan
, an eminently learned Italian Jesuit, was born in Venice, March 27, 1714, the son of an eminent Tuscan lawyer, settled in the Venetian states. He received his education in the schools of the Jesuits in that metropolis, and, as early as the age of fifteen, evinced such uncommon powers and attainments as to be introduce'd into that society, already proverbial for its sagacity and conduct in discovering juvenile talents of every kind. In October 1731, he took the habit, went through his noviciate in Vienna, and became soon after professor of belles lettres in the college of his order at Govitz. It was not long before he was called by his superiors to Rome, ordained a priest in 1740, attached to the Roman province, and sent on a mission to the Marche of Ancona. He exercised similar functions also in Tuscany, Lombardy, and almost the whole of northern Italy, with extraordinary success and fame, and without the least diversion from his favourite pursuit the study of ecclesiastical, civil, and literary history. He availed himself of these peregrinations through the several capitals of Italy, in cultivating the friendship of all the eminent literary characters he met with, and in making every where those deep researches in literature, antiquities, -bibliography, and history, which have supplied him with a great part of his literary history of Italy, his annals of literature, and his several historical and diplomatic collections.