WOBO: Search for words and phrases in the texts here...

, a learned English divine and critic, was born at Southampton in 1557, and educated at the free-school in that town. He did not go directly thence to the university, but was taken into the family of the bishop of Winchester, Dr. Robert Home; where spending some time in study, he was made at length his secretary, and afterwards continued in that office by his successor, Dr. Watson. But Watson dying also in about three years, Fuller returned home, with a resolution to follow his studies. Before he was gettled there, he was invited to be tutor to the sons of a knight in Hampshire, whom he accompanied to St. John’s college, Oxford, in 1584. His pupils leaving him in a little time, he removed himself to Hart- hall, where he took both the degrees in arts, and then retired into the country. He afterwards took order*, and was presented to the rectory of Aldington, or Ailington, near Amesbury, in Wiltshire. He afterwards became a prebendary in the church of Salisbury*, and rector of Bisbop’s-Waltham, in Hampshire. He died in 1622. He was extremely learned in the sacred tongues, and, as Wood quaintly says, “was so happy in pitching upon useful difficulties, tending to the understanding of the Scripture, that he surpassed all the critics of his time.” His “Miscellanea Theologica,” in four books, were published first at Heidelberg, 1612, 8vo, and afterwards at Oxford, in 1616, and at London, in 1617, 4 to. These miscellanies coming into the hands of John Drusius, in Holland, he charged Fuller with plagiarism, and with taking his best notes from him without any acknowledgment. But Fuller, knowing himself guiltless, as having never seen Drusius’s works, published a vindication of himself at Leyden, in 1622, together with two more books of “Miscellanea Sacra,” Leyden and Strasburgh, 1650, 4to. All these miscellanies are printed in the 9th volume of the Critici Sacri,“and dispersed throughout Pool’s” Synopsis Griticorum.“There are some manuscript* of Fuller in the Bodleian library at Oxford, which shew his great skill in Hebrew and in philological learning; as” An Exposition of rabbi Mordecai Nathan’s Hebrew Roots, with notes upon it,“and” A Lexicon," which he intended to have published with the preceding.

, an English historian and divine, was the son of the rev. Thomas Fuller, minister of St. Peter’s, in Aldwincle, in Northamptonshire, and born there in 1608. The chief assistance he had in the rudiments of learning was from his father, under whom he made so extraordinary a progress, that he was sent at twelve years of age to Queen’s-college, in Cambridge; Dr. Davenant, who was his mother’s brother, being then master of it, and soon after bishop of Salisbury. He took his degrees in arts, that of A. B. in 1624-5, and that of A. M. in 1628, and would have been fellow of the college; but there being already a Northamptonshire man a fellow, he was prohibited by the statutes from being chosen, and although he might have obtained a dispensation, he preferred removing to Sidney-college, in the same university. He had not been long there, before he was chosen minister of St. Bennet’s, in the town of Cambridge, and soon became a very popular preacher. In 1631, he obtained a fellowship in Sidney-college, and at the same time a prebend in the church of Salisbury. This year also he issued his first publication, a work of the poetical kind, now but little known, entitled “David’s Hainous Sin, Heartie Repentances, and Heavie Punishment,” in a thin 8vx>.

After the battle at Cheriton-Down, March 29, 1644, lord Hopton drew on his army to Basing-house, and Fuller, being left there by him, animated the garrison to so vigorous a defence of that place, that sir William Waller was obliged to raise the siege with considerable loss. But the, war hastening to an end, and part of the king’s army being driven into Cornwall, under lord Hopton, Fuller, with the leave of that nobleman, took refuge at Exeter, where he resumed his studies, and preached constantly to the citizens. During his residence here he was appointed chaplain to the infant princess Henrietta Maria, who was born at Exeter in June 1643; and the king soon after gave him a patent for his presentation to the living of Dorchester in Dorsetshire. He continued his attendance on the princess till the surrender of Exeter to the parliament, in April 1646; but did not accept the living, because he determined to remove to London at the expiration of the war. He relates, in his * Worthies,“an extraordinary circumstance which happened during the siege of Exeter” When the city of Exeter, he says, was besieged by the parliament forces, so that only the south side thereof towards the sea was open to it, incredible numbers of larks were found in that open quarter, for multitude like quailg in the wilderness; though, blessed be God, unlike them in the cause and effect; as not desired with man’s destruction, nor sent with God’s anger, as appeared by their safe digestion into wholesome nourishment. Hereof I was an, eye and mouth-witness. I will save my credit in not conjecturing any number; knowing that herein, though I should stoop beneath the truth, I should mount above belief. They were as fat as plentiful; so that being sold for two-pence a dozen and under, the poor who could have no cheaper, and the rich no better meat, used to make pottage of them, boiling them down therein. Several causes were assigned hereof, &c. but the cause of causes was the Divine Providence; thereby providing a feast for many poor people, who otherwise had been pinched for provision.“While here, as every where else, he was much courted on account of his instructive and pleasant conversation, by persons of high rank, some of whom made him very liberal offers; but whether from a love of study, or a spirit of independence, he was always reluctant in accepting any otters that might seem to confine him to any one family, or patron. It was at Exeter, where he is said to have written his” Good Thoughts in Bad Times,“and where the book was published in 1645, as what he calls” the first fruits of Exeter press.“At length the garrison being forced to surrender, he came to London, and met but a coid reception among his former parishioners, and found his lecturer’s place filled by another. However, it was not Ions: before he was chosen lecturer at St. Clement’s near Lombard-street and shortly after removed to St. Bride’s, in Fleet-street. In 1647 he published, in 4to,” A Sermon of Assurance, fourteen years agoe preached at Cambridge, since in other places now, by the importunity of his friends, exposed to public view.“He dedicated it to sir John Danvers, who had been a royalist, was then an Oliverian, and next year one of the king’s judges; and in the dedication he says, that” it had been the pleasure of the present authority to make him mute; forbidding him till further order the exercise of his public preaching.“Notwithstanding his being thus silenced, he was, about 1648, presented to the rectory of Waltham, in Essex, by the earl of Carlisle, whose chaplain he was just before made. He spent that and the following year betwixt London and Waltham, employing some engravers to adorn his copious prospect or view of the Holy Land, as from mount Pisgah; therefore called his” Pi*gah-sijht of Palestine and the confines thereof, with the history of the Old and New Testament acted thereon,“which he published in 1650. It is an handsome folio, embellished with a frontispiece and many other copper- plates, and divided into five books. As for his” Worthies of England,“on which he had been labouring so long, the death of the king for a time disheartened him from the continuance of that work:” For what shall I write,“says he,” of the Worthies of England, when this horrid act will bring such an infamy upon the whole nation as will ever cloud an4 darken all its former, and suppress its future rising glories?“He was, therefore, busy till the year last mentioned, in preparing that book and others; and the next year he rather employed himself in publishing some particular lives of religious reformers, martyrs, confessors, bishops, doctors, and other learned divines, foreign and domestic, than in augmenting his said book of” English Worthies“in general. To this collection, which was executed by several hands, as he tells us in the preface, he gave the title of” Abel Redivivus,“and published it in 4to, 1651. In the two or three following years he printed several sermons and tracts upon religious subjects. About 1654 he married a sister of the viscount Baltinglasse; and the next year she brought him a son, who, as well as the other before-mentioned, survived his father. In 1655, notwithstanding Cromwell’s prohibition of all persons from, preaching, or teaching school, who had been adherents to the late king, he continued preaching, and exerting his charitable disposition towards those ministers who were ejected by the usurping powers, and not only relieved such from what he could spare out of his own slender estate, but procured many contributions for them from his auditories. Nor was his charity confined to the clergy; and among the laity whom he befriended, there is an instance upon record of a captain of the army who was quite destitute, and whom he entirely maintained until he died. In 1656 he published in folio,” The Church History of Britain, from the birth of Jesus Christ to the year 1648;“to which are subjoined,” The History of the University of Cambridge since the conquest,“and” The History of Waltham Abbey in Essex, founded by king Harold.“His Church History was animadverted upon by Dr. Hey 1 in in his” Examen Historicum;" and this drew from our author a reply: after which they had no further controversy, but were very well reconciled *. About this time he was invited, accord ing to his biographer, to another living in Essex, in which he continued his ministerial labours until his settlement at London. George, lord Berkeley, one of his noble patrons, having in 1658 made him his chaplain, he took leave of Essex, and was presented by his lordship to the rectory of Cranford in Middlesex. It is said also that lord Berkeley took him over to the Hague, and introduced him to Charles if. It is certain, however, that a short time hefore the restoration, Fuller was re-admitted to his lecture in the Savoy, and on that event restored to his prebend of Salisbury. He was chosen chaplain extraordinary to the king; created doctor of divinity at Cambridge by a mandamus, dated August 2, 1660; and, had he lived a twelvemonth longer, would probably have been raised to a bishopric. But upon his return from Salisbury in August 1661 he was attacked by a fever, of which he died the 15th of that month. His funeral was attended by at least two hundred of his brethren; and a sermon was preached by Dr. Hardy, dean of Rochester, in which a great and noble character was given of him. H was buried in his church at Cranford, on the north wall of the chancel of which is his monument, with the following inscription:

, a celebrated Lutheran divine, was born in 1518, at Werdeti, near Nuremberg. He adopted the doctrine of Osiander, whose daughter he married, and particularly became a strenuous advocate for Osiander 1 s opinions on the subject of justification. He was a minister in Prussia, and wrote a “Chronology,” from Adam to 1560, published at separate times, but completely at Wittemberg, 1570, fol. with various other tracts. At length being convicted of giving Albert, duke of Prussia, to whom he was chaplain, advice disadvantageous to Poland, he was condemned, with some others, as a disturber of the public peace, and beheaded at Konigsberg, October 28, 1566. He is said to have composed the following distich a little before his execution

, a learned Rabbinical writer, was the son of Dr. Gaffarell, by Lucrece de Bermond, his wife; and was born at Mannes, in Provence, about 1601. He was educated at the university of Apt, in that county, where he prosecuted his studies with indefatigable industry; and applying himself particularly to the Hebrew language and Rabbinical learning, was wonderfully pleased with the mysterious doctrines of the Cabala, and commenced author in their defence at the age of twenty-two. He printed a 4to volume at Paris in 1623, under_the title of “The secret mysteries of the divine Cabala, defended against the trifling objections of the Sophists,” or “Abdita divinae Cabalae mysteria,” &c. The following year he published a paraphrase upon that beautiful ode the 137th Psalm, “By the waters of Babylon we sat down and wept, when we remembered thee, O Sion>” -&c. He began early to be inflamed with an ardent desire of travelling for his improvement in literature, in which his curiosity was boundless.

, a French divine of the sixteenth century, was educated at Paris, where in 1526 he had taken the degree of bachelor, and held the appointment of attorney for the French nation in the university. He was afterwards lecturer in theology at the college of Navarre, and rector of the university. In 1531 he took his degree of D. D. and was chancellor of the university from 1546 till his death, in 1549. Gaigny was deeply read in the ancient languages, and highly esteemed as a Latin poet, and his sovereign Francis I. frequently consulted him on subjects of literature, and made him his first almoner. He was author of many works on subjects of theology, the most important of which are “Commentaries” upon the different books of the New Testament, hi which he explains the literal sense by a kind of paraphrase. Dupin says, “his notes will be found of admirable use to those who desire to read the text of the New Testament, and to comprehend the sense of it without stopping at any difficult places, and without having recourse to larger commentaries. His Scholia on the four evangelists, and on the Acts of the Apostles, are inserted in the” Biblia Magrra" of father John de la Haye.

, a learned divine, and an eminent preacher among the baptists, was born May 26, 1680, at London. His father was a citizen of good repute; and observing the natural turn of his son to be from his infancy grave and composed, he resolved to breed him for the ministry. He spared no cost jn his education, and the boy’s diligence was such, that, both in school and out of school, heapplied attentively to his learning, and became not only master of the Latin and Greek, but of the Hebrew language, at the age of seventeen; when he was sent to Ley den, to finish what he had so happily begun. Soon after his arrival there he received the news of his mother’s death, and, being sensible that this would hasten his return home, he made it a spur to his industry; and so surprisingiwas.his progress in academical learning, that he was thought. -worthy of the degrees of master of arts and doctor of philosophy in his nineteenth year, and accordingly received those honours in 1699, having performed the usual exercises with universal applause . This extraordinary testimony of his son’s merit could not fail to be very acceptable to the father; and the rector of the university communicated it, in a strong letter of commendation. Upon this occasion our author published his “Thesis,” and dedicated it to his father and his two uncles, sir John and sir Joseph Wolf; and a aioble attestation of his merit was subjoined by Adrian Ileland in a Latin panegyric.

, a learned divine among the nonconformists, was born in 1628, at King’s-Teignton in Devonshire, where his father, Dr. Theophilus Gale, was then vicar, with which he likewise held a prebend in the church of Exeter. Being descended of a very good family in the West of England, his education was begun under a private preceptor, in his father’s house, and he was then sent to a school in the neighbourhood, where he made a great proficiency in classical learning, and was removed to Oxford in 1647. He was entered a commoner in Magdalen college, a little after that city, with the university, had been surrendered to the parliament; and their visitors in the general reformation (as they called it) of the university, had put Dr. Wilkinson into the presidentship of Magdalen college, who took particular notice of young Gale, and procured him to be appointed a demy of his college in 1648. But the current of kindness to him was far from stopping here; he was recommended to the degree of bachelor of arts Dec. 1649, by the commissioners, long before the time appointed for taking that degree by the statutes of the university, viz. four years after admission. Of this departure from the usual term of granting a degree they were so sensible, that care was taken by them to have a particular reason set forth, for conferring it so early upon him; expressing, that he was fully ripe for that honour, both in respect of his age. and the excellence of his abilities. It was probably owing to the countenance of the same patrons that he was chosen fellow of his college in 1650, in preference to many of his seniors, who were set aside to make room for him. It is acknowledged, however, that he deserved those distinctions. He took the degree of M. A. June 18, 1652, and being encouraged to take pupils, soon became an eminent tutor, and had, among other pupils, Ezekiel Hopkins, afterwards bishop of Raphoe, in Ireland.

In the mean time he continued to prosecute his own studies with vigour; and choosing divinity for his profession, applied himself particularly to that study. On reading Grotius, on the “Truth of the Christian Religion,” he began to think it possible to make it appear, that the wisest of the pagan philosophers borrowed their more sublime contemplations, as well natural and moral, as divine, from the Scriptures; and that, how different soever they might be in their appearance, not only their theology, but their philosophy and philology, were derived from the sacred oracles. Upon this principle he undertook the arduous work, which from this time became the principal object of his theological researches for many years. He did not, however, neglect the duties of the priesthood, an 1 his discourses from the pulpit were conspicuous proofs of his distinguished piety and learning. He was invited to Winchester, and became a stated preacher there in 1657; in this station he continued for some years, generally admired and esteemed, both for his excellent sermons and his exemplary life and conversation. But, being bred up in puritanical principles, he was unalterably devoted to them; so that upon the re-establishment of the church by Charles II. he could not prevail with himself to comply with the act of uniformity in 1661, and, rather than violate his conscience, chose to suffer all the penalties of the law.

Thus excluded from the public service of his function, and deprived of his fellowship at Oxford, he found friends among his own party, and was taken into the family of Philip lord Wharton, in quality of tutor to his two sons. The state of the universities at home being now very discordant to the principles of lord Wharton, he sent his sons, with their tutor, in 1662, to Caen, in Normandy, a seminary which flourished at that time under the direction of the most distinguished professors of the reformed religion in France; among whom was the celebrated Bochart. With this learned divine and several other persons of distinguished erudition Gale became acquainted, and by this intercourse, as well as by travel, greatly improved himself without neglecting his charge.

In this work, partly, as we have already noticed, but chiefly in his “Philosophia generalis,” he was induced, says Brucker, to become a zealous advocate for Platonism through a violent antipathy to the Cartesian system, which he thought unfriendly to morals, and contradictory to the doctrine of revelation. He undertook to trace back philosophy to its origin, and maintained, that there was a wonderful agreement between the ancient barbaric philosophy, and the Jewish and Christian theology. He brought every philosophical tenet to the test of the scriptures, and thought that it would not be a difficult undertaking, to separate from the pagan philosophy those doctrines which originated in divine revelation, and had been transmitted by tradition from the Hebrews to the gentiles. Having persuaded himself that these doctrines had passed in a direct line, and without material corruption, from the Hebrew fountain to Plato, he recommended his philosophical writings as, next to the scriptures, the most valuable remains of ancient wisdom. The chief point which he labours to maintain in his “Philosophia generalis” is, that Plato received his knowledge of theology from the Hebrews, and that the doctrine on this subject taught by him and his followers, for the most part, agrees with that of the holy scriptures. This opinion he implicitly adopts from the ancient fathers, whose authority, with respect to this matter, Brucker thinks there is reason to call in question. His account of other philosophers is given, without much appearance of accurate discrimination, chiefly from Laertius. He divides the Aristotelian philosophy into pure and impure, and supposes, gratuitously enough, that the former passed from Moses to the Stagy rite through the channel of Plato’s instruction.

From the list of his publications, it is evident, that dean Gale was a learned divine, and well versed in historical knowledge. This gained him the esteem of most of the learned men his contemporaries, both at home and abroad. With some of them he held a particular correspondence, as Mabillon, from whom he received the ms. of Alcuin de Pontificibus Kboracensibus, published in his “Hist. Brit. Scriptores,” Baluze, Allix, Cappel, Rudolph, Wetstein of Amsterdam, Greevius, Huetius, &c. This last had a singular respect for him, and declares it his opinion, that our author exceeded all men he ever knew, both for modesty and learning.

As a physician, the ancients had the highest esteem for him. Athenacus, his contemporary, shews the great opinion he had of his merit as a philosopher, by making him a guest at his feast of the philosophers; where he not only compliments him upon the great number of his writings, but adds, that in elocution and perspicuity of style, he was inferior to none*. Eusebius, who lived about an hundred years after him, observes, that the veneration in which Galen was held as a physician, was such, that many looked upon him as a God, and even paid him divine worship; accordingly Trallian gives him the title of “most divine.” Oribasius, who flourished soon after Eusebius, and was himself Archiater to Julian, testified his esteem for Galen, by the extracts he made of his works, as well as by the praises which he bestows upon him. /Ktius and Paulus vEgineta have also copied Galen, especially the last, and his works were commented on by Stephen the Athenian. Avicenna, Averroes, and the rest of the Arabian physicians, who take the best of what they have from Galen, have not been wanting in their praises of him. After all, however, it is certain he had in his own time a considerable party to contend with, and these latter ages have raised up some powerful adversaries to his name. The practice of Hippocrates, which he laboured to re-establish, did not triumph over the other sects, immediately upon Galen’s declaring against them. The sect of the methodists (as it was called) supported its credit for some ages

, an English divine, born at Beckenham, in Kent, in August 1696, was admitted pensioner of Bene't college, under the tuition of Mr. Fawcett, May 8, 1714, and became scholar of the house in July following. He took the degree of M. A. in 1721, and was upon tbfc king’s list for that of D. D. (to which he was admitted April 25, 1728) when his majesty honoured the university of Cambridge with his presence. In 1721 he was chosen lecturer of St. Paul’s Covent-garden, and instituted the same year to the rectory of Wavenden, or Wanclen, in Buckinghamshire. The lord chancellor King appointed him his domestic chaplain in 1725, preferred him to a prebend in the church of Gloucester in 1728, and to another in that of Norwich ahout three years after. He presented him likewise to the rectory of Ashney, alias Ashton, in Northamptonshire, in 1730; and to that of St. Giles’s in the fields, in 1732; his majesty made him also one of his chaplains in ordinary in October 1735. Dr. Gaily died August 7, 1769. He was the author of, 1. “Two sermons on the Misery of Man, preached at St. Paul’s Covent-garden, 1723,” 8vo. 2. “The Moral Characters of Theophrastus, translated from the Greek, with notes, and a Critical Essay on Characteristic Writing,” 1725, 8vo. 3. “The Reasonableness of Church and College Fines asserted, and the Rights which Churches and Colleges have in their Estates defended,” 1731, 8vo. This was an answer to a pamphlet called “An Enquiry into the Customary Estates and Tenants of those who hold Lands of Church and other Foundations by the tenure of three Lives and twenty-one years. By Everard Fleet wood, esq.” 8vo. 4. “Sermon before the House of Commons, upon the Accession, June 11, 1739,” 4to. 5. “Some Considerations upon Clandestine Marriages,” 1750, 8vo. This was much enlarged in a second edition the year following, and had the honour afterwards to be noticed in the house of commons in the debates on the marriage act. 6. “A Dissertation against pronouncing the Greek language according to Accents,” 1754, 1755, 8vo. 7. “A Second Dissertation,” on the same subject, 8vo.

, an English divine, a native of Hereford, where he was born ki 1591, was educated at the school there, and became a student of Christ- church, Oxford, about 1607. After taking his degrees in arts, he entered into holy orders, and was noted for a quaint singularity in his manner of preaching. King James I. beingmuch pleased with a speech which he had delivered before him in the Scotch tone, when he was deputy-orator, gave him the reversion of the next canonry of Christ-church; into which he was installed, on the death of Dr. Thomas Thornton, in 1629; and taking his degrees in divinity the following year, he was made one of the chaplains in ordinary to king Charles I. In 1648 he was ejected from his canonry by the parliamentary visitors, and lived obscurely in Oxford, until the restoration, when he-was re-instated in his stall, and from that time devoted the profits of it to charitable uses, with some benefactions to his relations, and to Christ-church. He published several sermons, particularly a volume containing sixteen, Lond. 1659, 8vo. 2; “Specimen Oratorium,” Lond. 1653, containing some of his university orations. This was reprinted in 1657, and in 1662, with additional orations and letters. There were subsequent editions printed at Oxford in 1668 and 1675, &c. yet the book is very scarce. He died Dec. 20, 1670, and was buried in Christ-church cathedral, with an elegant Latin epitaph, written at the desire of his executors, by Dr. South, who succeeded him in his canonry.

During his residence at Rome, he had among other things obtained some favours at that court for bishop Nix of Norwich, who on his return rewarded him with the archdeaconry of Norfolk, in 1529; and this probably was the first preferment he obtained in the church. In truth, it must be owned that his merit as a divine did not entitle him to any extraordinary expectations that way, but as he made his first entrance into business in a civil capacity, so he continued to exercise and improve his talents in state affairs, which, gave him an opportunity of rendering himself useful, and in a manner necessary to the king; who soon after his arrival, took him from Wolsey, and declared him secretary of state. Thus introduced into the ministry at home, besides the ordinary business of his office, and the large share he is said to have had in the administration of affairs in general, he was particularly advised with by the king in that point which lay nearest to his heart; and when cardinal Campejus declared that the cause of the divorce was evoked to Rome, Gardiner, in conjunction with Fox the almoner, found out Cranmer, and discovering his opinion, introduced him to his majesty, whom they thus enabled to extricate himself out of a difficulty then considered as insuperable.

, a French protestant divine, was born in 1587, at Montauban. During his academical studies, he made so rapid a progress in divinity, that he was appointed minister at Puylaurens, when only twentyfour years of age, by the synod of Castres. He was afterwards minister and professor of divinity at Montauban, and died there in 1650. His principal works are, an epic poem in 12 books, entitled “Adolphidos,” in which he celebrates the great exploits of Gustavus Adolphus, in elegant Latin verse another Latin poem in praise of the protestant Swiss Cantons several theological theses a treatise “De Imputatione priuai peccati Adse,” 8vo another, “De Christo Mediators,” 4to and an explanation in Latin of Calvin’s Catechism, which he wrote with his colleague M. Charles, 8vo, &c.

, an English divine, was born at Bury St. Edmund’s, May 1, 1753, and was the only surviving child of the rev. Robert G. many years master of the free grammar-school at Bury, and rector of Nowton and Hargrave, in Suffolk . His mother was Mary, daughter of Mr. Benton, and sister of the late Edward Benton, esq. secondary in the court of king’s-bench. He was educated partly by his father, who supported a considerable reputation for classical learning, and partly at Bury school, whence he was admitted of Trinity-college, Cambridge, in 1770, and the following year was elected scholar. In 1774 he was admitted to his degree of B. A. which he obtained with credit to his college and himself; and was elected fellow in 1775, and proceeded M. A. in 1777. In 1793 he was elected college preacher, and in November 1797, was advanced into the seniority. He was ordained deacon March 3, 1776, and afterwards entered on the curacies of Newton and Great Welivatham, in the neighbourhood of Bury. On June 15, 1777, he was ordained priest, but having imbibed some scruples as to the articles of the church, of the Socinian cast, he determined sever to repeat his subscription to the articles for any preferment which he might become entitled to from the college patronage, or which might be offered to him from any other quarter. Agreeably to, and consistently with, this state of mind, be resigned, at Midsummer, 1789, the curacies in which he was then engaged, and resolved thenceforward to decline officiating in the ministry. Mr. Garnham’s health was never robust, and, during the last five or six years of his life, suffered much from sickness, which prevented his residing at Cambridge after the death of his father, in 1798, and indisposed and disqualified him from pursuing his former application to his studies. His indisposition and infirmities continued to increase; and, in the summer of 1801, he evidently appeared to be much broken. For some short time he had complained of an asthma; and, on the Saturday preceding his death, was attacked with an inflammation on the lungs and breast. He continued till the morning of the following Thursday, June 24, 1802, when he expired in the- 50th year of his age, and was buried in the chancel of Nowtoa church. His writings were numerous, but all anonymous. 1. “Examination of Mr. Harrison’s Sermon, preached in the cathedral church of St. Pawl, London, before the lord mayor, on May 25, 1788, 1789.” 2. “Letter to the right rev. the bishop of Norwich (Dr. Bagot), requesting him to name the prelate to whom he referred as * contending strenuously for the general excellence of our present authorized translation of the Bible,' 1789.” 3. “Letter to the right rev. the bishop of Chester (Dr. Cleave*), on the subject of two sermons addressed by him to the clergy of his diocese comprehending also a vindication of the late bishop Hoadly, 1790.” 4. “Review of Dr. Hay’s sermon, entitled, t Thoughts on the Athanasian Creed,' preached April 12, 1790, at the visitation of the archdeacon of Bucks,” 1790. 5. “Outline of a Commentary on Revelations xi. 114,” 1794. 6. “A Sermon preached in the chapel of Trinity-college, Cambridge, on Thursday, Dec. 19, 1793, the day appointed for the commemoration of the benefactors to that society,” 1794. He wrote also the papers in “Commentaries and Essays” signed Synergus: and some in “The Theological Repository,” signed Ereunetes, and Idiota.

The sound judgment, extensive reading, and capacious memory of Gassendi, indeed qualified him to attain great distinction among philosophers. He is also ranked by Barrow among the most eminent mathematicians of the age, and mentioned with Galileo, Gilbert, and Des Cartes. His commentary on the tenth book of Diogenes Laertius is a sufficient proof of his erudition. With uncommon abilities for the task, he undertook to frame from Lucretius, Laertius, and other ancient writers, a consistent scheme of Epicurean doctrine, in which the phenomena of nature are immediately derived from the motion of primary atoms. But he was aware of the fundamental defect of this system, and added to it the important doctrine of a Divine superintending Mind, from whom he conceived the first motion and subsequent arrangement of atoms to have been derived, and whom he regarded as the wise governor of the world. Gassendi strenuously maintained the atomic doctrine in opposition to the fictions of the Cartesian philosophy, which were at that time obtaining great credit; and particularly asserted, in opposition to Des Cartes, the doctrine of a vacuum. On the subject of morals, Gassendi explained the permanent pleasure or indolence of Epicurus, in a manner perfectly consistent with the purest precepts of virtue.

, a French divine of the eighteenth century, descended from a family of distinction, was born at Aix, in Provence, and being at an early age admitted into orders, officiated for some years as priest in the parish church of St. Paul. Among his theological publications is “A Collection, of Homilies on the Epistles to the Romans,” in two volumes, 12mo, with a delineation of the character of St. Paul prefixed. But on the death of his elder brother, a celebrated advocate in the parliament of Provence, he retired into the country, studied law, and being admitted an advocate, practised with uncommon success. The interests of the poor he advocated without hope of reward; and in 1717 he gained a famous cause against the Jesuits, of whom he was an active opponent. Not contented with pleading professionally against them, he attacked them by means of the press, and wrote a piece entitled “The Jesuits unmasked.” He published some treatises against the bishop of Marseilles, who procured him to be banished twice to Viviers, where he died in 1731, and on account of his reputed heresy he was denied the rites of Christian burial.

, a very learned English divine aud critic, descended from a family of that name at Gatacre-hall, in Shropshire, was born Sept. 4j 1574, in the parsonage-house of St. Edmund the King, in Lombardstreet, London, where his father, an eminent Puritan divine (who died in 1593) was then minister. At sixteen years of age he was sent to St. John’s college in Cambridge; where, in due time, he took both the degrees in arts. He was greatly distinguished by his abilities, learning, and piety; insomuch that the foundation of Sidney college being laid about this time, he was, by archbishop Whitgift, and Dr. Goodman dean of Westminster, the trustees of that foundation, appointed a fellow of that society, even before the building was finished. In the mean while he went into Essex, as tutor to the eldest son of Mr. (afterwards sir) William Ayloff, of Berksted, who himself learned Hebrew of him at the same time. During his residence here, he usually expounded a portion of scripture to the family every morning; in this task, after rendering the text into English from the original language, he explained the sense of it, and concluded with some useful observations. In the space of two years he went through all the prophets in the Old Testament, and all the apostolical epistles in the New. Dr. Stern, then suffragan bishop of Colchester, being nearly related to the mistress of the family, happened in a visit to be present at one of these performances; and, being struck with admiration, instantly exhorted the expounder to enter into the priesthood; and Mr. Gataker was ordained by that suffragan.

In 1653, he was drawn into a dispute with Lilly the astrologer, about the certainty of his art, which that impostor had maintained was revealed to mankind by the good angels. Our author, in his annotations upon Jeremiah, taking notice of this profaneness, had used the astrologer a little roughly, calling him blind buzzard, &c. in return to which, Lilly in his “Annus Tenebrosus,” reflected upon the divine; who replied, in “A Vindication of the Annotations,” &c. 1653, 4to. It is said that he had thought proper before he had published this piece, to consult Mr. Briggs, for his opinion in the point, who returned a decisive and ready answer, that he conceived it to be a mere system of groundless conceits. To this Lilly printing an answer, in which he charged his antagonist with covetousness, and prostituting his function to worldly views, Gataker wrote “A Discourse Apologetical,” vindiCiating himself from those calumnies. This last piece was published in 1654; and the same year he died, being in his 80th year. His corpse was interred at his own church, Mr. Simon Ashe preaching his funeral sermon: this was printed in 1655, with a narrative of his life, which has been the ground-work of this memoir. He would never suffer his picture to be drawn, and probably it is Owing to the same cause, that no stone marked the place of his burial.

, an able divine and mathematician, was born at Lindau, in Swabia, in 1667, and after some education here, was sent to Ulm, and afterwards to the university of Jena, where he took the degree of M. A. and became a considerable proficient in mathematics. After this he spent some time in different German universities, improving himself in theology and mathematics, and then visited Amsterdam and London. In 16y3 he was ordained, and appointed in 1728 principal pastor of Lindau. His leisure hours he devoted to mathematical and philosophical pursuits, became a lecturer in these branches of science, in which character his reputation procured him the correspondence of many of the most learned mathematicians in foreign countries. He was a practical mechanic, as well as an able illustrator of the higher branches of science; and many of the instruments which he made use of were constructed by himself. He had begun the erection of an observatory, but death terminated his labours in 1738. He was the author of “Gnomonica Mechanica Universalis;” of various calendars, and calculations and descriptions of eclipses; of other philosophical treatises, and of sermons. His Ephemerides and astronomical observations were received by the royal academies of sciences at Paris and Berlin, and several of them were inserted in the Memoirs of those learned societies.

These noble additions to his fame, his fortune, and his friendships, inspired him with fresh vigour, raised him to a degree of confidence and assurance, and he was even prompted to think that “The Wife of Bath,” despised and rejected as it had been in 1714, when first acted, might, with some improvements which he could now give it, be made to taste the sweets of this happy change in his fortune. In this temper he revised and altered it, and brought it again upon the stage in 1729, but had the mortification to see all his sanguine hopes of its success blasted; it met with the same fate in the play-house as formerly. This rebuff happened in March 1729-30; and as he was easily depressed, produced a degree of melancholy, which, with the return of his constitutional distemper the colic, gave a new edge to the sense of his disappointments at court, with respect to the “Beggar’s Opera.” By that satire, he had flattered himself with the hopes of awing the court into a disposition to take him into favour, in order to keep so powerful a pen in good humour. But this last refinement upon his misery, added to former indignities, threw him into a dejection, which he in vain endeavoured to remove, by another tour into Somersetshire, in 1731. The state both of his body and mind cantiot be so forcibly described, as it is in his own account of it to Pope. “My melancholy,” says he, “increases, and every hour threatens me with some return of my distemper. Nay, I think I may rather say, I have it on me. Not the divine looks, the kind favours and expressions of the divine duchess, who hereafter shall be in place of a queen to me, nay, she shall be my queen, nor the inexpressible goodness of the duke, can in the least chear me. The drawing: room no more receives light from these two stars. There is now (what Milton says in hell) darkness visible. O that I had never known what a court was! Dear Pope, what a barren soil (to me so) have I been striving to produce something out of! Why did not I take your advice before my writing fables for the duke, not to write them, or rather to write them for some young nobleman? It is my hard fate, I must get nothing, write for them or against them.” In this disposition, it is no great wonder that we find him rejecting a proposal, made to him by this last-mentioned friend in 1732, of trying his muse upon the hermitage, then lately built by queen Caroline in Richmond-gardens; to which he answers with a fixed despondency, that “he knew himself unworthy of royal patronage.”

His works may be divided into original pieces and translations. Of the former are, 1. “Grammaticae Graecoe Libri quatuor.” Written in Greek, and printed first at Venice in 1495: afterwards at Basil in 1522, with a Latin translation by Erasmus. 2. “Liber de Atticis Mensibus Greece;” by way of supplement to his grammar, with which it was printed with a Latin version. 3. “Epistola ad Franciscum Phiielphum de origine Turcarum, Graece, cum Versione Leonis Allatii.” Printed in the Symmicta of the translator at Cologne in 1653. His translations are also of two sorts; from Greek into Latin, and from Latin into Greek. Of the latter sort are Cicero’s pieces, “De Senectute,” and “De Somnio Scipionis:” both printed in Aldus’s edition of Cicero’s works in 1523, $vo. Of the former sort are, “Aristotelis Libri novem Historise Animalium de Partibus Animalium Libri quatuor & de Generatione Animalium Libri quinque. Latine versi. Venet. 1476.” It was Aristotle’s “History of Animals,” which is said to have caused the enmity between Gaza and Trapezuntius. Trapezuntius, it was alleged, had translated the same work before Gaza: and though Gaza had made great use of Trapezuntius’s version, yet in his preface he boasted, that he had neglected to consult any translations whatever; and declared contemptuously, that his design was not to enter the list with other translators, or to vie with those whom it would be so easy to conquer. This conduct, if the statement be true, Trapezuntius might very justly resent. The same “History of Animals,” or rather, as P. Valerianus says, his divine lucubrations upon it, were memorable on another account; for it is said to have been the work which he presented in a Latin translation to pope Sixtus, and for which he underwent so severe a disappointment. He translated also other Greek books into Latin: as, “Aristotelis Problemata,” Theophrasti Historiae Plantarum Libri decem,“” Alexandri Problematum Libri duo,“” JEAiani Liber de Instraendis Aciebus,“”J. Chrysostomi Homiliae quinque de incomprehensibili Dei Natura." There are extant also some works of Gaza which have never been published.

, a Roman catholic divine, who attempted to translate the Bible, with a view to destroy its credibility, was born in 1737, in the parish of Ruthven, and county of Bamff, in Scotland. His parents, who were Roman catholics, in very humble life, possessed but a few books, among which was an English Bible, to the study of which their son applied very early, and is said to have known all its history by heart before he was eleven years old. At the age of fourteen he was sent to Scalan, a free Roman catholic seminary in the Highlands, of obscure fame, where he acquired only an acquaintance with the vulgate Latin Bible. Having attained the age of twentyone, he was removed to the Scotch college at Paris, where he made such proficiency in his studies as very much attracted the attention of his preceptors. Here school divinity and biblical criticism occupied the principal part of his time; and he endeavoured also to make himself master of the Greek and Latin languages, and of the French, Spanish, German, and Low Dutch.

, a divine of the church of England, but a native of Scotland, was educated and probably born at Edinburgh, where he took the degree of M. A. and was in July 1671 incorporated in the same at Oxford, being one of the first four natives of Scotland, who partook of bishop Warner’s exhibitions intended for Balliol college. Some demur occurring on the part of the college, these scholars were first placed in Gloucester-hall (now Worcester college), but, in 1672, they were removed to Balliol. In 1678 Mr. Geddes went to Lisbon, as chaplain to the English factory the exercise of which function giving offence to the inquisition, he was sent for by that court in 1686, and notwithstanding he pleaded a privilege which had never been called in question, founded on the treaty between England and Portugal, he was forbid to continue his ecclesiastical duties. The English merchants resenting this violation of their privilege, wrote immediately to the bishop of London, representing their case, and their right to a chaplain; but before their letter reached his lordship, he was suspended by the ecclesiastical commission ordered by king James, who was now endeavouring to establish popery at home. They were deprived therefore of all exercise of their religion till the arrival of Mr. Scarborough, the English envoy, under whose character as a public minister they were obliged to shelter themselves. Mr. Geddes finding matters in this situation, thought proper to return to England in May 1688, where he took the degree of LL. D. and after the promotion of Dr. Burnet to the bishopric of Salisbury, who speaks very respectfully of him in his “History of the Reformation,” was promoted by him to be chancellor of his church. He died before 1714, but at what time we have not been able- to discover. During his residence at Lisbon, he had collected materials of the historical kind from scarce books and Mss. in the Spanish and Portuguese language^ which he translated and published in various forms after his return to England. Among these publications are: 1. “The Church History of Malabar,” Lond. 1694, 8vo. 2. The Church History of Ethiopia,“ibid. 1696, 8vo. 3.” The Council of Trent plainly discovered not to have been a free assembly,“ibid. 1697 and 1714, 8vo. 4.” Miscellaneous Tracts,“of civil and ecclesiastical history, ibid. 1702—5, 8vo, extended afterwards to S vols. 1714, and 1730. 5.” Several Tracts against Popery," ibid. 1715, 8vo.

, an eminent Lutheran divine, doctor of divinity, professor of Hebrew, minister of St. Thomas, preacher, confessor, and member of the elector of Saxony’s ecclesiastical councils, was born April 24, 1614, at Leipsic, and died August 22, 1681. He left valuable commentaries in Latin on Ecclesiastes, Proverbs, Daniel, and the Psalms a treatise on the “Mourning of the Jews,” in the same language and several other works which are esteemed, and were published at Amsterdam, 1695, 3 vols. fol.

, or, as by some called, Gayler Keiserspergius, an eminent Swiss divine, was born in 1445, at Schaffhausen, where his father was a notary, but he dying about three years afterwards, his son was adopted by a relation who lived at Keysersberg, and educated there in his infancy. He afterwards pursued his more serious studies at Fribourg and Basil. When admitted into the church he was invited to preach at Wurzburgh, where he became so celebrated for pulpit oratory, that Augsbourg, Basil, and Strasburgh contended which should persuade him to settle among them. At length he gave the preference to Strasburgh, where he resided thirty-three years, edifying the people by his discourses and his example. Here he died March 10, 1510. He is said to have been the first who proposed that the sacrament should be administered to condemned persons. He was much admired by Wimpheliugius, Beatus Rhenanus, and many of the eminent men of his time. His works, the principal of which are enumerated by Clement, as books of rare occurrence, are in German and Latin, and consist principally of “Sermons,” often surcharged with metaphors and allegories, and sometimes with facetious remarks, but in general they are learned, and serve very much to illustrate the manners of the time, which he had the courage to censure, when erroneous, before persons of the highest rank or power, with intrepid boldness. Oberlin published in 1786, a curious life of Geiler, which we have not seen; the preceding account being taken from the authorities below.

, a learned German divine and historian, was born at Nimeguen, in 1482. He studied classical learning at Deventer, and went through his course of philosophy at Louvain with such success, that he was chosen to teach that science; and in that university he contracted a strict friendship with several learned men, particularly Erasmus. He made some stay at Antwerp, whence he was invited to the court of Charles of Austria, to be reader and historian to that prince; but, not liking to attend him into Spain, he entered into the service of Philip of Burgundy, bishop of Utrecht. He was his reader and secretary twelve years, that is, to 1524; after which, he executed the same functions at the court of Maximilian of Burgundy. Being sent to Wittemburg in 1526, in order to inquire into the state of the schools and of the church at that place, he faithfully reported what he had observed, and confessed he could not disapprove of a doctrine so conformable to the Scriptures, as that which he heard there; and upon this he forsook the popish religion, and retired towards the Upper Rhine. He married at Worms, and taught youth there for some time. Afterwards he was invited to Augsburg, to undertake the same employment; and at length, in 1534, he went thence to Marpurg, where he taught history for two years, and then divinity to his death. He died of the plague, Jan. 10, 1542. The story of his being assassinated by robbers is amply dispfoved by Bayle. He was a man well skilled in poetry, rhetoric, and history.

“Urna capit cineres, nomen non orbe tenetur.” His principal works are a “Sacred Chronology,” 8vo; a “Commentary on the Psalms,” 8vo three books “on the Trinity,” 8vo; a Latin treatise, in which he maintains the right of the clergy and people to elect bishops, contrary to the king’s appointment, 8vo (the parliament of Provence sentenced this treatise to be burnt, and banished Genebrard from the kingdom); a French translation of various Rabbins, fol. and a translation of Josephus; “Excommunication of the Ecclesiastics who assisted at divine service with Henry de Valois, after the assassination of cardinal de Guise,” 1589, 8vo, Latin, and other works. St. Francis de Sales gloried in having been his pupil.

, an eminent divine of the church of Scotland, eldest son of the rev. Gilbert Gerard, minister of Chapel-Garioch, in Aberdeenshire, was born there Feb. 22, 1728; he was educated partly at the parish school of Foveran, whence he was removed to the grammar-school at Aberdeen, after his father’s death. Here he made such rapid progress, that he was entered a student in Marischal-college when he was but twelve years of age. He devoted his first four years to the study of Greek, Latin, the mathematics, and philosophy, and was at the close of the course admitted to the degree of M. A. He now commenced his theological studies, whtch he prosecuted at the universities of Aberdeen and Edinburgh. Immediately on the completion of his twentieth year, in 1748, he was licensed to preach in the church of Scotland, and in 1750 was chosen assistant to Mr. David Fordyce, professor of philosophy in the Marischal college at Aberdeen, and in two years afterwards, upon the death of the professor, Gerard was appointed to succeed him. Here, after a short time, the department assigned to Mr. Gerard was confined to moral philosophy and logic, the duties of which he discharged with conscientious and unwearied diligence, and with equal success and reputation. He was a member of a literary society at Aberdeen, consisting of Drs. Blackwell, Gregory, Reid, Campbell, Beattie, &c. which met very regularly every fortnight during the winter, when the members communicated their sentiments with the utmost freedom, and received mutual improvement from their literary discussions; and hence originated those well-known works, Reid’s “Inquiry into the Human Mind” Gregory’s “Comparative View;” Gerard’s “Essay on Genius” Beattie’s “Essay on Truth” andCampbell’s “Philosophy of Rhetoric.” In 1759 Mr. Gerard was ordained a minister of the church of Scotland, and in the following year he was appointed professor of divinity in the Marischal college, and about the same period he took his degree of D. D. He continued to perform the several duties attached to his offices till 1771, when he resigned the professorship, together with the church living, and was preferred to the theological chair in the university of King’s-college, a situation which he held till his death, which happened on his birth-day, Feb. 22, 1795. Dr. Gerard’s attainments were solid rather than brilliant, the effect of close and almost incessant study, and a fine judgment. He had improved his memory to such a degree, that he could in little more than an hour get by heart a sermon of ordinary length. He was author of “An Essay on Taste,” which was published in 1759, and which obtained for him the prize of a gold medal, from the society of Edinburgh. This work was afterwards much enlarged, and reprinted in 17 So. His “Dissertations on the Genius and Evidences of Christianity,” published in 1766, are well known and highly appreciated; so also are his “Essay on Gesius,” and his sermons in 2 volumes. In 1799 his son and successor, Dr. Gilbert Gerard, gave the world a posthumous work of much merit, which had been left among the papers of his father, entitled “The Pastoral Care,” which made a part of his theological course of lectures. As a clergyman the conduct of Dr. Gerard was marked with prudence, exemplary manners, and the most punctual and diligent discharge of his ministerial duties; his sermons were simple and plain, adapted to the common class of hearers, but so accurate as to secure the approbation of the ablest judges. As a professor of divinity, his great aim was not to impose by his authority upon his pupils any favourite system of opinions; but to impress them with a sense of the importance of the ministerial office; to teach them the proper manner of discharging all its duties; and to enable them, by the knowledge of the scriptures, to form a just and impartial judgment on controverted subjects. Possessing large stores of theological knowledge, he was judicious in selecting his subjects, happy and successful in his manner of communicating instruction. He had the merit of introducing a new, and in many respects a better plan of theological education, than those on which it had formerly been conducted. Having a constant regard to whatever was practically useful, rather than to unedifying speculations, he enjoined no duty which he was unwilling to exemplify in his own conduct. In domestic life he was amiable and exemplary; in his friendships steady and disinterested, and in his intercourse with society, hospitable, benevolent, and unassuming; uniting to the decorum of the Christian pastor, the good breeding of a gentleman, and the cheerfulness, affability, and ease of an agreeable companion.

, an English divine of the puritan cast, was born in Yorkshire in 1600, and in 1615 entered as a servitor of Magdalen-hall. In 1621 he took his degree of M. A. and being ordained, became minister of Tewkesbury, in Gloucestershire, where he was afterwards silenced by bishop Goodman for objecting to certain ceremonies of the church. In 1641 this suspension was removed by one of the parliamentary committees which took upon them to new-model the church. In 1645 he became by the same interest minister of St. Albans, and about four years afterwards that of St. Faith’s, under St. Paul’s, London. Although a puritan' in matters of the ceremonies and discipline, -he appears soon to have penetrated into the designs of the reformers of his age, and opposed the civil war, aad especiaMy the murder of the king, the barbarity of which is said to have hastened his death. He died at his house in Ivy-lane, Paternoster-row, in February 1649. Wood gives a long list of sermons and tracts published by this author, against the baptists and independents; one of them is entitled “An exercise, wherein the evil of Health-drinking is by clear and solid arguments convinced,” 1648, 4to. Another, more useful in that age, was his “AstrologoMastix; or, the vanity of judicial astrology,” 1646. He had an elder brother, Stephen, also a puritan divine, who wrote against Dr. Crisp, in the Antinomian controversy.

, an eminent German Lutheran divine, was born at Quedlinburgh, in Saxony, Oct. 17, 1582, where he was partly educated, but in 1599, was sent to Wittemberg, and studied philosophy and divinity under the ablest masters. In 1601, by the advice of Rauchbach, a counsellor and vice-chancellor of Saxony (for his father died in 1598) he went through a course of medical studies, but about two years after, recollecting a vow he had made during a fit of sickness, he returned again to divinity, the study of which he farther prosecuted at Jena, to which he first went as tutor to his friend llauchbach’s son. In 1603 he took his master’s degree here, and in 1604 removing with his pupil to Marpurg, he continued his theological studies, and learned Hebrew. In 1605 he returned to Jena, took his degree in philosophy, and having been ordained, was appointed by John Casimir, duke of Saxony, to a church in Franconia, and at the same time to be professor of divinity in the Casimirian college of Cobourg. In 1616. by consent of his liberal patron, he accepted the professorship of divinity at Jena, and continued in that office during the remainder of his life. He was four times chosen rector of the university, and encreased his reputation by a vast variety of publications which made him known to all the literati of Europe, many of whom, both protestants and catholics, bore testimony to his extensive learning, piety, and usefulness, both as a divine and teacher. He died of a fever, Aug. 17, 1637. His works, which are written in Latin and German, consist of treatises on various theological subjects, critical and polemical; commentaries on various books of the Old and New Testament common-places, &c. &c. One only of these, his “Meditations,” is well known in this country, having gone through many editions, and having also been translated into most European languages and into Greek. He left a numerous family, some of whom became distinguished as divines, particularly his eldest son, John Ernest, who was born at Jena in 1621, and studied at Altdorf. He was appointed professor of philosophy at Wittemberg in 1616, and in 1652 was nominated professor of history at Jena. Like his father he devoted mucli of his time to biblical and theological learning. He died in 1688. Among his works are, “Harmonia Linguarnm Orientalium;” “Dispurationum theologicarum Fasciculus;” De F.cclesiae Copticæ Ortu, Progressu, et Doctrina." There is a very minute and curious history of this family in the work from which these particulars have been taken, with much collateral information respecting the theological writers and controversies during the life of the elder Gerhard.

, a Lutheran divine, was born at Kuitlingen, a village in Suabia, Dec. 26, 1546. He laid the foundation of a learned, education at Stutgard, and became distinguished for his diligence at the university of Tubingen, where, in 1566, he took his degree of B. A. with great applause. Shortly after this he withdrew from the university to Eslingen on account of the plague, and there he was admitted to the degree of doctor in philosophy in 1567, and in 1573 he accompanied David Ungnad, who was’ sent on an embassy from the emperor Maximilian II. to the Turkish court. He continued at Constantinople about five yetirs, acquainting himself with the manners and religion of the Turks and Greeks, cultivating an acquaintance with the most eminent men in the latter communion, and collecting many Greek Mss. which he purchased for Crusius. Upon his return to Tubingen he was made professor, dean of the church, and a member of the senatus academicus, but engaged in the duties of his profession with so much zeal and assiduity, as to injure his health. He died Jan. 30, 1612. He was author of various controversial writings against Daneau and Bu&eus on the subject of the divinity of Jesus Christ; two volumes of “Disputationes Theologica; d praecipuis horum temporum controversies,” Tubingen, 161^, 4to, and of what may now probably te thought the most important of his works, “A Journal (in German) of the embassy to the Porte,” pubfished at Francfort, in 1674, fol.

, a Lutheran divine, was born at Boleslau, in Silesia, Nov. 8, 1559. After receiving the early part of his education at his native place, he was sent to Breslaw to pursue the studies preparatory to the profession of a divine, and thence to Strasburg, where having obtained an academic exhibition for five years, he employed that time in the study of philosophy, the mathematics, and the learned languages, particularly the Oriental. He now became private tutor to a noble Livonian, and in 1583 was admitted to the degree of master of arts. In 1592 he was invited to be professor of divinity in the university of Witteniberg, and was at the same time admitted to the degree of doctor of divinity. He also occupied the important posts of dean and rector of the university, assessor in the ecclesiastical consistory, and first preacher in the church; but the duties of these, with his close application, injured his health, and he fell a sacrifice to a complication of disorders, Feb. 7, 1605. His works are a Latin translation of “The Prophecy of Hosea;” “Disquisitions on the Psalter,” treating of the dignity, the use, the argument, and the connection of the Psalms, and many other works of a theological and controversial nature, to the amount of forty, which are enumerated in our authorities, and of which his commentaries and prelections on Isaiah, Joel, Obadiah, &c. appear to be the most valuable.

, a Scotch divine of considerable talents and zeal, and one of the founders of the Secession church in Scotland, (See Erskine, Ebenezer, and Ralph), and the leader of that division of the seceders called the Antiburghers, was born in Perthshire, in 1713, and was educated at the university of Edinburgh. Soon after 1730, violent disputes occurring in the general assembly of the church of Scotland, respecting the law of patronage, Mr. Gib was among the keenest opponents of private church patronage, and in 1733 was with three others dismissed from his pastoral charge. These afterwards formed congregations of their own, to one of which, at Edinburgh, Mr. Gib was ordained, in April 1741. This congregation gradually increased, and with others of the same kind, was in a flourishing state, when in 1746 a schism took place among them respecting the swearing of the oaths of burgesses, and from this time the secession church was divided into two parties, called burghers and antiburghers, and Mr. Gib was considered as the ablest advocate for the latter. In 1774 he published “A display of the Secession testimony,” 2 vols. 8vo, and in 1786 his “Sacred Contemplations,” at the end of which was an “Essay on Liberty and Necessity,” in answer to lord Kames’s Essay on that subject. Mr. Gib died at Edinburgh, June 18, 1788, and was buried in the Grey-friars church-yard, where art elegant monument has been erected to his memory, at the expence of his congregation, among whom he had unweariedly laboured for the long period of forty-seven years.

, a pious dissenting divine, was born at Reak, in the parish of Swaffham Prior, near Newmarket, May 31, 1720. His father, of both his names, was for some years pastor of a congregation at Olney, in Buckinghamshire, and afterwards of another at Royston in Hertfordshire. He received his early education in Cambridgeshire, and in 1735 was placed under the care of Dr. Taylor, at Deptford. After going through a course of preparatory studies, he was ordained, according to the forms among the dissenters, in 1742, and appointed assistant preacher at the meeting in Silver-street. In this situation, however, he did not continue long, being in 1743, called to the pastoral charge of the independent congregation at Haberdashers’ hall, which he sustained the whole of his life.

The writer of his life, among many instances which he declares might be assigned of his making a proper use of that spiritual ministry he was honoured with, specifies some few of a more eminent kind. One was his occasional recommendation of several worthy and learned persons to the favour of the secular ministry, for preferments suited to their merits. Another, that of procuring an ample endowment from the crown, for the regular performance of divine service in the royal-chapel, at Whitehall, by a succession of ministers, selected out of both universities, with proper salaries, who are continued until this day, under the name of Whitehall preachers, in number twenty-four, who officiate each a fortnight. A third, that he constantly guarded against the repeated attempts to procure a repeal of the corporation and test acts. By baffling the attacks made on those fences of the church, he thought he secured the whole ecclesiastical institution; for, it was his fixed opinion, that it would be an unjustifiable piece of presumption to arm those hands with power, that might possibly employ it, as was done in the days of our fathers, against the ecclesiastical constitution itself. He was entirely persuaded, that there ought always to be a legal establishment of the church, to a conformity with which some peculiar advantages might be reasonably annexed: and at the same time, with great moderation and temper, he approved of a toleration of protestant dissenters; especially as long as they keep within the just limits of conscience, and attempt nothing that is highly prejudicial to, or destructive of, the rights of the establishment in the church. But he was as hearty an enemy to persecution, in matters of religion, as those that have most popularly declaimed against it.

, a nonconformist divine of very considerable abilities, was the son of William Gilbert of Priss, in Shropshire, and was born in 1613. In 1629 he was admitted a student of Edmund-hall, Oxford, where he took his bachelor’s degree, and after a short residence in Ireland, returned and took that of master in 1638. By the favour of Philip lord Wharton, he became minister of Upper Winchington, in Buckinghamshire; and in 1647, having taken the covenant, and become a favourite with the usurping powers, he was appointed vicar of St. Lawrence’s, Reading, and next year was created B. D. at the parliamentary visitation of the university of Oxford. About the same time he obtained the rich rectory of Edgemond, in his native county, where he was commonly called the bishop of Shropshire. In 1654 he was appointed an assistant to the commissioners of Shropshire, Middlesex, and the city of Westminster, for the ejection of such as were styled “scandalous, ignorant, and insufficient ministers and schoolmasters;” and according to Wood, was not sparing of the power which this sweeping commission gave him. After the restoration, he was ejected for nonconformity, and, retiring to Oxford, lived there very obscurely, with his wife, in St. Ebbe’s parish, sometimes preaching in conventicles, and in the family of lord Wharton. Nor was he without respect from some gentlemen of the university on account of his talents. Calamy informs us that, in a conversation with the celebrated Dr. South on the subject of predestination, he so satisfied him, that South became ever after an assertor of that doctrine. When a toleration or temporary indulgence was granted to the nonconformists in 1671, although a professed independent, he joined with three presbyterians in establishing a conventicle in Thames street, in the suburbs of Oxford; but this indulgence was soon called in. In his last days he was reduced to great distress, and was supported by the contributions of private persons, and of several heads of colleges. He died July 15, 1694, and was buried in the church of St. Aldate. He was esteemed a good philosopher, disputant, and philologist, and a good Latin poet. He published, 1. “Vindicise supremi Dei dominii,” against Dr. Owen, Lond. 1655, 8vo. 2. “An Assize Sermon,” ibid. 1657, 4to. 3. “England’s Passing-Bell, a poem written soon after the year of the plague, the fire of London, and the Dutch war,” 1675, 4to. 4. “Super auspicatissimo regis Gulielmi in Hiberniam descensu, et salva ex Hibernia reditu, carmen gratulatorium,” 1690, 4to, written in his eightieth year. 5. “Epitapbia diversa,” chiefly on persons not of the church of England. 6. “Julius Secundus,” a dialogue, Ox. 1669, 12mo, and 168O, 8vo. To this is prefixed a preface, also in the form of a dialogue, proving that piece to have been written by Erasmus. Dr. Jortin seems of the same opinion, and has reprinted it in his Life of Erasmus, pointing out some curious omissions by Gilbert. With the second edition, Gilbert republished “Jani Alex. Ferrafii Euclides catholicus,” an ironical work against the Romish church, written by an English convert who chose to conceal his true name. Gilbert translated into Latin a considerable part of Francis Potter’s book entitled “An interpretation of the number 666,” printed at Amsterdam, 1677. He is likewise supposed to have been concerned in the pamphlets called “Anni mirabiles,” printed in 1661, 1662, and the following years."

, head master of St. Paul’s school, was born in Lincolnshire, Feb. 27, 1564, and admitted scholar of Corpus college, Oxford, in Sept. 1583. He took his master’s degree in 1590, when he left college, and is supposed to have taught school at Norwich, as he was in that city in 1597, and there wrote his “Treatise concerning the Trinity,” 8vo, to which Wood gives the date of 1601. In 1608 he became chief master of St. Paul’s sf hool, in which his method of education is said to have been eminently successful. He was not more esteemed as a man of learning, and an excellent Latin scholar, than as a divine and critic. He died at his house in St. Paul’s church-yard, Nov. 17, 1635, and was buried in the antichapel belonging to Mercers’ hall. His other works are, 1. “Logonomia Anglica,” 1721, 4to; and 2. “Sacred Philosophy of Holy Scripture; or a Commentary on the Creed,” fol. 1635.

, D. D. an eminent dissenting divine, and the most able and learned baptist writer of the last century, was born at Kettering in Northamptonshire, Nov. 23, 1697, of parents in humble life. His father was a deacon of the baptist meeting at Kettering; and having, from various causes, some of which appear rather imaginary, a strong impression on his mind that this son would become a preacher, and an eminent character, exerted his utmost to give him a suitable education. His first attempts were crowned with such success as to confirm his father’s hopes. Being sent to the grammar school, he soon exceeded his equals in age, and even his seniors. At his eleventh year, he had not only gone through the common school books, but had read the principal Latin classics, and made considerable proficiency in the Greek language. Such was at the same time his avidity of knowledge, that he constantly frequented a bookseller’s shop (which was open only on market-days), where his acquirements became noticed by some c.f the neighbouring clergy; and he repaired so regularly to this repository of books, that it became a sort of asseveration, “such a thing is as sure as John Gill is in the bookseller’s shop.” Unfortunately, however, his progress at school was interrupted by an edict of the master, requiring that all his scholars, without exception, should attend prayers at the church on week-days. This, of course, amounted to an expulsion of the children of dissenters, and of young Gill among the rest. His parents not being able to send him to a distant school, some efforts were made to get him upon one of the dissenting funds of London, that he might be sent to one of their seminaries. In order to procure this favour, his progress in literature was probably stated as very extraordinary, and the application produced an answer fully as extraordinary namely, “that he was too young and, should he continue, as it might be supposed he would, to make such rapid advances in his studies, he would go through the common circle of learning before he could be capable of taking care of himself, or of being employed in any public service.” Notwithstanding this illiberal and absurd repulse, young Gill went on improving himself in Greek and Latin, by eagerly studying such books in both languages as he could procure, and added to his stock a knowledge of logic, rhetoric, moral and natural philosophy. Without a master also, he made such progress in the Hebrew as soon to be able to read the Bible with facility; and ever after this language was his favourite study. He read much in the Latin tongue, and studied various systematic works Oh divinity; but all this appears to have been done at such hours as he could spare from assisting his father in his business. In November 1716, he made a public profession of his religious sentiments before the baptist meeting, and was baptised according to the usual forms; soon after which he commenced preacher, and officiated first at Higham Ferrars, where in 1718 he married; he also preached occasionally at Kettering until the beginning of 1719, when he was invited to become pastor of the baptist congregation at Horslydovrn, Southwark, and soon became very popular in the metropolis.

When he first came to settle in London, in 1719, he became intimately acquainted with Mr. John Skepp, author of“The Divine Energy,” and in 1751 new-modelled that work for a second edition. Skepp was an able Hebraist, and had formed a good collection of Hebrew and Rabbinical books, which Gill bought on his death in 1721, and bestowed many years in a careful study of them, reading the Targums, the Mishna, the Talmuds, the book of Zohar; and having collected a vast mass of useful observations, he employed them as illustrations for his Exposition of the Bible. Of this voluminous work> the New Testament appeared first in 3 vols. t'ol. 1746, 1747, and 1748. In this last year he received the degree of D. D. from the Marischal college, Aberdeen, professedly “on account of his learned defence of the true sense of the holy scriptures against deists and infidels.” This diploma was decreed to him in the handsomest manner, without his knowledge, and the fees were remitted. His Exposition of the Old Testament was published afterwards in various years, forming, along with the New, 9 vols. fol. which, becoming of late years in much demand, and the price being greatly raised, a new and very neat edition was published in 1810—12, in 10 vols. 4to, by Mr. Bagster, of the Strand. In 1767 Dr. Gill published a “Dissertation on the Antiquities of the Hebrew Language, Letters, Vowel-points, and Accents,” and in the same year collated the various passages of the Old Testament quoted in the Mishna, in the Talmuds, both Jerusalem and Babylonian, and in the Rabbath; and extracted the variations in them, from the modern printed text, which he sent to Dr. Kennicott, who politely acknowledges the obligation in his “State of his Collation,” published in 1767. In 1769 Dr. Gill published a “Body of doctrinal Divinity,” 2 vols. 4to, and in 1770 a “Body of practical Divinity.” This was the last of his numerous publications, in the preparation of which he liad spent many years of his long life. He died at his house at Camberwell, Oct. 14, 1771; his wife had been dead some years before, and his only surviving son died in 1804, aged seventy-seven. Dr. Gill’s private character was so excellent, that the admirers of his writings have said that “his learning and labours were exceeded only by the invariable sanctity of his life and conversation.” His extensive learning and reading cannot be called in question, but as a writer he is in general too copious and diffuse.

, an eminent English divine, and for his excellent character and usefulness, called the “Apostle of the North,” was descended from a good family in Westmoreland, and born in 1517, at Kentmire in that county. He was the son of Edwin Gilpin, by Margaret daughter of William Laton of Delain in Cumberland. From his earliest youth he was inclined to a contemplative life, thoughtful, reserved, and serious, which giving his parents an early presage of his future piety, they determined to educate him for the church. His first years wete spent at a public school, whence he was removed to Oxford, and at the age of sixteen was entered upon the foundation at Queen’s college. Besides his academical studies, to which he applied with great industry, he appears to have read while here some of the works of Erasmus, which at their first appearance were not very popular, and discovered in them a treasure of real learning, which he had in vain sought after in the writings then in most esteem. But as he had now determined to apply himself to divinity, he made the Scriptures his chief study; and was particularly anxious to gain an accurate knowledge of the Greek and Hebrew languages, in the study of which he was much assisted by Mr. Neal, a fellow of New college, and afterwards Hebrew professor at Oxford. He had not been long in the university before he was considered as a young man of good parts and considerable learning, and admired and loved for a remarkable sweetness of disposition, and unaffected sincerity in his manners. At the usual term he took the degree of M. A. and about the same time was elected fellow of his college.

, a nonconformist divine and physician, probably of the same family with the preceding, was a native of Cumberland, and educated in Queen’s college, Oxford, whence he took the degree of M. D. but afterwards entered into holy orders, and became minister of Greystock, in his own county; but preached with great applause in London, at Lambeth, the Savoy, &c. and in many other parts of the kingdom; till he was silenced for refusing to comply with the act of uniformity, 1662. He afterwards practised physic in the north of England, particularly at Newcastle, where he was greatly esteemed by all that knew him, both as a physician and a divine. He died in 1657. He was the author of several treatises; but his discourse on “Satan’s Temptations,” 1677, 4to, is most esteemed.

In the mean time, he was far from neglecting the duties of his ministerial function; on the contrary, he distinguished himself so remarkably by his discourses from the pulpit, that he was frequently desired to preach upon public and extraordinary occasions, and several of these sermons were printed in a collection after his death. But in justice to his memory we must not omit to mention one which was never printed. His old antagonist Stubbe, going from Bath on a visit to Bristol, had the misfortune on his return to fall from his horse into a river, which, though shallow, proved sufficient to drown him: his corpse being interred in the abbey-church, our rector paid an honourable tribute to his memory, in a funeral sermon on the occasion. He also wrote an “Essay concerning Preaching,” for the use of a young divine; to which he added, “A seasonable Defence of Preaching, and the plain way of it.” This was chiefly levelled against that affectation of wit and fine speaking which began then to be fashionable. This essay was published in 1678, and the same year he was collated by his majesty to a prebend in the church of Worcester. This promotion was procured by the marquis of Worcester, to whom his wife was related and it was the more easily obtained, as he had been chaplain to the king ever since 1672 in which year he exchanged the vicarage of Frome for the rectory of Street, with the chapel of Walton annexed, in Somersetshire, an exchange which was easily accomplished, since both the livings were in the patronage of sir James Thynne.

, an eminent German divine and critic, was born May 20, 1593, at Sondershausen, in Thuringia, and after some education under a private tutor, was sent in 1612 to Jena, where he was admitted to the degree of D. D. and was made professor of divinity. He was also appointed superintendant of the churches and schools in the duchy of Saxe-Gotha, and exercised the duties of these offices with great reputation. He died at Gotha July 27, 1656. His principal work was published in 1623, 4to, entitled “Philologia Sacra,” which is pronounced by Mosheim and Buddeus to be extremely useful for the interpretation of Scripture, as it throws much light upon the language and phraseology of the inspired writers. There have been several editions, the last at Leipsic, in 1776, by professor Dathius, under the title “Philologia Sacra his temporibus accommodata.” He was author, likewise, of “Onomatologia Messiac Prophetica” “Christologia Mosaica et Davidica” “Exegesis Evangeliorum et Epistolarum,” and some other pieces.

His “Athenaid” was published in 1787, exactly as it was found among his papers. It consists of the unusual number of thirty books, but evidently was left without the corrections which he would probably have bestowed had he revised it (or the press. It is intended as a continuation, or second part to “Leonidas,” in which the Greeks are conducted through the vicissitudes of the war with Xerxes to the final emancipation of their country from his invasions. As an epic it seems defective in many respects. Here is no hero in whose fate the mind is exclusively engaged, but a race of heroes who demand our admiration by turns; the events of history, too, are so closely followed, as to give the whole the air of a poetical chronicle. Of his smaller poems, that on sir Isaac Newton is certainly an extraordinary production from a youth of sixteen, but the theme was probably given to him. Such an acquaintance with the state of philosophy and the improvements of our immortal philosopher, could not have been acquired at his age. “Hosier’s Ghost” was long one of the most popular English ballads; but his “London,” if intended for popular influence, was probably read and understood by few. In poetical merit, however, it is not unworthy of the author of “Leonidas.” Fielding wrote a very long encomium on it in his “Champion,” and predicted rather too rashly, that it would ever continue to be the delight of all that can feel the exquisite touch of poetry, or be roused with the divine enthusiasm of public spirit.

, a divine and dramatic writer, was born in Essex, about 1592, and was educated at Westminster-school, from which, at the age of eighteen, he entered as a student of Christ Church college, Oxford. Here he completed his studies, and, by dint of application and industry, became a very able scholar, obtained the character of a good poet, and, being endowed with the powers of oratory, was, after his taking orders, esteemed an excellent preacher. He had the degree of B. D. conferred on him before he quitted the university, and, in 1623, was preferred to the living of East Clandon, in Surrey. Here, notwithstanding that he had long been a professed enemy to the female sex, and even by some esteemed a woman-hater, he unfortunately tied himself to a wife, the widow of his predecessor, who was aXantippe, and he being naturally of a mild disposition, became at last unable to cope with so turbulent a spirit, backed as she. was by the children she had by her former husband. It was believed by many, that the uneasiness he met with in domestic life shortened his days. He died in July 1629, being then only thirty -five years of age, and was buried on the 27th of the same month *at his own parish church. He wrote several pieces on different subjects, among which are five tragedies; none of which were published till some years after his death. Philips and Winstanley have ascribed a comedy to this author, called “Cupid’s Whirligig;” but with no appearance of probability; since the gravity of his temper was such, that he does not seem to have been capable of a performance so ludicrous. In the latter part of his life he forsook the stage for the pulpit, and wrote sermons, some of which appeared the year he died. With the quaintness common to the sermons of James Ist’s time, they have a portion of fancy and vivacity peculiar to himself. To these works may be added, his “Latin Oration at the Funeral of sir Henry Savile,” spoken and printed at Oxford in 1622; another in Christ Church cathedral, at the funeral of Dr. Godwin, canon of that church, printed in London, 1627.

, professor of Arabic at Leyden, descended from a considerable family in that city, was born at the Hague, in 1596. At Leyden he made himself master of all the learned languages, and proceeded to physic, divinity, and the mathematics. His education being finished, he took a journey to France with the duchess de la Tremouille; and was invited to teach the Greek language at Rochelle, which he continued to do, until that city was in the following year reduced again to the dominion of the French king, after which he resolved to return to Holland. He had early taken a liking to Erpenius, the Arabic professor at Leyden; by the help of whose lectures he made a great progress in the Arabic tongue, and having in 1622 an opportunity of attending the Dutch ambassador to the court of Morocco, he consulted with Erpenius, who directed him to observe carefully every production, either of nature, art, or custom, which were unknown in Europe; and to describe them, setting down the proper name of each, and the derivation of it, if known. He also gave him a letter directed to that prince, together with a present of a grand atlas, and a New Testament in Arabic. These procured him a very gracious reception from Muley Zidan, then king of Morocco, who expressed great satisfaction in the present, and afterwards read them frequently. In the mean time Golius made so good use of Erpenius’ s advice, that tie attained a perfect skill in the Arabic tongue; and in indulging his curiosity respecting the customs and learning of that country, contrived to make himself very agreeable to the doctors and courtiers. By this means he became particularly serviceable to the ambassador, who growing uneasy because his affairs were not dispatched, was advised to present to his majesty a petition written by Golius in the Arabic character and language, and in the Christian style, both circumstances rather novel in that country. The king was astonished at the beauty of the petition, both as to writing and style; and having learned from the ambassador that it was done by Golius, desired to see him. At the audience, the king spoke to him in Arabic, and Golius said in Spanish, that he understood his majesty very well, but could not keep up a conversation in Arabic, by reason of its guttural pronunciation, to'which his throat was not sufficiently inured. This excuse was accepted by the king, who granted the ambassador’s request, and dispatched him immediately. Before his departure, Golius had an opportunity of examining the curiosities of Fez, and took a plan of the royal palace, which was afterwards communicated to Mr. Windus, and inserted in his “Journey to Mequinez,” 1721, 8vo. Go* lius brought with him to Holland several books unknown in Europe; and among others, “The Annals of the Ancient Kingdom of Fez and Morocco,” which he resolved to translate. He communicated every thing to Erpenius, who well knew the value of them, but did not live long enough to enjoy the treasure; that professor dying in Nov. 1624, after recommending this his best beloved scholar to the curators of the university for his successor. The request was complied with, and Golius saw himself immediately in the Arabic chair, which he filled so ably as to lessen their sense of the loss of Erpenius. Being, however, still desirous of cultivating oriental languages and antiquities, he applied to his superiors for leave to take a journey to the Levant; and obtained letters patent from the prince of Orange, dated Nov. 25, 1625. He set out immediately for Aleppo, where he continued fifteen months; after which, making excursions into Arabia, towards Mesopotamia, he went by land to Constantinople, in company with Cornelius Hago, ambassador from Holland to the Porte. Here the governor of the coast of Propontis gave him the use of his pleasant gardens and curious library in which retirement he applied himself wholly to the reading of the Arabic historians and geographers, whose writings were till then either unknown to, or had not been perused by him. Upon his return to the city, discovering occasionally in conversation with the great men there a prodigious memory of what he had read, he excited such admiration, that a principal officer of the empire made him an offer of a commission from the grand signor to take a survey of the whole empire, in order to describe the situation of places with more exactness than was done in such maps as they then had; but he pretended that this would interfere with the oath which he had taken to the States, although his real fear arose from the danger of such an undertaking. In this place also he found his skill in physic of infinite service in procuring him the favour and respect of the grandees; from whom, as he would take no fees, he received many valuable and rich presents, and every liberal offer to induce him to settle among them. But after a residence of four years, having in a great measure satisfied his thirst of eastern learning, and made himself master of the Turkish, Persian, and Arabic tongues, he returned in 1629, laden with curious Mss. which have ever since been valued among the richest treasures of the university library at Leyden. As soon as he was settled at home, he began to think of making the best use of some of these manuscripts by communicating them to the public; but first printed an “Arabic Lexicon,” 1653, folio; and a new edition of “Erpenius’s Grammar, enlarged with notes and additions;” to which also he subjoined several pieces of poetry, extracted from the Arabian writers, particularly Tograi and Ababella. One purpose on which he employed his knowledge and influence cannot be too highly commended. He had been an eye-witness of the wretched state of Christianity in the Mahometan countries, and with the compassion of a Christian, resolved, therefore, to make his tfkill in their language serviceable to them. With this laudable view he procured an edition of the “New Testament” in the original language, with a translation into the vulgar Greek by an Archimandrite, which he prevailed with the States to present to the Greek church, groaning under the Mahometan tyranny; and, as some of these Christians use the Arabic tongm? in divine service, he took care to have dispersed among them an Arabic translation of the confession of the reformed protestants, together with the catechism and liturgy .

, a divine and poet of the seventeenth century, was born at London in 1600, whence, he was sent by his father in 1614 to Christ church, Oxford, where, soon after his being entered, he was elected a student on the royal foundation. At about seven years standing, he here took his degrees of bachelor and master of arts, and before he left the university, which was in 1627, he had the degree of bachelor of divinity conferred on him. Being now in orders, he distinguished himself as a, preacher at the university. For some time, during the plague at Oxford, he resided at Flower in Northamptonshire, and was afterwards vicar of Thorncornbe in Devonshire, where it is probable that he resided till his death, which was in 1646. He was accounted a good preacher, and printed a volume of “Sermons,” Lond. 1634, which were well esteemed. As a devotee to the Muses, be published several poems; particularly a sort of heroic attempt, called the “Levite’s Revenge,” being meditations, in verse, on the 19th and 20th chapters of Judges, and a tragedy called “Lodowick Sforza, duke of Milan,” 1632, 12mo. "Both were reprinted with a few occasional verses in 1633, 12mo, reprinted in 1638.

, a noted puritan, who has been sometimes classed among the reformers of religion in Scotland, was born at Chester about 1520, and in 1536 entered a student of Brazemiose college, Oxford, where he took both degrees in arts. In 1547 he was constituted one of the senior students of Christ church, of the foundation of Henry VIII. About the end of the reign of king Edward VI. he was admitted to the reading of the sentences, and chosen divinity lecturer of the university. On the accession of queen Mary he was obliged to quit the kingdom, with many other protestants, and retire to Francfort. Here he became involved in the disputes which arose among the English exiles respecting forms of divine worship, some adhering to the model of the church of England, as far as appeared in the Book of Common Prayer, and others, among whom was Goodman, contending for a more simple form. After these disputes had occasioned a separation among men whose common sufferings might have made them overlook lesser matters, Goodman went to Geneva, where he and the celebrated John Knox were chosen pastors of the English church, and remained there until the death of queen Mary. While there he assisted Knox in compiling “The Book of Common Order,” which was used as a directory of worship in their congregations, and he is said to have taken a part in the Geneva translation of the Bible. On the accession of queen Elizabeth, he went into Scotland, where, in 1560, he was appointed minister at St. Andrew’s, and in other respects by his public services assisted in establishing the reformation in that nation. About 1565 he removed to England, and accompanied sir Henry Sidney in his expedition against the rebels in Ireland, in the character of chaplain. In 1571 he was cited before archbishop Parker, for having published, during his exile, a book answering the question “How far superior powers ought to be obeyed of their subjects, and wherein they may be lawfully, by God’s word, obeyed and resisted” This had been written against the tyrannical proceedings of queen Mary but, as his positions were of a kind too general not to be applicable to sovereigns of another description, and become an apology for rebellion, he consented to a recantation, and an avowal of his loyalty to queen Elizabeth. He lived many years after this, and was preacher at Chester, where he died in 1601, or 1602. Besides the above mentioned, he wrote “A Commentary on Amos,” but not, as Wood says, “The first blast of the Trumpet against the monstrous regiment of Women,” which was written by Knox.

, an English prelate, and the only one who forsook the church of England for that of Rome since the reformation, was born at Ruthvyn in Denbighshire, 1583. He was educated at Westminster school, whence, in 1600, he went to Trinity college, Cambridge. After taking orders, he got the living of Stapleford Abbots in Essex in 1607. Becoming acknowledged at court as a celebrated preacher, he obtained in 1617, a canonry of Windsor; in 1620, the deanery of Rochester, and in 1625 was consecrated bishop of Gloucester. In 1639, he refused to sign the seventeen canons of doctrine and discipline drawn up in a synod, and enjoined by archbishop Laud, who, after admonishing him three times, procured him to be suspended, and it appeared soon after that he was in all principles a Roman catholic. After this, and during the rebellion, he lived privately in Westminster, employing much of his time in researches in the Cottonian library. He died, in the open profession of popery, Jan. 19, 1655. He wrote, 1. “The Fall of Man, and Corruption of Nature, proved by reason,” 1616, 1624, 4to. 2. “Arguments and Animadversions on Dr. George Hackwil’s Apology for Divine Providence.” 3. “The two mysteries of Christian Religion, viz. the Trinity and Incarnation, explicated,” 1653, 4to. 4. “An Account of his Sufferings,” 1650. 5. “The Court of King James by Sir Anthony Weldon reviewed,” a ms. in the Bodleian.

, one of the most violent of the republican sectaries in the time of Charles I. but whom no sect seems to own, was born in 1593, and educated at Queen’s college, Cambridge. In 1633 he was presented to the living of St. Stephen’s, Coleman-street, from which he was turned out by what was called the “committee for plundered ministers,” because he refused to baptise the children of his parish promiscuously, and refused to administer the sacrament to his whole parish. He was an independent, and carried on many warm disputes with the presbyterian party. What was more singular in these days, was his embracing the Arminian doctrines, which he defended with great vigour both by the pulpit and press; and such was the general turbulence of his temper, and conceit in his own opinions, that he is said to have been against every man, and every man against him. Being a decided republican, he peculiarly gratified the savage spirit of the times by promoting the condemnation of the king, which he afterwards endeavoured to justify in a pamphlet called “The Obstructors of Justice,” the wickedness, absurdity, and impiety of which Mr. Neal has very candidly exposed. At the restoration it was thought he would have been excepted from the act of indemnity, but, although he afterwards was permitted to live, a proclamation was issued in 1660 against the above pamphlet, and in that he is stated to have been “late of Coleman-street, clerk,” and-to have fled. His pamphlet was burnt by the hands of the hangman. Returning afterwards, he kept a private conventicle in Coleman-street, where he died in 1665. His works, now in very little repute, are chiefly theological, among which the following may be mentioned: 11 Redemption Redeemed,“in folio.” The divine Authority of the Scriptures,“4to;” An Exposition of the Ninth Chapter of the Epistle of St. Paul to the Romans," 4to.

, a famous nonconformist of the independent class, was born in 1600 at Rolesby in Norfolk, and was sent, when he was thirteen years old, to Christ Church college, Cambridge, where he took his bachelor’s degree in 1617, and applied himself with so much diligence to his studies, as to attract much notice in the university. In 1619 he was removed to Catherine-hall, of which he became a fellow. Having taken orders, he was elected lecturer of Trinity church, in Cambridge, in 1628; in 1630 he took his degree of B.D. and in 1632 he was presented by the king to the vicarage of the same church. In these employments he was greatly admired and followed by the puritans, who began to look up to him as a leader, but becoming dissatisfied with the terms of conformity, he relinquished his preferments, and quitted the university in 1634, and to avoid the consequences of his nonconformity, went afterwards to Holland, where he was chosen pastor to an independent congregation at Arnheim. When the parliament had usurped all church authority, he returned to London, and became a member of the assembly of divines, with whom, however, he did not always agree. But his attachment to the independent party contributed to render him a favourite with Cromwell, through whose influence he was, in 1649, made one of the commissioner* for the approbation of public preachers, and also appointed president of Magdalen college, Oxford. Here he formed a meeting upon the independent plan, or rather converted the college into a meeting of that description, but was not inattentive to the interests of learning. His intimacy and favour with Cromwell seems to have been fatal to his good sense, and probably the usurper’s hypocrisy deceived him. When he attended Cromwell upon his death-bed, he was overheard to express himself with presumptuous confidence on the protector’s recovery; and when the event proved him mistaken, he exclaimed in a subsequent prayer to God, “thou hast deceived us, and we are deceived.” But he was not the only one of the nonconformists of that age who fancied themselves endued with extraprdinary powers. After the restoration he was ejected from Oxford, and retired to London, where he was permitted to continue in the exercise of the ministry till his death in 1679. He was buried in Bunhill-fields, where a monument was erected to his memory, with a long Latin inscription. He was certainly a considerable scholar, and a learned and eminent divine. In the register at Oxford he is described “in scriptis in re theologica quamplurimis Orbi notus.” He-was a high Calvinist; but, while he zealously enforced what he conceived to be the doctrines of Christianity, he did not forget to enforce by every incitement in his power the necessity of pure moral conduct. He was author of numerous pious and controversial pieces, sermons, expositions, &c. some of which were printed during his life-time, and inserted, after his death, in a collection of his works published in five volumes folio.

was a celebrated poet and translator, who lived in the sixteenth century, but of whom little is known, unless that he was educated at Christ’s College, Cambridge, whence he removed to Staples Inn. Mr. Ellis conjectures that he might have been born about 1538. We have no doubt that he was the same Barnaby Googe who was a relation and retainer to sir William Cecil, queen Elizabeth’s minister, and who was gentleman-pensioner t6 the queen. Mr. Churton thinks, with great probability, that he was the father of Barnaby Googe, master of Magdalen college, Cambridge, who was incorporated at Oxford in August 1605, when king James was there. In 1563 he published a very elegant little volume, now of the greatest rarity, entitled “Eglogs, Epitaphs, and Sonnetes.” One of the sonnets, superior, as the rest are, in point of harmony, to most of the productions of those days, is addressed to Alexander No well, afterwards the celebrated dean of St. Paul’s, and reprinted in Mr. Churton’s elaborate life of that divine. It is said there are only two copies of this volume in existence, one in the possession of Mr. Heber, who purchased it at George Steevens’s sale, and the other in the library of Trinity college, Cambridge Googe’s principal translation was the “Zodiake of Life,” from Marcellus Palingenius Stellatus, a very moral, but tiresome satire, perfectly unconnected with astronomy, the author merely distinguishing each of the twelve books of his poem by the name of a celestial sign. The first three books appeared in 1560, and the first six in 1561; the whole was printed complete in 1565, 12mo. In 1570 he translated from Naogeorgus, a poem on Antichrist; in 1577, Herebach’s ceconomical treatise on agriculture; and in 1579, Lopes de Mendoza’s Spanish proverbs, and afterwards Aristotle’s “Table of the Ten Categories.” The few specins published from these very rare works are highly favourable to the author’s talents and principles.

, an Anglo-American divine and historian, and minister at Roxburg in Massachusetts, was born at Hitchin, in Hertfordshire, in 1729, and educated at a dissenting academy in or near London. He was afterwards pastor of an independent congregation at Ipswich, where he officiated for several years. In 1772 he went to America, and settled at Roxburg. When the revolution commenced in America, he took a very active part against his native country, and was appointed chaplain to the provincial congress of Massachusetts. In 1776 he appears first to have conceived the design of writing the history of the revolution and war, and began to collect materials on the spot, in which he was assisted by the communication of state papers, and the correspondence of Washington and the other generals who had made a distinguished figure in the field. In 1786 became to England, and in 1788 published, in 4 vols. 8vo, “The History of the rise, progress, and establishment of the Independence of the United States of America.” This, however, is rajther a collection of facts, than a regular history, for the writing of which, indeed, the author had no talent; his style is vulgar and confused, and his reflections common-place. The best parts of it occur where he made most use of Dodsley’s Annual Register. The colouring he attempts to give, as may be expected, is entirely unfavourable to the English, nor does he endeavour to disguise his partialities. He is said to have published also some sermons; a pamphlet recommending a society for the benefit of widows, another against the doctrine of universal redemption, and an abridgment of Edwards, “on religious affections.” He appears not to have returned to America after the publication of his history, but to have resided partly at St. Neots, and partly at Ipswich, at which last he died in 1807.

, a divine and poet, was born in Kent in 1554, and was admitted scholar of Christ-church, Oxford, in April 1572, but left the university without completing his degrees, and came to London, where he commenced poet, and wrote some dramatic pieces which were never published. He then retired into the country, as tutor to a gentleman’s sons, and became by some means a bitter enemy to the drama and all its concerns. This occasioned some dispute with the father of his pupils, whose service he therefore quitted, and took orders. His first promotion, was to the living of Great Wigborow, in Essex; and his next in 1600, the rectory of St.Botolph, Bishopsgate-street, where he died Feb. 13, 1623. He was a contemporary of Spenser and sir Philip Sidney, whom he imitated, and was thought to have excelled in pastoral poetry. His unpublished plays were, 1. “Cataline’s Conspiracies.” 2. “The Comedy of Captain Mario;” and the “Praise at parting.” In opposition to theatrical amusements he wrote, “Play confuted in five several actions,” 1580, and “The School of Abuse,” 1587 the latter a professed invective against poets, players, and jesters, but with much good sense and good temper. He wrote also the “Ephemerides of Phialo,” 1579, and a sermon entitled “The Trumpet of War.”

, a very celebrated puritan divine, was born at Bow near Stratford, Middlesex, Nov. 1, 1575, and educated at Eton school, whence he went in 1595 to King’s college, Cambridge. He was endowed with considerable powers of mind, and by close application to study, accumulated a great fund of learning. Such was his ardour and regularity in his literary pursuits, that during his first three years, he slept only one night out of college, and for nine years never missed college prayers at halfpast five in the morning, unless when from home. It was his invariable rule to read fifteen chapters in the Bible every day, at three times. When chosen reader of logic and philosophy in the college, he was equally precise in regularity of duty and attendance. Having taken his degrees, and been admitted into orders, he was in 1608 preferred to the rectory of St. Anne’s Blackfiiars, London, where he became extremely popular; and having instituted a lecture on Wednesday mornings, it was frequented by many persons of the first rank. Having, however, imbibed some of the prejudices which were then so common against the church of England, he was occasionally censured, and at one time threatened with a prosecution in the Star-chamber for having become a member of a society for the purchase of impropriations; but this did not take effect, and the subsequent disturbances relieved him from any farther molestation. In 1643, he was nominated one of the assembly of divines, and took an active part in the various proceedings instituted by the then ruling powers for the reformation of the church. But when in 1648, he saw the lengths to which their reformations tended, he united with a large body of his brethren in declaring against putting the king to death. For forty-five years, says Granger, he was the laborious, the exemplary, and the much loved minister of St. Anne’s Blackfriars, where none ever thought or spoke ill of him, but such as were inclined to think or speak ill of religion itself. He died Dec. 12, 1653. He appears, indeed, to have had the suffrages of all his contemporaries, and is honourably mentioned by many foreign divines. He was at one time offered the provostship of King’s college, but declined it; his usual saying was, that it was his highest ambition “to go from Blackfriars to heaven.” He published several pious tracts and some sermons, which bishop Wilkins classes among the most excellent of his time; but his principal work was “A Commentary on the Epistle to the Hebrews,” 1655, fol. He had also a share in the commentary on the Bible, usually called “The Assembly’s Annotations.”

, son of the preceding, was born at Bow, Sept. 19, 1605, and was educated at Eton school, whence he was chosen to King’s college, Cambridge, in 1626. Here, after taking his degrees, he was chosen fellow of his college, and afterwards presented with a living at Colsden near Croydon, in Surrey, where he continued about three years. In 1638, he was removed to the living of St. Sepulchre’s, London, and the year after married one of the daughters of sir Robert Darcy. During a period of twenty-four years he discharged the duties of his profession with the most exemplary zeal. Besides preaching twice every Sunday, and often on week-days, he visited his flock, catechised their children, inquired into and relieved the wants of the poor, and devised plans for their employment. Such of the poor as were able to work, he employed in spinning flax and hemp, which he bought for the purpose, and paying them for their work, got it worked into cloth, which he sold, as well as he could, chiefly among his friends, bearing himself whatever loss was sustained. By this wise and humane scheme he diverted many from begging, and demonstrated to them, that by industry they might soon become independent of charity; and he thus is said to have given the hint which produced the humane and benevolent institutions of Mr. Firmin, which have been referred to in the memoir of that excellent citizen. When the act of uniformity took place, he quitted his living of St. Sepulchre’s, being dissatisfied respecting the terms of conformity; but after this he forbore preaching, saying there was no need of him in London, where there were so many worthy ministers, and that he thought he might do as much or more good another way, which could give no offence. Accordingly his time was now zealously devoted to acts of beneficence and charity. He employed his own fortune, which was considerable, in relieving the wants of his poorer brethren, who, on account of their nonconformity, were deprived of their means of subsistence; and he was a successful applicant to the rich, from whom he received large sums, which were applied to that humane purpose. In 1671, he set about a plan for introducing knowledge and religion mto the different parts of Wales, which at that period were in the most deplorable darkness. He established schools in different towns where the poor were willing that their children should be taught the elements of learning, and he undertook to pay all the expences which were incurred in the outset of the business. By degrees these schools amounted to between three and four hundred, and they were all annually visited by Mr. Gouge, when he carefully inquired into the progress made by the young people, before whom he occasionally preached in a style adapted to their age and circumstances in life, for, being in his latter days better satisfied with the terms of conformity, he had a licence from some of the bishops to preach in Wales. With the assistance of his friends, whose purses were ever open at his command, he printed eight thousand copies of the Bible in the Welsh language; a thousand of these were distributed freely among those who could not afford to purchase them, and the rest were sent to the cities and chief towns in the principality, to be sold at reasonable rates. He procured likewise the English liturgy, the “Practice of Piety,” the “Whole Duty of Man,” the Church Catechism, and other practical pieces, to be printed in the Welsh language, and distributed among the poor. During the exercise of this benevolent disposition, he meddled nothing with the controversies of the times, and partook in no shape of the rancour of many of his ejected brethren against the church of England, with which he maintained communion to the last, and, as he told archbishop Tillotson, “thought himself obliged in conscience so to do.” He was accustomed to say with pleasure, “that he had two livings which he would not exchange for two of the greatest in England.” These were Wales, where he travelled every year to diffuse the principles of knowledge, piety, and charity: and Christ’s Hospital, where he catechised and instructed the children in the fundamental principles of religion. He died suddenly Oct. 29, 1681, in the seventy-seventh year of his age. His death was regarded as a public loss. A funeral sermon was preached on the occasion by Dr. Tillotson, afterwards archbishop of Canterbury; who, at the conclusion of an animated eulogium on his piety and virtue, observes, that “all things considered, there have not, since the primitive times of Christianity, been many among the sons of men, to whom that glorious character of the Son of God might be better applied, that” he went about doing good.“And Mr. Baxter, in his Narrative of his own Life and Times, says of Mr. Gouge,” I never heard any one person, of whatever rank, sort, or sect soever, speak one word to his dishonour, or name any fault that they charged on his life or doctrine; no, not the prelatists themselves, save only that he conformed not to their impositions; and that he did so much good with so much industry.“This eminent divine published a few practical pieces, of which the following may be mentioned” The Principles of Religion explained“” A Word to Sinners“” Christian Directions to walk with God“” The surest and safest Way of Thriving, viz. by Charity to the Poor;“”The Young Man’s Guide through the Wilderness of this World." These were collected in an 8vo volume in 1706, and published at London, with a fine portrait by Van der Gucht, and archbishop Tillotson’s Funeral Sermon and Life of him prefixed.

, a protestant divine, and voluminous writer, was born at Senlis, Oct. 20, 1543, and studied divinity at Geneva, where he was ordained in October 1566, and was appointed one of the ministers of that city, a situation which he filled for the long space of sixtytwo years. His residence at Geneva was never discontinued but on account of three journies he took to France, on matters relating to the protestant churches, the one in 1576, when he went to Forez; the second in 1582, to Champagne, and the third in 1600, to Grenoble. The rest of his life he devoted to his pastoral duties, and to his numerous works, which prove him one of the most indefatigable writers of his time. He died Feb. 3, 1628, in his eighty-fifth year, and in full possession of his faculties. He preached but seven days before his death. Scaliger, who had a great esteem for him, says he was an ingenious man, who learnt all he knew without the assistance of a master.

, an eminent protestant divine, was born Oct. 7, 1635, of a good family at Blois, and was cousin-german to the celebrated Isaac Papin. He was appointed minister at Poitiers in 1662, and remained there till the revocation of the edict of Nantes in 1685. He then went to England, and afterwards to Holland, where he was chosen minister of the Walloon church at Dort. Five years after he was appointed professor of Greek and divinity at Groningen, where he died Nov. 4, 1704, leaving a great number of works, both printed and in ms.: the principal are, a Hebrew dictionary, or “Commentarii Lingua? Hebraicce” a valuable work, the best edition of which is that of Leipsic, 1743, 4to a refutation, in Latin, of rabbi Isaac’s “Chizzouck Emounak,” or Shield of Faith, Dort, 1688, 8vo, and Amsterdam, 1712, fol. This refutation has been much praised by several among the learned; but others doubt whether it merits such high encomiums: the book against which it was written may be found in WagensaPs “Tela ignea Satanaj.” He also published “Considerations theologiques et critiques centre le Projet d'une nouvelle Version de la Bible,” 1698, 12mo. This last was written against Charles le Cene’s project of a translation of the Bible, which should favour the Arminian doctrines.

Being confirmed in this resolution, he gave in to the electoral college at Sambia in Prussia, a memorial, containing the reasons for his change, in 1695; and, leaving Koningsberg, set out in order to put it in execution in some catholic country. He was in the road to Erfurt in this design, when there were presented to him three tracts in answer to his memorial, from the elector of Brandenburgh, who had given immediate orders to three Prussian? divines to write them for the purpose. The names of these divines were Philip James Spener, Bernard Van Sanden, and John William Baier. The first was ecclesiastical counsellor to the elector, and principal minister at Berlin; and the second principal professor at Koningsberg. The three answers were printed the same year: the first at Berlin, the second at Koningsberg, both in 4to, and the third at Jana, in 8vo. Grabe was entirely disposed to pay all due respect to this address from his sovereign; and, having perused the tracts with care, his resolution for embracing popery was so much weakened, that he wrote to one of the divines, Spener, to procure him a safe-conduct, that he might return to Berlin, to confer with him. This favour being easily obtained, he went to that city, where Spener prevailed upon him so far as to change his design, of going among the papists, for another. In England, says this friend, you will meet with the outward and uninterrupted succession which you want take then your route thither this step will give much less dissatisfaction to your friends, and at the same time equally satisfy your conscience. Our divine yielded to the advice; and, arriving in England, was received with all the respect due to his merit, and presently recommended to king William in such terms, that his majesty granted him a pension of 100l. per annum, to enable him to pursue his studies.

, a learned French divine, was born at St, Quentin, Nov. 11, 1604, and was educated ia classic.il learning at Noyon and Amiens. At the age of seventeen he came to Paris, where he studied divinity under the Jesuit Mairat, and afterwards taught a course of philosophy in the college of cardinal Le Moine. He was then admitted a doctor of the Sorbonne, and in 1638 appointed professor of divinity, which office he retained until his death, Nov. 16, 1691. He was a man of piety and talents, and an elegant and correct speaker. His course of theological lectures was published by M. du Plessis d'Argemre, 1710—1712, in 6 vols. 4to, under the title of “Opera Theoiogica.”

, a learned protestant divine, brother to the preceding, was born at Nismes, September 11, 1636. He was minister at Lyons, but left that place on the revocation of the edict of Nantes, and went to Amsterdam, and afterwards to London, where he exercised the ministerial office, and died in 1718. His works are numerous; the principal one is, “Ivloses vindicatus,” Amsterdam, 1694, 12mo, in which he brings proofs of the creation, and of the account given by Moses, against Dr. Thomas Burnet’s “Archaeologia Philosophical”

, an English divine and miscellaneous writer, was a younger son of Richard Graves, esq. of Mickleton, in Gloucestershire, where he was born in 1715. His father, who was an able antiquary, died in 1729. His son, Richard, was educated partly at home, under the rev. Mr.Smith, curate of the parish in which his father resided, and partly at a public school at Abingdon, in Berkshire, whence, at the age of sixteen, he was chosen a scholar of Pembroke college, Oxford. Soon after his arrival he joined a party of young men who met in the evening to read Epictetus, Theophrastus, and other Greek authors, seldom read at schools; and a short time after became the associate of his contemporaries, Shenstone the poet, and Anthony Whistler, who used to meet to read poetry, plays, and other light works. In 1736 he was elected a fellow of All Souls college, where he acquired the particular intimacy of sir William Blackstone; but instead of pursuing the study of divinity, according to his original intention, he now devoted his attention to physic, and attended in London two courses of anatomy. A severe illness, however, induced him to resume the study of divinity, and in 1740, after taking his master’s degree, he entered into holy orders. About the same time he removed with Mr. Fitzherbert, fatlier of lord St. Helen’s, to the estate of that gentleman at Tissington, in Derbyshire, where he remained three years enjoying in his house the highest pleasures of refined society. At the end of that period, he set off‘ to make the tour of the north, and while at Scarborough, accidentally met with a distant relation, Dr. Samuel Knight, archdeacon of Berkshire, and the author of the Lives of Colet and Erasmus, by whose recommendation he obtained a curacy near Oxford. This was particularly gratifying to Mr. Graves, who was then coming, by turn, into office in the college, and had been for some time desirous of procuring such a situation. He immediately took possession of his curacy, but as the parsonage-house was out of repair, he took a lodging with a gentleman -farmer in the neighbourhood. The attractions of the farmer’s youngest daughter made such a powerful impression on the heart of Mr. Graves that he resigned his fellowship and married her. After residing about two years on his curacy, he was presented by Mr. Skrine to the rectory of Claverton, where he went to reside in 1750, and till his death, was never absent from it a month at a time. As the narrowness of his circumstances obliged him to superintend in person the education of his children, he likewise -resolved to take other pupils under his tuition; and this practice he continued, with great credit to himself, upwards of thirty years. In 1763, through the interest of Ralph Allen, esq. of Prior-Park, he was presented to the living of Kilmersdon, in addition to tbat of Claverton, and that gentleman likewise procured him the appointment of chaplain to lady Chatham. His conversation was rendered highly agreeable by that epigrammatic turn which points his writings of the lighter kind. His constant good humour rendered him an acceptable companion in every society, his colloquial impromptus being frequently as happy as the jeux d’e^prit of his pen, while both were invariably the unmeditated effusions of a sportive fancy and guileless heart. He died at Claverton, Nov. 23, 1804, at the advanced age of ninety.

, a puritan divine of considerable talents and popularity, was born about 1631, and educated at Pembroke-hall, Cambridge, where he took his degrees in arts, and became a fellow. Quitting the university, he was appointed to the living of Dry Drayton near Cambridge, where he continued about twenty-one years, after which he removed to London, and died two years after, in 1591, of the plague, according to Fuller, who, as well as Strype, bishop Wilkins, and others, give him a high character for piety, usefulness, and moderation of sentiment, although a nonconformist in some points. His works, consisting of sermons, treatises, and a commentary on Psalm cxix. were collected into one volume, folio, and published in 1601, and again in 1612.

, a younger son of the preceding, and brother to sir John Greenville first eari of Bath, of his name, was born in Cornwall, admitted gentleman commoner of Exeter college, Sept. 22, 1657, actually created in convocation master of arts Sept. 28, 1660. About this time he married Anne, the daughter of Dr. Cosin, bishop of Durham, who conferred several preferments on him, as the rectories of Easington and Elwick in. the county palatine of Durham; the archdeaconry of Durham, to which he was collated on the death of Dr. Gabriel Clarke, Sept. 16, 1662, and to the first stall of prebendaries of the church of Durham, Sept. 24, 1662, from whence he was removed to the second, April 16, 1668. On December 20, 1670, he was created doctor of divinity, being then one of the chaplains in ordinary to Charles II.; and on the 14th of December, 1684, he was installed dean of Durham in the place of Dr. John Sudbury deceased. In the register of Eton college we find that immediately after the restoration, Dr. Greenville was recommended in very strong terms to the master and fellows for a fellowship, by three several letters from the king, but for what reason this recommendation did not take effect, does not appear; probably he might wave his interest on account of other preferment which was more acceptable to him. On the 1st of February 1690, he was deprived of all his >referments upon his refusal to comply with the new oaths >f allegiance and supremacy to the prince of Orange then in possession of the throne, a change which he utterly abhorred, always considering the revolution as a rebellion and usurpation. Soon after the prince of Orange’s landing, he left Durham in order to retire into France; and sometimes lived at Corbeil (from whence it is supposed his family originally sprung), but more frequently at Paris and St. Germain’s, where he was very civilly treated and much countenanced by the queen-mother, as we find in several of his own letters, notwithstanding what has been falsely asserted by Mackay in an account of the court of St. Germain’s. He owns he _was sometimes attacked by the priests, but with much good manners and civility. Mr* Wood says, that during his retirement, he was, on the death of Dr. Lamplugh, nominated to the see of York, by king James II. though never consecrated; but this seems rery doubtful. In April 1695 he came incognito into EngJand; but soon returned. For some time before his death he enjoyed but a very indifferent state of health, having been much troubled with a sciatica, and other infirmities. He died at Paris, after a series of many sufferings, on April 7, 1703, N. S. and was buried at the lower end of the Holy Innocents’ church in that city. Lord Lansdowne in a letter to a nephew of his, who was going to enter into holy orders, says of him, “You had an uncle whose mejnory I shall ever revere: make him your example. Sanctity sate so easy, so unaffected, and so graceful upon him, that in him we beheld the very beauty of holiness. He was as cheerful, as familiar, as condescending in his conversation, as he was strict, regular, and exemplary in his piety; as well bred and accomplished as a courtier, and as reverend and venerable as an apostle. He was indeed apostolical in every thing, for he abandoned all to follow his Lord and Master.” There seems little reason to doubt this character, as far as it respects Dr. Greenville’s private character, but in bigotry for restoration of James II. he probably excelled all his contemporaries, and from some correspondence lately published in the Life of Dr. Comber, his successor in the deanery of Durham, there is reason tp doubt whether in his latter days his mind was not unsound. He published, 1. “The Complete Conformist, or seasonable advice concerning strict conformity and frequent celebration of the Holy Communion,” preached on the 7th of January, being the first Sunday after the Epiphany, 1682, in the cathedral church of Durham, on John i. 29, Loud. 1684, 4to. To which is added “Advice or a letter written to the clergy of the archdeaconry of Durham,” to the same purpose. 2. “A Sermon preached in the cathedral church of Durham, upon the revival of the ancient and laudable practice of that and some other cathedrals, in having sermons on Wednesdays and Fridays during Advent and Lent,” on Rom. xiii. 11, Loud. 1686, 4to. 3. “Counsels and Directions divine and moral: in plain and familiar letters of advice to a young gentleman his nephew, soon after his admission into a college in Oxford,” Lond. 1685, 8vo. Besides these pieces which we have just mentioned, our author, immediately after his retiring into France, published some small tracts at Rouen, which are very scarce, and not very correctly printed; and perhaps it is remarkable that such an unusual favour should be permitted in a popish country to a dignified clergyman of the church of England. The titles of the pieces printed at Rouen are, viz. 4. “The resigned and resolved Christian and faithfull and undaunted loyalist: in two plaine farewell sermons, and a loyal farewell visitation speech. Both delivered amidst the lamentable confusions occasioned by the late foreign invasion and home-defection of his majestie’s subjects in England. By Denis Granville, D. D. deane and archdeacon of Durham, now in exile, chaplaine in ordinary to his majestic. .Whereunto are added certaine Letters to his relations and friends in England, shewing the reasons and manner of his withdrawing out of the kingdom.” “A Letter to his brother the earl of Bathe.” “A Letter to his bishop the bishop of Durham.” “A Letter to his brethren the prebendaries” “A Letter to the clergy of his archdeaconry.” “A Letter to his curates, at Easington and Sedgefield,” printed at Rouen, 1689. 5. “The chiefest matters contained in sundry Discourses made to the clergy of the archdeaconry of Durham, since his majestic‘ s coming to the crown. Summed up and seasonably brought again to their view in a loyal farewell visitation speech on the 13th of November last, 88, being ten days after the landing of the prince of Orange.*’ This is dated from his study at Rouen Nov. 15, 1689. With a preface to the reader and an advertisement. 6.” A copy of a paper penned at Durham, by the author, Aug. 27, 1688, by way of reflection on the then dismal prognostics of the time.“7.” Directions which Dr. Granville, archdeacon of Durham, rector of Sedgefield and Easington, enjoins to be observed by the curates of those his parishes, given them in charge at Easter-visitation held at Sedgefield, in the year 1669."

The new pope, according to custom, held a synod at Rome the same year, 591; whence he sent letters to the four patriarchs of the East, with a confession of his faith, declaring his reverence to the four general councils, and the fifth too, as well as the four gospels. In this modesty he was not followed by his successors; and he even exceeded some of his predecessors in that and other virtues, which for many ages past have not approached the chair of St. Peter. As he had governed his monastery with a severity unparalleled in those times; so now he was particularly careful to regulate his house and person according to St. Paul’s directions to Timothy. Even in performing divine worship, he used ornaments of but a moderate price, and his common garments were still more simple. Nothing was more decent than the furniture of his house, and he retained none but clerks and religious in his service. By this means his palace became a kind of monastery, in which there were no useless people; every thing in his house had the appearance of an angelic life, and his charity surpassed all description. He employed the revenues of the church entirely for the relief of the poor; he was a constant and indefatigable preacher, and devoted all his talents for the instruction of his flock.

Julian had now ascended the throne; and in order to suppress Christianity, published a law, prohibiting Christians not only to teach, but to be taught the books and learning of the Gentiles. The defeat of this design, next to the two Apollinarii in Syria, Was chiefly owing to Na0ianzen, who upon this occasion composed a considerable part of his poems, comprehending all sorts of divine, grave, and serious subjects, in all kinds of poetry; by which means the Christian youth of those times were completely furnished;, and found no want of those heathen authors that were taken from them. Julian afterwards coming to Caesarea, in the road to his Persian expedition, one part of the army was quartered at Nazianzum, where the commander peremptorily required the church (which the elder Gregory had not long since built) to be delivered to him. But the old man stoutly opposed him, daily assembling the people to public prayers, who were so affected with the common cause, that the officer was forced to retire for his own safety. Julian being slain not long after, Nazianzen published two invective orations against him, which are at once remarkable proofs of his wit and eloquence, but which qualities were mixed with too much virulence and acriiony.

There had been a schism for some time in the church of Antioch, occasioned by the ordination of two bishops to that see; and one of those, named Melitus, happening to die before the end of the council, Nazianzen proposed to continue the other, named Paulinus, then grown old, for his life. But a strong party being made for one Flavianus, presbyter of the church, these last carried it; and, not content with that, resolved to deprive their grand opposer of his seat at Constantinople. To prevent this he made a formal resignation to the emperor, and went to his paternal estate at Nazmnzum, resolving never to episcopize any more; insomuch, that though, at his return, he found the see of Nazianzum still vacant, and over-run with the heresy of Apollinarius, yet he pertinaciously resisted all intreaties that were made to take that charge upon him. And, when he was summoned to the re-assembling of the council the following year, he refused to give his attendance, and even did not stick to censure all such meetings as factious, and governed by pride and ambition. In the mean time, in defence of his conduct, he wrote letters to the Roman praetorian prefect, and the consul; assuring them, that, though he had withdrawn himself from public affairs, it was not, as some imagined, from any discontent for the loss of the great place he had quitted; and that he would not abandon the common interests of religion; that his retirement was a matter of choice more than necessity, in which he took as great pleasure as a man that has been tossed in a long storm at sea does in a safe and quiet harbour. And, indeed, being now freed from all external cares, he entirely gave himself up to solitude and contemplation, and the exercise of a strict and devout life. At vacant hours he refreshed the weariness of his old age with poetry, which he generally employed upon divine subjects, and serious reflections upon the former passages of his life; an account of which he drew up in iambics, whence no inconsiderable part of his memoir is derived. Thus he passed the remainder of his days till his death in the year 389. He made a will, by which, except a few legacies to some relations, he bequeathed his whole estate to the poor of the diocese of Nazianzum. In this spirit, during the three years that he enjoyed the rich bishopric of Constantinople, he never touched any part of the revenues, but gaVe it all to the poor, to whom he was extremely liberal.

He was one of the ablest champions of the orthodox faith concerning the Trinity, whence he had the title given him of e SeoAoyes, “The Divine,” by unanimous consent. His moral and religious qualities were attended with the natural graces of a sublime wit, subtle apprehension, clear judgment, and easy and ready elocution, which were all set off with as great a stock of human learning as the schools of the East, as Alexandria, or Athens itself, was able to afford. All these excellences are seen in his works, of which we have the following character by Erasmus; who, after having enriched the western church with many editions of the ancient fathers, confesses, that he was altogether discouraged from attempting the translation of Nazianzen, by the acumen and smartness of his style, the grandeur and sublimity of his matter, and those somewhat obscure allusions that are frequently interspersed among his writings. Upon the whole, Erasmus doubts not to affirm, that, as ha lived in the most learned age of the church, so he was the be*t scholar of that age. His works consist of sermons, letters, and poems, the latter evidently imbued with genius, and have been printed in Greek and Latin, Paris, 1609 and 1611, 2 vols. fol. with notes by the learned abbot de Billi, who was also author of the Latin translation. This edition is more esteemed than the new one of 1G30. There are some poems by St. Gregory in “Tollii insignia itinerarii Italici,” Utrecht, 1696, 4to, never printed before.

, general of the Augustines 1357, who died in 1358, was a celebrated scholastic divine, surnamed the Authentic Doctor, and wrote a “Commentary on the Master of the Sentences,” Valentia, 1500, fol. with an addition, printed at Venice, 1522, fol.; “A Treatise on Usury,” and other works, Rimini, 1522, fol.

, a learned divine of a different family from the preceding, wus born November 10, 1607, at Agmondesham, in Buckinghamshire. There appeared in his infancy such a strong inclination to learning, as recommended him to the notice of some persons of the best rank in the town; and, his parents being well respected for their piety and honesty, it was resolved to give him a liberal education at the university, the ex pence of which they were not able to support. To this purpose, he was chosen at the age of fifteen, by Dr. Crooke, to go with sir William Drake to Christ church, in Oxford, whom he attended in the station of a servitor, and he was soon after retained by sir Robert Crook in the same capacity; Dr. George MorJey, afterwards bishop of Winchester, was their tutor. Mr. Gregory made the best use of this favour, and applied so closely to his studies, for several years at the rate of sixteen hours each day, that he became almost a prodigy for learning. He took his first degree in arts in 1628, and commenced master in 1631; about which time, entering into orders, the dean, Dr. Brian Duppa, gave him a chaplain’s place in that cathedral. In 1634, he published a second edition of sir Thomas Ridley’s “View of the Civil and Ecclesiastical Law,” 4to, with notes; which was well received, and afforded the world eminent proofs of his extensive knowledge; the notes shewing him well versed in? historical, ecclesiastical, ritual, and oriental learning, and a considerable master of the Saxon, French, Italian, Spanish, and all the eastern languages. All these acquisitions were the pure fruit of his own industry; for he had no assistance, except for the Hebrew tongue, in which Mr. John Dod, the decalogist, gave him some directions, during one vacation that he resided with him near Banbury. His merit engaged the farther kindness of Dr. Duppa; and, when that prelate was promoted to the bishopric of Chichester in 1638, he made Mr. Gregory his domestic chaplain, and some time after gave him a prebend in that church. His patron also continued his favours after his translation to the see of Salisbury in 1G41, when he seated him in a stall of that cathedral.

, D. D. a divine and miscellanebus writer, was descended from a family, originally from Scotland, but a branch of which was settled in Ireland. His father, who had been educated in Trinity college, Dublin, held, at the time of his son’s birth, the living of Edernin, and a prebend in the cathedral of Ferns. Dr. Gregory was born April 14, 1754, and after his father’s death in 1766, was removed to Liverpool, where his mother fixed her residence. He passed some time under the tuition of an excellent schoolmaster of the name of Holder), by whom he was much distinguished for his proficiency in learning. As it was his mother’s desire that he should be brought up to commerce, he spent some years in mercantile employments; but a taste for literature, which continued to be his ruling propensity, produced a final determination in favour of a learned profession. Although the regular process of education for this purpose had been interrupted, the intervening variety of pursuit and observation proved the foundation of a great store of information relative to the arts and sciences, to commerce, manufactures, and political institutions, that was very useful in his subsequent compilations. When his destination was fixed, he passed an interval of study at the university of Edinburgh, and in 1776 entered into holy orders. He first officiated as a curate at Liverpool, where he distinguished himself as a preacher, and wrote some occasional pieces in the periodical journals and magazines, particularly against the slave trade, which he had the spirit to attack in the principal seat of that traffic. In 1782 he removed to London, and obtained the curacy of St. Giles’s Cripplegate, in which parish he became very popular, both in that capacity and afterwards as their morningpreacher. His other London preferments, if they may be so called, were the curacy and lectureship of St. Botolph’s, the lectureship of St. Lute’s, one of the weekly lectureships of St. Antholin’s, and a small prehend in St. Paul’s, which he relinquished for the rectory of Stapleford in Hertfordshire. He was also some time one of the evening preachers at the Foundling hospital. In 1804 he was presented by Mr. Addington, now lord Sidmbuth, to the valuable living of West Ham in Essex, where in a little time the powers of his constitution, although apparently a strong one, suddenly gave way, and he died, after a short confinement, March 12, 1808.

, the first and most universal vegetable anatomist and physiologist of this country, the son of the preceding, was born at Coventry. The year of his birth is not mentioned, but from some circumstances appears to have been 1628. He was brought up a presbyterian, his father having taken the covenant; and on the change of the national form of religion, at the restoration of Charles II. he was sent to study in some foreign university, where he took his degree of doctor of physic. He settled first at Coventry, and probably resided there in 1664, when, as he informs us in tht 1 preface to his Anatomy of Plants, he first directed his thoughts to the subject of that work, “upon reading some of the many and curious inventions of learned men, in the bodies of animals. For considering that both of them came at first out of the same hand, and were therefore the contrivances of the same wisdom; I thence,” says he, “fully assured myself, that it could not be a vain design to seek it in both. That so I might put somewhat upon that side the leaf which the best botanicks had left bare and empty.” Four years afterwards he consulted his brother-in-law, Dr. Henry Sampson, who encouraged him to go on, by pointing out a passage in Glisson’s book “De Hepate,” chap. 1, in which the anatomy of plants is hinted at as an unexplored, but very promising line of study for a practical observer. For some time he resided at Coventry, but determining to settle in London, he came thither about 1672. Before this his first essay on the anatomy of plants was communicated to the royal society in 1670, by bishop Wilkins, under the title of an “Idea of a Philosophical History of Plants.” It was received with the honour and attention it deserved, being ordered to be printed, and its author, in that year also, on the recommendation of the same learned divine, became a fellow of the royal society. He was appointed secretary in 1677, in which capacity he published the Philosophical Transactions from Jan. 1677-8, to Feb. in the following year. In 1680 he was made an honorary fellovr of the college of physicians. He is said to have attained to considerable practice in his profession, nor did his being a nonconformist deprive him of the credit justly due to his piety and philosophical merit, even in the worst times. He lived indeed to see various changes of opinions and professions, apparently with the tranquillity becoming a philosopher and a good man, and died suddenly, March 25, 1711.

At this juncture he was going to London in order to attend sir Richard Morrison on his embassy to the emperor Charles V. and in a letter wrote the December following to Sturmius, the dearest of his friends, having informed him that he had had the honour and happiness of being admitted to converse familiarly with this young lady at court, and that she had written a very elegant letter to him, he proceeds to mention this visit at Bradgate, and his surprise thereon, not without some degree of rapture. Thence he takes occasion to observe, that she both spoke and wrote Greek to admiration; and that she had promised to write him a letter in that language, upon condition that he would send her one first from the emperor’s court. But this rapture rose much higher while he was penning a letter addressed to herself the following month. There, speaking of this interview, he assures her, that among all the agreeable varieties which he had met with in his travels abroad, nothing had occurred to raise his admiration like that incident in the preceding summer when he found her, a young maiden by birth so noble, in the absence of her tutor, and in the sumptuous house of her most noble father, at a time too when all the rest of the family, both male and female, were regaling themselves with the pleasures of the chace; “I found,” continues he, “a Zw Km Eoi, O Jupiter and all ye gods I I found, I say, the divine virgin diligently studying the divine ‘ Pbaedo’ of the divine Plato in the original Greek. Happier certainly in this respect than in being descended, both on the father and mother’s side, from kings and queens.” He then puts h.er in mind of the Greek epistle she had promised; and prompted her to write another also to his friend Sturmius, that what he had said of her, whenever he came, might be rendered credible by such authentic evidence.

, an ingenious and learned English divine, the son of John Grey of Newcastle, was born there in 1694, and in 1712 was entered of Lincoln college, Oxford, where he took the degree of B. A. May 15, 1716, and that of M. 4- January 16, 1718-19. May 1, he was ordained deacon, and priest April 10, 172Q, by Crew bishop of Durham, to whom he was chaplain and secretary, and who gave him, in 1721, the rectory of Hinton, near Brackley, in Northamptonshire; and obtained for him, from lord Willoughby de Broke, the rectory of Kimcote in Leicestershire. ' He was alsp a prebendary of St. Paul’s. In 1746, he was official and commissary of the archdeaconry of Leicester. In 1730, he published at Oxford a “Visitation-Sermon” and, the same year, '< Memoria Technica or a new Method of artificial Memory“a fourth edition of which came out in 1756. At this time also appeared his” System of English Ecclesiastical Law, extracted from the Codex Juris Ecclesiastic! Anglican!“of bishop Gibson, 8vo. This was for the use of young students designed for orders; and for this the university gave him the degree of D. D. May 28, 1731. He printed an assize sermon in 1732, called” The great Tribunal,“and in 1736, was the author of a large anonymous pamphlet, under the title of” The miserable and distracted State of Religion in England, upon the Downfall of the Church established,“8vo and, the same year, printed another Visitation- Sermon. He also published” A new and easy Method of learning Hebrew without points, 1738;“” Historia Josephi,“and” Paradigmata Verborum, 1719;“” Liber Jobi, 1742;“”Answer to Warburton’s Remarks,“1744;” The last Words of David,“1749;” Nova Methodus Hebraice discendi diligentius recognita & acl Usum Scholarum accornmodata, &c.“1751;” A Sermon at the opening of Steane chapel, Northampt.“1752; and, lastly, an English translation of Mr. Hawkins Browne’s poem” De Animi Immortalitate,“1753. He died Feb. 28, 1771, in his 77th year. He married Joyce, youngest daughter of the rev. John Thicknesse of Brazen-nose-college, Oxford, and sister of the late Philip Thicknesse, esq. by whom he left three daughters, the eldest of whom married Dr. Philip Lloyd, dean of Norwich, and was well-known for her genius in working in worsted, and for her painted windows in that cathedral. Dr. Grey was buried at Hinton, as is his widow, who died Jan. 12, 1794, aged eighty-nine. His” Memoria Technica" was at one time a very popular book, and the system has lately in part been revived by a foreigner, which has been the means of again directing the public attention to Dr. Grey’s book; but it seems agreed that such helps are of very little substantial efficacy, and that attention and exercise are the only means to assist or prolong memory. Dr. Grey was a man of piety and liberality, as appears by his frequent correspondence with Dr. Doddndge.

, LL. D. an English divine, and miscellaneous writer, was of a Yorkshire family, originally from France. He was born in 1687, and was admitted a pensioner in Jesus college, Cambridge, April 18, 1704, but afterwards removed to Trinity-ball, where he was admitted scholar of the house, Jan. 6, 1706-7; LL. B. 1709 LL. D. 1720; and though he was never fellow of that college, he was elected one of the trustees for Mr. Ayloffe’s benefaction to it. He was rector of Houghton Conquest in Bedfordshire: and vicar of St. Peter’s and St. Giles’s parishes in Cambridge, where he usually passed the winter, and the rest of his time at Ampthill, the neighbouring market-town to his living. He died Nov. 25, 1766, at Ampthill, and was buried at Houghton Conquest. Very little of his history has descended to us. How he spent his life will appear by a list of his works. He is said to have been of a most amiable, sweet, and communicative disposition; most friendly to his acquaintance, and never better pleased than when performing acts of friendship and benevolence. Being in the commission of the peace, and a man of reputable character, he was much courted for his interest in elections. He was not, however, very active on those occasions, preferring literary retirement. His works were, 1. “A Vindication of the Church of England, in answer to Mr. Pearce’s Vindication of the Dis^ senters; by a Presbyter of the Church of England.” 1720, 8vo. 2. “Presbyterian Prejudice displayed,” 1722, 8vo. 3. “A pair of clean Shoes and Boots for a Dirty Baronet; or an answer to Sir Richard Cox,” 1722. 4. “The Knight of Dumbleton foiled at his own weapons, &c. In a Letter to Sir Richard Cocks, knt. By a Gentleman and no Knight,” 1723. 5. “A Century of eminent Presbyterians: or a Collection of Choice Sayings, from the public sermons before the two houses, from Nov. 1641 to Jan. 31, 1648, the day after the king was beheaded. By a Lover of Episcopacy,” 1723, 6. “A Letter of Thanks to Mr. Benjamin Bennet,” 1723. This Bennet published “A memorial of the Reformation,” full of gross prejudices against the established church, and “A defence of it.” 7. “A Caveat against Mr. Benj. Bennet, a mere pretender to history and criticism. By a lover of history,” 1724, 8vo. 8. “A Defence of our ancient and modern Historians against the frivolous cavils of a late pretender to. Critical History, in which the false quotations smd unjust inferences of the anonymous author are confuted and exposed in the manner they deserve, la two parts,” 1725, 4vo. In reply, Oldmixon, the critical historian alluded to, published “A Review of Dr. Zachary Grey’s Defence of our ancient and modern historians. Wherein, instead of dwelling upon his frivolous cavils, false quotations, unjust inferences, &c it is proved (to his glory be it spoken) that there is not a book in the English tongue, which contains so many falsehoods in so many pages. Nori vitiosus homo es, Zachary, sed vitium. By the author,” &c. y. “An Appendix by way of Answer to the Critical Historian’s Review,” 1725. 10. * f A Looking-glass for Fanatics, or the true picture of Fanaticism; by a gentleman of the university of Cambridge,“1725. 11.” The Ministry of the Dissenters proved to be null and void from Scripture and antiquity,“1725. 12. In 1732 he wrote a preface to his relation dean Moss’s sermons,” by a learned hand.“Mr. Masters in his history of C. C. C. C. ascribes this to Dr. Snape, who might perhaps have been editor of the sermons, but it was written by Dr. Grey. 13.” The spirit of Infidelity detected, in answer to Barbeyrac, with a defence of Dr. Waterland,“1735, 8vo. 14.” English Presbyterian eloquence. By an admirer of monarchy and episcopacy,“1736, 8vo. 15.” Examination of Dr. Chandler’s History of Persecution,“1736, 8vo. 16.” The true picture of Quakerism,“1736. 17.” Caveat against the Dissenters,“1736, 8vo. 18.” An impartial Examination of the second volume of Mr. Daniel Neal’s History of the Puritans,“1736, 8vo. The first volume of Neal had been examined by Dr. Madox, assisted in some degree by Dr. Grey, who published his examination of the third volume in 1737, and that of the fourth in 1739. J 9.” An examination of the fourteenth chapter of Sir Isaac Newton’s Observations upon the prophecies of Daniel,“1736, 8vo. This is in answer to sir Isaac’s notion of the rise of Saintworship. 20.” An attempt towards the character of the Royal Martyr, king Charles I.; from authentic vouchers,“1738. 21.” Schismatics delineated from authentic vouchers, in reply to Neal, with Dowsing' s Journal, &c. By Philalethes Cantabrigiensis,“1739, 8vo. 22.” The Quakers and Methodists compared,“&c. 1740. 23.” A Review of Mr. Daniel Neil’s History of the Puritans, with a Postscript. In a letter to Mr. David Jennings;“a pamphlet, Cambridge, 174-4. 24.” Hudibras with large annotations, and a prelate,“&c. 1744, 2 vols. 8vo. 2b.” A serious address to Lay Methodists: by a sincere Protestant,“1745, 8vo. 27.” Popery in its proper colours, with a list of Saints invocated in England before the Reformation,“17, 8vo. 28,” Remarks upon a late edition of Shakspeare, with a long string of emendations borrowed by the celebrated editor from the Oxford edition without acknowledgement. To which is prefixed, a Defence of the late sir Thomas Hanmer, bart. addressed to the rev. Mr. Warburton, preacher of Lincoln’s-Inn,“8vo, no date, but about 1745. 29.” A word or two of Advice to William Warburton, a dealer in many words; by a friend. With an Appendix, containing a taste of William’s Spirit of Railing,“1746, 8vo. 30.” A free and familiar Letter to that great refiner of Pope and Shakspeare, the rev. William Warburton, preacher at Lincoln’s-Inn. With Remarks upon the epistle of friend W. E. (query if not T. E. i. e. Thomas Edwards). In which his unhandsome treatment of this celebrated writer is exposed in the manner it deserves. By a Country Curate,“1750, 8vo, 31.” A Supplement to Hudibras,“1752, 8vo. 32.” Critical, historical, and explanatory notes on Shakspeare, with emendations on the text and metre,“1755, 2 vols. 8vo. 33.” Chronological account of Earthquakes,“1757, 8vo. In 1756 he assisted iVIr. Whalley in his edition of Shakspeare; he had also contributed to Mr. Peck’s” Desiderata,“and” Life of Cromwell," and collected some materials for a Life of Baker, the Cambridge antiquary, which were afterwards enlarged and published by the rev. Robert Masters. Dr. Grey left some other Mss. and a collection of letters, now in Mr. Nichols’s possession.

, a very extraordinary woman, (whose maiden name is nowhere mentioned), was born in the county of Kilkenny in Ireland, and married to Mr. George Grierson, printer in Dublin. She died in 1733, at the age of twenty-seven; and was allowed to be an excellent scholar, not only in Greek and Roman literature, but in history, divinity, philosophy, and mathematics. She gave a proof of her knowledge in the Latin tongue by her dedication of the Dublin edition of Tacitus to lord Carteret; and by that of Terence to his son, to whom she likewise wrote a Greek epigram. Dr. Harwood esteems her Tacitus one of the best edited books ever published. Among the editions of her husband’s press, is a very fine one of Dupin’s Ecclesiastical History, 1724, 3 vols. folio, a rare book in this country. Mrs. Grierson composed some poems in English, several of which are inserted by Mrs. Barber amongst her own. When lord Carteret was lordlieutenant of Ireland, he obtained a patent for Mr. Grierson, her husband, to be the king’s printer; and, to distinguish and reward her uncommon merit, had her life inserted in it. Besides her parts and learning, she was also a woman of great virtue and piety. Mrs. Pilkington has recorded some particulars of her, and tells us, that, “when about eighteen years of age, she was brought to her father, to be instructed in midwifery; that she was mistress of Hebrew, Greek, Latin, and French, and understood the mathematics as well as most men: and what,” says Mrs. Pilkington, “made these extraordinary talents yet more surprising was, that her parents were poor illiterate country people; so that her learning appeared like the gife poured out on the apostles, of speaking all the languages without the pains of study.” Mrs. Pilkington inquired of her, where she had gained this prodigious knowledge: to which Mrs. Grierson sail, that “she had received some little instruction from the minister of the parish, when she, could spare time from her needle-work, to which she was closely kept by her mother.” Mrs. Pilkington adds, that “she wrote elegantly both in verse and prose; that her turn was chiefly to philosophical or divine subjects; that her piety was not inferior to her learning; and that some of the most delightful hours she herself had ever passed were in the conversation of this female philosopher.” Her son, who was also his majesty’s printer at Dublin, and instructed by her, was a man of uncommon learning, great wit, and vivacity. He died in Germany, at the age of twenty-seven. Dr. Johnson highly respected his abilities, and often observed, that he possessed more extensive knowledge than any man of his years he had ever known. His industry was equal to his talents, he particularly excelled in every species of philological learning, and was perhaps the best critic of his time.

Thus distinguished in the university, his merit was observed by Hid ley, bishop of London, who made him his chaplain in 1550; perhaps by the recommendation of Bucer, the king’s professor of divinity at Cambridge, who soon after his removal to London, in a letter to that prelate, styles our divine “a person eminent for his learning and piety.” And thus a door being opened to him into church -preferments, he rose by quick advances. tiis patron the bishop was so much pleased with him, that he designed for him the prebend of Cantrilles, in St. Paul’s church, and wrote to the council (some of whom had procured it for furnishing the king’s stables) for leave to give this living, as he says, “to his well deserving chaplain, who was without preferment, and to whom he would grant it with all his heart, that so he might have him continually with him and in his diocese to preach,” adding, that “he was known to be both of virtue, honesty, discretion, wisdom, and learning.” What effect this application had does not appear, but the praecentor’s place becoming vacant soon after, his lordship on August 24, 1551, collated him to that office, which was of much greater value, and likewise procured him to be made one of his majesty’s chaplains, with the usual salary of 40l. in December of the same year. On July 2, 1552, he obtained a stall in Westminster-abbey; which, however, he resigned to Dr. Bonner, whom he afterwards succeeded in the bishopric of London. In the mean time, there being a design on the death of Dr. Tonstall, to divide the rich see of Durham into two, Grindal was nominated lor one of these, and would have obtained it, had not one of the courtiers got the whole bishopric dissolved, and settled as a temporal estate upon himself.

In July the same year, he was nominated to the bishopric of London, vacant by the deposition of Bonner. The juncture was very critical, and the fate of the church revenues depended upon the event. An act of parliament had lately passed, whereby her majesty was empowered to exchange the ancient episcopal manors and lordships for tithes and impropriations; a measure extremely regretted by these first bishops, who scrupled whether they should comply in a point so injurious to the revenue of their respective sees, which must suffer considerably by these exchanges; and which too would cut off all hope of restoring the tithes, so long unjustly detained from the respective churches, for the maintenance of the incumbents. In this important point our new-nominated bishop consulted Peter Martyr in a letter dated August of this year; nor did he accept of the bishopric till he had re* ceived an opinion in favour of it from that divine, who said that the queen might provide for her bishops and clergy in such manner as she thought proper, that being none of GrindaPs concern. He also communicated to that divine his scruples concerning the habits and some customs then used in the church, on both which Martyr gave him the advice of a sensible and moderate man who regarded more weighty matters. Before this answer could be received, Grindal was consecrated Dec. 1, but the exchange of lands with the queen not being fully settled, he could not compound for his first fruits, and consequently he was hindered from exercising his episcopal function, and was obliged to have the queen’s express authority for that purpose. We may here remark that Cox bishop of Ely, Barlow of Chichester, and Scory of Hereford, were consecrated at the same time by archbishop Parker, with whom they all joined in a petition to her majesty to stop these exchanges, and they offered her as an equivalent, 1000 marks a year during their lives. In 1560, he was made one of the ecclesiastical commissioners, in pursuance of an act of parliament to inspect into the manners of the clergy, and regulate all matters of the church; and the same year he joined with Cox and Parker, in a private letter to the queen, persuading her to marry. In 1561, he held his primary visitation. In 1563 he assisted the archbishop of Canterbury, together with some civilians, in preparing a book of statutes for Christ church, Oxford, which as yet had none fixed. This year he was also very serviceable, in procuring the^ English merchants, who were ill used at Antwerp and ether parts of the Spanish Netherlands, and who had been very kind to the English exiles in the late reign, a new settiemeut Embden, in East-Frieslaml; and the same year, at the request of sir William Cecil, secretary of state, he wrote animadversions upjn a treatise entitled “Christiani Hominis Norma,” &c. “The Rule of a Christian Man,” the author of which, one Justus Velsius, a Dutch enthusiast, had impudently, in some letters to the queen, used menaces to her majesty; hut being at last cited before the ecclesiastical commission, was charged to depart the kingdom.

, an English prelate, and the most learned ecclesiastic of his time, was born probably about 1175, of obscure parents at Stradbrook in Suffolk. He studied at Oxford, where he laid the foundation of his skill in the Greek tongue, and was thus enabled to make himself master of Aristotle, whose works had been hitherto read only in translations: at Oxford too he acquired a knowledge of the Hebrew. He afterwards went to Paris, where he prosecuted his studies of Greek and Hebrew, and made himself master of French. Here he also studied the divinity and philosophy of the age, his proficiency in which was so remarkable as to draw upon him the suspicion of being a magician. At Oxford, on his return, he became celebrated as a divine, and was the first lecturer in the Franciscan school in that university. In 1235 he was elected, by the dean and chapter, bishop of Lincoln, which see was then, and continues still, the largest in England, although Ely, Oxford, and Peterborough have been since taken from it. Grosseteste, who was of an ardent and active spirit, immediately undertook to reform abuses, exhorting 'both clergy and people to religious observances, and perhaps would have been in a considerable degree successful, had he not confided too much in the Dominican and Franciscan friars, as his helpers in the good work. But they being appointed by him to preach to the people, hear their confessions, and enjoin penance, abused these op-­portunities by exercising dominion over the superstitious minds of the laity, and enriched themselves at their expence. Although, however, the hypocrisy of the Dominicans and Franciscans in this instance escaped his penetration, he could not be deceived in the dissolute character and ignorance of the more ancient orders, and was very strict in his visitations, and very severe in his censures of their conduct. Partly through this sense of his duty, and his love of justice, and partly from his warmth of temper, he was frequently engaged in quarrels with convents, and other agents of the pope. At one time he was even excommunicated by the convent of Canterbury; but treating this with contempt, he continued to labour in promoting piety, and redressing abuses with his usual zeal, firmness, and perseverance. Although the friars continued to be his favourites, and he rebuked the rectors and vicars of his diocese, because they neglected to hear them preach, and be^ cause they discouraged the people from attending and confessing to them, in time he began to see more clearly into the character of those ecclesiastics. In 1247, two English Francisqans were sent into England with credentials to extort money for the pope; and when they applied, with some degree of insolence, to Grosseteste, for six thousand marks, as the contribution for the diocese of Lincoln, he answered them that (with submission to his holiness), the demand was as dishonourable as impracticable; that the whole body of the clergy and people were concerned in it as well as himself; and that for him to give a definitive answer in an instant to such a demand, before the sense of the kingdom was taken upon it, would be rash and absurd.

He continued afterwards to exert himself in promoting the good of the church as to doctrine and morals, with the most upright intentions, and to the best of his knowledge, although it must afford the present age but a poor opinion of his knowledge in such matters, when we find him translating, and illustrating with commentaries, such works as those of John Damascenus, and of the spurious Dionysius the Areopagite; and even ^ The Testaments of the Twelve Patriarchs," which he thought a valuable monument of sacred antiquity, and equal in importance with the scriptures. But the ignorance of the times, and the difficulties of acquiring divine knowledge, were in that age greatly beyond what can now be conceived. In the case, however, of external morals, Grosseteste showed more discernment. In 1248 he obtained, at a great expence, from pope Innocent IV. letters to empower him to reform the religious orders, fortified by this authority, he first turned his attention to die waste of large revenues by the monastic orders, and determined to take into his own hand the rents of the religious houses, probably with a design to institute and ordain vicarages in his diocese, and to provide for the more general instruction of the peopled But the monks having appealed to the pope, Crosseteste, in his old age^ was obliged to travel to Lyons, where Innocent resided, and where he immediately decided against our bishop, and treated him with much harshness of language, to which Grosseteste replied with great spirit, and went so far as to insinuate the power of money at the court of Rome. All, however, that he could do was to leave a kind of remonstrance, in the shape of a long sermon, one copy of which he delivered to the pope, and others totwo of the cardinals, in which he sharply inveighed against the flagitious practices of the court of Rome, particularly the appropriation of churches to religious houses, the appeals of the religious to the pope, and the scandalous clause in the bulls of nan obstantd, which was the great engine of the pope’s dispensing power, anil enabled him to set aside all statutes and customs. He was for some time so dejected with the disappointment he had met with, that he intended to resign his bishopric, but upon more mature -reflection, thought it his duty to remain in his office, and do all the good which the bigotry and ignorance of the times would permit.

Towards the end of this summer (1253) he fell sick at his palace at Buckden, and sent for friar John de St. Giles, who was a physician and a divine, in both which capacities he wanted his assistance, as he foresaw, to the great uneasiness of his mind, the troubles that would shortly befall the church. He then gave orders to the clergy of his diocese to renew the sentence of excommunication upon all who should infringe the magna charta concerning the liberties of the kingdom, which made the incumbents very obnoxious to many of the courtiers. In all his conversations on this subject in his last illness, he appears to have retained the strength of his understanding, and conscious of the uprightness of his conduct towards the pope, he still fully approved it in his heart; nor was his courage in the least broken, or his spirits dejected, by any fulminations that had Hfcen launched against him from that quarter. His conversations on this occasion, given by his biographer, display his real sentiments on the depraved and corrupt state of the papacy in his time, the particulars or articles on which he grounded his charge, and that abhorrence of its proceedings which does him so much honour.

Bishop Grosseteste was a severe student to the very end of life. He was a master of languages, of some that were not jhen generally known, and also of every branch of learning, both human and divine, as they were then usually studied and professed; and he improved many of them by the productions of his own pen. His erudition was truly multifarious, so that he may justly be said, both in respect of himself and his own acquirements, and of that general patronage and encouragement which he afforded the literati of his time, to stand at the head in this country at least, of all the learning of the age. His forte seems to have been logic, philosophy, and theology, and his knowledge of the scriptures was very intimate.

, a pious dissenting divine, was born in London Jan. J, 1675, where his father was an upholder. In 1693 he was placed under the tuition of the rev. Mr. Jollie, of Attercliffe, in Yorkshire, with whom he went through a course of studies preparatory to ordination among the dissenters; and afterwards studied Hebrew under Capell, formerly professor of oriental languages at Saumur, but at this time a refugee ii> London. In 1699 Mr. Grosvenor was admitted into the ministry, and officiated first as assistant to Mr. Oldfield, in Southwark, and afterwards was joint preacher of a lecture in the Old Jewry meeting. His biographers seem all unwilling to tell us that he was at first of the baptist persua-; sion, and having been baptised in 1689 by Mr. Benjamin Keach, became a member of his meeting for about seven or eight years; but in the course of his studies he changed his opinions, and was “dismissed in a general manner from his membership with” the baptists. In 1703 or 1704 he was chosen to succeed Mr. Slater in the meeting in Crosby-square, to which he was formally ordained in July 1704. In 1716 he was chosen one of the lecturers at Salter’s-hall, which added much to his reputation, but which he resigned in 1740. In 1730 the university of Edinburgh conferred the degree of D. D. upon him. After this he continued to preach until 1749, when the increasing infirmities of age obliged him to desist from all public services. He continued, however, his private studies, and kept up an amicable intercourse with his friends until his death, Aug.7, 1758. Dr. Grosvenor possessed great mildness of temper, lively and brilliant wit, a candid disposition towards those who differed from him, and an habitual cheerfulness which rendered his visits peculiarly acceptable. He published various single sermons preached on funeral and other occasions an “Essay on Health,” 1748, 8vo; and a treatise on consolation, entitled “The Mourner,” which has been repeatedly printed, and still preserves his memory.

In the mean time, his wife’s account, that he was ill, gained credit at Louvestein and, to give him time to get out, she gave out that his illness was dangerous but as soon as she learnt by the maid’s return that he was at Brabant, and consequently in safety, she told the guards what had happened. They informed the commandant, by this time returned from Heusden, who, finding it true, confined Grotius’s wife more closely; but upon her petition to the States-General, April 5, 1621, she was discharged two days after, and suffered to carry away every thing that belonged to her in Louvestein. From Antwerp, Grotius wrote to the States-General, March 30, that, in procuring his liberty, he had employed neither violence nor corruption with his keepers; that he had nothing to reproach himself with in what he had done; that he gave those counsels which he thought best for appeasing the troubles that had arisen in public business; that he only obeyed the magistrates of Rotterdam his masters, and the States of Holland his sovereigns; and that the persecution he had suffered would never diminish his love for his country, for whose prosperity he heartily prayed. He continued some time at Antwerp, deliberating what course to take; and at length, principally by the advice of Du Maurier, determined to go to France, where he had many friends. He arrived at Paris, April 13, 1621, and his wife in October following; but their expences had so much exceeded the small revenue she had still left, that in the beginning of December, he wrote to Du Maurier, that if something was not soon done, he must seek a settlement in Germany, or hide himself in some corner of France. At length the king coming to Paris in January 1621, Grotius was presented to him by the chancellor and the keeper of the seals, in the beginning of March, and on a day when the court was very numerous. His majesty received him graciously, and granted him a pension of 3000 livres, and upon his account granted a protection to all the Dutch refugees, a very singular exchange of the principles of toleration between the two countries. But, notwithstanding the king’s grant, he could not touch the money; they had forgot to put it on the civil list, and the commissioners of the treasury found daily some new excuse for delaying the payment; and at length, when by the solicitation of some powerful friends, he received it, it continued to be paid as grants were paid at that time, that is to say, very slowly. These difficulties did not diminish his passion for literature, “I persist,” he says in a letter to Vossius, dated Sept. 29, 162], “in my respect for sacred antiquity; there are many people here of the same taste. My six books in Dutch will appear soon (i. e. his book on the truth of the Chr.stiau religion.) Perhaps 1 shall also publish my disquisition on Pelagianism, with the precautions hinted to me by you and some other persons of learning. In the mean time, I am preparing an edition of Stobrcus; and to render it more perfect, 1 collate the Greek Mss. with the printed copies.” Thus he spent the greatest part of his time; and as the ministers of Charenton, who had accorded with the decisions of the synod of Dort, would not admit him into their communion, he resolved to have divine service performed at home in his family.

, a learned divine among the disseners, was descended from the Groves of Wiltshire, and the Jlowes of Devonshire. His grandfather Grove was ejected from a living in Devonshire for nonconformity in 1662; his father suffered much in the same cause for lay-nonconformity under Charles and James II. The eminent piety of Mr. Rowe, his grandfather by the mother’s side, may be known by the account of his life by Mr. Theophilus Gale. His father, in particular, filled a life of eighty years honourably and usefully, and died universally esteemed and lamented. From such parents our author was born at Taunton, in Somersetshire, January 4, 1683, and at fourteen years of age, being possessed with a sufficient stock of classical literature, he went through a course of jacademical learning under the rev. Mr. Warren, of Taunton, who was for many years at the head of a flourishing academy. Having finished here his course of philosophy and divinity, he removed to London, and studied some time under the rev. Mr. Rowe, to whom he was nearly related. At this time he contracted a friendship with several person^ of merit, and particularly with Dr. Watts, which continued till his death, though they differed in their judgment upon several points.

In 1725 he lost his partner in the academy, the rev. Mr. James; and was now obliged to take the students in, divinity under his direction. In the execution of this, task he confined himself to no system in divinity, but directed his pupils to the best writers on natural and revealed religion, and an impartial consideration of the chief controversies. He likewise succeeded Mr. James in his pastoral charge at Fullwood^ near Taunton, in which he continued till his death. In 1730 he published “The Evidence of our Saviour’s Resurrection considered,” and the same year, “Some Thoughts concerning the Proof of a future State from Reason,” in answer to the rev. Mr. Hallet, junior, which drew him into a dispute on the point with that divine. In this controversy he was thought to disparage the necessity of revelation in regard to that proof. In 1732 he printed “A Discourse concerning the Nature and Design of the Lord’s Supper,” where he set that institution in the same light with bishop Hoadly. In 173-1he published, without his name, “Wisdom the first Spring of Action in the Deity,” which was animadverted on, as to some particulars, by Mr. Balguy, who, however, allowed the discourse in general to abound in solid remarks and sound reasonings. In 1736 he published “A Discourse on saving Faith.” The same year he met with a heavy affliction, in the death of his wife; and a little more than a year after this, he died himself; for, having preached on February 19, 1737-8, and with such an uncommon flow of spirits as he said he could hardly govern, he was violentlyseized at night with a fever, which carried him off upon the 27th. His friends erected a handsome monument over his grave, on which is a Latin inscription composed by the late Dr. Ward, rhetoric-professor at Gresham-college, who has also obliged the world with an English version of it. Besides the works already mentioned, he published many sermons upon several occasions, and also a volume of (i Miscellanies in prose and verse.“After his death came out by subscription his” Posthumous Works,“1740, in 4 vols. 8vo. Gruchius, or Grouciii (Nicholas), an eminent antiquary in the sixteenth century, descended from a noble family of Rouen, was the first who explained Aristotle in Greek. He taught with reputation at Paris, Bourdeaux, and Coimbra, and, on his return to France, went to Rochelle, where a college was intended to be established, and where he died in January 1572, leaving many works. The most known are, a translation of F. L. de Castagneda’s” History of the Indies,“Paris, 1554, 4to; a treatise” De Comitiis Romanorum," 1555, fol.; and some pieces against Sigonius, fol. which Sigonius did not answer till he heard of the author’s death.

, an eminent divine and critical scholar, was born at Cobourg in 1723, where his father was aulic counsellor to the duke of Saxe-Cobourg. He was educated in his infancy at home under private tutors. In his thirteenth year he was sent to Weisenborn, and placed under the care of John Faccius, an eminent classical scholar, and after a year’s residence here went to the university of Casimir, where he enjoyed the instructions and lectures of Berger, Albrecht, and other eminent professors. In 1742 he removed to Jena, where he pursued his studies with great diligence and success, and took his degrees in philosophy, In 1764 he was invited to be professor of theology at Halle, and died there in 1778. His talents are represented to have been very various, and his diligence indefatigable. He published a new edition of “Cselius Sedulius,” with various commentaries, “An Introduction to Roman Antiquities,” “Miscellanea Sacra,” “Various critical Remarks on the Classics,” new editions of Eutropius, printed at Cobourg in 1752, and reprinted with additions, 1768, and of Velleius Paterculus, Cobourg, 1762, &c.

, an eminent Swiss divine, and one of the first reformers, was born at Zurich in 1529. In his youth he attained an accurate knowledge of Greek and Latin, and acquired much fame as an orator and Latin poet. He married the daughter of Zuinglius, and being admitted into orders, preached at Zurich from 1542 to 1575, when he was chosen to succeed Bullinger, as first minister of the protestant church there. His writings also, which consisted of homilies, or sermons on the prophets, evangelists, and apostles, procured him great fame both at home and abroad, and were long regarded as standard books among the protestant churches. He died Nov. 25, 1586. In the early part of queen Elizabeth’s reign we find him corresponding with the English divines who had been exiles in the preceding reign, and brought over an attachment to the simple forms of the Genevan church, which Elizabeth wished to discourage. His works, as enumerated by Verheiden, consist of Latin poems, commentaries on various books of the Scripture, works on grammar and history, and some translations. His son, of the same names, spent some years in Merton college, Oxford, where he took his degree of M. A. in 1573, and returning to Zurich, became minister of St. Peter’s church there. Wood attributes several Latin poems to him, some of which we suspect were the production of his father: but this young man died in 1577, when oniy twenty five years of age.

It is not, however, in their style that he wrought, hut he chose for himself his objects and manner of imitation and his various styles exhibit how anxiously he sought for fame at one time imitating Passerotti, at another Carravaggio, and then, stimulated by a remark of A. Cafracci, framing one for himself; the reverse of Carravaggio’s, all gentleness and softness. Skilful in execution, he had no difficulty in imitating whatever he desired his pencil was light, and his touch free and delicate and he took great pains to finish his pictures not with, minute detail, but with great roundness in the figures, correct arrangement of the folds of his draperies, which he perfectly understood, and made great use of in filling up his canvas, and the most careful management of all the inferior parts. The beauty he gave to his females, he sought for in the antique, and the group of Niobe particularly. He has frequently expressed the pathetic and the tender. One of his heads, formerly the property of earl Moira, and now in possession of the venerable president of the royal academy, exhibits our Saviour with the crown of thorns upon his head, and has been admirably engraved by Sharp. It is not possible for painting to go beyond it in the perfect attainment ef its object, the expression of pious resignation under acute suffering of mind and body, with beauty and truth of character. Mr. Fuseli, in his late edition of Pilkington, has. given justly the character of the generality of Guide’s works he says, “his attitudes seldom elevate themselves to the fine expression and graceful simplicity of the face the grace of Guido is the grace of theatre; the mode, not the motive, determines the action: his Magdalens weep to be seen, his Hero throws herself over Leander, Herodias holds the head of her victim, his Lucretias stab themselves, with the studied airs, and ambitious postures, of buskined heroines; it would, however, be unjust not to allow there are exceptions from this affectation in his works. Helen departing with Paris, is one which alone niight atone for every other blemish. In her divine face, the sublime purity of the Niobe is mixed with the charms of the Venus; the wife, the mother, give indeed way to the lover; but spread a soft melancholy which tempers her fervour with dignity. This expression is supported by the careless unconscious elegance of her attitude, whilst that of Paris, stately, courteous, insipid, gives him more the air of an ambassador, attending her as proxy, than that of a lover carrying her off for himself.”

Great were the honours this painter received from Paul V. from all the cardinals and princes of Italy, from Lewis XIII. of France, Philip IV. of Spain, and from the king of Poland and Sweden, who, besides a noble reward, made him a compliment, in a letter under his own hand, for an Europa he had sent him. He was extremely handsome arul graceful in his person; and so very beautiful in his younger days, that his master Luclovico, in painting his angels, took him always for his model. Nor was he an angel only in his looks, if we may jDelieve what Gioseppino told the pope, when he asked his opinion of Guido’s performances in the Capella Quirinale, “Our pictures,” said he, “are the works of men’s hands, but these are made by hands divine.” In his behaviour he was modest, gentle, and very obliging; lived in great splendour both at Bologna and Rome; and was only unhappy in his immoderate love of gaming. To this in his latter days he abandoned himself so entirely, that all the money he could get by his pencil, or borrow upon interest, was too little to supply his losses: and he was at last reduced to so poor and mean a condition, that the consideration of his present circumstances, together with reflections on his former reputation and high manner of living, brought a languishing distemper on him, of which he died in 1642.

, an eminent Scotch divine, the son of an opulent tradesman in Aberdeen, was born in that city in 1586, and received *a liberal education at Marischal college, then recently founded, with a view to the church. Before he took orders, however, he appeared as an autii:>r, by publishing, when only in his twentieth year, a treatise entitled “The New Sacrifice of Christian Incense,” London, 1608 and the same year, “The only way to Salvation,” printed also at London. Immediately after the publication of these, he appears to have taken orders, and was called to the pastoral charge of the parish of King EJward in the presbytery of Turriff and synod of Aberdeen. Here he passed some of the happiest years of his life, in high favour with Jiis parishioners and here in 1610 he married Katherine Rowen, daughter of Mr. Rowen or Rolland of Disblair, by whom he had no issue. In 1617, when king James I. visited Scotland, with a view to establish episcopacy, and brought bishop Andrews of Ely with him to assist in the management of that very delicate and ultimately unsuccessful attempt, Dr. Andrews, among other eminent men of the Scotch clergy whom he consulted, paid great regard to Mr. Guild; and the following year, when Andrews was promoted to the see of Winchester, Mr. Guild dedicated to him, one of his most useful works, entitled “Moses unveiled,” pointing out those fgures in the Old Testament which allude to the Messiah. Mr. Guild became, much about the same time, acquainted with Dr. Young, a countryman of his own, dean of Winchester, who introduced him to the king, by whom he was appointed one of the royal chaplains. This obligation he afterwards acknowledged in the dedication to his “Harmony of the Prophets,” a work which he published in the beginning of the reign of Charles I. It was afterwards printed with his “Moses unveiled,” in an edition now before us, dated Edinburgh, 1684.

, an English divine, was born at Ablond’s or Abbey-load’s court, near Gloucester, in 1653, and entered in 1669 a commoner of Oriel-college, Oxford, which he changed for All souls, where he was chosen fellow a little before he took his first degree in arts, April 4, 1674. He commenced M. A. in 1677, and entered into orders; but marrying in 1680, he resigned his fellowship. However, he still continued at Oxford, and took a house in St. Michael’s parish, resolving not to leave the university, on account of his studies, which he prosecuted with indefatigable industry, and soon became a great master of the oriental learning and languages. He translated into English, and illustrated with a commentary, Dr. Bernard’s work entitled “Misnae pars ordinis prim”! Zeraim Tituli septem,“1690, 4to, and a tract” De Victimis humanis,“8vo, and was preparing an edition of Abulfeda’s Geography, when he was seized with the small-pox, which carried him off' Sept. 3, 1684, aged only thirty-one. Thomas Smith gives him the title of” Vir longe eruditissimus,“and observes, that his death was a prodigious loss to the republic of letters; and the editors of the” Acta Eruditorum“style him a” person of great learning, and the immortal ornament of the university of Oxford." He was buried at St. Michael’s church in that city, where a monument was erected to his memory by his widow, with a Latin inscription. He left issue a son John, who, being bred to the army, raised himself to the highest posts there, and was well known in the military world, by the title of General Guise. He died in 1765, and bequeathed his large collection of paintings to Christ-church Oxford, where he was educated, and where they are now placed in the lower library.

, a learned protestant divine, was born at Basil, Dec. 8, 1654, where his father was a merchant. Until the fourteenth year of his age, he was instructed by private tutors, and profited so much as to be then fit for the university of Basil, where, after studying languages, philosophy, mathematics, and history, for three or four years, he was on July 2, 1672, admitted to the degrees of master of arts and doctor in philosophy. He tnen studied divinity, and had for one of his masters Peter Werenfels, father of the celebrated Samuel VVerenfels. In about two years, he was appointed to lecture on theology during the vacations, and acquitted himself with great credit. In March 1676, he was admitted a preacher, and the following year passed six months at Geneva, whence he went into France, and visited the university of Saumur, where he heard the lectures of Henry Philiponeau de Hautecour, who was afterwards his colleague in the university of Franeker. His reputation having by this time extended to Germany, he was invited to Heilborn to be professor of philosophy and rhetoric, and rector of the classes, of which office he took possession in 1685, with a public harangue, “de fato philosophico in ecclesia Christiana.” As divinity was still his favourite study, he continued improving his knowledge of it; and having visited Heidelberg during the third jubilee of that university, he received his degree of D. D. with every mark of distinction, even from the learned catholics who heard him maintain a thesis on this occasion, the subject of which was “Christ’s kingly office.” After he had remained about two years at Heilborn, he was requested to accept the theological chair at Hanau, with which he complied. In 1696 he was again removed to Bremen as professor in ordinary of divinity, moderator of the schools, and perpetual rector magrdficus. To this place he drew a great concourse of students; but the fatigues attending his occupations here made him willing to accept the less laborious professorship of divinity at Deventer in 1699. In 1705 the curators of the university of Franeker offered him their theological chair, which he at first refused, but accepted it, on a second and more pressing invitation, in 1707. His constitution was now, however, so much worn down by repeated attacks of the gout, that he did not enjoy this office above four years, dying Sept. 28, 1711. Gurtler was a man of genuine piety, modesty, and candour, and of extensive knowledge in every branch of science, but especially in those connected with his profession. His works, which have generally received the approbation of catholics as well as protestants, are, 1. A Latin, German, Greek, and French Dictionary, published in 1682. 2. “Historia Templariorum observationibus ecclesiasticis aucta,” Amst. 1691, 8vo, and 1702, with additions. 3. “Institutiones Theologies,” ibid. 1794, 4to. 4. “Voces Typico-propheticiT,” Bremen, 1698, 4to, and Utrecht, 1715, considerably enlarged. 5. “Dialogi Eucharistici,” Bremen, 1699, 4to. 6. “SystemaTheologise propbeticse,” Amst. 1702, 4to, considered as one of the best works of the kind. 7. “Origines mundi, et in eo regnorum,” &c. Amst. 1708, 4to. 8. “Dissertationes de Jesu Christo in gloriam evecto,” Franeker, 1711. 9. “Forma sanorum verborum,” a short abridgment of divinity, which he used as a text-book, 1709, 12mo. Gurtler wrote also a “History of the Churches of France,” in German.

, an eminent dissenting divine, of the independent persuasion, was a native of Hertford, where he was born in 1680, and having shewn a pious disposition from his youth, was admitted a member of the dissenting congregation of that place. He afterwards pursued his studies, with a view to the ministry, under Mr. Payne of Saffron Walden, and being admitted to preach at the age of twenty, became assistant to the rev. Mr. Haworth of Hertford, whom he afterwards succeeded in that congregation. Here he continued some years, and was very successful in opposing the Arian doctrines which had crept in among his Hock; and to strengthen his efforts he published in 1719, a small volume on the divinity of Christ, and in 1721, another on the divinity of the Holy Ghost. In 1727 he was invited to London, and became minister to a congregation in New Broad-street. In 1732 he received the degree of D. D. from one of the universities of Scotland. Besides his regular duty at New Broad-street, he was for niany years a preacher of the Tuesday’s lecture at Pinners* Hall, and of that at St. Helen’s on a Friday. In his avowal of his religious principles (those called Calvinistic) he was open, steady, and consistent, and his character and conduct were, in every point of view, uniform, and amiable. The goodness of his natural disposition, heightened by a spirit of real religion, exerted him to an activity which rendered his life very important. He was a kind and useful friend to the young, and extremely liberal to the poor, always devoting a tenth part of his annual income to charitable uses. After enjoying a considerable share of health for many years, he became lame and blind, but was enabled to continue his public services almost to the time of his death, which took place Nov. 22, 1761. Jle published a great variety of occasional sermons, and of pious tracts, and had a short controversy with Dr. Chandler, in which the latter is said to have appeared to very little advantage. But his great work was his “Paraphrase on the New Testament,” 1739 1752, 3 vols. 4to, and reprinted in 6 vols. 8vo, which is said to display a sound judgment, intimate acquaintance with the original, and considerable critical powers.

, a learned Lutheran divine, was born May 9, 1604, at Butzbach in Wetteraw, and descended from a noble and ancient family of Franconia. He, became pastor, superintendant, and professor of divinity, at Geissen, where he died, April 1676, having had 14 children and 46 grandchildren. He became eminent by his writings, and appeared with great distinction at several conferences on religious subjects. His principal works are, “Heptas disputationum Anti-Wallemburgicarum,” in which he takes great pains to overthrow the principles of Mess. de Walemburg, and in which he is esteemed verysuccessful by the Lutherans “Vindicatio Lutherans?, fidei contra H. Ulricum Hunmum,” 4to “Syntagma Dissertationum Theologicarum,” 1650 and 1652, 2 vols. 8vo; “Anti-Valerianus,” 1652, 4to; “Relatio Actorum Colloquii Rheinfelsani,” &c. All this author’s works are much valued by those of his communion.

He published only the comedy of “Loyola” above-mentioned, and “A Sermon preached before the king, March 22, 1660;” but, after his decease, “A Century of Sermons upon several remarkable subjects” was published by Thomas Plume, D. D. in 1675, folio, with his life. His sermons are rather too much in the quaint style of bishop Andrews. In 1693 appeared his “Life of archbishop Williams,” folio, of which an abridgement was published in 1700, 8vo, by Ambrose Philips. He intended to have written the life of James I. and for that purpose the lordkeeper Williams had given him Camden’s ms notes or annals of that king’s reign; but, these being lost in the confusion of the times, he was disabled from doing it. According to his biographer, Dr. Plume, he was zealous against popery, and all separation from the church of England. In the dispute between the Calvinists and the Arzmuians he was ever very moderate; but being bred under bishop Davenant and Dr. Samuel Ward in Cambridge, adhered to their sentiments. He was exemplary in his behaviour, chearful in conversation, hospitable, humble, and affable, though subject to great eruptions of anger, but at the same time very placable and ready to be appeased, and of too generous a nature to be vindictive. When he was a bishop he desired to hold nothing in commendam; he renewed all his leases for years, and not for lives, and upon very moderate fines, and spent a very considerable share thereof in the repair of his cathedrals and acts of charity. In his younger years he had been much addicted to School learning, which was then greatly studied in the university; but he afterwards grew weary of it, and professed " that he found more shadows and names than solid juice and substance in it, and would much dislike their horrid and barbarous terms, more proper for incantation than divinity; and became perfectly of Beatus Rhenanus’s mind, that the schoolmen were rather to be reckoned philosophers than divines; but if any pleased to account them such, he had much rather, with St. John Chrysostom, be styled a pious divine, than an invincible or irrefragable one with Thomas Aquinas, or our own countryman Alexander Hales. For knowledge in the tongues, he would confess he could never fix upon Arabian learning the place was siticulosa regio, a dry and barren land, where no water is and he being discouraged in his younger years, by such as had plodded most in it; and often quarrelled with his great friend Salmasius, for saying he accounted no man solidly learned without skill in Arabic and other eastern languages. Our bishop declared his mind otherwise, and bewailed that many good wits of late years prosecuted the eastern languages so much as to neglect the western learning and discretion too sometimes. Mr. Selden and bishop Creighton had both affirmed to him, that they should often read ten pages for one line of sense, and one word of moment; and did confess there was no learning like to what scholars may find in Greek authors, as Plato, Plutarch, &c. and himself could never discern but that many of their quotations and proofs from them were, in his own words, iucerta, et inexplorata.

, a Lutheran divine, and eminent oriental scholar, was born in 1607, at Weimar. Becoming early attached to the study of sacred philology, he endeavoured to acquire a knowledge of the Oriental languages as necessarily connected with it, and therefore, after attending the philosophical and theological schools of Jena for seven years, he went to Altdorf, to profit hy the instructions of Schwenter, who was then esteemed one of the ablest Orientalists. From Altdorf he removed to Helmstadt, where he applied to his theological studies under Calixtus, Horneius, and others, and on his return to Altdorf in 1636 was the first who gave lessons in public on the Oriental languages in that place. In 1654 he became professor of theology, and in both situations evinced great talents and persevering industry. No man in his time was better skilled in the Hebrew, Syriac, Chaldean, and Arabic, and being the first who attempted to teach these languages, he wished to assist his students by proper elementary books, but the German press at that time was so deficient in the requisite types, that he must have abandoned his design if Jodocus Schmidmaier, an advocate at Nuremberg, had not established a printing-office properly supplied with Oriental characters; and at this place Hackspan was enabled to print his valuable works. He died of a decline in 1659. His principal writings are,

, a learned English divine, was the son of a merchant in Exeter, and born there in 1579. After a proper education in classical literature, he was admitted of St. Alban’s-hall, in Oxford, in 1595, where he became so noted a disputant and orator, that he was unanimously elected fellow of Exeter college at two years standing. He then studied philosophy and divinity, and having received holy orders, travelled abroad. In 1610 he was admitted to the reading of the sentences, and in 1611 took his degrees in divinity. He was afterwards made chaplain to prince Charles, and archdeacon of Surrey, in 1616; but never rose to any higher dignity, on account of the zealous opposition he made to the match of the infanta of Spain with the prince his master. Wood relates the story thus: After Hakewill had written a small tract against that match, not without reflecting on the Spaniard, he caused it to be transcribed in a fair hand, and then presented it to the prince. The prince perused it, and shewed it to the king; who, being highly offended at it, caused the author to be imprisoned, in August 1621; soon after which, being released, he was dismissed from his attendance on the prince. He was afterwards elected rector of Exeter college, but resided very little there, although he proved a liberal benefactor to the college; for, the civil war breaking out, he retired to his rectory of Heanton near Barnstaple in Devonshire, and there continued to the time of his death in 1649. He wrote several things, enumerated by Wood; but his principal work, and that for which he is most known, is “An Apology or Declaration of the Power and Providence of God in the Government of the World, proving that it doth not decay, &c.” in four books, 1627. To which were added two more in the third edition, 1635, in folio.

He was the author of several things which were published by himself; namely, 1. “An Essay touching theGravitation or Non -gravitation of Fluid Bodies, and the Reasons thereof.” 2. “Difficiies Nugse, or observationstouching the Torricellian Experiment, and the various solutions of the same, especially touching the weight and elasticity of the air.” 3. “Observations touching the Principles of natural motion, and especially touching rarefaction and condensation.” 4. “Contemplations moral and divine.” 5. “An English Translation of the Life of Pomponius Atticus, written by Corn. Nepos; together with observations political and moral.” 6. “The Primitive Origination of Mankind considered and explained according to the Light of Nature, &c.” He left also at his decease other works, which were published namely, 1. His “Judgment of the Nature of true Religion, the Causes of its Corruption, and the Church’s Calamity by men’s addition and violences, with the desired Cure.” 2. “Several Tracts; as a f Discourse of Religion under three heads’,” &c. 3. “A Letter to his Children, advising them how to behave in their speech.” 4. “A Letter to one of his sons after his recovery from the small-pox/' 5.” Discourse of the Knowledge of God and of ourselves, first by the light of nature; secondly, by the sacred Scriptures.“All these, under the title of his” Moral and Religious Works,“were published by the rev. Thomas Thirlwall, 1805, 2 vols. 8vo, with his life by bishop and an appendix to it. Of his law tracts, one only was printed in his life-time, viz.:” London Liberty, or an argument of Law and Reason,“1650, which was reprinted in 1682, under the title of” London’s Liberties, or the opinions of those great lawyers, lord chief justice Hale, Mr. justice Wild, and serjeant Maynard, about the election of mayor, sheriffs, aldermen, and common councel of London, and concerning their charter.“In 1668 he wrote a preface to Rolle’s” Abridgment," which he published with the whole of that work.

, an eminent scholastic divine of the thirteenth century, is supposed by some to have been a native of Gloucestershire, but others think he was a native of Hales in Norfolk. He was educated probably at Oxford, whence he went to the university of Paris, studied divinity and the canon law, and excelled so in both as to be called the “Irrefragable Doctor,” and the “Fountain of Life.” Nothing indeed can exceed the encomiums bestowed upon him in extravagance, although he appears to have been a good man, and well versed in the learning of his time. In 1222 he entered into the order of the Friars Minims, and took up his principal residence at Paris, where he died August 27, 1245. By order of Innocent IV. he wrote a commentary on the four books of sentences, or “Sum of Divinity,” printed at Nuremberg, 1482, and often reprinted; but there is a commentary on the sentences printed at Lyons in 1515, with his name to it, which is not his and Dupin is inclined to think that the “Sum of the Virtues,” Paris, 1509, and the “Destructorium Vitiorum,” Nuremberg, 1496, and Venice, 1582, are improperly attributed to his pen. Other works are enumerated by Dupin, of which doubts may be entertained, and many of his Mss. are said to be lost, but neither the authenticity of the one, or the loss of the other, "will now be thought matters of much interest or regret.

, an eminent divine and critic, usually distinguished by the appellation of The Ever Memorable, was the fourth son of John Hales, of High Church, near Bath, in Somersetshire, by Bridget his wife, one of the Goldsburghs of Knahill, in Wiltshire. He was born April 19, 1584, at Bath, where his father then resided, but according to his register at Corpus college, Oxford, at Highchurch. His parents, who are stated to have been of “genteel quality,” placed him to school at Mells and Killmaston,'in Somersetshire, until fit for the university, in which he was entered of Corpus college April 16, 1597, but being then under age, was not sworn till April 17> 1599. He continued at this college until he toolc his bachelor’s degree in arts July 9, 1603, and had distinguished himself in the interval by equal diligence and proficiency in his studies. The reputation he thus acquired engaged the attention of sir Henry Savile, then warden of Mertoncollege, who being always desirous of increasing the number of its learned members, persuaded him to remove; and accordingly he was chosen probationer of Merton in September, and admitted fellow Oct. 13, 1606. He proceeded to his master’s degree in 1609. He had not been long in this station before the warden availed himself of his assistance in preparing his edition of St. Chrysostom’s works, and found him a very able coadjutor, as he was an excellent Greek scholar. His reputation indeed for skill in this language was such as to procure him the place of lecturer in Greek in the college.

divine," London, 4to, printed for R. B. occasioned some controversy, not uew

, a learned English divine, was born in London in 1716. Of his parents little is known. His father is said to have occasionally resided at an old house at Poplar, which had a large hanging garden and a building at the bottom, and this, tradition reported, had been the laboratory of sir Richard Steele. The subject of this memoir was sent early to Eton, admitted on the foundation in 1729; and elected to King’s college, Cambridge, in 1735, where of course he became a fellow in 1738, and took the degrees in arts. Being recommended by Dr. Chapman to archbishop Potter, his grace appointed him his librarian at Lambeth in 1748, on the resignation of Mr. Jones. In that station he continued till the death of his patron in 1749; when archbishop Herring, who succeeded to the primacy, being sensible of his merit, not only continued him in that office, but, on his taking orders, appointed him one of his chaplains; and, in April 1750, collated him to the rectory of Harbledown (vacant by the promotion of Mr, Thomas Herring to the rectory of Chevening); in November 1752, the archbishop collated him also to the vicarage of Herne, which he held by dispensation; to which his grace afterwards added the sinecure rectory of Orpington, in the deanery of Shoreham, one of his peculiars. In 1756, Mr. Hall vacated Herne, on being presented to the vicarage of East Peckham by the dean and chapter of Canterbury, by whom he was much esteemed, having greatly assisted their auditor in digesting many of the records, charters, &c. preserved in their registry. In return, the late Dr. Walwyn (one of the prebendaries, who vacated that vicarage) was called by the archbishop to the rectory of Great Mongeham, void by the death of Mr. Byrch. On the death of archbishop Herring in 1757, he resigned the librarianship of Lambeth, and from that time resided chiefly at Harbledown, in a large house, which he hired, afterwards the seat of Robert Mead Wilmot, esq. Soon after the death of archbishop Herring, Mr. Hall was presented by his executors to the treasurership of the cathedral of Wells, one of his grace’s options. He was also at first a competitor for the precentorship of Lincoln, an option of archbishop Potter (which Dr. Richardson gained in 1760 by a decree of the house of lords); but soon withdrew his claim, well grounded as it seemed. His learning and abilities were great, but not superior to his modesty; and by his singular affability he obtained the love and esteem of all who knew him. His charitable attention to his poor parishioners, especially when they were ill, was constant and exemplary. At archbishop Seeker’s primary visitation at Canterbury, in 1758, Mr. Hall was “pitched upon” (his grace’s official expression) to preach before him at St. Margaret’s church, which he did from Acts xvii. 21. He died a bachelor, at Harbledown, Nov. 2, 1763, in the fortyseventh year of his age, after a short illness, occasioned by a violent swelling in the neck, which could not be accounted for by the eminent physicians who attended him. He was buried under the communion-table, at Harbledown -church, without any epitaph.

, an English poet of some note, was born at Durham, August 1627, and after one year spent at St. John’s college, Cambridge, removed to Gray’s-inn, London, where he was called to the bar; but entering into the politics of the times, and writing on subjects favourable to the rebellion, he attracted the notice of parliament, who sent him into Scotland to attend Oliver Cromwell, and afterwards distinguished him by other marks of favour: but, being too much addicted to pleasure, he fell a sacrifice to its indulgence; and returning to his native city of Durham, died there, August 1, 1656. In 1646 (during his short residence at Cambridge), being then but nineteen years of age, he published “Horas Vacivse, or Essayes,” a sufficient proof of his abilities. His poems came out the same year. He published the first English version of Longinus, which he entitled “The Height of Eloquence,” Lond. 1652, 8vo. This he translated from the Greek, as he also did “Hierocles upon the Golden Verses of Pythagoras;” before which is an account of the ingenious translator and his works, by John Davis of Kidwelly, by whom it was published in 1657, 8vo. Several of his poems are preserved in Nichols’s “Select Collection,” reprinted from a little volume, entitled “Poems by John Hall, Cambridge, printed by Roger Daniel, printer to the universitie, 1646, for J. Rothwell at the Sun in St. Paul’s Churchyard,” to which in 1647 was added “The Second Booke of Divine Poems by J. H.” which is now become exceedingly scarce. Recommendatory verses are prefixed to it by Jo. Pawson (his tutor), H. More, W. Dillingham, W. Harrington, Ja. Windet, R. Marshall, T. Smithsby, and Edw. Holland.

“The sequestrators sent certain men appointed by them (whereof one had been burned in the hand) to appraise all the goods that were in my house; which they accordingly executed with all diligent severity, not leaving so much as a dozen of trenchers, or my children’s pictures out of their curious inventory: yea, they would have apprized our very wearing-apparel, had not some of them declared their opinion to the contrary. These goods, both library and household-stuff of all kinds, were appointed to be exposed to public sale; but in the mean time, Mrs. Goodwin, a religious good gentlewoman, whom yet we had never known or seen, being moved with compassion, very kindly offered to lay down to the sequestrators the whole sum at which the goods were valued; and was pleased to leave them in our hands, for our use, till we might be able to re-purchase them. As for the books, several stationers looked on them, but were not forward to buy. At last Mr. Cooke, a worthy divine of this diocese, gave bond to the sequestrators, to pay them the whole sum whereat they were set; which was afterwards satisfied out of that poor pittance which was allowed me for my maintenance.”

To his other writings he added, in the German tongue, “Letters to his Daughter, on the truth of the Christian Revelation,” which have been translated into English. He published also an extract from Ditton’s “Truth of the Resurrection of Jesus Christ,” which he acknowledges to have first cleared any doubts he might entertain on that subject. He avows at the same time tflat he received infinite satisfaction from the study of the New Testament, because he was never more certain of holding converse with the Deity than when he read his will in that divine book. In 1775 he published, in German, “Letters concerning several late attempts of Free-thinkers yet living, against Revelation.” His own religious principles, it has been already remarked, were fixed; and having imbibed the system of Calvin, this was supposed to have occasioned some uneasiness and anxiety to him on his death, but he finally obtained consolation.

, a pious Scotch divine, and professor of divinity in the university of St. Andrew’s, was born at Duplin in the parish of Aberdalgy, near Perth, Dec. 25, 1674. His father had been minister of that parish, from which he was ejected after the restoration, for nonconformity. He died in 1682, and as the country was still unsafe for those who professed the presbyterian religion, his mother went over to Holland with her son, then about eight years old. During their stay there, he was educated at Erasmus’s school, and made great proficiency in classical literature. On his return to Scotland in 1687, he resumed his studies, and was also sent to the university. When he had finished his philosophical course there, he entered upon the study of divinity; and being, in June 1699, licensed to preach, he was in May 1700, appointed minister of the parish of Ceres, in which he performed the part of a zealous and pious pastor; but his labours proving too many for his health, the latter became gradually impaired. In April 1710, he was appointed by patent from queen Anne, professor of divinity in the college of St. Leonard at St. Andrew’s, through the mediation of the synod of Fife. On this occasion he entered on his office an inaugural oration, in qua, post exhibitam rationem suscepti muneris, examinatur schedula nupera, cui titulus ' Epistola Archimedis ad Regem Gelonem Albae Graecae reperta anno serae Christianas 1688, A. Pitcarnio, M. D. ut vulgo creditur, auctoreV Pitcairn’s reputation as a deist was at that time very common in Scotland, however justly he may have deserved it; and Mr. Halyburton’s attention had been much called to the subject of deism as revived in the preceding century. He did not, however, enjoy his professorship long, dying Sept. 23, 1712, aged only thirty-eight. It does not appear that he published any thing in his life-time; but soon after his death two works were published, which still preserve his memory in Scotland. 1. “The Great Concern of Salvation,” 1721, 8vo. 2. “Ten Sermons preached before and after the celebration of the Lord’s Supper,” 1722. But the work which proves his ability as a controversial writer, and the great extent of his reading, although it is less known than the preceding, is his “Natural Religion insufficient; and Revealed necessary to man’s happiness,” Edinburgh, 1714, 4to. This was written in confutation of the deism of lord Herbert and Mr. Blount. In this elaborate performance he largely and distinctly shews that the light of nature is greatly defective, even with respect to the discoveries of a Deity, and the worship that is to be rendered to him with respect to the inquiry concerning man’s true happiness with respect to the rule of duty, and the motives for enforcing obedience, &c. Dr. Leland says that “whosoever carefully examines what this learned and pious author has offered on these several heads, will find many excellent things; though the narrowness of his notions in some points has prejudiced some persons against his work, and hindered them from regarding and considering it so much as it deserves.”

, a very learned French philosopher and divine, was born at Vire in Lower Normandy, 1624. He passed through his first studies at Caen, and his course of rhetoric and philosophy at Paris. At eighteen he wrote a treatise, in which he explained, in a, very simple manner, and by one or two figures, Theodosius’s three books upon spherics; to which he added a tract upon trigonometry, extremely short, yet perspicuous, and designed as an introduction to astronomy. In one of his latter works he observes, that he was prompted by the vanity natural to a young man to publish this book: but, as Fontenelle remarks, there are few persons of that age capable of such an instance of vanity. At nineteen he entered himself in the congregation of the oratory, where he continued ten years, and left it in order to be curate of Neuilli upon the Marne. He applied in the mean time intensely to study, and acquired much reputation' by publishing works upon astronomy and philosophy. In 1666, Colbert proposed to Lewis XIV. a scheme, which was approved by his majesty, for establishing a royal academy of sciences; and appointed our author secretary of it. In 1668, he attended M. Colbert de Croissy, plenipotentiary for the peace at Aix la Chapelle; and, upon the conclusion of it, accompanied him in his embassy to England, where he formed an acquaintance with the most eminent persons of this nation, particularly with Boyle, Hay, and Willis. Thence he went over to Holland, and returned to France, having made a great number of useful observations in his travels. In 1678 his “Philosophia Vetus etNova, ad usum scholae aceommodatain regia Burgundia pertractata,” was printed at Paris in 4 vols. 12mo; and, in 1681, enlarged and reprinted there in six. This work, which was done by the order of M. Colbert, contains a judicious collection of the ancient and modern opinions in philosophy. Several years after its publication, the Jesuits carried it to the East-Indies, and taught it with success; and father Bovet, a missionary in China, wrote to Europe, that when his brethren and himself engaged in drawing up a system of philosophy in the Tartarian language for the emperor, one of their chief aids was Du Hamel’s “Philosophia e't Astronomia;” and they were then highly valued, though the improvements in philosophy since his time have rendered them of little use. In 1697 he resigned his place of secretary of the royal academy of sciences, which by his recommendation he procured for M. de Fontenelle. He had some years before this devoted himself to divinity, and published various works in that science. However, he did not entirely resign his former studies, but published at Paris, in 1698, “Regiae Scientiarum Academiae Historia,” 4to, in four books; which, being much liked, he afterwards augmented with two books more. It contains an account of the foundation of the royal academy of sciences, and its transactions, from 1666 to 1700, and is now the most useful of any of his works relating to philosophy; as perhaps the most useful which he published in theology is his last work printed at Paris, 1706, in folio, and entitled “Biblia Sacra Vulgatae editionis, una cum selectis ex optimis quib usque interpretibus notis, prolegomenis, novis tabulis chronologicis et geographicis.”

, a learned Lutheran divine, was born at Osnabrug, in 1525, and began to publish his opinions at Camen; but being driven from thence, was received by the canons at Bilefeldt,~ and taught the youth there according to Luther’s catechism. His enemies having obliged him to retire to Rostock, he took a doctor of divinity’s degree, and attended the conference at Antwerp in 1567, by desire of the prince of Orange. He was appointed superintendant of the churches in the duchy of Brunswick, that they might be regulated according to the confession of Augsburg; and at last, superintendant-general of the county of Oldenburg, 1593; where he died June 27, 15L5. His principal works are, 4 * Commentaria in Pentateuchum,“Dilingae, 1563, fol.; Cbronicum Dldenburgicum,”.&c. and “Opera Genealogico-Historica de Westphalia et Saxonia inferiori,” 1711, 4to, new edit.

, a learned English divine, was born at Chertsey in Surrey, August 18, 1605; and was the youngest son of Dr. John Hammond, physician to Henry prince of Wales, svho was his godfather, and gave him his own name. In his infancy he was remarkable for sweetness of temper, the love of privacy, and a devotional turn. He was educated at Eton-school, and sent to Magdalen-college, Oxford, in 1618; of which, after taking his degrees in a regular way, he was elected fellow in July 1625. During the whole of his residence here, he generally spent thirteen hours every day in study; in the course of which he not only went through the usual academic studies, but read almost all the classics, writing emendations, critical remarks, &c. as he proceeded. Having applied himself also with great diligence to the study of divinity, he was admitted to holy orders in 1629, and soon, after took the degree of bachelor of divinity. In 1633 he was presented to the rectory of Penshurst in Kent, by Robert Sidney earl of Leicester. That nobleman, happening to be one of his auditors while he was supplying a turn at court for Dr. Frewen, the president of his college, and one of his majesty’s chaplains, was-so deeply affected with the sermon, and conceived so high an opinion of the preacher’s merit, that he conferred on him this living, then void, and in his gift. Upon this he quitted his college, and went to his cure, where he resided as long as the times permitted him, punctually performing every branch of the ministerial function in the most diligent and exemplary manner. In 1639 he took the degree of D. D.; in 1640, was chosen one of the members of the convocation, called with the long parliament, which began that year; and, in. 1643, made archdeacon of Chichester by the unsolicited favour of Dr. Brian Duppa, then bishop of Chichester, and afterwards of Winchester. The same year also he was named one of the assembly of divines, but never sat amongst them.

, an English divine of a very mixed character, was son to Thomas Hanmer of Porkington, in Shropshire, where he was born in 1543, though Fuller says he was born in Flintshire. He became chaplain of Corpus Christi college, Oxford, where he took a degree in arts in April 1567. He afterwards was presented to the living of St. Leonard, Shoreditch, during his holding of which his conduct was such as to bring great odium on him. Out of avarice he tore away the brass plates from the gravestones and monuments, and sold them; and he also appears by Fleetwood’s Diary to have paid very little regard to his oath in a court of justice. In 1581 or 1582, betook his degrees in divinity, and in Nov. 4th, 1583, was presented to the vicarage of Islington, which he resigned in 1590. Two or three years afterwards he resigned Shoreditch, went to Ireland, and at length became treasurer to the church of the holy Trinity, in Dublin, which he kept until his death in 1604. Weever says he committed suicide; and there is still a tradition to this effect among the inhabitants of Shoreditch parish. Whatever his errors, he was esteemed an exact disputant, and a good preacher; an excellent Greek scholar, and well versed in ecclesiastical and civil history. Besides some tracts against the Jesuits, he published “A Chronography,” &c. Lond. 1585, folio, which Harris says was added to his translation of “The Ancient Ecclesiastical Histories of the first 600 years after Christ, originally written by Eusebius, Socrates, and Evagrius,” 1576, folio, reprinted 1585. With this were printed the lives of the prophets and apostles, &c. by Dorotheus, bishop of Tyre; the Ephemeris of the Saints of Ireland; and “The Chronicle of Ireland, in two parts,” the third part of which was published in 1633, at Dublin, fol. He published also, “A Sermon on the Baptising of a Turk,” preached in the collegiate church of St. Katherine, 1586, 8vo.

, 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, 1631, 4to “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 learned Dutch catholic divine, and called in that language Van der Haer, was born at Utrecht in 1550, and after the usual course of academical instruction, taught rhetoric at Douay, and travelled afterwards into Germany, Italy, and Muscovy. He accompanied father Pousse vin, who was sent there by the pope as nuncio. On his return, he was made canon of Bois-Ie-duc, then of Namur, and Louvain, at which last place he died, January 12, 1632. His principal works are, “Biblia sacra expositionibus priscorum Patrum litteralibus *t mysticis illustrata,” Antwerp, 1630, folio; “Catena aurea in IV Evangelia,” 1625, 8vo; “Annales Ducum Brabantiae, ac tumultuum Belgicorum” an abridgment of the “Lives of the Saints,” taken chiefly from Surius, 8vo and “A Chronology,” Antwerp, 1614, 4to, &c.

, a popish divine of considerable note, and the antagonist of bishop Jewel, was born at Comb-Martin in Devonshire, 1512. His school education was first at Barhstaple, and afterwards at Winchester, whence he was removed to New-college, Oxford, and after two years’ probation, was chosen fellow there in 1536. In 1542, having completed his degrees in arts, he was chosen Hebrew professor of the university by Henry VIII. and, fcis religion probably kept pace with the king’s, but Edward no sooner ascended the throne, than Harding became a zealous protestant. He was afterwards chaplain to the duke of Suffolk, father of Jane Grey, and had the honour to instruct this young lady in the protestant religion; but, on the accession of queen Mary, he immediately became a confirmed papist, and was chaplain and confessor to Gardiner bishop of Winchester. There is a curious epistle preserved by Fox, said to be written by lady Jane to Harding on his apostacy, which, Burnet observes, “is full of Jife in the thought, and zeal in the expression.” In 1554, he proceeded D. D. at Oxford, and was the year after made treasurer of the cathedral of Salisbury, as he had been a little before prebendary of Winchester. When Elizabeth came to the crown, being deprived of his preferment, he left the kingdom; and, having fixed his abode at Louvain in Flanders, he became, says Wood, “the target of popery,” in a warm controversy with bishop Jewel, respecting ordination, against whom, between 1554 and 1567, he wrote seven pieces. He died at Louvain Sept. 16, 1572, and was buried in the church of St. Gertrude, with an epitaph, given at length by Pits. He was undoubtedly a man of parts and learning, and not an inelegant writer. Humphrey, in his “Life of Jewel,” comparing himwith his adversary, says, “in multis pares sunt, & arnbo doctrinae & eloquentiae gloria praecellentes.”

At the beginning of the revolution he professed himself an advocate for the new order of things; and most likely he continued in the same principles till the downfall of royalty, and till he himself fell a prey to the terrorism of Robespierre. It appears from the report of Gregoire to the national convention, that he was imprisoned from November 1793 to August 1794; and this confinement was the cause of M. La Harpe’s conversion, brought about by the advice of the bishop of St. Brieux, who happened to be his fellow-prisoner La Harpe soon after proved one of the greatest champions of the attempted counter-revolution; and from the latter part of 1794, he devoted almost his whole time to royalist publications, among which were his dissertation on the war declared by the republican tyranny against good sense and morals, his Fanaticism of the Revolutionary Language, his Confutation of Helvetius, and his journal Le Memorial, which he edited conjointly with his friend Fontanes. This Memorial, however, involved La Harpe in the directorial proscription of the 14th September 1797, and he narrowly escaped being transported to Cayenne; it was a twelvemonth before he was restored to his station in Paris. But confinement had injured his health, and he died in Feb. 1803, in the sixty-fifth year of his age. On the evening preceding his death, M. Fontanes called to see him; he was listening to the Prayers for the Sick; and as soon as they were concluded, he stretched his hand to M. Fontanes, and said, “I am grateful to divine mercy for having left me sufficient recollection to feel how consoling these prayers are to the dying.” His funeral was attended by his friends, and most of the distinguished literary characters in France. A deputation from the institute

, an eminent mathematician, was born at Oxford, or, as Anthony Wood expresses it, “turn-; bled out of his mother’s womb in the lap of the Oxonian Muses,” in 1560. Having been instructed in grammarlearning in that city, he became a commoner of St. Maryhall, where he took the degree of B. A. in 1579. He had then so distinguished himself, by his uncommon skill in mathematics, as to be recommended soon after to sir Walter Raleigh as a proper preceptor to him in that science. Accordingly, that noble knight became his first patron, took him into his family, and allowed him a handsome pension. In 1585 he was sent over by sir Walter with his first colony to Virginia; where, being settled, he was employed in discovering and surveying that country, in observing what commodities it produced, together with the manners and customs of its inhabitants. He published an account of it under this title, “A brief and true Report of the Newfoundland of Virginia;” which was reprinted in the third voyage of Hakluyt’s “Voyages.” Upon his return to England, he was introduced by his patron to the acquaintance of Henry earl of Northumberland who, “finding him,” says Wood, “to be a gentleman of an affable and peaceable nature, and well read in the obscure pan of learning,” allowed him a yearly pension of 120l. About the same time, Robert Hues, well known by his ' Treatise upon the Globes,“and Walter Warner, who is said to have communicated to the famous Harvey the first hint concerning the circulation of the blood, being both of them mathematicians, received pensions from him of less value, ^o that in 1606, when the earl was committed to the Tower for life, Harriot, Hues, and Warner, were his constant companions, and were usually called the earl of Northumberland’s Magi. They had a table at the earl’s charge, who did constantly converse with them, to divert the melancholy of his confinement; as did also sir Walter Raleigh, who was then in the Tower. Harriot lived for some time at Sion-college, and died in London, July 2, 1621, of a cancer in his lip. He was universally esteemed on account of his learning. When he was but a young man, he was styled by Mr. Hakluyt” Juvenis in disciplinis mathematicis excellens;“and by Camden,” Mathematicus insignis.“A ms. of his, entitled” Ephemeris Chryrometrica,“is preserved in Sion-college library and his” Artis Analytic* Praxis“was printed after his death, in a thin folio, and dedicated to Henry earl of Northumberland. Des Cartes is said to have been obliged to this book for a great many improvements in algebra, which he published to the world as his own, a fact that has been amply proved, in the astronomical ephemeris for 17vS8, by Dr. Zach, astronomer to the duke of Saxe Gotha, from manuscripts which he found in 1784 at the seat of the earl of Egremont at Petworth, a descendant of the above-mentioned earl of Northumberland. These papers also show that Mr. Harriot was an astronomer as well as an algebraist, As to his religion, Wood says, that,” notwithstanding his great skill in mathematics, he had strange thoughts of the Scripture, always undervalued the old story of the Creation of the World, and could never believe that trite position, * Ex nihilo nihil fit.‘ He made a Philosophical Theology, wherein he cast off the Old Testament, so that consequently the New would have uo foundation. He was a deist; and his doctrine he did impart to the earl, and to sir Walter Raleigh, when he was compiling the ’ History of the World,' and would controvert the matter with eminent divines of those times: who, therefore, having no good opinion of him, did look on the manner of his death, as a judgment upon him for those matters, and for nullify, ing the Scripture.“Wood borrowed all this from Aubrey, without mentioning his authority; and it has been answered, that Harriot assures us himself, that when he was with the first colony settled in Virginia, in every town where he came,” he explained to them the contents of the Bible, &c. And though I told them,“says he,” the book materially and of itself was not of such virtue as I thought they did conceive, but only the doctrine therein contained; yet would many be glad to touch it, to embrace it, to kiss it, to hold it to their breasts and heads, and stroke over all their bodies with it, to shew their hungry desires of that knowledge which was spoken of." To which we may add, that, if Harriot was reputed a deist, it is by no means probable that Dr. Corbet, an orthodox divine* and successively bishop of Oxford and Norwich, sending a poem, dated December 9, 1618, to sir Thomas Aylesbury, when the comet appeared, should speak of

, an English poet and divine, was the son of a father of both his names, who was fellow of Pembroke college, Oxford, prebendary of Wales, canon, of Bristol, and vicar of St. Mary Magdalen, Taunton, Somersetshire. Refusing to take the oaths after that revolution which placed a new family on the throne, he relinquished *all his preferments, in 1691, and retired to Kentbury in Buckinghamshire, where he died Feb. 10, 1736, aged eighty-five. His son informs us, that when judge Jeffries came to Taunton -assizes in 1685, to execute his commission upon the unfortunate persons concerned in Monmouth’s rebellion, Mr. Harte, then minister of St. Mary Magdalen’s, waited on him in private, and remonstrated much against iiis severities. The judge listened to him calmly, and with some attention, and though he had never seen him before, advanced him in a few months to a prebendal stall in the cathedral church of Bristol. Old Mr. Harte was so much respected for his piety and learning, that the prelates Kidder, Hooper, and Wynne, who successively filled the see of Bath and Wells, contrived that he should receive the profits of his prebend of Wells as long as he lived; and Mr. Simon Harcourt, afterwards lord chancellor, offered him a bishopric in queen Anne’s time, which he declined with grateful acknowledgments. According to his son’s account, he was a most laborious student, employing ten or twelve hours a day, without any interruption, but that of casual sickness, for fifty years successively. His principal business was in referring every difficult part of Scripture to those particular passages in the fathers and eminent modern divines who had explained them expressly or occasionally.

He received his education at Marlborough school, under the rev. Mr. Hildrop, to whom he dedicates the few divine poems in the volume published in 1727. At what time he went to Oxford does not appear, but he took his master’s degree June 30, 1720, according to the last edition of the graduates of that university, a clear proof that he must have been born long before 1707. With Pope he acquired an early intimacy, and shared rather more of his friendship than that poet was wont to bestow on his brethren. Pope encouraged his poetical enthusiasm, and inserted many lines in his poems; and Harte repaid the instructions of so distinguished a preceptor, by compliments introduced, not without elegance and propriety, in his Essays on Painting and on Satire, and elsewhere.

, a learned divine, was born in 1680, at Minister, of catholic parents. After having been several years a Je.uit, he turned protestant at Cassel in 1715, was soon after made professor of philosophy and poetry, and, in 1722, appointed professor of history nnd rhetoric at Marpurg, where he died in 1744. His most esteemed works are, “Hist. Hassiaca,” 3 vols. “Vita? Pontificum Romanorum Victoris III. Urbani II. Pascalis II. Gelasii II. Callisti II. Honorii II.;” “State of the Sciences in Hesse,” in German; “Praecepta eloquentiae rationalis,” &c. He has also left above eighty “Academical Discourses.” He must be distinguished from George Hartman, a German mathematician, who, in 1540, invented the bombarding-staff, “Baculus Bombardicus,” and was author of a treatise on perspective, reprinted at Paris, 1556, 4to and from Wolfgang Hartman, who published the Annals of Augsburg, in folio, 1596.

In one of his botanical lectures in 1747, Linnæus happening to speak of Palestine, one of the most important and interesting countries to the philosopher as well as the divine, but of whose productions we had less knowledge than of those of India, the zeal of young Hasselquist became instantly excited. In vain did his preceptor, secretly delighted with his enthusiasm, represent to him the difficulties of the undertaking, the distance, the dangers, the expence, and above all the weak state of his own health, particularly of his lungs. Hasselquist’s first step was to solicit assistance to defray the expences of his journey, but the whole he obtained is represented as far inadequate to his undertaking. He began, however, to learn the oriental tongues, at the same time that he was completing his academical studies, reading lectures, and obtaining the degree of licentiate in physic. The faculty, considering his merit and circumstances, Would not aliow him to he at any expence on this occasion, any more than for his attendance on the lectures of the professors. The degree of doctor of physic was afterwards conferred on him during his absence at Cairo, March 8th, 75!, with the same honourable and delicate attention to his peculiar situation. In the spring of 1749 he went to Stockholm, read lectures on botany there during the summer, and so far recommended himself to public notice, that the company of merchants trailing to the Levant, offered him a free passage to Smyrna in one of their ships, in which he set sail August 7th, arriving at Smyrna on the 27th of November, 1749. He kept a regular journal f his voyage. Touching at Gottenburgh, he there met Toreen, just returned from China with abundance of treasures for his master Linnæus, in whose works they have at various times been communicated to the public.

, or Atto Vercellensis, bishop of Vercelli, in Italy, of a noble family, was born in Piedmont iri the beginning of the tenth century, and was esteemed a learned divine and canonist. He was promoted to the bishopric of Vercelli in the year 945, and by knowledge and amiable manners proved himself worthy of this rank, It is not mentioned when he died. His works are, I. “Libeilus de pressuris Ecclesiasticis,” in three parts, inserted in D'Achery’s “Spicilegium.” This treatise on the sufferings and grievances of the church, Mosheim says, shews in their true colours the spirit and complexion of the times. 2. “Epistolae.” 3. “Canones statutaque Vercellensis Ecclesiae,” both in the same collection. In the Vatican, and among the archives of Vercelli, are many other productions of this author, all of which were collected by Baronzio, and published as the “Complete works of Hatto,” in. 1768, 2 vols. fol.

Not long after this publication, in November 1777, he was induced, by an attempt to rob his house, which, though unsuccessful, was made three different nights with the interval of one or two only between each attempt, to quit his house in Hatton-street and, after a temporary residence for a short time in St. James’s-place, he took a lease of one, formerly inhabited by the famous admiral Vernon, in the street leading up to Queen-square, Westminster, and removed thither. By this removal, he became a constant attendant on divine worship at the parish church of St. Margaret, Westminster; and having learnt, in December 177S, that the surveyor to the board of ordnance was, in defiance of a proviso in the lease under which they claimed, carrying up a building at the east end of the church, which was likely to obscure the beautiful painted glass window over the altar there, sir J. H. with the concurrence of some of the principal inhabitants, wrote to the surveyor, and compelled him to take down two feet of the wall, which he had already carried up above the sill of the window, and to slope off the roof of his building in such a manner as that it was not only no injury, but, on the contrary, a defence, to the window.

, a learned schoolmaster, the son of Robert Hayne, of Thrussington, in Leicestershire, was born probably in that parish, in 1581, and in 1599 was entered of Lincoln-college, Oxford, where, being under the care of an excellent tutor, he obtained great knowledge in philosophy, to which, and his other studies, he was the more at leisure to give diligent application, as he was, by a lameness almost from his birth, prevented from enjoying the recreations of youth. In 1604 he took his bachelor’s degree, and became one of the ushers of merchant taylors’ school, London: and after taking the degree of master, was usher at Christ’s hospital. He was a noted critic, an excellent linguist, and a solid divine, highly respected by men of learning, and particularly by Selden. He died July 27, 1645, and was buried in Christ-church, London, where a monument was erected over his grave, (destroyed in the fire of London) with an inscription to his memory, as an antiquary, a teacher, and a man of peace. He bequeathed his books to the library at Leicester (which is commemorated in an inscription in that place), except a few which he left to the library at Westminster. He gave also 400l. to be bestowed in buying lands or houses, in or near Leicester, of the yearly value of 24l. for ever, for the maintenance of a schoolmaster in Thrussington, or some town near thereto, to teach ten poor children, &c. Fifteen are now educated in this school. He founded also two scholarships in Lincoln-college, the scholars to come from the free-school at Leicester, or in defect of that, from the school at Melton, &c. Several other acts of charity are included in his will. His works are, I. “Grammatices Latinae Compendium, 1637, reprinted in 1649, 8vo, with two appendices. 2.” Linguarum cognatio, seu de linguis in genere,“&c. Lond. 1639, 8vo. 3.” Pax in terra; seu tractatus de pace ecclesiastica,“ibid. 1639, 8vo. 4.” The equal ways of God, in rectifying the unequal ways of man,“ibid. 1639, 8vo. 5.” General View of the Holy Scriptures or the times, places, and persons of the Holy Scripture,“&c. ibid. 1640, fol. 6.” Life and Death of Dr. Martin Lutlier," ibid. 1641, 4to.

, a lawyer of eminence of the last century, and recorder of Exeter, was a celebrated scholar and an author. He wrote, 1. “An Essay towards a demonstrative proof of the Divine Existence, Unity, and Attributes; to which is premised, a short defence of the argument commonly called a priori,” 17iO. This pamphlet was dedicated to Dr. Oliver of Bath, and is to be ranked amongst the ablest defences of Dr. Clarke’s, or rather Mr. Howe’s, hypothesis; for it appears to be taken from Howe’s “Living Temple.” 2. “The case of the county of Devon with respect to the consequences of the new Excise Duty on Cyder and Perry. Published by the direction of the committee appointed at a general meeting of that county to superintend the application for the repeal of that duty,” 1763, 4to. To this representation of the circumstances peculiar to Devonshire, the repeal of the act is greatly to be ascribed; and very honourable notice was taken of it at a general meeting or the county. 3. “Notre sive Lectiones ad Tragicorum Graecorum veterum, JEschyli, &c.” 1752, 4to a work which places the author’s learning and critical skill in a very conspicuous light a principal object of which was to restore the metre of the Greek tragic poets. It is highly valued by all sound critics of our own and foreign countries. He also furnished the notes on the Eton Greek tragedies. The same solidity of judgment distinguished the author’s last production, 4. “A Revisal of Shakspeare’s Text, wherein the alterations introduced into it by the more modern editors and critics are particularly considered,” 1765, 8vo. It appears from the list of Oxford graduates, that he was created D. C. L. by diploma, March 31, 1762. He died Sept. 13, 1766. The brother of this author, Mr. Thomas Heath, an alderman of Exeter, published “An Essay towards a new Version of Job,” &c. in 1755. This gentleman was father to John Heath, esq. one of the judges of the common pleas.

, an ingenious English divine, and miscellaneous writer, descended of an ancient Derbyshire family, whose property was injured during the civil wars, was born Dec. 16, 1721, at Barrow upon Soar, in Leicestershire. His father was then curate of that place, but afterwards had the vicarage of Sileby in that county, and the rectory of Morton in Derbyshire. He died in 1765. His mother was a daughter of Simon Ockley, Arabic professor at Cambridge. He passed the first fourteen years at home with his father, who taught him Greek and Latin, but in April 1736, sent him to the public school of Chesterfield, where he continued five years under the rev. William Burrow, a learned man, and a very skilful teacher. In April 1741 r he was admitted sizar of Jesus college, Cambridge, and in Jan. 1745, took his degree of A. B. and soon after entered intered into holy orders. In March 1748 he undertook the cure of St. Margaret’s, Leicester, and the year after waspresented to the small vicarage of Barkby, in the neighbourhood, which, with his curacy (worth 50l. yearly) he says made him “well to live.” In July 1748, he took his master’s degree, and at the same time withdrew his name from college, having in view a marriage with miss Margaret Mompesson, a Nottinghamshire la;iy of good family, which tie accomplished in August 1750, and whose fortune, in his estimation, made him independent. This lady died April 12, 1790.

On the appearance of lord Bolingbroke’s works, he published in 1755, “A Sketch of lord Bollngbroke’s philosophy,” the object of which was to vindicate the moral attributes of the Deity. In the latter end of the same year, came out, “The use of Reason asserted in matters of Religion, in answer to a Sermon preached by Dr Patten at Oxford, July 13, 1755,” whom he act used of being a Hutchinsonian; and, the year after, a Defence of this against Dr. Patten, who had replied. Dr. Home also, a friend to Dr. Patten, animadverted on Mr. Ht athcote’s pamphlet: but it seems not to have been long before all their sentiments concurred; at least, the Hutchinsonians could not blame Mr. Heathcote more than he blamed himself. “When,” says he, “the heat of controversy was over, I could not look into them (the pamphlets) myself, without disgust and pain. The spleen of Middleton, and the petulancy of Warburton, had too much infected me.” This candid acknowledgment, however, seems to justify Mr. Jones’s language in his life of bishop Home. “A Mr. Heathcote, a very intemperate and unmanly writer, published a pamphlet against Dr. Patten, laying himself open, both in the matter and the manner of it, to the criticisms of Dr. Patten, who will appear to have been greatly his superior as a scholar and a divine, to any candid reader who shall review that controversy. Dr. Patten could not with any propriety be said to have written on the Hutchinsonian plan; but Mr. Heathcote found it convenient to charge him with it, &c.” Warburton, too, who had complimented Mr. Heathcote to his face, speaks of him in a letter to Dr. Hurd (in 1757) as one whose “matter is rational, but superficial and thin spread.” He adds, “he will prove as great a scribbler as Comber. They are both sensible, and both have reading. The difference is, that the one has so much vivacity as to make him ridiculous; the other so little as to be unentertaining. Comber’s excessive vanity may be matched by H.'s pride; which I think is a much worse quality.” In this censure the reader may perceive somewhat that will recoil upon the writer, but Heathcote, we see, lived to acknowledge what was amiss, which Warburton did not.

, a celebrated physician and philologer of Leipsic, was born at Neuenhoff in the diocese of Neustadt, in 1702. In 1719, he went to the university of Jena, but, not finding a subsistence there, removed to Leipsic. He piassed the greater part of his life in the latter university, and finally died there in 1756. Besides his academical and physiological tracts, he published, in 1739, 1, “Carmen de usu partinm,” or Physiologia metrica, in 8vd. 2. “De homine sano et ajgroto Carmen, sistens Physiologiam, Pathologiam, Hygienen, Therapiam, materiam medicam, cum pnefatione deantiqua medicina,” Leipsic, 1753, 8vo. 3. “Oratio de Antiquitatibus Romanis per Africam repertis,” 1733, 4to. 4. “Museum Richterianum,” &c. Leips. 1743. And, 5. A posthumous work, entitled “Palasologia therapirc,” Halae, 1779, 8vo. This author had also an elder brother, John Christian Hebenstreit, who was a celebrated divine, and profoundly versed in the Hebrew language. Ernesti has published an eulogium of each, in his “OpuscuhiOratoria.”

, a German protestant divine, was born at Halle in Saxony in 1696, and hecame minister of Essan in East Friezeland, where he died in 1748. He wrote several treatises in the German language, and some in Latin, the most esteemed of which are his “Com mentatio de secta Scribarum,” and “Antiquitas Haraeorum inter Judaeos in Poloniue et Turcici Imp. regionibus. florentis sectrc,” &c.

, a German divine, and one of the propagators of the reformation, was born at Nuremberg in 1521. He was educated in the principles of the reformed religion by his father, and happened to be at school at Ulm, when Erasmus’s Colloquies were prohibited, as containing too many reflections on the papists; but Heerbrand continued to read them privately, and imbibed their spirit. After a classical education at Ulm, his father sent him to Witteniberg in 1538, to hear Luther and Melanctbon, Bugenhagius, and other divines; and in 1540 he commenced M. A. After five years* study here, he was ordained deacon at Tubingen, where he prosecuted his studies, and where in 1547 he married. The year following, as he objected to the Interim, he was banished from Tubingen, but was soon recalled, and made pastor of Herenberg. In 1550 he took his degree of D. D. and this being about the time of the council of Trent, he endeavoured to make himself master of the controversy between the Roman catholic and reformed church, by a careful study of the Fathers. In 1559 he was invited by Charles, marquis of Baden, to assist in the reformation in his dominions; and while here he prescribed a form for the ordination of ministers. Very soon after, he was chosen divinitvprofessor at Tubingen, and expounded the Pentateuch in his lectures, and preached statedly. In this city, likewise, he wrote his answer to Peter Soto, “De Ecclesia, pa'.ribus, et conciliis,” which was afterwards printed. In 1557 he was chosen successively rector and chancellor of the university, and pastor and superintendant of the church. Having rejected some valuable offers to remove to other universities, he fixed his final residence at Tubingen, where prince Christopher giving him some land, he built a house; and when old age obliged him to remit his labours, a stipend was allowed him. He died at Tubingen, of a lethargic complaint in 1600. He was a man of great learning, and happil > adapted to the times in which he lived and appears to have been consulted in difficult emergencies by many of the German princes and noblemen. Of his works, which are numerous, both in German and Latin, the principal are, “Compendium Theologian,” and Hiany theological dissertations and lives.

, a learned protestant divine, professor of theology at Leyden, was born August 10, 1597, at Frakenthal, in the palatinate. He acquired great reputation by his sermons and writings; was the intimate friend of Descartes, and died at Leyden, October 15, 1678, leaving several children. Heidanus was author of a “System of Divinity,” 1686, 2 vols. 4to, and other valuable works; among them, “An Examination of the Remonstrant’s Catechism,” 4to, “De origine Erroris,” &c.

, a protestant divine of Switzerland, was born at Ursevellon, a village near Zurich, July 1, 1633. He was first a teacher of Hebrew and philosophy at Heidelberg, then of divinity and ecclesiastical history at Steinfurt; and lastly, of morality and divinity at Zurich, where he died Jan. 18, 1698. He published, 1. “Exercitationes selectee de Historia sacra Patriarcharum,” in 2 vols. 4to, the first of which appeared at Amsterdam in 1667, the latter in 1671. 2. “De ratione studiorum opuscula aurea,” &c. Zurich, 1670, 12mo. 3. “Tumulus Tridentini Concilii,” Zurich, 1690, 4to. 4. “Historia Papatfts,” Amst. 1698, 4to. There is also ascribed to him, 5. A tract “De peregrinationibus religiosis,” in 1670, 8vo. And, 6. “A System of Divinity,” 1700, folio.

, 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. 1641, 4to, and a controversial work against Coster the Jesuit, entitled “Gladius Goliathi,” much commended by Voetius.

Orator Henley is a principal figure in two very humorous plates of Hogarth; in one of which he is “christening a child;” in the other, called “The Oratory,” he is represented on a scaffold, a monkey (over whom is written Amen) by his side a box of pills, and “The Hyp Doctor,” lying beside him. Over his head “The Oratory Inveniam viam, aut faciam.” Over the door, “Ingredere ut proficias.” A parson receiving the money for admission. Under him, “The Treasury.” A butcher stands as porter. On the left hand, Modesty in a cloud; Folly in a coach; and a gibbet prepared for Merit; people laughing. One marked “The Scout,” introducing a puritan divine.

, an able divine, a Carmelite, born at Ath in Flanders, taught theology with reputation, and passed through the most important offices of his order. He made a long stay at Rome in the beginning of the pontificate of Clement XI. by whom he was much esteemed, and died in a very advanced age at Cavee, a Carmelite convent, about 1720. His chief work is a complete system of moral theology, entitled “Ethica amoris,” Liege, 1709, 3 vols. fol. in which he strongly opposes the relaxed casuists, but supports the principles of the Ultramontanes. He has also left another theological work, where he explains the first part of the Sum of St. Thomas, fol. This last is very scarce. “Molinismus profligatus,” 2 vols. 8vo; “Artes Jesuiticse in sustinendis novitatibus laxitatibusque Sociorum;” the best edition is 1710. “Tuba magna mirum clangens sonum de necessitate reformandi Societatem Jesu, per Liberium Candidum.” This is a collection of pieces; the best edition is 1717, in two thick vols. 12mo. These two works are dedicated to pope Clement XI. Henry de St. Ignace openly declared himself, in his writings, a friend to the cause and sentiments of M. Arnauld and P. Quesnel.

, an eminent dissenting teacher, and a voluminous writer, was the son of the foregoing, and born in 1662. He continued under his father’s eye and care till about eighteen; and had the greatest advantages of his education from him, both in divine and human literature. He was very expert in the learned languages, especially in the Hebrew, which had been made familiar to him from his childhood; and from first to last, the study of the scriptures was his most delightful employment. For further improvement, he was placed in 16SOat an academy at Islington. He was afterwards entered in Gray’s-inn, for the study of the law where he went on with his usual diligence, and became acquainted with the civil law, and the municipal law of his own country. His proficiency was soon observed; and it was the opinion of those who knew him, that his great industry, quick apprehension, tenacious memory, and ready utterance, would render him very eminent in that profession. But he adhered to his first resolution of making divinity his study and business, and attended the most celebrated preachers in town; and, as an instance of his judgment, was best pleased with Dr. Stillingfleet for his serious practical preaching; and with Dr. Tillotson for his admirable sermons against popery, at his lectures at St. Lawrence Jewry. In 1686, he returned into the country, and preached several times as a candidate for the ministry with such success and approbation, that the congregation at Chester invited him to be their pastor. To this place he was ordained in 1687, where he lived about twenty-five years. He had several calls from London, which he constantly declined but was at last prevailed ou to accept a very important and unanimous one from Hackney. He died in 1714, at Nantwich, of an apoplectic fit, upon a journey, and was interred in Trinity-church, in Chester.

This noble lord was the author of some very singular and memorable works: the first of which was his book “De Veritate,” which is mentioned in his epitaph. It was printed at Paris in 1624, and reprinted there in 1633; after which it was printed in London, in 1645, under this title; “De Veritate, prout distinguitur a revelatione, a verisimili, a possibili, a falso. Cui operi additi sunt duo alii tractatus primus de causis errornm; alter de Religione Laici.” In this he is said to have been the first author who formed deism into a system, and endeavoured to assert the sufficiency, universality, and absolute perfection of natural religion, without the necessity of any extraordinary revelation. He attempted to prove that the light of reason, and the innate principles planted in the human mind, are sufficient to discover the great doctrines of morality, to regulate our actions, and conduct us to happiness in a future state. The fallacy of all this has been ably displayed by Locke, Leland, and many other writers of eminence. But the noble author proved himself the greatest enthusiast, while he affected to combat enthusiasm, and by his own example evinced the absurdity of his system. Having finished the above treatise “De Veritate,” in which revelation is considered as useless, he was desito publish it; but, as the frame of his whole book differed from all former writings concerning the discovery of truth, he hesitated whether he should suspend the publication: “Being thus doubtful in my chamber,” says lord Herbert, “one fair day in the summer, my casement being open towards the south, the sun shining clear, and no wind stirring, I took my book * De Veritate‘ in my hands, and kneeling on my knees, devoutly said these words: ’ O thou eternal God, author of this light, which now shines upon me, and giver of all inward illuminations, I do beseech thee, of thine infinite goodness, to pardon a greater request than a sinner ought to make. 1 am not satisfied enough, whether I shall publish this book if it be for thy glory, I beseech thee give me some sign from heaven if not, I shall suppress it.' I had no sooner spoken these words, but a loud, though yet gentle noise, came forth from the heavens, for it was like nothing on earth, which did so chcar and comfort me, that I took my petition as granted, and that I had the sign I demanded; whereupon also I resolved to print my book. This, how strange soever it may seem, I protest before the eternal God, is true: neither am I any way superstitiously deceived herein, since I did not only clearly hear the noise, but in the serenest sky that ever 1 saw, being without all cloud, did, to my thinking, see the place from whence it came. And now I sent my book to be printed in Paris, at my own cost and charges.” It is not possible to reprove the folly and blindness of his conduct in this instance, in warmer terms than those which are employed by his noble editor. “There is no stronger characteristic of human nature than its being open to the grossest contradictions: one of lord Herbert’s chief arguments against revealed religion is, the improbability that Heaven should reveal its will to only a portion of the earth, which he terms particular religion. How could a man who doubted of partial, believe individual revelation What vanity, to think his book of such importance to the cause of truth, that it could extort a declaration of the divine will, when the interest of half mankind could not”

His most useful work, the “History of the Life and Reign of Henry VIII.” was published in 1649, a year after his death, and has always been much admired. Nicolson says, that lord Herbert “acquitted himself in this history with the like reputation, as the lord chancellor Bacon gained by that of Henry Vllth. For in the public and martial part this honourable author has been admirably particular and exact from the best records that were extant; though as to the ecclesiastical, he seems to have looked upon it as a thing out of his province, and an undertaking more proper for men of another profession.” Although it has been considered as a very valuable piece of history, there is not, perhaps, so much candour displayed in every part as could be wished. In 1663, appeared his book “De Religione Gentilium, errorumque apud eos causis.” The first part was printed at London, in 1645; and that year he sent the ms. of it to Gerard Vossius, as appears from a letter of his lordship’s, and Vossius’s answer. An English translation of this work was published in 1705, under this title: “The ancient Religion of the Gentiles, and causes of their errors considered. The mistakes and failures of the Heathen Priests and wise men, in their notions of the Deity and matters of Divine Worship, are examined with regard to their being destitute of Divine Revelation.” Lord Herbert wrote also in 1630, “Expeditio Buckingham! ducis in Ream insulam,” which was published in 1656; and “Occasional Verses,” published in 1665, by his son Henry Herbert, and dedicated to Edward lord Herbert, his grandson; hut they form no claim to the poetical character. Christian Kortholt, on account of his book “De Veritate,” has ranked him with Hobbes and Spinosa, in his dissertation entitled “De tribus impostoribus magnis, Edvardo Herbert, Thoma Hobbes, & Benedicto Spinosa, Liber,” printed at Kilon m 1680. Granger has very aptly described him as a man who was at once wise and capricious: who redressed wrongs, and quarrelled for punctilios; hated bigotry in religion, and was himself a bigot to philosophy; exposed himself to suoh dangers as other men of courage would have carefully declined and called in question the fundamentals of religion, which none had the hardiness to dispute besides himself. The life of lord Herbert, written by himself, was recovered by the family, after having been long missing, and printed at Strawberry -hill, by lord OrItbrd, in 1764, for private distribution; but was reprinted for sale by Dodsley in 1770, 4to. Lord Orford observes, that it is, perhaps, the most extraordinary account that ever was seriously given by a wise man of himself.

, an eminent and exemplary divine, younger brother to the preceding, was born April 3, 1593, at Montgomery castle. His father died when he was very young; and until the age of twelve, he was educated under private tutors in his mother’s house. He was then put under the care of Dr. Neale, dean of Westminster, and afterwards archbishop of York, who placed him at Westminster-school. At the age of fifteen, being then a king’s scholar, he was elerted to Trinity college, Cambridge, and went thither about 1608, during the mastership of that great benefactor to the college, Dr. Nevil, who, at his mother’s request, took particular notice of him. At college he was assiduous in his studies, and virtuous in his conduct. Here he took his bachelor’s degree in 1612, and that of master in 1616, before which he had obtained a fellowship. During his studies, his principal relaxation was music, for which he had a good taste, and in which, as Walton says, “he became a great master.” At this time, however, he betrayed a little of the vanity of youth and birth, by affecting great finery of dress, and maintaining a reserved behaviour towards his inferiors. In 1619, he was chosen university orator, which office he held for eight years, much to the satisfaction of his hearers, and particularly of those great personages whom he had occasionally to address. The terms of flattery he appears to have known how to use with great profusion; and in more than one instance, pleased king James very much with his liberal offerings of this kind. He gave no less satisfaction to his majesty also, by his apt and ingenious replies to Andrew Melville, a Scotch divine, at the Hampton-court conference. His talents recommended him to the notice of Dr. Andrews, bishop of Winchester, and of the great lord Bacon, who is said to have entertained such a high opinion of Mr. Herbert, as to consult him in his writings, before they went to press, and dedicated to him his translation of some ef the Psalms into English verse, as the best judge of divine poetry. Nor was bishop Andrews less enraptured with his character; for Herbert, having, in consequence of a dispute between them on predestination and sanctity of life, written a letter to the bishop on the subject in Greek, Andrews used to show it to many scholars, and always carried it about him. Sir Henry Wotton and Dr. Donne may also be added to the number of those eminent men of his time whose friendship he shared.

, so called rather from his power and talents than his goodness, was a native of Ascalon in Judea, and thence sometimes called the Ascalonite. He was born seventy years before the Christian osra, the son of Antipater an Idumean, who appointed him to the government of Galilee. He at first embraced the party of Brutus and Cassius, but, after their death, that of Antony. By him he was named tetrarch, and afterwards, by his interest, king of Judea in the year 40 A. C. After the battle of Actium, he so successfully paid his court to Augustus, that he was by him confirmed in his kingdom. On all occasions he proved himself an able politician and a good soldier. But he was far from being master of his passions, and his rage very frequently was. directed against his own family. Aristobiilus, brother to his beloved wife Mariamne, her venerable grandfather Hyrcanus, and finally she herself, fell victims to his jealousy and fury. His keen remorse fojp her death rendered him afterwards yet more cruel. He put to death her mother Alexandra, and many others of his family. His own sons Alexander and Aristobulus having excited his suspicions, he destroyed them also, which made Augustus say, that it was better to be Herod’s hog than his son. Among his good actions svas *he rebuilding qf the temple at Jernsalenj, which be performed in nine years, with great magnificence; and in the time of a famine he sold many valuable and curious articles he had collected, to relieve the sufferers. To Augustus he paid the utmost adulation, and even divine honours. At the birth of our Saviour, his jealousy was so much excited by the prophetic intimations of his greatness, that he slaughtered all the infants in Bethlehem, in hopes of destroying him among the number. But his tyranny was now nearly at an end, and two or three years after the birth of Christ he died of a miserable disease at the age of more than seventy. He had nine or ten wives, of which number Mariamiie was the second. A little before his death, soured yet more by his acute sufferings, he attempted a greater act of cruelty than any he had performed in his former life. He sent for all the most considerable persons in Judea, and ordered that as soon as he was dead, they should all be massacred, that every great family in the country might weep for him. But this savage order was not executed. Some have supposed that he assumed the character of the Messiah, and that the persons who admitted that claim were those called in the gospel Herodians. But this is by no means certain. Herod was the first who shook the foundations of the Jewish government. He appointed the high-priests, and removed them at his pleasure, without regard to the laws of succession; and he destroyed the authority of the national council. But by his credit with Augustus, by his power, and the very magnificent buildings he erected, he gave a temporary splendour to that nation. His son, Herod Antipas, (by his fifth wife Cleopatra) was tetrarch of Galilee after his death.

, one of the minor poets, of very considerable merit, in the reign of Charles I. was born in London, but descended from an ancient and genteel family in Leicestershire, the history of which is amply detailed by the able historian of that county. He was the fourth son of Nicholas Herrick, of St. Vedast, Foster-lane, by Julian Stone his wife, and was born in August 1591. He was educated at St. John’s college, Cambridge, from 1615 to 1617; and Wood, who indeed speaks with hesitation, seems wrong in placing him in his Athenæ Oxonienses. He is said to have afterwards removed to Trinity hall, Cambridge; but nothing more of his academical progress is known. Being patronised by the earl of Exeter, he was presented by king Charles I. on the promotion of Dr. Potter to the see of Carlisle, to the vicarage of Dean Prior in Devonshire, Oct. 1, 1629, where he became distinguished for his poetical talents and wit. During the prevalence of the parliamentary interest, he was ejected from his living, and resided in London in St. Anne’s parish, Westminster, until the Restoration, when he again obtained his vicarage. The time of his death is not known. His poetical works are contained in a scarce volume, entitled “Hesperides, or the works, both humane and divine, of Robert Herrick, Esq. London,” 1643, 8vo. To this volume was appended his “Noble numbers, or, his pious pieces,” in which, says Wood, “he sings the birth of Christ, and sighs for his Saviour’s sufferings on the cross. These two books made him much admired in the time they were published, and especially by the generous and boon loyalists, who commiserated his sufferings.” In 1810, Dr. Nott of Bristol published a selection from the “Hesperides,” which may probably contribute to revive the memory of Herrick as a poet, who certainly in vigour of fancy, feeling, and ease of vereification, is entitled to a superior rank among the bards of his period, He is one of those, however, who will require the selector’s unsparing hand, for, notwithstanding his “pious pieces,” there are too many of an opposite description, which cannot, like his quaint conceits, be placed to the account of the age in which he lived.

, or Hersan, a French divine, known chiefly for a violent satire which he wrote against cardinal Richelieu, under the feigned name of Optatus Gallus, which, having been condemned and burnt by the parliament of Paris, is become very scarce, and therefore sells at from 60 to 100 livres, among French collectors. It is entitled “Optati Galli de cavendo Schismate, Liber Paraeneticus,” and was published at Paris in 1640, in 8vo. There is, however, a counterfeit edition, bearing the same date, which is distinguished from the true by a very few differences, as superiorum for Superiore, in p. 7, and by the sentence of parliament which takes up twelve pages, and only eleven in the counterfeit. In this book the author maintained that the Galilean church was in danger of separating from Home, like the English, and strenuously maintained the supremacy of the pope. The cardinal employed three or four writers to answer this anonymous assailant, the best of whom was Isaac Habert in his treatise “De consensu hierarchies et monarchic;” but the author in the mean time retired to Rome, where after a time his violence and indiscretion involved him with the inquisition, on some points respecting the doctrine of grace, which he handled in a “Panegyric on St. Louis.” He was cited, refused to appear, and was excommunicated. He therefore returned to France, where he died in 1660. There are extant also by him, a paraphrase on Solomon’s Song, in prose, published in 1635, 8vo; some funeral orations, sermons, and attacks against the congregation of the oratory, which he had quitted; with a few other pieces. His chief promotion was that of chancellor to the church of Metz.

, an English divine of exemplary piety and virtue, was born at Hardingstonc, a village about a mile from Northampton, on Feb. 26, 1713-14. His father was minister of the parish of Collingtree, within two miles of Hardingstone. He received his early education at the free grammar-school of Northampton, where he attended for nearly ten years, learning the Latin and Greek languages; and would have made a much greater progress if he had not been impeded by the caprice of his master, who, it is said, would not suffer any of his boys to learn faster than his own son. At the age of seventeen he was entered of Lincoln-college, Oxford, and resided in the university about seven years, but without proceeding farther than his bachelor’s degree. His time, however, was not mispent. Besides a very considerable stock of learning which he accumulated here, he imbibed those habits of regularity and principles of piety which gave a colour to his future life and writings, and made him one of the most useful and popular preachers of his time.

During his brother’s being lord lieutenant of Ireland, he was promoted to the see of Cloyne, in Feb. 1767, and translated to that of Derry in 1768. When appointed to the former, he refused to take an English chaplain over with him, but made choice of Mr. Skelton, with whom he was no otherwise acquainted than by his writings against deism and infidelity. 1 The rev. Philip Skelton, a very learned and pious divine, and author of many excellent works, is the person here intended; but Skelton, who had his oddities as well as his new patron, rendered this deSign abortive. Skelton’s principal work, “Deism revealed,” had been published some years, and was much admired by Dr. Hervey, who, before he got his bishopric, wrote to the author, informing him, that as he expected soon to be raised to a station of some eminence in the Irish church, he hoped then to be able to prove the high opinion he entertained'for the author of “Deism revealed.” Accordingly, on obtaining the bishopric of Cloyne, his lordship sent him another letter to this effect, that having some time before made a sort of an engagement with him, he begged leave now to fulfil it, aud therefore requested him to come up to Dublin (from Fintona in the county of Tyrone), and preach his consecration sermon, assuring him that, upon his compliance, he would promote him in the church as high as he was able. Skelton, in his answer, informed his lordship, he would comply with his request, though he was content with the living he had; and if he consented to go to the diocese of Cloyne, it would be only to be nearer the sun, and nearer his lordship. He then prepared a sermon for the occasion, but when the day approached, finding himself somewhat unwell, and the weather very cold, he thought he could not with safety go to Dublin, and of course the bishop was disappointed. However, he sent his lordship the sermon, who, though asta nished at the ability it displayed, was still offended with Mr. Skelton, as he imagined his excuse for his absence was not sufficient. Upon this, he informed him by letter, that the chain of their friendship was broken in two; to which Mr. Skelton replied, that if it were broken, it was of hte lordship’s own forging, not of his. Yet the bishop, after his promotion to the see of Derry, came to Fintona to pay him a visit, and Skelton happening to be abroad, left word that he had come fifteen miles out of his road to see him. Of this visit Mr. Skelton took no notice, a rudeness certainly unpardonable in the case of a gentleman who had sought him out purely for his merit’s sake.

Hesiod, having entered into the service of the Muses, discontinued the pastoral life, and applied himself to the study of arts and learning. When he was grown old, for it is agreed by all that he lived to a very great age, he removed to Locris, a town about the same distance from, Parnassus as Ascra was from Helicon. The story of his death, as told by Solon in Plutarch’s “Banquet,” is very remarkable. The man with whom Hesiod lived at Locris, a Milesian born, ravished a maid in the same house; and though Hesiod was entirely ignorant of the fact, yet being maliciously accused to her brothers as an accomplice, he was injuriously slain with the ravisher, and thrown with him into the sea. It is added, that when the inhabitants of the place heard of the crime, they drowned the perpetrators, and burned their houses. We have the knowledge of some few monuments, which were framed in honour of this poet. Pausanias, in his Boeotics, informs us, that his countrymen, the Boeotians, erected to him an image with a harp in his hand; and relates in another place, that there was likewise a statue of Hesiod in the temple of Jupiter Olympicus. Ursinus and Boissard have exhibited a breast with a head, a trunk without a head, and a gem of him; and Ursinus says, that there is a statue of brass of him in the public college at Constantinople. The “Theogony,” and “Works and Days,” are the only undoubted pieces of this poet now extant: though it is supposed, that these poems are not perfect. The “Theogohy, or Generation of the Gods,” Fabricius makes indisputably the work of Hesiod; “nor is it to be doubted,” adds he, “that Pythagoras took it for his, who feigned that he saw in hell the soul of Hesiod tied in chains to a brass pillar, for what he had written concerning the nature of the gods.” This doubtless was the poem which gave Herodotus occasion to say, that Hesiod and Homer were the first who introduced a Theogony among the Grecians; the first who gave names to the gods, ascribed to them honours and arts, and gave particular descriptions of their persons. The “Works and Days” of Hesiod, Plutarch assures us, were used to be sung to the harp. Virgil has shewn great respect to this poet, and proposed him as his pattern in his Georgics, though in truth he has greatly excelled him. There is also in the works of Hesiod a large fragment of another poem, called the “Shield of Hercules,” which some have ascribed to him, and some have rejected. Manilins has given a high character of this poet and his works. Heinsi is in the preface to his edition of Hesiod remarks, that among all the poets, he scarce knew any but Homer and Hesiod, who could represent nature in her true native dress; and tells us, that nature had begun and perfected at the same time her work in these two poets, whom for that very reason he makes no scruple to call Divine. In general, the merit of Hesiod has not been estimated so highly; and it is certain that, when compared with Homer, he must pass for a very moderate poet: though in defining their different degrees of merit, it may perhaps be but reasonable to consider the different subjects on which the genius of each was employed. But his “Works and Days” is certainly an interesting and valuable monument of antiquity, as written so near what may be termed the origin of Greek poetry. The first edition of the “Opera et Dies” is supposed to have been printed at Milan in 1493, folio, and the first edition of Hesiod’s entire works, from the Aidine press, appeared at Venice, 1495, folio. Both are described in the Bibl. Spenceriana. The best editions since are those of Gra^vius, Amst. 1667, Gr. and Lat. Le Clerc, Amst. 1701, 8vo Robinson, Oxford, 1737, 4to; and Loesner, Leipsic, 1778, 8vo. All these are Gr. and Lat. We have English translations of the “Works and Days” by Chapman, 1618, 4to> and by Cooke, 1729 and 1740.

, a celebrated Saxon divine and scholar, was born in September 1690, at Sunderhausen in Thurmgia. He studied at home and at Gotha, when having determined for the clerical profession, he removed in 1708 to Halle. Hence, after a short stay, he went to Jena, where he pursued his theologic1 studies under the celebrated Budcleus, and his philological under Dauzius. In 1711, he returned to Halle; but, being obliged by iii Health to change the air, he took a literary tour to Eisenach, Cassel, Marpurg, and Giessen. At the latter of these places he settled, and took pupils in 1715; but in 1722 undertook the care of a school at Laubacb, In 1730 he was appointed a professor at Gotha, where he remained till 1738, when, by particular invitation, he g-n-e up that situation for a similar one of more profit at Eisenach. Heusinger was married, and had a son and two daughters. He died in March 1751. This philologer is highly praised by his biographer for learning, piety, good temper, and sound judgment. He published seve al editions of classical books as, “Julius Caesar,” with notes, G >tha, 1736; “u^sop’s Fables,” in Greek “Phajdrus;” “Three Orations of Cirevo;” “Cornelius Nepos,” Eisenach, 1747, and others; besides several valuable editions of mpdern philological works. His original productions consist chiefly of academical prolusions and disputations, of which his biographer gives a long list.

, an English divine, descended from an ancient family at Pentre-Heylin in Montgomeryshire, the son of Henry Heylin, gent, hy Elizabeth, daughter of Francis Clampard, of Wrotham in Kent, and was born at Burford in Oxfordshire, Nov. 29, 1600. In 16J3 he was entered of Hart-hall in Oxford, and two years after chosen a demy of Magdalen-college. He had, while at school, given a specimen of his genius for dramatic poetry, in a tragi-comedy on the wars and fate of Troy; and now composed a tragedy, entitled “Spurius,” which was so approved by his society, that the president, Dr. Langton, ordered it to be acted in his apartments. After this, he read cosmographical lectures in the college, which being a very unusual thing, and he very conversant in that branch of science, so.much recommended him to the society, that he was chosen fellow in 16 1 y. In 1621 he published his u Microcosm us, or Description of the World;" the chief materials of which were the lectures just mentioned. It was universally approved, and so speedily sold, that, in 1624, it was reprinted in the same size, but with considerable additions, and again presented to prince Charles, to whom it had been dedicated. It was soon after put into the hands of the king, who seemed at first greatly pleased with it; till meeting with a passage in it, where Heylin gave precedency to the French king, and styled France the more famous kingdom, he took so much offence, that he ordered the lord-keeper to suppress the book. Heylin, to make his peace with the king, declared that the error, in one of the exceptionable passages, was entirely the printer’s, who had put is instead of was; and that when he himself mentioned the precedency of France before England, he did not speak of England as it then stood augmented by Scotland, and besides he took what he did say from Camden’s Remains. James being satisfied with this apology, Heylin took care that the whole clause, which gave so much disgust, should be left out in all future impressions. The work was afterwards successively enlarged, till it became a great folio, and has since been often reprinted in that size.

In 1631 he published his “History of that most famous Saint and Soldier of Jesus Christ, St. George of Cappadocia,” &c. to which he subjoined, “the institution of the most noble order of St. George, named the garter” &c. which work he presented to his majesty, to whom he was introduced by Laud, then raised to the see of London. It was graciously received by the king, and Heylin soon after reaped the fruits of it: for in Oct. 1631 he was presented to the rectory of Hemmingford in Huntingdonshire, to a prebend of Westminster in November following, and shortly after to the rectory of Houghton in the bishopric of Durham, worth near 400l. per annum. In April 1633 he was created D. D. and gave fresh offence to the divinity-professor Prideaux by the questions he put up; which were, 1. “Whether the church hath authority in determining controversies of faith” 2. “Whether the church hath authority of interpreting the Sacred Scriptures” 3. “Whether the church hath authority of appointing rites and ceremonies” Of all which he maintained the affirmative. Prideaux, however, in the course of this dispute, is said to have laid down some tenets, which gave as much offence to Laud, who was chancellor of Oxford, and to the king, whom Laud informed of them, as Heylin’s had given to him as, “That the church was a mere chimera” “That it did not teach nor determine any thing.” “That controversies had better be referred to universities than to the church, and might be decided by the literari there, even though bishops were laid aside.” Heylin afterwards found an opportunity of revenging himself on Prideaux, for the rough treatment he had received from him. This divine, we are told, had delivered a lecture on the sabbath, somewhat freer than suited the rigid orthodoxy of the times; of which, however, not much notice was taken. But shortly after, when the king, by publishing the book of sports on Sundays, had raised a violent outcry throughout the nation against himself and Laud, Heyliu translated this lecture into English, and published it with a preface in 1633-4, to the great vexation of Prideaux, who suffered much in the esteem and affetion of the puritans. Williams, bishop of Lincoln and clean of Westminster, having incurred the king’s and Laud’s displeasure, and being suspended and imprisoned, Heylin was made treasurer of the church of Westminster in 1637; and was also presented by the prebendaries, his brethren, to the rectory of Islip near Oxford. This he exchanged in 1638, for that of South-Warnborough in Hampshire; and the same year was made one of the justices of the peace for that county. In 1639 he was employed by Laud to translate the Scotch liturgy into Latin; and was chosen by the college of Westminster their clerk, to represent them in convocation. But a cloud was gathering, which threatened to overwhelm all who, like him, had distinguished themselves as champions for royal or ecclesiastical prerogative. To shelter himself therefore from the impending storm, he withdrew from the metropolis, where he had long basked in the sun-shine of a court, to his parsonage; but not thinking himself secure there, retreated soon after to Oxford, then garrisoned by the king, and the seat of his residence. On this the parliament voted him a delinquent, and dispatched an order to their committee at Portsmouth, to sequester his whole estate, and seize upon his goods. In consequence of this severe decree, he was deprived of his most curious and valuable library, which was carried with his household furniture to that town. He was employed by the king at Oxford to write a periodical paper, published weekly in that city, entitled “Mercurius Aulicus;” but in 1645, when the king’s affairs became desperate, and the “Mercurius Aulicus” could be no longer supported, he quitted Oxford, and wandered from place to place, himself and his family reduced to the utmost straits. At Winchester he stayed for a while with his wife, &c. but that city being at length delivered up to the parliament, he was forced to remove again. In 1648 he went to Minster-Love! in Oxfordshire, the seat of his elder brother, which he farmed for the six or seven years following of his nephew colonel Heylin, and spent much of his time in writing. On quitting this farm, he went to Abingdon in Berkshire, where he also employed himself in composing treatises, which he published from time to time. Upon the restoration of Charles II. he was restored to all his spiritualities, and undoubtedly expected from that prince some very eminent dignity in the church, as he had heroically exerted himself in behalf of it, -as well as of the? crown; and endured so much on that account, during their suffering condition. Here, however, he was utterly disappointed, being never raised above the sub-deanery of Westminster, One day when bishop Cosin came to see him, he said “I wonder, brother Heylin, thou art not a bishop, for we all know thou hast deserved it.” To which he answered, “I do not envy them, but wish they may do more than I have done.” He died May 8, 1662, and was interred before his own stall, within the choir of the abbey, leaving by his wife, Lretitia, daughter of Thomas Highgate, of Hayes in Middlesex, esq. four children.

, a nonconformist divine, the son of Richard Heywood, was born at Little Lever, in Bolton parish, Lancashire, in March 1629. In 1647 he was admitted pensioner in Trinity college, Cambridge, where he took the degree of A. B. but was afterwards called home, his father not being able to support him there. He lived retiredly for some time at home, but at length became a preacher, by the advice and solicitation of the neighbouring ministers, and having preached some time about the country occasionally, he was invited to Coley chapel, in the parish of Halifax, Yorkshire; soon after which, Aug. 4, 1652, he was ordained in Bury church, Lancashire, according to the forms used after the established church was overthrown. He married to his first wife Elizabeth, daughter of the rev. Mr. Angier of Denton in Lancashire, in 1655, by whom he had several children. He had occasional disputes with part of his congregation, who after abolishing what they called ecclesiastical tyranny, became themselves the most capricious tyrants. Some were displeased with him, because he would not admit all comers promiscuously to the Lord’s table without distinction; others, because he would not thank God for killing the Scots. Once he was carried before cornet Denham, by some of colonel Lilburne’s soldiers, and the cornet told him, that he was one of the Cheshire rebels; but by the mediation of friends he was dismissed.

His annual income from Coley did not exceed 36l. per annum, but he had a lecture for which he had a consideration, and a small paternal estate in Lancashire. After the restoration he was deprived of his little preferment, but contrived occasionally to preach, and was sometimes brought into trouble, particularly a tedious imprisonment in York castle. After a long and fatiguing life, he died March 4, 1702. He appears to have been an able, laborious, and conscientious divine. Watson gives many interesting extracts from his Diary, and a more full and curious life of him was published in 1798, by the rev. Mr. Fawcett. He printed, 1. “Heart Treasure,” 1667. 2. “Closet Prayer,” 1671. 3. “Sure Mercies of David,” 1672. 4. “Life in God’s Favour.” 5. “Israel’s Lamentation,” 1681. 6. “Mr. Angier’s Life,” and some other pious treatises. He had a brother Nathaniel, also a nonconformist, who died Dec. 16, 1677. A volume of his sermons was published by Oliver in 1679, entitled “Christ Displayed.” Calamy tells us, that one of his hearers, when he was going to quit his living, expressing a desire for him still to preach in the church, Mr. Heywood said, he would as gladly preach, as they could desire it, if he could conform with a safe conscience to which the man replied, “Oh, sir, many a man, now a-days, makes a great gash in his conscience, cannot you make a little nick in yours”

, a nonconformist divine, was a native of Worcestershire, and first educated at Cambridge, which he left after taking his bachelor’s degree, and removed to Oxford in 1647. Here he entered of Magdalen hall, and by favour of the parliamentary visitors, was first demy, and soon after fellow of Magdalen college, and took his master’s degree. He then was licenced as a preacher, and officiated at St. Aldate’s church, Oxford, and at Brackley, in Northamptonshire. In 1658 he became B. D. but at the restoration was ejected from his fellowship, which was restored to the right owner, and went to Holland. He afterwards returned, and for some time taught logic and philosophy to a few pupils at Sturbridge, but went again to Holland, and preached for some years in the English church at Leyclen, where he died in 1692. He wrote several treatises, principally of the controversial kind, in defence of the non-conforruists, and against Mr. Thomas Pierce, Mr. Durel.l, Dr. Heylin, Mr. Scrivener, and others, who supported the cause of the established church. The best of his performances appeared without his name, under the title of “Apologia pro Ministris in Anglia (vu!go) Nonconformistis, c.” Wood, who has given a particular account of his other writings, says that “he was a person several ways learned, much conversant in books, a leading man and pillar of his party, but altogether a severe enemy to the ceremonies of the church of England.” Calamy says very little of him.

It appears, however, that notwithstanding this unjust treatment by the Christians at Constantinople, he afterwards philosophized at Alexandria in his usual manner; and hence we may infer, that the severities with which the Gentile people, and particularly their learned men and philosophers, were treated, were not extremely rigorous. Hierocles wrote a treatise “On Providence,” of which Photius has given large extracts, and in which he appears to be an advocate for the Eclectic philosophy, labouring to reconcile the doctrines of Plato and Aristotle concerning providence, the origin of the world, the immortality of the soul, and other subjects. He pursues the same method of philosophizing in his book “On Fate,” and in his *' Commentary on the Golden Verses of Pythagoras,“which is still extant. Besides these, there are large fragments of other works preserved in Stobaeus, and generally published together with the works above-mentioned. All these' are valuable, tending to recommend and promote virtue; but not with that force which flows from revelation, enjoining every part of moral righteousness by divine authority, and with the assurance of recompences in a future state. The first edition of the” Golden Verses" was published at Paris, Gr. and Lat. 158.3. The best is that of Ashton and Warren, Gr. and Lat. Lond. 1742. From this an English translation was published by the rev. William Rayner, vicar of Calthorpe, Norwich, 1797, 8vo.

, an English divine and writer, was, the son of Roger Hieron, a learned clergyman, vicar of Epping, in Essex, who died in 1592. His son, who was born in 1572, received his early education from his father, who afterwards sent him to Eton school, whence he was elected by the free choice of provost Goade, into a scholarship of King’s college, Cambridge. On the death of his father, who probably left no great provision behind him, he was much assisted in the prosecution of his studies in the university by sir Francis Barrington, of Barringtonhall, in Essex, knt. While at Cambridge he studied divinity under Lawrence Chaderton, master of Emanuel college, and made such progress that at his first preaching at King’s, he was heard with the utmost approbation, seeming, as his biographer says, “rather a bachelor in divinity than a bachelor in arts, and rather a divine of forty, than only twenty-four years of age.” On his appearance as a preacher in London, he immediately became so popular that many congregations, together with the inns of court, desired to have him settled as their minister. But being offered the living of Moclbury, in Devonshire, in the gift of Eton college, he preferred that, and preached with great success, both there and at other places, particularly Plympton, where, by the means of sir Ferdinand Gorges, and other gentlemen of the neighbourhood, a lecture was established, of which he became one of the preachers. His public and private character procured him the reverence both of the poor and rich, and it appears by the dedications of his works that he had many friends of high rank. He inclined to puritan principles, but with a strict adherence to the church of England; and was particularly zealous against popery. He was long afflicted with a chronical distemper, but continued his public services and private studies notwithstanding the apparent incapacity of his weak body. This disorder, however, put an end to his useful life in the forty-fifth year of his age, in 1617. He was interred in Modbury church. His works, consisting principally of sermons and commentaries, printed often separately, in 4to and 8vo, were collected by him and published in 1614 in fol. and reprinted at London in 1620, with an additional volume edited by Robert Hill, D. D. rector of St. Bartholomew, Exchange. To this Dr. Hill prefixed a life, from which the above particulars are taken.

, a very eminent and learned puritan divine, was descended from the royal family of England. He was the son of Thomas Hildersham, a gentleman of an ancient family, by Anne Pole (or Poole), his second wife, daughter to sir JefTery Pole, fourth son of sir Richard Pole, cousin-german to Henry VII. This sir Richard Pole’s wife was Margaret countess of Salisbury, daughter to George duke of Clarence, second brother to king Edward IV. by Isabella, eldest daughter and co-heiress of Richard earl of Warwick and Salisbury. All this will appear from the pedigree of cardinal Pole (who was Mr. Hildersham’s great uncle), as given from* the Heralds office, by the cardinal’s biographer, Mr. Phillips, but we might perhaps have passed it over, unless for a remarkable coincidence of descent which we shall soon have to notice in our account of bishop Hildesley.

Having thus succeeded bishop Wilson, he made it the invariable rule of his conduct to tread as nearly as possible in the steps of his truly excellent predecessor, of whom, both in his letters and conversation, he always spoke with a kind of filial respect and veneration. He accordingly devoted himself to the various duties of his charge with a generous assiduity, and amongst the very chief of those duties, undertook to execute the arduous task of getting the Holy Scriptures translated into the Manks language, and printed for the use of the native inhabitants. This had been already begun by bishop Wilson, who, at his own expence, proceeded so far as to print the gospel of St. Matthew; and had also prepared for the press a manuscript version of the other evangelists, and the Acts of the Apostles, which afterwards underwent a very careful revision. Impressed, therefore, with deep solicitude and concern for the spiritual welfare of a flock, which providence had so unexpectedly entrusted to his care, bishop Hildesley could have no rest till he had accomplished this glorious design. It lay, indeed, so much at his heart, that he was often heard to say, “he only wished to live tosee it finished and he then should be happy, die when he would” and his wish was accomplished. He lived to see the work completed, by the divine blessing on his own endeavours, and on those of his clergy, in consequence of a successful application made to the society for promoting Christian knowledge who, immediately, and in the most liberal manner, espoused the cause together with the aid of many persons of eminence and distinction, who were pleased to honour themselves by patronizing the undertaking.

, an English divine and lexicographer, was born Oct. 1625, at Bromley, near Leeds, where his father, Joshua Hill, was a puritan preacher. He was carefully educated in classical learning, and sent to Cambridge in 1644, where he was admitted of St. John’s college. Jn 1649, he was chosen fellow of Magdalen college, and became a favourite tutor. In 1658 he served the office of senior proctor, and in 1660 kept the act for the degree of bachelor of divinity, and having declared his sentiments in favour of nonconformity, his fellow-collegians erased his name from their books, that he might be enabled to retire without suffering a formal ejectment. He then retired to London, and preached ibr a while at the church of Allhallows Barking, but in 1663 went abroad, and, after visiting various parts of the continent, passed three years at the university of Leyden. In 1667 he was invited to be minister of the English church at Mtddleburgh in Zealand, where he continued till 167'5, when his too late publishing his “Defence of the Zealander’s choice,” occasioned the governors of that province to order him to ktave the placre. On his arrival in England, however, and waiting on diaries II. he rewarded him for writing that book with a sinecure of 50/, and, according to Calamy, offered him a bishopric if he would conform. But this being against his principles, he accepted an invitation to the English church at Rotterdam in 1678, where he exercised the office of pastor until his death, Nov. 5, 1707. Mr. Hill was much esteemed as a preacher, and has left one or two specimens of his talents but tie is more noticeable as the editor of Scbreveiius’s Lexicon, which he augmented with 8000 words, and purged of nearly as many faults. He published his edition in 1676, since which it has often been reprinted, sometimes with improvements, and is still a standard book. Mr. Hill had accumulated a very fine library, in which he employed his leisure hours to the last.

How dubious soever many of the circumstances of the life of Hippocrates may be, it is not questioned that he acquired a reputation, which has ranked him high among the great men of Greece, and which may be traced from age to age, from the time in which he flourished through all succeeding periods. He has not only passed, by almost universal consent, for the father of physic and the prince of physicians, but his opinions were every where respected as oracles, not only in the schools of medicine, but in the courts of law. Philosophers of every sect were eager to rend, to quote, and to comment upon his writings. He has shared with Plato the title of divine; and not only statues, but temples were erected to his memory, and his altars were covered with incense, like those of Æscuiapius himself. Indeed the qualifications and duties required in the character of the physician, were never more fully exemplified than in his conduct, or more eloquently described than by his pen. He had formed a very exalted notion of the dignity and usefulness of his profession, which is only lowered, he said, in the public estimation, by the ignorance of its professors; and he supported this dignity in his own person by the most rigid attention to the morality of private lite, by great simplicity, candour, and benevolence in all his intercourse with the sick, and by unwearied zeal in investigating the nature and progress of diseases, and in administering to their cure. He is said to have admitted no one to his instructions without the solemnity of an oath, the form of which is transmitted to us among his writings. The books attributed to Hippocrates amount to sevemytwo in number, of which, however, a considerable part are regarded as spurious; some containing opinions which were not prevalent till long after the age of Hippocrates, and some differing altogether in style and composition from the genuine writings of that master, which are composed in the ionic dialect, and are distinguished by a remarkable conciseness, and, as it were, compression oflanguage, which at times, indeed, borders upon obscurity. Some pieces have been obviously written after the commencement of the Christian tera; and Galen affirms that several interpolations and alterations were made by Dioscorides and Artemidorus, surnamed Capito, in the time of Adrian. Polybus, the son-in-law of Hippocrates, who collected and edited his works, is believed to have written some of the pieces, and Thessalus and Draco, his sons, as well as Hippocrates III. and IV., his grandsons, are supposed to have written others, especially several of the books of “Epidemies.” The following, however, are generally deemed original productions of Hippocrates the Coan namely, 1. The essay “On Air, Water*, and Soils” 2. The first and third books of “Epidemics” 3. The book On Prognostics 4. The fir&t and second books of “Predictions;” and 5. The books of “Aphorisms” but the two last contain many interpolations 6. The treatise *' On the Diet in acute diseases“7. That *' On Wounds of the Head.” Haller includes several more treatises in the list of genuine works of Hippocrates, which have “been disputed, even from ancient times such as those” On the Nature of Man“”On the Humours;“”On Fractures;“”On the Joints;" tnd one or two others.

Such were his occupations till 1660, when upon the king’s restoration he quitted the country, and came up to London. He was at Salisbury-house with his patron, when the king passing by one day accidentally saw him. He sent for him, gave Kim his hand to kiss, inquired kindly after his health and circumstances; and some time after directed Cooper, the celebrated miniature-painter, to take his portrait. His majesty likewise afforded him another private audience, spoke to him very kindly, assured him of his protection, and settled a pension upon him of lOOl. per annum out of his privy purse. Yet this did not render him entirely safe; for, in 1666, his “Leviathan,” and treatise “De Give,” were censured by parliament, which alarmed him much; as did also the bringing of a bill into the Hou^e of commons to punish atheism and profaneness. When this-stonn was a little blown over, he began to think of procuring a beautiful edition of his pieces that were in Latin; but finding this impracticable in England, he caused it to be undertaken abroad, where they were published in 1668, 4to, from the press of John Bleau. In 1669, he was visited by Cosmo de Medicis, then prince, afterwards duke of Tuscany, who gave him ample marks of his esteem; and having received his picture, and a complete collection of his writings, caused them to be deposited, the former among his curiosities, the latter in his library at Florence. Similar visits he received from several foreign ambassadors, and other strangers of distinction; who were curious to see a person, whose singular opinions and numerous writings had made so much noise all over Europe. In 1672, he wrote his own Life in Latin verse, when, as he observes, he had completed his eighty-fourth year: and, in 1674, he published in English verse four books of Homer’s “Odyssey,” which were so well received, that it encouraged him to undertake the whole “Iliad” and “Odyssey,” which he likewise performed, and published in 1675. These were not the first specimens of his poetic genius which he had given to the public: he had published many years before, about 1637, a Latin poem, entitled “De Mirabilibus Pecci, or, Of the Wonders of the Peak.” But his poetry is below criticism, and has been long exploded. In 1674, he took his leave of London, and went to spend the remainder of his days in Derbyshire; where, however, he did not remain inactive, notwithstanding his advanced age, but published from time to time several pieces to be found in the collection of his works, namely, in 1676, his “Dispute with Laney bishop of Ely, concerning Liberty and. Necessity;” in 1678, his “Decameron Physiologicum, or, Ten Dialogues of Natural Philosophy;” to which he added a book, entitled “A Dialogue between a Philosopher and a Student of the Common Law of England.” June 1679, he eent another book, entitled “Behemoth, or, A History of the Civil Wars from 1640 to 1660,” to an eminent bookseller, with a letter setting forth the reasons for his communication of it, as well as for the request he then made, that he would not publish it till a proper occasion offered. The book, however, was published as soon as he was dead, and the letter along with it; of which we shall give a curious extract: “I would fain have published my Dialogue of the Civil Wars of England long ago, and to that end I presented it to his majesty; and some days after, vrhen I thought he had read it, I humbly besought him to let me print it. But his majesty, though he heard me graciously, yet he flatly refused to have it published: therefore I brought away the book, and gave you leave to take a copy of it; which when you had done, I gave the original to an honourable and learned friend, who about a. year after died. The king knows better, and is more concerned in publishing of books than lam; and therefore I dare not venture to appear in the business, lest I should offend him. Therefore I pray you not to meddle in the business. Rather than to be thought any way to further or countenance the printing, I would be content to lose twenty times the value of what you can expect to gain by it. I pray do not take it ill; it may be I may live to send you somewhat else as vendible as that, and without offence. J am, &c.” However he did not live to send his bookseller any thing more, this being his last piece. It is in dialogue, and full of paradoxes, like all his other writings. More philosophical, political, says Warburton, or any thing rather than historical, yet full of shrewd observations. In October following, he was afflicted with a suppression of urine; and his physician plainly told him, that he had little hopes of curing him. In November, the earl of Devonshire removing from Chatsvvorth to another seat called Hardwick, Hobbes obstinately persisted in desiring that he might be carried too, though this could no way be done but by laying him upon a feather-bed. He was not much discomposed with his journey, yet within a week after lost, by a stroke of the palsy, the use of his speech, and of his right side entirely; in which condition he remained for some days, taking little nourishment, and sleeping much, sometimes endeavouring to speak, but not being able. He died Dec. 4, 1679, in his ninety-second year. Wood tells us, that after his physician gave him no hopes of a cure, he said, “Then I shall be glad to find a hole to creep out of the world at.” He observes also, that his not desiring a minister, to receive the sacrament before he died, ought in charity to be imputed to his being so suddenly seized, and afterwards deprived of his senses; the rather, because the earl of Devonshire’s chaplain declared, that within the two last years of his life he had often received the sacrament from his hands with seeming devotion. His character and manners are thus described by Dr. White Kennet, in his “Memoirs of the Cavendish Family;” “The earl of Devonshire,” says he, “for his whole life entertained Mr. Hobbes in his family, as his old tutor rather than as his friend or confidant. He let him live under his roof in ease and plenty, and in his own way, without making use of him in any public, or so much as domestic affairs. He would often express an abhorrence of some of his principles in policy and religion; and both he and his lady would frequently put off the mention of his name, and say, ‘ he was a humourist, and nobody could account for him.’ There is a tradition in the family of the manners and customs of Mr. Hobbes somewhat observable. His professed rule of health was to dedicate the morning to his exercise, and the afternoon to his studies. At his first rising, therefore, he walked out, and climbed any hill within his reach; or, if the weather was not dry, he fatigued himself within doors by some exercise or other, to be in a sweat: recommending that practice tfpon this opinion, that an old man had more moisture than heat, and therefore by such motion heat was to be acquired, and moisture expelled. After this he took a comfortable breakfast; and then went round the lodgings to wait upon the earl, the countess, and the children, and any considerable strangers, paying some short addresses to all of them. He kept these rounds till about twelve o‘clock, when he had a little dinner provided for him, which he eat always by himself without ceremony. Soon after dinner he retired to his study, and had his candle with ten or twelve pipes of tobacco laid by him; then shutting his door, he fell to smoaking, thinking, and writing for several hours. He retained a friend or two at court, and especially the lord Arlington, to protect him if occasion should require. He used to say, that it was lawful to make use of ill instruments to do ourselves good: * If I were cast,’ says he, ‘ into a deep pit, and the devil should put down his cloven foot, I would take hold of it to be drawn out by it.’ Towards the end of his life he had very few books, and those he read but very little; thinking he was now able only to digest what he had formerly fed upon. If company came to visit him, he would be free in discourse till he was pressed or contradicted; and then he had the infirmities of being short and peevish, and referring to his writings for better satisfaction. His friends, who had the liberty of introducing strangers to him, made these terms with them before their admission, that they should not dispute with the old man, nor contradict him.” After mentioning the apprehensions Hobbes was under, when the parliament censured his book, and the methods he took to escape persecution, Dr. Kennet adds, “It isnot much to be doubted, that upon this occasion he began to make a more open shew of religion and church communion. He now frequented the chapel, joined in the service, and was generally a partaker of the holy sacrament: and whenever any strangers in conversation with him seemed to question his belief, he would always appeal to his conformity in divine services, and referred them to the chaplain for a testimony of it. Others thought it a mere compliance to the orders of the family, and observed, that in city and country he never went to any parish church; and even in the chapel upon Sundays, he went out after prayers, and turned his back upon the sermon; and when any friend asked the reason of it, he gave no other but this, ‘ they could teach him nothing, but what he knew.’ He did not cone‘al his hatred to the clergy but it was visible that the hatred was owing to his fear of their civil interest and power. He had often a jealousy, that the bishops would burn him: and of all the bench he was most afraid of the bishop of Sarum, because he had most offended him; thinking every man’s spirit to be remembrance and revenge. After the Restoration, he watched all opportunities to ingratiate himself with the king and his prime ministers; and looked upon his pension to be more valqable, as an earnest of favour and protection, than upon any other account. His following course of life was to be free from danger. He could not endure to be left in an empty house. Whenever the earl removed, he would go along with him, even to his last stage, from Chatsworth to Hardwick. When he was in a very weak condition, he dared not to be left behind, but made his way upon a feather-bed in a coach, though he survived the journey but a few days. He could not bear any discourse of death, and seemed to cast off all thoughts of it: he delighted to reckon upon longer life. The winter before he died, he made a warm coat, which he said must last him three years, and then he would have such another. In his last sickness his frequent questions were, Whether his disease was curable? and when intimations were given that he might have ease, but no remedy, he used this expression, ’ I shall be glad to find a hole to creep out of the world at;' which are reported to have been his last sensible words; and his lying. some days following in a silent stupefaction, did seem owing to his mind more than to his body. The only thought of death that he appeared to entertain in time of health, was to take care of some inscription on his grave. He would suffer some friends to dictate an epitaph, among which he was best pleased with this humour, * This is the philosopher’s stone'.” A pun very probably from the hand which wrote for Dr. Fuller, “Here lies Fuller’s earth.”

, a protestant divine, was born at Tubingen, July 1688. After studying with credit in the principal universities of Germany, he became successively professor of eloquence, of moral philosophy, of divinity, and finally rector of Tubingen. He died at the same place, April 27, 1717. His principal works are, 1. “Collegium Puffendorfiannm.” 2. “De Festo Expiationis, et Hirco Azazel.” 3. “De Conradino, ultimo ex Suevis duce.” 4. “De rebus Elbigensibus.” His historical works are in most esteem.

, an eminent English divine, was born Jan. 1, 1659, atOcicombe in the county of Somerset, of which place his father was rector. He discovered while a boy, a great propensity to learning; and, in 1676, was admitted into Wadham-college, Oxford, of which he was chosen fellow in 1684. When he was only in his twenty-first year he published his “Dissertation against Aristeas’ s History of the Seventy-two Interpreters.” The substance of that history of Aristeas, concerning the seventy-two Greek interpreters of the Bible, is this: Ptolemy Philadelphus, king of Egypt, and founder of the noble library at Alexandria, being desirous of enriching that library with all sorts of books, committed the care of it to Demetrius Phalereus, a noble Athenian then living in his court. Demetrius being informed, in the course of his inquiries, of the Law of Moses among the Jews, acquainted the king with it; who signified his pleasure, that a copy of that book, which was then only in Hebrew, should be sent for from Jerusalem, with interpreters from the same place to translate it into Greek. A deputation was accordingly sent to Eleazar the high-priest of the Jews at Jerusalem; who sent a copy of the Hebrew original, and seventy-two interpreters, six out of each of the twelve tribes, to translate it into Greek. When they were come to Egypt the king caused them to be conducted into the island of Pharos near Alexandria, in apartments prepared for them, where they completed their translation in seventy-two days. Such is the story told by Aristeas, who is said to be one of king Ptolemy’s court. Hody shews that it is the invention of some Hellenist Jew; that it is full of anachronisms and gross blunders; and, in short, was written on purpose to recommend and give greater authority to the Greek version of the Old Testament, which from this story has received the name of the Septuagint. This dissertation was received with the highest applause by all the learned, except Isaac Vossius. Charles du Fresne spoke highly of it in his observations on the “Chrouicon Paschale,” published in 1688; and Menage, in his notes upon the second edition of “Diogenes Laertius,” gave Hody the titles of “eruditissimus, doctissimus, elegantissimus, &c.” but Vossius alone was greatly dissatisfied with it. He had espoused the contrary opinion, and could not bear that such a boy as Hody should presume to contend with one of his age and reputation for letters. He published therefore an appendix to his “Observations on Pomponius Mela,” and subjoined an answer to this dissertation of Hody’s; in which, however, he did not enter much into the argument, but contents himself with treating Hody very contemptuously, vouchsafing him no better title than Juvenis Oxoniensis, and sometimes using worse language. When Vossius was asked afterwards, what induced him to treat a young man of promising hopes, and who had certainly deserved well of the republic of letters, so very harshly, he answered, that he had received some time before a rude Latin epistle from Oxford, of which he suspected Hody to be the author; and that this had made him deal more severely with him than he should otherwise have done. Vossius had indeed received such a letter; but it was written, according to the assertion of Creech, the translator of Lucretius, without Hody’s knowledge or approbation. When Hody published his “Dissertation, &c.” he told the reader in his preface, that he had three other books preparing upon the Hebrew text, and Greek version but he was now so entirely drawn away from these studies by other engagements, that he could not find time to complete his work, and to answer the objections of Vossius, till more than twenty years after. In 1704, he published it altogether, with this title, “De Bibliorum textibns originalibus, versionibus Grsecis, et Latina Vulgata, libri IV. &c.” The first book contains his dissertation against Aristeas’s history, which is here reprinted with improvements, and an answer to Vossius’s objections. In the second he treats of the true authors of the Greek version called the Septuagint; of the time when, and the reasons why, it was undertaken, and of the manner in which it was performed. The third is a history of the Hebrew text, the Septuagint version, and of the Latin Vulgate; shewing the authority of each in different ages, and that the Hebrew text has been always most esteemed and valued. In the fourth he gives an account of the rest of the Greek versions, namely, those of Symmachus, Aquila. and Theodotion; of Origen’s “Hexapla,” and other ancient editions; and subjoins lists of the books of the Bible at different times, which exhibit a concise, but full and clear view of the canon of Holy Scripture. Upon the whole, he thinks it probable, that the Greek version, called the Septuagint, was done in the time of the two Ptolemies, Lagus and Philadelphus; and that it was not done by order of king Ptolemy, or under the direction of Demetrius Phalereus, in order to be deposited in the Alexandrine library, but by Hellenist Jews for the use of their own countrymen.

Hogarth had projected a “Happy Marriage,” by way of counterpart to his “Marriage a la Mode.” A design for the first of his intended six plates he had sketched out in colours; and the following is as accurate an account of it as could be furnished by a gentleman who long ago enjoyed only a few minutes sight of so great a curiosity. The time supposed was immediately after the return of the parties from church. The scene lay in the hall of an antiquated country mansion. On one side the married couple were represented sitting. Behind them was a group of their young friends of both sexes, in the act of breaking bridecake over their heads. In front appeared the father of the young lady, grasping a bumper, and drinking, with a seeming roar of exultation, to the future happiness of her and her husband. By his side was a table covered with refreshments. Jollity rather than politeness was the designation of his character. Under the screen of the hall, several rustic musicians in grotesque attitudes, together with servants, tenants, &c. were arranged. Through the arch by which the room was entered, the eye was led along a passage into the kitchen, which afforded a glimpse of sacerdotal luxury. Before the dripping-pan stood a wellfed divine, in his gown and cassock, with his watch in his baud, giving directions to a cook, dressed all in white, who was employed in basting a haunch of venison. Among the faces of the principal figures, none but that of the young lady was completely finished. Hogarth had been often reproached for his inability to impart grace and dignity to his heroines. The bride was therefore meant to vindicate his pencil from so degrading an imputation. The effort, however, was unsuccessful. The girl was certainly pretty; but her features, if we may use the term, were uneducated. She might have attracted notice as a chambermaid, but would have fa-iled to extort applause as a woman of fashion. The clergyman and his culinary associate were more laboured than any other parts of the picture. It is natural for us to dwell longest on that division of a subject which is most congenial to our private feelings. The painter sat down with a resolution to delineate beauty improved by art, but seems, as usual, to have deviated into meanness, or could not help neglecting his original purpose, to luxuriate in such ideas as his situation in early life had fitted him to express. He found himself, in short, out of his element in the parlour, and therefore hastened in quest of ease and amusement, to the kitchen fire. Churchill, with more force than delicacy, once observed of him, that he only painted the backside of nature. It must be allowed, that such an artist, however excellent ia his walk, was better qualified to represent the low-born parent than the royal preserver of a foundling.

, an English Roman catholic divine, was born in Lancashire in 1596, and in 1618 was admitted a student in the English college at Doway, where he took the name of Johnson. Here he improved himself in the classics, and studied philosophy and divinity, and going to Paris in 1623, took the degree of D. D. in that university, to which he continued attached during the remainder of his life, having no other preferment but that of penitentiary or confessor in the parish church of St. Nicholas du Chardonet. He died about 1665, esteemed one of the ablest controversial divines of his time, and in this respect has been highly praised by Dupin. Some suspected him of Jansenism, but his biographers wish to repell this charge, as they think it. Among his works are three, which chiefly contributed to his fame, 1. “Analysis Fidei,” Paris, 1652, 8vo, translated into English by W. G. 4to, 1658. Of this Dupin has given a long analysis. It was reprinted by Barbou in 1766, and contains a brief summary of the whole ceconomy of faith, its principles and motives, with their application to controversial questions. It is considered as argumentative and sound. 2. “Marginal Notes on the New Testament,” Paris, 1660, 2 vols. 12mo. 3. “A Letter concerning Mr. White’s Treatise De Medio Animarum statu,” Paris, 1661, 4to.

, sometimes written Oldsworth, and Oldisworth, a learned and loyal English divine, the youngest son of Richard Holdsworth, a celebrated preacher at Newcastlerupon-Tyne, was born in 1590, and after the death of his father was committed to the care of the rev. William Pearson, a clergyman of the same place, who had married his sister. He was first educated at Newcastle, and in July 1607 admitted of St. John’s college, Cambridge. Jn 1610 he took his bachelor’s degree, in 1613 was chosen fellow of his college, in 1614 was made master of arts, and incorporated at Oxford in the same degree in 1617, and in. 1620 was chosen one of the twelve university preachers at Cambridge. While at college he was tutor, among others, to the famous sir Symond D'Ewes. After this he was for some time chaplain to sir Henry Hobart, lord chief justice of the common pleas, and then, had a living given him in the West Riding of Yorkshire, which he exchanged for the rectory of St. Peter the Poor, Broad-street, London. He settled there a little before the great sickness in 1625, during which he continued to do the duties of his office, became a very popular preacher, and was much followed by the puritans. In 1629 he was chosen professor of divinity at Gresham college, and in his lectures, afterwards published, he discovered an unusual extent and variety of learning. They were frequented by a great concourse of divines and young scholars. About 1631 he was made a prebendary of Lincoln, and in 1633 archdeacon of Huntingdon. In the same year he stood candidate for the mastership of St. John’s college, but neither he nor his competitor, Dr. Lane, being acceptable at court, the king, by mandate, ordered Dr. Beale to be chosen. In 1637, however, Mr. Holdsworth was elected master of Emanuel college, and created doctor of divinity. In the same year he kept the act at Cambridge, and in 1639 was elected president of Sion college by the London clergy. In 1641 he resigned his professorship at Gresham college, and the rebellion having now begun, he was marked out as one of the sacrifices to popular prejudice, although he had before suffered somewhat from the court. While vice-chancellor Dr. Holdsworth had supplied the king with money contributed by the university, a crime not easily to be forgiven. When, however, the assembly of divines was called, Dr. Holdsworth was nominated one of the number, but never sat among them. Soon after in obedience to the king’s mandate, he caused such of his majesty’s declarations to be printed at Cambridge as were formerly published at York, for which, and, as Dr. Fuller says, a sermon preached then by him, he was forced to leave the university before the expiration of his office as vice-chancellor. After some concealment he was apprehended near London, and imprisoned, first in Ely house, and then in the Tower. Such was the regard, however, in which he was held at Cambridge, that while under confinement he was elected Margaret professor of divinity, which he held until his death, although he could Meither attend the duties of it nor receive the profits; but his rectory of St. Peter the Poor, and the mastership of Emanuel, were both taken from him. It seems uncertain when he was released. We find him attending the king at Hampton Court in 1647; and in January following, when the parliament voted that no more addresses should be made to the king, he preached a bold sermon against that resolution, for which he was again imprisoned, but being released, assisted, on the king’s part, at the treaty in the Isle of Wight. The catastrophe that soon after befell his royal master is thought to have shortened his life, which terminated Aug. 29, 1649. He lived unmarried, and left his property to charitable uses, except his books, part of, which went to Emanuel college, and part to the public library at Cambridge. He was buried in the chnrch of St. Peter the Poor, where is a monument to his memory. He was of a comely appearance and venerable aspect; warm in his temper, but soon pacified; a great advocate for the king, and zealous in the cause of episcopacy. He was devout, charitable, and an excellent scholar. In his “Preelectiones” he shows not only an intimate acquaintance with the fathers and schoolmen, but likewise most of the eminent divines of later ages, popish as well as protestant, and his style is good. His works are, 1. “A Sermon preached in St. Mary’s, Cambridge, on his majesty’s inauguration,” 1642, 4to, the only thing he ever published. 2. “The Valley of Vision; or a clear sight of sundry sacred truths; delivered in twenty-one sermons,” Lond. 1651, 4to. These were taken in short hand, and Dr. Pearson says they are very defective. 3. “Praelectiones theologicae,” Lond. 1661, fol. published by his nephew, Dr. William Pearson, with a life of the author.

, a noted translator, was descended from an ancient family of the Hollands of Lancashire, and was the son of John Holland, a pious divine, who, in queen Mary’s reign, was obliged to go abroad for the sake of religion; but afterwards returned, and became pastor of Dunmowin Essex, where he died in 1578. Philemon was born at Chelmsford in Essex, about the latter end of the reign of Edward VI. and after being instructed at the grammar-school of that place, was sent to Trinitycollege, Cambridge, where he was pupil to Dr. Hampton, and afterwards to Dr. Whitgift. He was admitted fellow of his college, but left the university after having taken the degree of M. A. in which degree he was incorporated at Oxford in 1587. He was appointed head master, of the free-school of Coventry, and in this laborious station he not only attended assiduously to the duties of his office, but served the interests of learning, by undertaking those numerous translations, which gained him the title of “Translator general of the age.” He likewise studied medicine, and practised with considerable reputation in his neighbourhood; and at length, when at the age of forty, became a doctor of physic in the university of Cambridge. He was a peaceable, quiet, and good man in all the relations of private life, and by his habits of temperance and regularity attained his 85th year, not only with the full possession of his intellects, but his sight was so good, that he never had occasion to wear spectacles. He continued to translate till his 80th year; and his translations, though devoid of elegance, are accounted faithful and accurate. Among these are, translations into English of “Livy,” written, it is said, with one pen, which a lady of his acquaintance so highly prized that she had it embellished with silver, and kept as a great curiosity. “Pliny’s Natural History,” “Plutarch’s Morals,” Suetonius,“”Ammianus Marcellinus,“” Xenophon’s Cyropaedia,“and” Camdeu’s Britannia,“to the last of which he made several useful additions: and into Latin he translated the geographical part of” Speed’s Theatre of Great Britain,“and a French” Pharmacopoeia of Brice Bauderon." A quibbling epigram upon his translation of Suetonius has often been retailed in jest books:

, D. D. a learned English divine, rector of Stanton in Oxfordshire, canon of Salisbury and Christ church, and dean of Winchester, was born in 1749, and educated at Winchester school. He was afterwards chosen to New-college, Oxford, where he took his degrees of M. A. 1774, of B. D. in 1787, and of D. D. in 1789. In 1790, on the death of Mr. Warton, he was appointed professor of poetry. His last ecclesiastical promotion was to the deanery of Winchester in 1804, which he did not long enjoy, dying at his house in St. Giles’s, Oxford, Nov. 12, 1805.

His first publication was a sermon preached before the university of Oxford, entitled “The Resurrection of the body deduced from the Resurrection of Christ,” 1777, 4to, a very ingenious discourse, in which the subject is illustrated in a manner somewhat new. In the same year he published “Alfred, an Ode, with six Sonnets,” 4to, in which Gray’s style is attempted with considerable success. In 1782 he was chosen the third Bampton lecturer, and in 1783 published his eight lectures “on the prophecies and testimony of John the Baptist, and the parallel prophecies of Jesus Christ,” in which he displayed great abilities and judgment. These were followed, in 1788, by a very able defence of some of the essential doctrines of the church, respecting the nature and person, death and sufferings of Christ, in “Four Tracts; on the principle of religion, as a test of divine authority; on the principle of redemption; on the angelical message to the Virgin Mary, and on the resurrection of the body; with a discourse on humility,” 8vo, the whole illustrated by notes and authorities. He published also one or two other single sermons, and an ode for the enccenia at the installation of the duke of Portland in 1793; but what confers the highest honour on his abilities, critical talents, and industry, was his collation of the Mss. of the Septuagint version, which he appears to have begun about 1786. Induced to think that the means of determining the genuine tenor of the Scriptural text would be much enlarged if the Mss. of the Septuagint version were carefully collated, as those of the Hebrew had been, and the collations published in one view, he laid down his plan, the essential parts of which were: that all Mss. known or discoverable at home or abroad, if prior to the invention of printing, should be carefully collated with one printed text; and all particularities in which they differed from it distinctly noted; that printed editions and versions made from all or parts of that by the seventy, and citations from it by ecclesiastical writers (with a distinction of those who wrote before the time of Aquila or after it), should also be collated with the same printed text, and all their variations from it respectively ascertained; and that these materials, when collected, should all be reduced to one plain view, and printed under the text with which the several collations have been made, as by Dr. Kennicott or without the text, as by De Rossi. Upon these general principles, Dr. Holmes embarked on his enterprize, having in the first instance been patronized by the delegates of the Clarendon press, and by liberal subscriptions from other universities, and the public aflarge. The delegates of the press agreed to allow him 40l. a year for three years, “on his exhibiting to them his collations annually, to be deposited in the Bodleian library, and when the whole was finished, to be printed at the university press, at his expen -;e, airj for his benefit, or of his assigns, if he should live to complete his collations; or if they were left imperfect, they were to be at the discretion of the delegates, they undertaking to promote the finishing of them to the best of their power, and to publish them when finished, allowing to his assigns a just proportion of the profits.”

At the close of the year 1760 he was superseded by Mr. Vansittart, and in February following he resigned all employment in the company’s service; and in the succeeding month embarked for England in a most wretched state of health, which it required upwards of twelve months residence and care to re-establish. Tired of the bustle of public life, he now made his election in favour of retirement and tranquillity, being possessed of an ample and independent fortune, acquired in the most honourable manner; although it has been complained that he did not receive those returns from the East India Company, to which he was entitled by his long and meritorious services. Mr. Holwell was the first European who studied the Hindu antiquities; and although he was unavoidably led into many errors concerning them, from his being totally unacquainted with the Sanscreet language, he must be allowed the merit of having pointed out the path which has finally conducted others to those repositories of learning and science. By the capture of Calcutta in 1756, governor Holwell lost many curious Hindu manuscripts, and among them two copies of the Sastras, or book of divine authority, written in the common Hinduee language, for which the commissioners of restitution allowed him two thousand Madras rupees. He also lost a translation of a considerable part of that work, on which he had employed eighteen months. However, during his residence in Bengal, after he was removed from the government, he resumed his researches, and having recovered some manuscripts by an unforeseen and extraordinary event, he was enabled, in August 1765, to publish the first part of his “Interesting historical events relative to Bengal and Indostan; as also the Mythology of the Gentoos; and a dissertation on the Metempsychosis,” Lond. 8vo. In 1766 and 1771 he published the second and third parts of the same work, in which there is much curious information, although in his reasonings he has been supposed to attribute too much of divine authority to the Sastras. One of his most valuable publications was “An account of the manner of inoculating for the small pox in India,” with observations on the medical practice and mode of treating that disease in the east. He published also “A new experiment for the prevention of crimes,” 1786, which consisted chiefly in establishing a system of rewards for virtue. His last publication, “Dissertations on the origin, nature, and pursuits of intelligent beings, and on Divine Providence, Religion, and religious Worship,” which appeared in 1788, bore some marks of the whims of old age, and contains some singular and fanciful opinions, such as that God created angels of different degrees, who on their fall became, the best of them, men, dogs, and horses; the worst, lions, tigers, and other wild beasts, &c. Mr. Holwell survived this publication about ten years, dying Monday, Nov. 5, 1798, at his house at Pinner, Middlesex. He was twice married, and of his family three of his children only survived him, lieut.-col. James Holwell, of Southborough in Kent; Mrs. Birch, the wife of William Birch, esq.; and Mrs. Swinney, relict of the late Dr. Swinney.

, an ingenious and learned English divine, was the son of a taylor in Oxford, and born in the parish of All Saints there about 1593. He was entered early of Christ-church in the time of Dr. Ravis, his relation and patron, by whom he was chosen student; and in 1615 he took orders. He was before noticed for his skill in poetry and oratory, and now distinguished himself so much by his eloquence and popularity as a preacher, that he had two benefices conferred on him in the diocese of Oxford. In 1618 he went as chaplain to sir Francis Stewart, when he accompanied the count Gundamore to Spain, in which journey Holyday exhibited such agreeable conversationtalents, that the count was greatly pleased with him. Afterwards he became chaplain to the king, aud was promoted to the archdeaconry of Oxford before 1626. In 1642 he was made a doctor of divinity by mandamus at Oxford; near which place he sheltered himself during the time of the rebellion. When the royal party declined, he so far sided with the prevailing powers, as to undergo the examination of the triers, in order to be inducted into the rectory of Chilton in Berkshire; for he had lost his livings, and the profits of his archdeaconry, and could not well bear poverty and distress. This drew upon him much censure from his own party; some of whom, however, says Wood, commended him, since he had thus made provision for a second wife he had lately married. After the Restoration he quitted this living, and returned to Iffley near Oxford, to live on his archdeaconry; and had he not acted a temporizing part, it was said he might have been raised to much higher promotion. His poetry, however, got him a name in those days, and he stood fair for preferment. His philosophy also, discovered in his book “De Anima,” and his well-languaged sermons, says Wood, speak him eminent in his generation, and shew him to have traced the rough parts of learning, as well as the pleasant paths of poetry. He died at Iffley, Oct. 2, 1661, and was buried at Christ-church.

Not long after, while on a visit in England, he was introduced to Collins, the poet, at Winchester, and Collins addressed to him his “Ode on the Superstition of the Highlanders.” In 1750 Home was settled as minister of the parish of Athelstaneford in East Lothian, on the demise of the rev. Robert Blair, author of the “Grave;” but such a situation could not be very agreeable to one who had tasted the sweets of literary society, and who, in particular, had a paramount ambition to shine as a dramatic writer. His first tragedy was “Agis,”“with which it is said he went to London, where the managers refused it, and immediately returning home he wrote his” Douglas,“which Garrick peremptorily refused. By such discouragement, however, the ardour of the author was not to be suppressed. Being acquainted with the leading characters in Scotland, a ready reception of his play was secured; and accordingly” Douglas" was performed at the theatre in the Canongate, Edinburgh, in December 1756, Mr. Home and several of his clerical brethren being present. Such a departure from the decorum enjoined by the church of Scotland could not be overlooked, and the author was so threatened with ecclesiastical censures, and in reality became so obnoxious in the eyes of the people, that in the following year he resigned his living, and with it all connexion with the church, wearing ever afterwards a lay habit. In the mean time the presbytery of Edinburgh published an admonition and exhortation against stage-plays, which was ordered to be read in all the pulpits within their bounds on a Sunday appointed, immediately after divine service. In it there is no mention of Home or his play, although the latter was probably the cause. It merely contains a recapitulation of what had formerly been done by the church and the laws to discourage the theatres.

Homer had the most sublime and universal genius that the world has ever seen; and though it is an extravagance of enthusiasm to say, as some of the Greeks did, that all knowledge may be found in his writings, no man penetrated deeper into the feelings and passions of humaa nature. He represents great things with such sublimity, and inferior objects with such propriety, that he always makes the one admirable, and the other pleasing. Strabo, whose authority in geography is indisputable, assures us, that Homer has described the places and countries, of which he gives an account, with such accuracy, that no man can imagine who has not seen them, and no man can observe without admiration and astonishment. Nothing, however, can be more absurd, than the attempts of some critics, who have possessed more learning and science than taste, to rest the merit of Homer upon the extent of his knowledge. An ancient encomiast upon Homer proves him to have possessed a perfect knowledge of nature, and to have been the author of the doctrine of Thales and Xenophanes, that water is the first principle of all things, from his having called Oceanus the parent of nature; and infers, that he was acquainted with Empedocles’ doctrine of friendship end discord, from the visit which Juno pays to Oceanus and Thetis to settle their dispute: because Homer represents Neptune as shaking the earth, he concludes him to have been well acquainted with the causes of earthquakes; and because he speaks of the great bear as never touching the horizon, he makes him an eminent astronomer. The truth is, the knowledge of nature, which poetry describes, is very different from that which belongs to the philosopher. It would be easy to prove, from the beautiful similes of Homer, that he was an accurate observer of natural appearances; and to show from his delineation of characters, that he was intimately acquainted with human nature. But he is not, on this account, to be ranked with natural philosophers or moralists. Much pains have been taken to prove, that Homer expresses just and sublime conceptions of the divine nature. And it will be acknowledged, that, in some passages, he speaks of Jupiter in language which may not improperly be applied to the Supreme Deity. But, if the whole fable of Jupiter, as it is represented in Homer, be fairly examined, it will be very evident, either that he had not just conceptions of the divine nature, or that he did not mean to express them in the portrait which he has drawn of the son of Saturn, the husband of Juno, and the president of the council of Olympus. It would surely have been too great a monopoly of perfection, if the first poet in the world had also been the first philosopher. Homer has had his enemies; and it is certain, that Plato banished his writings from his commonwealth; but lest this should be thought a blemish upon the memory of the poet, we are told that the true reason was, because he did not esteem the common people to be capable readers of them. They would be apt to pervert his meaning, and have wrong notions of God and religion, by taking his bold and beautiful allegories in a literal sense. Plato frequently declares, that he loves and admires him as the best, the most pleasant, and divine of all poets, and studiously imitates his figurative and mystical way of writing: and though he forbad his works to be read in public, yet he would never be without them in his closet. But the most memorable enemy to the merits of Homer was Zoilus, a snarling critic, who frequented the court of Ptolemy Philadelphus, king of Egypt, and wrote ill-natured notes upon his poems, but received no encouragement from that prince; on the contrary, he became universally despised for his pains, and was at length put, as some say, to a most miserable death. It is said that though Homer’s poems were at first published all in one piece, and not divided into books, yet every one not being able to purchase them entire, they were circulated in separate pieces; and each of those pieces took its name from the contents, as, “The Battle of the Ships;” “The Death of Dolon;” “The Valour of Agamemnon;” “The Grot of Calypso;” “The Slaughter of the Wooers,” &c. nor were these entitled books, but rhapsodies, as they were afterwards called, when they were divided into books. Homer’s poems were not known entire in Greece before the time of Lycurgus; whither that law-giver being in Ionia carried them, after he had taken the pains to transcribe them from perfect copies with his own hands. This may be called the first edition of Homer that appeared in Greece, and the time of its appearing there was about 120 years before Rome was built, that is, about 200 years after the time of Homer. It has been said, that the “Iliad” and “Odyssey” were not composed by Homer in their present form, but only in separate little poems, which being put together and connected afterwards by some other person, make the entire works they now appear; but this is so extravagant a conceit that it scarceJy deserves to be mentioned.

, an eminent English divine, and author of an excellent work, entitled “The Laws of Ecclesiastical Polity, in eight books,” was born at Heavytree near Exeter, about the end of March 1554. His parents, not being rich, intended him for a trade; but his schoolmaster at Exeter prevailed with them to continue him at school, assuring them, that his natural endowments and learning were both so remarkable, that he must of necessity be taken notice of, and that God would provide him some patron who would free them from any future care or charge about him. Accordingly his uncle John Hooker, the subject of the preceding article, who was then chamberlain of the town, began to notice him; and being known to Jewell, made a visit to that prelate at Salisbury soon after, and “besought him for charity’s sake to look favourably upon a poor nephew of his, whom nature had fitted for a scholar; bill the estate of his parents was so narrow, that they were unable to give him the advantage of learning; and that the bishop therefore would become his patron, and prevent him from being a tradesman, for he was a boy of remarkable hopes.” The bishop examining into his merits, found him to be what the uncle had represented him, and took him immediately under his protection. He got him admitted, in 1567, one of the clerks of Corpus-Christi college in Oxford, and settled a pension on him; which, with the contributions of his uncle, afforded him a very comfortable subsistence. In 1571, Hooker had the misfortune to lose his patron, together with his pension. Providence, however, raised him up two other patrons, in Dr. Cole, then president of the college, and Dr. Edwyn Sandys, bishop of London, and afterwards archbishop of York. To the latter of these Jewell had recommended him so effectually before his death, that though of Cambridge himself, he immediately resolved to send his son Edwyn to Oxford, to be pupil to Hooker, who yet was not much older; for, said he, “I will have a tutor for my son, that shall teach him learning by instruction, and virtue by example.” Hooker had also another considerable pupil, namely, George Cranmer, grand nephew to Cranmer the archbishop and martyr; with whom, as well as with Sandys, he cultivated a strict and lasting friendship. In 1573, he was chosen scholar of Corpus, and in 1577, having taken his master’s degree, was elected fellow of his college; and about two years after, being well skilled in the Oriental languages, was appointed deputy-professor of Hebrew, in the room of Kingsmill, who was disordered in his senses. In 1581, he entered into orders; and soon after, being appointed to preach at St. Paul’s-cross in London, was so unhappy as to be drawn into a most unfortunate marriage; of which, as it is one of the most memorable circumstances of his life, we shall give the particulars as they are related by Walton. There was then belonging to the church of St. Paul’s, a house called the Shunamites house, set apart for the reception and entertainment of the preachers at St. Paul’s cross, two days before, and one day after the sermon. That house was then kept by Mr. John Churchman, formerly a substantial draper in Watluig-sti'eet, but now reduced to poverty. Walton says, that Churchman was a person of virtue, but that he cannot say quite so much of his wife. To this house Hooker came from Oxford so wet and weary, that he was afraid he should not be able to perform his duty the Sunday following: Mrs. Churchman, however, nursed him so well, mat he presently recovered from the ill effects of his journey. For this he was very thankful; so much indeed that, as Walton expresses it, be thought himself bound in conscience to believe all she said; so the good man came to be persuaded by her, “that he had a very tender constitution; and that it was best for him to have a wife, that might prove a nurse to him; such a one as might both prolong his life, and make it more comfortable; and such a one she could and would provide for him, if he thought fit to marry.” Hooker, not considering “that the children of this world are wiser in their generation than the children of light,” and fearing no guile, because he meant none, gave her a power to choose a wife for him; promising, upon a fair summons, to return to London, and accept of her choice, which he did in that or the year following. Now, says Walton, the wife provided for him was her daughter Joan, who brought him neither beauty nor portion; and for her conditions, they were too like that wife’s which Solomon compares to a dripping-house; that is, says Wood, she was “a clownish silly woman, and withal a mere Xantippe.”

“My lord, When I lost the freedom of my cell, which was my college, yet I found some degree of it in my quiet country parsonage. But I am weary of the noise and oppositions of this place; and indeed God and nature did not intend me for contentions, but for study and quietness. And, my lord, my particular contests here with Mr. Travers have proved the more unpleasant to me, because I believe him to be a good man; and that belief hath occasioned me to examine mine own conscience concerning his opinions. And to satisfy that, I have consulted the Holy Scripture, and other laws, both human and divine, whether the conscience of him, and others of his judgment, ought to be so far complied with by us as to alter our frame of church government, our manner of God’s worship, our praising and praying to him, and our established ceremonies, as often as their tender consciences shall require us. And in this examination I have not only satisfied myself, but have begun a treatise, in which I intend the satisfaction of others, to a demonstration of the reasonableness of our laws of ecclesiastical polity. But, my lord, I shall never be able to finish what I have begun, unless I be removed into some quiet parsonage, where I may see God’s blessings spring out of my mother earth, and eat my Owh bread in peace and privacy; a place where I may without disturbance meditate my approaching mortality, and that great account which all flesh must give at the last day to the God of all spirits.”

Dr. Gauden published Hooker’s “Works,” 1662, fol. with a life, in which there are some inaccuracies. A second edition, with Hooker’s Life by Walton, appeared in 1666, fol. reprinted in 1676, 1682, and 1723, which last some call “the best edition.” A more commodious one for use was printed at Qxford, 1793, 3 vols. 8vo. It is needless to add how much Walton’s Life of Hooker has been improved in Zouch’s edition of those valuable memorials. Hooker’s other works, published separately, were, 1. “Answer to the Supplication that Mr. Travers made to the Council,” Oxon. 1612, 4to. 2. “A learned discourse of Justification, Works, and how the foundation of Faith is overthrown, on Habak. i. 4.” ibid. 1612, 4to. 3. “A learned Sermon on the nature of Pride, on Habak, ii. 4.” ibid. 1612, 4to. 4. “A Remedy against Sorrow and Fear, delivered in a funeral sermon on John xiv. 27.” ibid. 1612, 4to. 5. “A learned and comfortable Sermon of the certainty and perpetuity of Faith in the elect; especially of the prophet Habakkuk’s faith,” ibid. 1612, 4to. 6. “Two Sermons upon part of Jude’s Epistles,” ibid. 1613, 4to. These Sermons were originally published by Mr. Henry Jackson, with “Wickliff’s Wicket,” and afterwards reprinted without that tract, and met with a very welcome reception from the public. 7. “A Discovery of the causes of these Contentions touching Church-government, out of the fragments of Richard Hooker,” published in 1641, along with a work entitled “A Summarie View of the government both of the Old and New Testament; whereby the episcopal government of Christ’s church is vindicated,” out of the rude draughts of Launcelot Andrews, late bishop of Winchester. 8. “Three treatises inserted in a work edited by bishop Sanderson, and entitled” Clavi Trabales,“on the king’s power in matters of religion, in the advancement of bishops, &c. Dr. Zouch mentions as a publication of great merit, f” A faithful abridgment of the Works of Hooker, with an account of his life: by a Divine of the Church of England," London, 1705.

, a celebrated divine of New England, whose works frequently occur in our public libraries, and may render their author the object of curiosity, was born at MarHeld, in Leicestershire, in 1586, and was educated at Emanuel-college, Cambridge, of which he became fellow. On his leaving the university, he preached occasionally for some time in London, but in 1626 was chosen lectuier and assistant to a clergyman at Chelmsford, where he officiated with great reputation, until silenced for non-conformity by Laud, then bishop of London. On this occasion forty-seven of the neighbouring clergy sent a petition to the bishop, attesting his orthodoxy and peaceable disposition. But this had no effect; and even when Mr. Hooker set up a grammar-school in the neighbourhood of Chelmsford, he was cited to appear before the high commission court, which determined him to go to Holland, where he preached for two or three years, and in 1633 went to New-England, and became pastor of the church of Hertford, in the colony of Connecticut, and from his pious services and usefulness, was called the father of that colony. He died July 7, 1647. Among his works are, 1. “An exposition of the Lord’s Prayer,” Lond. 1645, 4to. 2. “The Saint’s Guide,” ibid. 1645, 12mo. 3. “A Survey of the Summe of Church Discipline, wherein the way of the churches of New England is warranted,” ibid. 164-8, 4to. 4. “The Covenant of Grace opened in several Sermons,” ibid. 1649, 4to. 5. “The Saints’ Dignity and Duty,” ibid. 1651, 4to.

, an eminent English divine, son of George Hooper, gent, was born at Grimley, in Worcestershire, Nov. 18, 1640, and educated in grammar and classical learning first at St. Paul’s, and afterwards at Westminster-school, where he was a king’s scholar. From thence he was elected to Christ-church in Oxford, in 1657, where he took his degrees at the regular times and distinguished himself above his contemporaries by his superior knowledge in philosophy, mathematics, Greek and Roman antiquities, and the oriental languages, in which last he was assisted by Dr. Pocock. In 1672 he became chaplain to Morley, bishop of Winchester, who collated him to the rectory of Havant, in Hampshire, which, the situation being unhealthy, he resigned for the rectory of East Woodhay, in the same county. In July 1673 he took the degree of B. D. and not long afterwards became chaplain to archbishop Sheldon, who begged that favour of the bishop of Winchester, and who in 1675 gave him the rectory of Lambeth, and afterwards the precentorship of Exeter. In 1677 he commenced D. D. and the same year, being made almoner to the princess of Orange, he went over to Holland, where, at the request of her royal highness, he regulated her chapel according to the usage of the church of England. After one year’s attendance, he repassed the sea, in order to complete his marriage to Abigail, daughter of Richard Guildford, gent, the treaty for which had been set on foot before his departure. He then went back to her highness, who had obtained a promise from him to that purpose; but, after a stay of about eight months, she consented to let him return home. In 1680 he is said to have been offered the divinity-professorship at Oxford, but the succession to that chair had been secured to Dr. Jane. About the same time, however, Dr. Hooper was made king’s chaplain. In 1685, by the king’s command, he attended the duke of Monmouth, and had much free conversation with him in the Tower, both the evening before, and the day of his execution, on which, that unhappy nobleman assured him “be had made his peace with God,” the nature of which persuasion Dr. Hooper solemnly entreated him to consider well, and then waited on him in his last moments. The following year he took a share in the popish controversy, and wrote a treatise, which will be mentioned presently with his works. In 1691, he succeeded Dr. Sharp in the deanery of Canterbury. As he never made tae least application for preferment, queen Mary surprised him vvitn this offer, when the king her husband was absent in Holland. With a disinterestedness not very common, he now proposed to resign either of his livings, but the queen observed that though the king and she never gave two livings to one man, yet they never took them away,“and ordered him to keep both. However, he resigned the rectory of Woodhay. He was made chaplain to their majesties the same year. In 1698, when a preceptor was chosen forttie duke of Gloucester, though both the royal parents of that prince pressed earnestly to have Hooper, and no objection was ever made against him, yet the king named bishop Burnet for that service. In 1701, he was chosen prolocutor to the lower house of convocation and the same year was offered the primacy cf Ireland by the earl of Rochester, then lord-lieutenant, which he declined. In May 1703, he was nominated to the bishopric of St. Asaph. This he accepted, though against his inclination on this occasion be resigned Lambeth, but retained his other preferments with this bishopric, in which, indeed, he continued but a few months, and on that account he generously refused the usual mortuaries or pensions, then so great a burthen to the clergy of Wales, saying” They should never pay so dear for the sight of him." In March following, being translated to the bishopric of Bath and Wells, he earnestly requested her majesty to dispense with the order, not only on account of the sudden charge of such a translation, as well as a reluctance to remove, but aiso in regard to his friend Dr. Ken, the deprived bishop of that place, for whom he begged the bishopric. The queen, readily complied vvitb Hooper’s request; but the offer being declined by Ken, Hooper at his importunity yielded to become his successor. He now relinquished the deanery of Canterbury, but wished to have retained the precentorship of Exeter in commendam, solely for the use of Dr. Ken. But this was not agreeable to Dr. Trelauney, bishop of Exeter. His intention, however, was supplied by the bounty of the queen, who conferred an annual pension of 200l. on the deprived prelate. In 1705, bishop Hooper distinguished himself in the debate on the danger of the church, which, with many other persons, he apprehended to be more than imaginary. His observation was candid; he complained with justice of that invidious distinction which the terms high church and low church occasioned, and of that enmity which they tended to produce. In the debate in 1706, he spoke against the union between England and Scotland, but grounded his arguments on 'fears which have not been realized. In 1709-10, when the articles of Sachevereli’s impeachment were debated, he endeavoured to excuse that divine, and entered his protest against the vote, which he could not prevent.

, an illustrious professor of divinity in the universities of Utrecht and Leyden, was born at Haerlem in 1617, and studied there till he was sixteen, when he was sent to Leyden, and afterwards in 1635, went to study at Utrecht. In 1632, he was admitted a minister, went to pertform the functions of his office secretly at Cologne, and was never discouraged by the dangers to which he was exposed, in a city where most of the inhabitants were zealous papists. He returned to Holland in 1643, and that year was made D. D. The proofs he gave of his great learning were such> that he was chosen in 1644 to fill the chair of divinity professor at Utrecht; and the next year was made minister in ordinary of the church in that C;ty. However difficult the functions of these two employments were, yet he acquitted himself in them with great diligence almost ten years. As a pastor, he often visited the members of his church: he encouraged the pious, instructed the ignorant, reproved the wicked, refuted the heretics, comforted the afflicted, refreshed the sick, strengthened the weak, cheered the drooping, assisted the poor. As a professor, he took as much care of the students in divinity, as if they had been his own children: he used to read not only public lectures, but even private ones, for them; and to hold ordinary and extraordinary disputations. He was chosen to exercise the same employments at Leyden which he had at Utrecht, and accepted them in 1654. He died in 1666; and though he was but forty-nine years of age, yet considering his labours, it is rather a matter of wonder that he lived so long, than that he died so soon. He published a great number of works, didactical, polemical, practical, historical, and oratorical. The principal are, “A Refutation of Socinianism,” from 1650 to 1664, 3 vols. 4to a treatise for the “Conviction of the Jews,” 1658, 8vo, and “of the Gentiles,” 1669, 4to “A System of Practical Divinity,” 4to “Theological Institutions,” &c. all in Latin. He understood many languages, both ancient and modern the Latin, Greek, Hebrew, Chaldaic, Syriac, Rabbinical, Dutch, German, English, French, Italian, and some little of Arabic and Spanish. He never departed one inch from the most strict orthodoxy; and was not less commendable for his integrity, than for his parts and learning. Bayle, who had little in common with so sound a divine, exhibits him as the complete model of a good pastor and divinity-professor. He married at Utrecht in 1650; and left two sons.

, a learned divine of the church of England, was born at Evesham, in Worcestershire, in August 1647, and was the son of the rev. George Hopkins, whom Hickes terms a pious and learned divine, and who was ejected for non- conformity. At school his son was so great a proficient, that at twelve years of age he translated an English poem into Latin verse, which was printed some time before the restoration. At thirteen he was admitted commoner of Trinity-college, Oxford, under the learned Mr. Stratford, afterwards bishop of Chester. He proceeded M. A. in 1668, sometime before which he removed from Trinity-college to St. Mary-hall. He was much noticed by Dr. Fell, dean of Christ-church, who, it is supposed, recommended him to the Hon. Henry Coventry, as his chaplain and companion in his embassy to Sweden; on which he set out in Sept. 1671. While in Sweden, Mr. Hopkins applied himself to the study of northern antiquities, having previously studied the Saxon. After his return in 1675, by Mr. Coventry’s recommendation, he was preferred to a prebend in Worcester cathedral; and from his installation, began to collect materials for a history of this church, some of which fell afterwards into the hands of Wharton and other antiquaries. In June 1678 he was made curate of Mortlake in Surrey, and about 1680 was chosen Sunday lecturer of the church of St. Lawrence Jewry, and in 1686 was preferred to the vicarage of Lindridge in Worcestershire. In 1697 he was chosen master of St. Oswald’s hospital in “Worcester, of the profits of which he made a fund for the use of the hospital, and the benefit of his poor brethren there. He had proceeded D. D. at Oxford in 1692. He died of a violent fever May 18, 1700, and was interred in Worcester cathedral. Hickes, who prefixed his Life to a volume of his Sermons, published in 1708, 8vo, gives him a high character for piety, learning, and benevolence. He was a great benefactor to the library of Worcester cathedral. Although a man of extensive reading and study, he published only, 1.” Bertram or Ratram, concerning the Body and Blood of the Lord, &c. wherein M. Boileau’s version and notes upon Bertram are considered, and his unfair dealings in both detected.“Of this a second edition appeared in 1688. 2.” Animadversions on Mr. Johnson’s answer to Jovian, in three letters to a country friend;“and a Latin translation, with notes, of a small tract, written in the Saxon tongue, on the burialplaces of the Saxon saints, which Dr. Hickes published in his” Septentrional Grammar,“Oxford, 1705. Dr. Hopkins also assisted Gibson in correcting his Latin version of the Saxon Chronicle; and made a new translation, with notes and additions, of the article” Worcestershire" in Camden’s Britannia, published by Gibson.

, a learned English divine, was born at Haxay in Lincolnshire, in 1707. His father was vicar of Haxay, but both he and his wife died when their son was very young. The provision made for him was 400l. which barely defrayed the expence of his education, first at Epworth, and then at Gainsborough. He was then entered of Lincoln college, Oxford, where he obtained a small exhibition, but afterwards was elected to a fellowship of Magdalen, which extricated him from many difficulties, his poor inheritance having been long before expended. He took his master’s degree at Lincoln previous to this, in 1733, and when admitted into orders preached before the university with great approbation; and becoming known as a young man of much learning and personal merit, Dr. Smallbroke, bishop of Lichfield, who had appointed him his chaplain, collated him successively to the vicarage of Eccleshall, and the curacy of Gnosall, to which were afterwards added a canonry of Lichfield and the vicarage of Hanbury, on which last promotion he resigned Gnosall. The whole, however, of these preferments, even with the addition of his fellowship, were scarcely equal to his expences, for he had very little notion of accounts, or care about worldly things. He was afterwards promoted by his college to the rectory of Stanlake, and then quitted Eccleshall, preferring Stanlake from its retired situation, where he might indulge his favourite propensity to reading and meditation, and have easy access to his beloved Oxford. He took his degree of B. D. in 1743, and that of D. D. in 1745, and died at Stanlake, Jan. 22, 1773.

Dr. Horbery bore the character of an amiable and excellent man, as well as of an able and sound divine, who walked, as his biographer says, steadily through those profound depths of theology, in which men of inferior powers and attainments are lost: but such was his uncommon modesty and invincible diffidence, that nothing could draw him out into public life. On the death of Dr. Jenner, president of Magdalen college, he resisted the solicitation of a majority of the fellows to become a candidate, and Dr. Home, who was elected, paid him the compliment to say that he would never have presented himself if Dr. Horbery would have come forward. His library, consisting of 2000 volumes, in the best preservation, was sold for the small sunn of 120l.; but such was his reputation as a preacher, that two hundred of his ms sermons, in the rough state in which he first composed them, were disposed of for six hundred guineas.

, an English divine, was born at Baccharack, a town in the Lower Palatinate, in 1641. His father was recorder or secretary of that town, a strict protestant; and the doctor was brought up in the same manner, though some, we find, asserted that he was originally a papist. He was designed for the sacred ministry from his birth, and first sent to Heidelberg, where he studied divinity under Spanheim, afterwards professor at Leyden. When he was nineteen he came over to England, and was entered of Queen’s college, in Oxford, Dec. 1663; of which, by the interest of Barlow, the provost of that college, and afterwards bishop of Lincoln, he was made chaplain soon after his admission. He was incorporated M. A. from the university of Wittemberg, Dec. 1663; and not long after made vicar of All Saints, in Oxford, a living in the gift of Lincoln-college. Here he < ontinued two years, and was then taken into the family of the duke of Albemarle, in quality of tutor to his son lord Torrington. The duke presented him to the rectory of Doulton, in Devonshire, aud procured him also a prebend in the church of Exeter. In 1669, before he married, he went over into Germany to see his friends, where he was much admired as a preacher, and was entertained with great respect at the court of the elector Palatine. At his return in 1671, he was chosen preacher in the Savoyj where he continued to officiate till he died . This, however, was but poor maintenance, the salary being small as well as precarious, and be continued in mean circumstances for some years, after the revolution; till, as his. biographer, bishop Kidder, says, it pleased God to raise up a friend who concerned himself on his behalf, namely, the lord admiral Russel, afterwards earl of Orford. Before he went to sea, lord Russel waited on the queen to take leave and when he was with her, begged of her that she “would be pleased to bestow some preferment on Dr. Horneck.” The queen told him, that she “could not at present think of any way of preferring the doctor” and with this answer the admiral was dismissed. Some time after, the queen related what had passed to archbishop Tillotson; and added, that she “was anxious lest the ad-, miral should think her too unconcerned on the doctor’s behalf.” Consulting with him therefore what was to be done, Tillotson advised her to promise him the next prebend of Westminster that should happen to become void. This the queen did, and lived to make good her word in 1693. In 1681 he had commenced D. D. at Cambridge, and was afterwards made chaplain to king William and queen Mary. His prebend at Exeter lying at a great distance from him, he resigned it; and in Sept. 1694 was admitted to a prebend in the church of Wells, to which he was presented by his friend Dr. Kidder, bishop of Bath and Wells. It was no very profitable thing; and if it had been, he would have enjoyed but little of it, since he died so soon after as Jan. 1696, in his fifty-sixth year. His body being opened, it appeared that both his ureters were stopped; the one by a stone that entered the top of the ureter with a sharp end; the upper part of which was thick, and much too large to enter any farther; the other by stones of much less firmness and consistence. He was interred in Westminster-abbey, where a monument, with an handsome inscription upon it, was erected to his memory. He was, says Kidder, a man of very good learning, and had goou skill in the languages. He had applied himself to the Arabic from his youth, and retained it to his death. He had great skill in the Hebrew likewise nor was his skilllimited to the Biblical Hebrew only, but he was also a great master in the Rabbinical. He was a most diligent and indefatigable reader of the Scriptures in the original languages: “Sacras literas tractavit indefesso studio,” says his tutor Spanheiui of him: and adds, that he was then of an elevated wit, of which he gave a specimen in 1655, by publicly defending “A Dissertation upon the Vow of Jephthah concerning the sacrifice of his daughter.” He had great skill in ecclesiastical history, in controversial and casuistical divinity; and it is said, that few men were so frequently consulted in cases of conscience as Dr. Horneck. As to his pastoral care in all its branches, he is set forth as one of the greatest examples that ever lived. “He had the zeal, the spirit, the courage, of John the Baptist,” says Kidder, “and durst reprove a great man; and perhaps that man lived not, that was more conscientious in this matter. I very well knew a great man,” says the bishop, “and peer of the realm, from whom ne had just expectations of preferment; but this was so far from stopping his mouth, that he reproved him to his face, upon a very critical affair. He missed of his preferment, indeed, but saved his own soul. This freedom,” continues the bishop, “made his acquaintance and friendship very desirable by every good man, that would be better. He would in him be very sure of a friend, that would not suffer sin upon him. I may say of him what Pliny says of Corellius Rufus, whose death he laments, “amisi meæ vitæ testem,' &c. ‘I have lost a faithful witness of my life;’ and may add what he said upon that occasion to his friend Calvisius, ‘vereor ne negligentius vivam,’ ‘I am afraid lest for the time to come I should live more carelessly.’” His original works are, 1.” The great Law of Consideration: or, a discourse wherein the nature, usefulness, and absolute necessity of consideration, in order to a truly serious and religious life, are laid open,“London, 1676, 8vo, which has been several times reprinted with additions and corrections. 2.” A letter to a lady revolted to the Romish church,“London, 1678, 12mo. 3.” The happy Ascetick: or the best Exercise,“London, 1681, 8vo. To this is subjoined,” A letter to a person of quality concerning the holy lives of the primitive Christians.“4.” Delight and Judgment: or a prospect of the great day of Judgment, and its power to damp and imbitter sensual delights, sports, and recreations,“London, 1683, 12mo. 5.” The Fire of the Altar: or certain directions how to raise the soul into holy flames, before, at, and after the receiving of the blessed Sacrament of the Lord’s Supper with suitable prayers and devotions,“London, 1683, 12mo. To this is prefixed,” A Dialogue between a Christian and his own Conscience, touching the true nature of the Christian Religion.“6.” The Exercise of Prayer; or a help to devotion; being a supplement to the Happy Ascetick, or best exercise, containing prayers and devotions suitable to the respective exercises, with additional prayers for several occasions,“London, 1685, 8vo. 7.” The first fruits of Reason: or, a discouse shewing the necessity of applying ourselves betimes to the serious practice of Religion,“London, 1685, 8vo. 8.” The Crucified Jesus: or a full account of the nature, end, design, and benefit of the Sacrament of the Lord’s Supper, with necessary dU rections, prayers, praises, and meditations, to be used by persons who come to the holy communion,“London, 1686, 8vo. 9.” Questions and Answers concerning the two Religions; viz. that of the Church of England and of the Church of Rome.“10.” An Answer to the Soldier’s Question: What shall we do?“11, Several single Sermons. 12.” Fifteen Sermons upon the fifth chapter of St. Matthew," London, 1698, 8vo.

Dr. Priestley (we still use his antagonist’s words), mortified to find that his letters had failed of the expected success; that Dr. Horsley, touched with no shame, with no remorse, remained unshaken in his opinion; and that the authority of his own opinion was still set at nought, his learning disallowed, his ingenuity in argument impeached; and what was least to be borne finding that a haughty churchman ventured incidentally to avow his sentiments of the divine commission of the episcopal ministry, and presumed to question the authority of those teachers who usurp the preacher’s office without any better warrant than their own opinion of their own sufficiency, lost all temper. A second set of “Letters to the archdeacon of St. Alban’s” appeared in the autumn of 1784, in which all profession of personal regard and civility was laid aside. The charge of insufficiency in the subject was warmly retorted, and “the incorrigible dignitary” was taxed with manifest misrepresentation of his adversary’s argument; with injustice to the character of Origen, whose veracity he had called in question; and with the grossest falsification of ancient history. He was stigmatized in short as a “falsifier of history, and a defamer of the character of the dead.”

Regardless of this reproach, Dr. Horsley remained silent for eighteen months. A sermon “On the Incarnation,” preached in his parish church of St. Mary Newington, upon ttie feast of the Nativity in 1785, was the prelude to a renewal of the contest on his side, and was followed early in the ensuing spring, by his “Remarks on Dr. Priestley’s second Letters to the archdeacon of Saint Alban’s, with proofs of certain facts asserted by the archdeacon.” This tract consists of two parts; the first is a collection of new specimens of Dr. Priestley’s temerity in assertion; the second defends the attack upon the character of Origen, and proves the existence of a body of Hebrew Christians at JEYia. after the time of Adrian the fact upon which the author’s good faith had been so loudly arraigned by Dr. Priestley. With this publication Dr. Horsley promised himself that the controversy on his part would be closed. But at last he yielded, as he says, with some reluctance, to collect and republish what he had written in an octavo volume (printed in 1789) and took that opportunity to give Dr. Priestley’s Letters a second perusal, which produced not only many important notes, but some disquisitions of considerable length; and the remarks on Dr. Priestley’s second letters having produced a third set of “Letters” from him, upon the two questions of Origen’s veracity, and the orthodox Hebrews of the church of >Elia these two are partly answered in notes, and partly in two of the disquisitions. Towards the conclusion of Dr. Horsley' s “Remarks,” after exhibiting specimens of Drr Priestley’s incompetency to write on such subjects as fell within their controversy, he says, “These and many other glaring instances of unfinished criticism, weak argument, and unjustifiable art, to cover the weakness and supply the want of argument, which must strike every one who takes the trouble to look through those second letters, put me quite at ease with respect to the judgment which the public would be apt to form between my antagonist and me, and confirmed me in the resolution of making no reply to him, and of troubling the public no more upon the subject, except so far as might be necessary to establish some facts, which he hath- somewhat too peremptorily denied, and to vindicate my character from aspersions which he hath too inconsiderately thrown out.” It ought not to be forgot, that in this controversy Dr. Horsley derived not a little support from the Rev. Mr. Badcock, whose criticisms on Dr. Priestley’s works in the MonthJy Review left scarcely any thing unfinished that was necessary to prove his errors as a divine, and his incompetency as a historian.

, a learned and pious English divine, the son of Laurence Horton, a merchant of London, was born in that city. In July 1623 he was admitted a pensioner of Emanuel college, Cambridge, where he took the degree of B. A. in 1626, and that of master in 1630. He was also a fellow pf his college. In 1637 he took the degree of B. D. and was appointed one of the twelve university preachers. The following year he was chosen master of Queen’s-college, in that university, after the death of Mr. Herbert Palmer, and in July of the same year minister of St. Mary Colechurch, in London, a donative of the Mercers’ company, of which his father was a member.

Dr. Wallis, who had been under his tuition at Cambridge, and after his decease published a volume of his sermons, with some account of his life, says he was “a pious and learned man, an hard student, a sound divine, a good textuary, very well skilled in the oriental languages, very well accomplished for the work of the ministry, and very conscientious in the discharge of it.” Nor did the close application to his province as a divine, occasion him wholly to neglect his juvenile studies. In the Cambridge verses, entitled “Sac-'ipa,” written upon the restoration of Charles II. there is a poem composed by Dr. Horton, while master of Queen’s. He printed but three sermons himself, but left many others prepared for the press; and after his death were published, 1. “Forty-six Sermons upon the whole eighth chapter of the Epistle to the Romans,” Lond. 1674, fol. 2. “A choice and practical Exposition, upon the 4, 47, 51, and 63 Psalms,” ibid. 1675, fol. 3. “One hundred select Sermons upon several texts,” with the author’s life by Dr. Wallis, ibid. 1679, fol. He left also some sacramental, funeral, and other sermons, prepared for the press, but which have not been printed.

, chancellor of France, and one of the most liberal-minded men of his time, was the son of a physician, and born at Aigneperse in Auvergne, in 1505. His father sent him to study in the most celebrated universities of France and Italy, where he distinguished himself at once by his genius for literature, and for business. Having diligently studied jurisprudence, he was quickly advanced to very honourable posts; being successively auditor of the congregation called the congregation of Rota at Rome, and counsellor in the parliament of Paris, which he held during twelve years. He has described in one of his poems his habits of life during this time. He rose at a very early hour, and in the autumnal, winter, and spring sessions, was often in the court of justice before day-break, and reluctantly rose from his seat, when the beadle, at ten o'clock (the hour of dinner) announced the breaking up of the court. He says, that he made it a rule to listen to all with patience, to interrupt no one, to express himself as concisely as possible, and to oppose unnecessary delays. He mentions, with evident satisfaction, the joy which he felt when the vacations allowed him to quit Paris, and breathe in the country. The cares of magistracy he then banished wholly from his thoughts, and endeavoured, by harmless relaxation, to enable himself, on his return to the discharge of his functions, to resume them with fresh vigour. “But,” says he, “there is nothing frivolous in my amusements; sometimes Xenophon is the companion of my walks; sometimes the divine Plato regales me with the discourses of Socrates. History and poetry have their turns; but my chief delight is in the sacred writings: what comfort, what holy calm, does the meditation of them confer!” L‘Hospital was then appointed by Henry II. to be his ambassador at the council of Trent, which was sitting at Bologna, By his own desire, he was soon recalled from that honourable employment, and on his return experienced, at first, some coldness from the court, but was soon restored to the royal favour, and appointed master of the requests. In the beginning of If 54- he was made superintendent of the royal finances in France. His merits in this post were of the most singular and exalted kind. By a severe ceconomy, he laboured to restore the royal treasure, exhausted by the prodigality of the king, Henry II. and the dishonest avarice of his favourites; he defied the enmity of those whose profits he destroyed, and was himself so rigidly disinterested, that after five or six years’ continuance in this place, he was unable to give a portion to his^daughter, and the deficiency was supplied by the liberality of the sovereign. On the death of Henry, in 1549, the cardinal of Lorraine,then at the head of affairs, introduced l’Hospital into the council of state. Hence he was removed by Margaret of Valois, who took him into Savoy, as her chancellor. But the confusions of France soon made it necessaryto recal a man of such firmness and undaunted integrity. In the midst of faction and fury, he was advanced to the high office of chancellor of that kingdom, where he maintained his, post, like a philosopher who was superior.‘to fear, or any species of weakness. At the breaking out of the conspiracy of Amboice, in 1560, and on all other occasions, he was the advocate for mercy and reconciliation; and by the edict of Romorantin, prevented the establishment of the inquisition in France. It was perhaps for reasons of this kind, and his general aversion to persecution for religion’s sake, that the violent Romanists ac>­cused him of being a concealed Protestant; forgetting that by such suspicions they paid the highest compliment to the spirit of Protestantism. The queen, Catherine of Medicis, who had contributed to the elevation of l’Hospital, being too violent to approve his pacific measures, ex-, eluded him from the council of war; on which he retired to his country- house at Vignay near Estampes. Some days after, when the seals were demanded of him, he resigned them without regret, saying, that “the affairs of the world were too corrupt for him to meddle with them.” In lettered ease, amusing himself with Latin poetry, and a select society of friends“, he truly enjoyed his retreat, till his happiness was interrupted by the atrocious day of St. Bartholomew, in 1572. Of this disgraceful massacre,- he thought as posterity has thought but, though his friends conceived it probable that he might be included in the proscription, ha disdained to seek his safety by flight. So firm was he, that when a party of horsemen actually advanced to his house, though without orders, for the horrid purpose of murdering him, he refused to close his gates” If the small one,“said he,” will not admit them, throw open the large“and he was preserved only by the arrival of another party, with express orders from the king to declare that he was not among the proscribed. The persons who made the lists, it was added, pardoned him the opposition he had always made to their projects.” I did not know,“said he coldly, without any change of countenance,” that I had done any thing to deserve either death or pardon." His motto is said to have been,

These works are valuable for containing materials of a curious nature, and which were before only accessible to persons skilled in oriental languages. A catalogue of his other works may be seen in the “Bibliotheca Tigurina;” or the Latin life of Hottinger, published by Heidegger at Zurich, 1667: in either of which they are all drawn up and digested into regular order. — John James Hottinger his son, was also a learned protestant divine, succeeded Heidegger in the divinity chair at Zurich, and died Dec. 18, 1735, leaving a great number of works, chiefly “Theological Dissertations,” on important subjects.

, a learned non-conformist divine in the seventeenth century, was a minister’s son, and nephew to Mr. Obadiah Howe, vicar of Boston in Lincolnshire. He was born May 17, 1630, at Loughborough in Leicestershire, of which town his father was minister, being settled there by archbishop Laud, though afterwards ejected by that prelate on account of his adherence to the Puritans; upon which he went with his son to Ireland, where they continued till the Irish Rebellion broke out, when they returned to England, and settled in Lancashire, where our author was educated in the first rudiments of learning and the knowledge of the tongues. He was sent pretty early to Christ college in Cambridge, where he continued till he had taken the degree of bachelor of arts, and then removed to Oxford, and became bible-clerk of Brazen-nose college in Michaelmas term 1648, and took the degree of bachelor of arts Jan. 18, 1649. He was made a demy of Magdalen college by the parliament visitors, and afterwards fellow; and July 9, 1652, took the degree of master of arts. Soon after this he became a preacher, and was ordained by Mr. Charles Herle at his church of Winwick in Lancashire, and not long after became minister of Great Torrington in Devonshire. His labours here were characteristic of the times. He informed Dr. Calamy, that on the public fasts it was his common way to begin about nine in the morning with a prayer for about a quarter of an hour, in which he begged a blessing on the work of the day; and afterwards read and expounded a chapter or psalm, in which he spent about three quarters; then prayed for about an hour, preached for another hour, and prayed for about half an hour. After this he retired, and took some little refreshment for about a quarter of an hour or more (the people singing all the while), and then came again into the pulpit, and prayed for another hour, and gave them another sermon of about an hour’s length, and so concluded the service of the day, about four o'clock in the evening, with half an hour or more in prayer.

In March 1654 he married the daughter of Mr. George Hughes, minister of Plymouth. Having occasion to take a journey to London, he went as a hearer to the chapel at Whitehall. Cromwell was present, and, struck with his demeanor and person, sent a messenger to inform him that he wished to speak with him when the service was over. In the course of the interview he desired him to preach before him the following Sunday: he requested to be excused, but Cromwell would not be denied, and even undertook to write to his congregation a sufficient apology for his absence from them longer than he intended. This led to the appointment of Mr. Howe to the office of his domestic chaplain, and he accordingly removed with his family to Whitehall. Dr. Calamy tells us, that while he was in this station, he behaved in such a manner that he was never charged, even by those who have been most forward to inveigh against a number of his contemporaries, with improving his interest in those who then had the management of affairs in their hands, either to the enriching himself, or the doing ill offices to others, though of known differing sentiments. He readily embraced every occasion that offered, of serving the interest of religion and learning, and opposing the errors and designs which at that time threatened both. The notion of a particular faith prevailed much at Cromwell’s court; and it was a common opinion among them, that such as were in a special manner favoured of God, when they offered up prayers and supplications to him for his mercies, either for themselves or others, often had such impressions made upon their minds and spirits by a divine hand, as signified to them, not only in the general that their prayers would be heard and answered, but that the particular mercies which were sought for would be certainly bestowed; nay, and sometimes also intimated to them in what way and manner they would be afforded, and pointed out to them future events beforehand, which in reality is the same with inspiration. Mr. Howe told Dr. Calamy, that not a little pains was taken to cultivate and support this notion at Whitehall and that he once heard a sermon there from a person of note, the avowed design of which was to defend it. He said, that he was so fully convinced of the ill tendency of such a principle, that after hearing this sermon, he thought himself bound in conscience, when it came next to his turn to preach before Cromwell, to set himself industriously to oppose it, and to beat down that spiritual pride and confidence, which such fancied impulses and impressions were apt to produce and cherish. He observed, while he was in the pulpit, that Cromwell heard him with great attention, but would sometimes knit his brows, and discover great uneasiness. When the sermon was over, a person of distinction came to him, and asked him, if he knevy. what he had done? and signified it to him as his apprehension, that Cromwell would be so incensed at that dis’A course, that he would find it very difficult ever to make his peace with him, or secure his favour for the future. Mr. Howe replied, that he had but discharged his conscience, and could leave the event with God. He afterwards observed, that Cromwell was cooler in his carriage to him than before; and sometimes he thought he would have spoken to him of the matter, but never did.

Mr. Howe, abating his attachment to the family of the Usurper, was a man of more moderation than most of his brethren, and as a divine laboured zealously to promote the interests of real practical religion, and to diffuse a spirit of candour, charity, and mutual forbearance, among his dissenting brethren. He was a man of distinguished piety and virtue, of eminent intellectual endowments, and of extensive learning. Granger says, “He was one of the most learned and polite writers among the dissenters. His reading in divinity was very extensive: he was a good Orientalist, and understood several of the modern languages.”

, a learned, but somewhat unfortunate divine, was born soon after the restoration, and educated at Jesus college, Cambridge, where he took his degree of B. A. in 1684, and that of M. A. in 1688, after which it is not improbable that he left the university, as he not only scrupled the oaths to the new government, but adhered to the nonjuring party with a degree of firmness, zeal, and rashness, which no considerations of personal loss or suffering could repress. In 1712 he was ordained and instituted into priest’s orders by Dr. Hickes, the celebrated nonjuror, who was titled Suffragan Bishop of Thetford. Before this, in 1708, he published “Synopsis Canonum S. S. Apostolorum, et conciliorum cecumenicorum et provincialium, ab ecclesia Graeca receptorum,” 1710, in folio; “Synopsis canonum ecclesiae Latinae,” folio and in 1715, the third and last volume was announced “as once more finished” by Mr. Howel, the manuscript having been burnt at the fire whicb consumed Mr. Bowyer’s printing-house. Soon after this he printed a pamphlet entitled “The case of Schism in the Church of England truly stated,” which was intended to be dispersed or sold privately, there being no name of any author or printer. Both, however, were soon discovered, andRedmayne, the printer, was sentenced to pay a fine of 500l. to be imprisoned for five years, and to find security for his good behaviour for life. The principles laid down in Howel’s pamphlet are these: 1. “That the subjects of England could not transfer their allegiance from king James II.; and thence it is concluded, that all who resisted king James, or have since complied with such as did, are excommunicated by the second canon: 2. That the catholic bishops cannot be deprived by a lay-power only; and thence it is inferred, that all who have joined with them that were put into the places of the deprived bishops, are schismatics.” As such assertions seemed to aim at the vitals of government, both civil and ecclesiastical, it was thought necessary to visit Mr. Howel’s crime with a more severe punishment than had been inflicted on. the printer. Accordingly he was indicted at the Old Bailey Feb. 18, 1717, fora misdemeanour, in publishing “a seditious libel, wherein are contained expressions denying his majesty’s title to the crown of this realm, and asserting the pretender’s right to the same &c. &c.” and being found guilty, he was ordered to pay a fine of 500l. to be imprisoned for three years, to find four securities of 500l. each, himself bound in 1000l. for his good behaviour during life, and to be twice whipped. On hearing this last part of the sentence, he asked, if they would whip a clergyman? and was answered by the court, that they paid no deference to his cloth, because he was a disgrace to it, and had no right to wear it that they did not look upon him as a clergyman in that he had produced no proof of his ordination, but from Dr. Hickes, under the denomination of the bishop of Thetford, which was illegal, and not according to the constitution of this kingdom, which knows no such bishop. And as he behaved in other respects haughtily, on receiving his sentence, he was ordered to be degraded, and stripped of the gown he had no right to wear, which was accordingly done in court by the executioner, A few days after, however, upon his humble petition to his majesty, the corporal punishment was remitted. He died in Newgate, July 19, 1720. The history of this man may now excite unmixed compassion. He was a man of irreproachable character, and of great learning and acquaintance with ecclesiastical history. One of the ablest attacks on popery was of his writing, entitled “The View of the Pontificate, from its supposed beginning, to the end of the Council of Trent, A. D. 1563, in which the corruptions of the Scripture and sacred antiquity, forgeries in the councils, and encroachments of the court of Rome on the church and state, to support their infallibility, supremacy, and other modern doctrines, are set in a true light.” The first edition of this appeared in 1712, and a second was published while the author was in prison, along with a second edition of his well-known “History of the Bible,” 3 vols. 8vo, with above 150 cuts by Sturt; and a second edition of his “Orthodox Communicant.” From the list of nonjurors at the end of Kettlevvell’s Life, we learn that he was at one time master of the school at Epping, and at another time curate of Estwich in Suffolk.

, a native of French Navarre, though he is usually supposed to be a Spaniard, lived in the seventeenth century. He gained great fame by a work which he published in Spanish, upon a very curious and interesting subject. The title of it runs thus: “Examen de ingenios para las Sciencias, &c. or, an examination of such geniuses as are fit for acquiring the sciences, and were born such: wherein, by marvellous and useful secrets, drawn from true philosophy both natural and divine, are shewn the gifts and different abilities found in men, and ibr what kind of study the genius of every man is adapted, in such a manner, that whoever shall read this book attentively, will discover the properties of his own genius, and be able to make choice of that science in which he will make the greatest improvement.” This book has been translated into several languages, and gone through several impressions. It was translated into Italian, and published at Venice in 1582; at least the dedication of that translation bears this date. It was translated into French by Gabriel Chappuis in 1580; but there is a better French version than this, by Savinien d'Alquie, printed at Amsterdam in 1672. He has taken in the additions inserted by Huarte in the last edition of his book, which are considerable both in quality and quantity. It has been translated also into Latin, and lastly, into English, by Carew and Bellamy. This very admired author has been highly extolled for acuteness and subtlety, and undoubtedly had a great share of these qualities: Bayle, however, thinks, that “it would not be prudent for any person to rely either on his maxims or authorities for,” says he, “he is not to be trusted on either of these heads, and his hypotheses are frequently chimerical, especially when he pretends to teach the formalities to be observed by those who would beget children of a virtuous turn of mind. There are, in this part of his book, a great many particulars repugnant to modesty (a discovery which we are surprized Bayle should have made): and he deserves censure for publishing, as a genuine and authentic piece, a pretended letter of Lentulus the proconsul from Jerusalem to the Roman senate, wherein a portrait is given of Jesus Christ, a description of his shape and stature, the colour of his hair, the qualities of his beard, &c.” The work, however, has now altogether lost its popularity, and deservedly.

, an eminent divine in the 12th century, originally of Flanders, devoted himself to religion in the abbey of St. Victor at Paris, at that time governed by its first abbot Gilduin in 1115, and taught theology with so much reputation, that he was called a second Augustine. He died in 1142, aged 44, after having been prior to St. Victor, leaving several works, in which he imitates St. Augustine’s style, and follows his doctrine. The principal among these is a large treatise “On the Sacraments.” They have all been printed at Rouen, 1648, 3 vols. fol. and some may also be found in Madeline’s “Thesaurus.”

, a protestant divine, of a considerable family, was born at Zurich in 1683, and was educated partly at home, and partly at Bremen, devoting his chief attention to the study of the Hebrew language and the writings of the Rabbins. From Bremen he went to Holland, where he published at Leyden a very curious book, not in 4to, as Moreri says, but in 8vo, -entitled “Sepher Toledot Jescho,” or the history of Jesus Christ, written by a Jew, full of atrocious calumnies, which Huldrich refutes in his notes. The work is in Hebrew and Latin. On his return to Zurich in 1706, he was made chaplain of the house of orphans, and four years after professor of Christian morals, in the lesser college, to which was afterwards added the professorship of the law of nature. This led him to write a commentary on Puffendorff “on the duties of men and citizens.” His other works are the “Miscellanea Tigurina,” 3 vols. 8vo, and some sermons in German. He died May 25, 1731. Zimmerman, who wrote his life, published also a Sermon of his on the last words of St. Stephen. He was a man of considerable learning, and of great piety, sincerity, and humility.

Immediately on leaving Bristol, he went over to France, with a view of prosecuting his studies in privacy; and practised a very rigid frugality, for the sake of maintaining his independency unimpaired. During his retreat there, first at Rheims, but chiefly at L& Fleche, in Anjou, he composed his “Treatise of Human Nature;” and, coming over to London in 1737, he published it the year after. This work, he informs us, he meditated even while at the university; a circumstance which, it has been observed, proves the self-sufficiency of Hume in a very striking manner. For a youth, in the full tide of blood and generous sympathy, to meditate the diffusion of a system of universal scepticism, in which it is endeavoured to prove, not only that all the speculations of the philosopher or the divine, but every virtuous feeling of the heart, every endearing tie by which man is bound to man, are no better than ridiculous prejudices and empty dreams, is the most singular deviation from the natural and laudable propensities of a mind unhacknied in the ways of the world, that has yet occurred in the anomalous history of man. The scepticism and irreligion of Voltaire, Diderot, and Rousseau, “grew with their growth, and strengthened with their strength,” but Hume started as if from the nursery, a perfect and full-grown infidel.

, 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, 1558. 2. “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. 1560. 5. “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.”

, a celebrated Lutheran divine, was born at Winende, a village in the duchy of Wirtemburg, in 1550. He was educated at the schools in that vicinity, and took his degree in arts at Tubingen, in 1567. He then applied himself earnestly to the study of theology, and was so remarkable for his progress in it, that in 1576he was made professor of divinity at Marpurg. About the same period he married. He was particularly zealous against the Calvinists, and not long after this time began to write against them, by which he gained so much reputation, that in 1592 he was sent for into Saxony to reform that electorate, was made divinity-professor at Wittemburg, and a member of the ecclesiastical consistory. In these offices he proved very vigilant in discovering those who had departed from the Lutheran communion; and, from the accounts of the severities practised against those who would not conform to that rule, it appears that nothing less than a strong persecution was carried on by him and his colleagues. In 1595 he was appointed pastor of the church at Wittemburg, and in the same year published his most celebrated polemical work, entitled “Calvin us Judaizans,” in which he charges that reformer with all possible heresies. At the same time he carried on a controversy with Hnberus, about predestination and election. Against Calvin he wrote with the most intemperate acrimony. Hunnius was present at the conference at Ratisbon in 1601, between the Lutherans and Roman catholics. He died of an inflammation brought on by the stone, in April 1603. His works have been collected in five volumes; and contain, funeral orations, a catechism, prayers, colloquies, notes on some of the evangelists, &c. &c. His acrimony in writing went beyond his judgment.

, a dissenting divine, was born in London in 1678, and was the son of Benjamin Hunt, a member of the mercers’ company in London. He was educated under Mr. Thomas Rowe,and after he had finished his course with him, he went first to Edinburgh, and then to Leyden; at the latter place he applied himself most diligently to the study of the Hebrew language and the Jewish antiquities. In Holland he preached to a small English congregation, and upon his return he officiated some time at Tunstead, in Norfolk, from whence he removed to London about 1710, and was appointed pastor of the congregation at Pinners’ hall. In 1729 the university of Edinburgh conferred on him the degree of D. U. He died in 1744. He was author of several single sermons; and likewise of “An Essay towards explaining the History and Revelations of Scripture in their several periods; to which is annexed a dissertation on the Fall of Man.” After his death four volumes of his “Sermons,” with tracts, were published, to which was prefixed Dr. Lardner’s Funeral Sermon for him.