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

This divine was, after his advancement to the episcopal dignity, one of the most eminent patrons of learning and learned men in his time; and his name will be carried down to posterity, not only by his sermons published by Dr. Samuel Clarke, his chaplain (1715, 2 vols. 8vo), but by the curious and magnificent library collected by him, and purchased after his death by George I. who presented it to the university of Cambridge. Burnet ranks him among those who were an honour to the church and the age in which they lived. He assisted him (as he did many learned men) from his valuable library, when writing his History of the Reformation. He contributed also to Clark’s Caesar, and to Wilkins’s “Ecclesiastes,” by pointing out a multitude of celebrated authors who deserved notice in that useful, but now much-neglected work. His sermons were held in such estimation as to be translated into Dutch, and published at Delft in 1700. His library, consisting of 30,000 volumes, fills upthe rooms on the north and west sides of the court over the philosophy and divinity schools, and is arranged in 26 classes. It ought not to be omitted that his present majesty gave 2000l. towards fitting up this library.

, rector of Kirkbride, and chaplnin of Douglas in the Isle of Mann, a gentleman well known in the literary world, by his correspondence with men of genius in several parts of it, and by them eminently distinguished as the divine and scholar, was born in 1705. In the earlier part of a life industriously employed in promoting the present and future happiness of mankind, he served as chaplain to the right reverend Dr. Wilson, the venerable bishop of Mann, whose friend and companion he was for many years: at his funeral he was appointed to preach his sermon, which is affixed to the discourses of that prelate, in the edition of his works printed at Bath, 1781, in two volumes, quarto, and that in folio. At the request of the society for promoting Christian knowledge, he undertook the revision of the translation into Manks of the Holy Scriptures, the book of Common Prayer, bishop Wilson on the Sacrament, and other religious pieces, printed for the use of the diocese of Mann; and, during the execution of the first of these works, he was honoured with the advice of the tw*o greatest Hebrseans of the age, bishop Lowth and Dr. Kennicott. In the more private walks of life, he was not less beloved and admired; in his duty as a clergyman, he was active and exemplary, and pursued a conduct (as far as human nature is capable) “void of offence towards God and towards man.” His conversation, prompted by an uncommon quickness of parts, and refined by study, was at once lively, instructive, and entertaining; and his friendly correspondence (which was very extensive) breathes perhaps as much original humour as can, be met with in any writer who has appeared in public, Sterne not excepted, to whom he did not yield even in that vivid philanthropy, which the fictitious Sterne could so often assume. All the clergy in the island at the time of his death, had been (except four) educated by him, and by them he was always distinguished with peculiar respect and affection. His conduct operated in the same degree amongst all ranks of people, and it is hard to say, whether he won more by his doctrine or example; in both, religion appeared most amiable, and addressed herself to the judgments of men, clothed in that cheerfulness which is the result of firm conviction and a pure intention. It is unnecessary to add, that though his death, which happened at Douglas, Jan. 22, 1783, in his 78th year, was gentle, yet a retrospect of so useful and amiable a life made it deeply regretted. His remains were interred with great solemnity in Kirk Braddon church, attended by all the clergy of the island, and a great number of the most respectable inhabitants. In 1785, a monument was erected to his memory, at the expence of the rev. Dr. Thomas Wilson, son of the bishop, and prebendary of Westminster, &c.

, an eminent English divine and philosopher, was the second son of Alexander More, esq. and born at Grantham in Lincolnshire, Oct. 12, 1614. His parents, being zealous Calvinists, took especial care to breed up their son in Calvinistic principles; and, with this design, provided him with a private master of their own persuasion, under whose direction he continued till he was fourteen years of age. Then, at the instigation of his uncle, who discerned in him very uncommon talents, he was sent to Eton-school, in order to be perfected in the Greek and Latin tongues; carrying with him, a strict charge not to recede from the principles in which he had been so carefully trained. Here, however, he abandoned his Calvinistic opinions, as far as regarded predestination; and, although his uncle not only chid him severely, but even threatened him with correction, for his immature philosophizing in such matters; yet he persisted in his opinion. In 1631, after he had spent three years at Eton, he was admitted of Christ’s college in Cambridge, and, at his own earnest solicitations, under a tutor that was not a Calvinist. Here, as he informs us, “he plunged himself immediately over head and ears in philosophy, and applied himself to the works of Aristotle, Cardan, Julius Scaliger, and other eminent philosophers;” all which he read over before he took his bachelor of arts’ degree, which was in 1635. But these did not answer his expectations; their manner of philosophising did not fall in with his peculiar turn of mind; nor did he feel any of that high delight, which he had promised himself from these studies. This disappointment, therefore, induced him to search for what he wanted in the Platonic writers and mystic divines, such as Marsilius Ficinus, Plotinus, Trismegistus, &c. where his enthusiasm appears to have been highly gratified. Among all the writings of this kind, there was none which so much affected him as the “Theologia Germanica,” once a favourite book with Luther. This was written by one John Taulerus, a Dominican monk, in the fourteenth century; and who, being supposed by the credulity of that age to be favoured with revelations from heaven, was styled the “illuminated divine.” He preached chiefly at Cologne and Strasburg, and died in 1631. His book, written in German, was translated into Latin, first by Surius, and afterwards by Sebastian Castalio; and it went through a great number of editions from 1518 to 1700, when it was printed in French at Amsterdam.

Dr. More was in his person tall, thin, but well proportioned; his countenance serene and lively, and his eye sharp and penetrating. He was a man of great genius, and of very extensive learning, which may be discovered in his writings, amidst their deep tincture of mysticism. It was his misfortune to be of opinion, like many of his contemporaries, that the wisdom of the Hebrews had been transmitted to Pythagoras, and from him to Plato; and consequently, that the true principles of divine philosophy were to be found in the writings of the Platonists. At the same time, he was persuaded that the ancient Cabbalistic philosophy sprang from the same fountain; and therefore endeavoured to lay open the mystery of this philosophy, by shewing its agreement with the doctrines of Pythagoras and Plato, and pointing out the corruptions which had been introduced by the modern Cabbalists. The Cartesian system was, as we have noticed, embraced by More, as on the whole consonant to his ideas of nature; and he took much pains to prove that it was not inconsistent with the Cabbalistic doctrine. His penetrating understanding, however, discovered defects in this new system, which he endeavoured to supply.

With these opinions, he was accounted a man of the most ardent piety, and of an irreproachable life. Dr. Outram said “that he looked upon Dr. More as the holiest person upon the face of the earth.” His temper was naturally grave and thoughtful, but at some times, he could relax into gay conversation and pleasantry. After finishing some of his writings, which had occasioned much fatigue, he said, “Now, for these three months, I will neither thiuk a wise thought, nor speak a wise word, nor do any ill thing.” He was subject to fits of extacy, during which he seemed so entirely swallowed up in joy and happiness, that Mr. Norris styles him the “intellectual Epicure.” He was meek and humble, liberal to the poor, and of a very kind and benevolent spirit. He once said to a friend, “that he was thought by some to have a soft head, but he thanked God he had a soft heart,” and gave at that time the sum of 50l. to a clergyman’s widow. Bishop Burnet calls him “an open-hearted and sincere Christian philosopher, who studied to establish men in the great principles of religion against atheism, which was then beginning to gain ground, chiefly by reason of the hypocrisy of some, and the fantastical conceits of the more sincere enthusiasts.” His writings have not of late years been in much request, although all of them were read and admired in his day. Addison styles his “Enchiridion Ethicum” an admirable system of ethics but none of his works appear to have been more relished than his “Divine Dialogues” concerning the attributes and providence of God. Dr. Blair says of this work, that though Dr. More’s style be now in some measure obsolete, and his speakers marked with the academic stiffness of those times, yet the dialogue is animated by a variety of character, and a sprightlmess of conversation, beyond what are* commonly met with in writings of this kind.

During his chancellorship, the king often importuned him to re-consider the subject of the divorce; and when he found him persisting in his unfavourable opinion of that measure, affected to be satisfied with his answers, and promised to molest his conscience no more on the subject. Sir Thomas, however, was not a man to be deceived in a point on which he knew Henry would not long bear any opposition, and determined to avoid having an official concern in the divorce, by resigning his place, which he had held about three years. Henry professed to accept his resignation with great reluctance, bestowed many thanks and much praise on him for his faithful discharge of the duties of that important trust, and made him the most liberal promises. But sir Thomas was too disinterested to claim these, and never asked a penny for himself or any of his family, in any part of his life. That he was perfectly satisfied in his own mind with the sacrifice he had made, appears from the jocular manner in which he announced his resignation to his lady. The morning after he returned the great seal, he went to Chelsea-church with his lady and family, where, during divine service, he sat, as was usual with him, in the quire, wearing a surplice , and because it had been a custom, after mass was done, for one of his gentlemen to go to his lady’s pew and say, “My lord is gone before;” he came now himself, and making a long bow, said, “Madam, my lord is gone.” She, thinking it to be no more than his usual humour, took no notice of it; but, in the way home, he unriddled the jest, by acquainting her with what he had done the preceding day. This, however, was no jest to lady More, who was of a worldly avaricious spirit, and by no means remarkable for pliability of temper, or submission to his will. She therefore discharged some of her vulgar eloquence on him: — “Tilly Vally, what will you do, Mr. More will you sit and make goslings in the ashes? Would to God, I were a man, and you should quickly see what I would do. What! why, go forward with the best for, as my mother was wont to say, It is ever better to rule, than to be ruled and, therefore, I would not be so foolish as to be ruled, where I might rule.” Sir Thomas contented himself with replying: “By my faith, wife, I dare say you speak truth; for I never found you willing to be ruled yet.”

, an able classical scholar and editor, was born at Eton in Buckinghamshire, March 18, 1703. His father’s name was Thomas, and his mother, probably after the decease of her husband, kept a boardjng-house in the college. At the age of twelve he was admitted on the foundation at Eton-school, and was elected thence to King’s college, Cambridge, Aug. 3, 1722. He took his first degree in 1726, became M. A. in 1730, and D. D. in 1743. In 1731 he was appointed to the curacy of Kew, in Surrey, and was some time also curate of Twickenham. In July 1733 he was admitted ad eundem at Oxford; and in 1737 became a fellow of the Society of Antiquaries, having just been instituted, on the presentation of his college, to the rectory of Buckland in Hertfordshire, the only preferment he ever obtained. In 1775, indeed, we find him appointed chaplain to the garrison at Portsmouth, and he for several years preached Mr. Fairchild’s Botanical Sermon on Whit-Tuesday, at St. Leonard’s Shoreditch; but these scarcely deserve the name of preferments. As he rendered many important services to literature, it is rather singular that he never met with a patron who might have rendered him independent; but he knew little of the world, and found so much pleasure in his studies, as to neglect the common observances of polite life. He was probably contented; but he was always poor, and frequently in debt. He was warm in his attachments, and was a cheerful and entertaining companion. He was extremely fond of music, and in early life associated much with its professors. Mr. Cole thinks this did him no service, and informs us that at one time his chief dependance was on a Mons. Desnoyers, a dancing master, who had some interest with Frederick prince of Wales, but Desnoyers died before he could obtain any thing for him. Those who feel for the character of the age would not have been pleased to record that a divine and a scholar attained preferment through such a medium. He died Feb. 19, 1784, and was buried at Chiswick. In 1738 he married Anne, daughter of Henry Barker, esq. of Chiswick, by whom he had no issue.

He was an early contributor to the Gentleman’s Magazine; assisted Hogarth in his “Analysis of Beauty,” and published some occasional sermons. His other publications followed in this order, 1. “The Life of Dr. Edward Littleton,” prefixed to the first volume of his sermons, in 1735. 2. “Poems on Divine Subjects; original and translated from the Latin of Marcus Hieronymus Vida, with large annotations, more particularly concerning the being and attributes of God,” Loud. 1732, 8vo, reprinted 1736. 3. “The Canterbury Tales of Chaucer, in the original, from the most authentic Mss. and as they are turned into modern language by the most eminent hands,” ibid. 1737. 4. “A copy of English congratulatory verses on the maryiage of the prince of Orange with the princess Anne,” 1737. 5. “Philalethes and Theophanes; or a summary view of the last controversy occasioned by a book entitled The Moral Philosopher,' parti.” Lond. 1739, 8vo, reprinted 1740. 6. “The Christian’s Epinikion, or Song of Triumph; a paraphrase on I Cor. xv. attempted in blank Terse; with annotations, explanatory and critical,” ibid. 1743, 4to. 7. “Hope, a poetical essay, in blank verse, on that Christian grace, in three books,” 1745. 8. “Spenser’s Works,” by subscription, 1747. 9. “Euripidis Hecnba, Orestes, et Phenissce, cum scholiis antiquis, &c.” 1748, 2 vols. 8vo. This is a reprint of King’s edition, with the Alcestes added by himself. In 1749, Dr. Morell published the “Hecuba,” translated from the Greek, with annotations. 10. A speciaien of his “Thesaurus,” 1757. 11. “Philoctetes,” 1757, 8vo. 12. “Thesaurus Graecse Poeseos, sive Lexicon Grreco-prosodiacum,” &c. 4to, with Hogarth’s portrait of the author. The value of this work has been so long and so often acknowledged, that it is only necessary to add that a much improved edition is now in the hands of an eminent scholar, and nearly ready for publication. 13. The “Prometheus” of jschylus/&e. 1767, 8vo; 1774, 4to. 14. “A Dissertation on the Corbridge altar now in the British Museum,” &c. in a Latin letter to the hon. Daines Barrington,“1774, printed in the Archasologia, vol. III. 15.” Sacred Annals; or the Life of Christ, as recorded by the Four Evangelists,“&c. 1776, 4to. He also published a corrected edition of Hederick’s Lexicon, and three editions of Ainsworth’s Dictionary; and compiled the words for Handel’s Oratorios. After his death was published a translation of” Seneca’s Epistles,“with annotations, 1786, 2 vols. 4to. This is a correct and faithful translation, but never attracted much public attention. In 1794 also was published” Notes and Annotations on Locke on the Human Understanding, written by order of the queen (Caroline), corresponding in section and page to the edition of 1793," 8vo. This, which was written by the author while in the prime of life, does great credit to his talents as a metaphysician, and has been judged a very necessary aid in the perusal of Locke.

, a French divine, and the first compiler of the “Great Historical Dictionary,” which still goes by his name, was born at Bargemont, a small village in Provence, in 1643. He was educated in classical learning at Draguignan, under the fathers of the Christian doctrine. He studied rhetoric in the college of Jesuits at Aix, where he also performed his course of philosophy; and thence removing to Lyons, studied divinity. When he was but eighteen, he composed a small allegorical work, entitled “Le pais d'Amour;” and, in 1666, a collection of French poems, which he called “Doux plaisirs de la Poesie:” to which works he put only the first letters of his name, L. M. He applied himself diligently to the Italian and Spanish languages; and this latter enabled him to translate Rodriguez’s treatise on Christian perfection. It was printed at Lyons in 1677, in 3 vols. 8vo, under the title, “Pratique de la Perfection Chrétienne & Religieuse, traduite de l’Espagnol d'Alphonse Rodriguez.” After he had taken orders, he preached on controversial points at Lyons for five years, with great success; and here formed the plan of his “Historical Dictionary,” the first edition of which appeared at Lyons in 1674. In this he professed to collect and digest into alphabetical order, whatever seemed to him curious in sacred and profane history, so that hence information might he had upon all kinds of subjects in a moment: and every body was amazed to see so laborious a work from so young a man.

Among his lesser performances is a work entitled “Princeps Medicus,” Roctock, 1665, 4to, a dissertation on the cure of the king’s evil by the kings of France and England, which he supports as miraculous. He was answered by Zeingrave, a divine of Strasburgh; and we ought not to be very severe on Morhof s credulity in this respect, when we consider that the royal touch was practised by our own sovereigns for more than half a century after the date of his work. We can however less excuse him for his treatise “De transmutationemetallorum,” Hamburgh, 1673, 8vo, although even in this case it may be said that he was not the only man of learning who at that time had not forsaken the absurdities of alchemy. He published afterwards in German a valuable dissertation on “German Poetry;” another on the style of Livy “De Patavinitate Liviana;” and after his death appeared one of his most elegant dissertations, “De pura dictione Latina,” edited by Mosheim, in 1725, 8vo.

* 1. " That all unlawful games coming: to church or divine service,

before the end of all divine services for God, and to be instructed out of his

church to hear divine service." 6. for innocent recreations thus limited

use the said recreation after divine ser- I could erer yet see urged against the

, an illustrious German divine, was born at Lubeck, in 1695, of a noble family, which might seem to open to his ambition a fair path to civil promotion; but his zeal for the interests of religion, his thirst after knowledge, and particularly his taste for sacred literature, induced him to consecrate his talents to the service of the church. Where he was educated we have Dot learned; fcut he is said to have given early indications of a promising capacity, and of a strong desire of mental and literary improvement; and, when his parents proposed to him the choice of a profession, the church suggested itself to him as a proper department for the exercise of that zeal which disposed him to be useful to society. Being ordained a minister in the Lutheran church, he soon distinguished himself as an eloquent and useful preacher. His reputation in this character, however, was local and confined, but the fame of his literary ability diffused itself among all the nations of Christendom. The German universities loaded him with literary honours the king of Denmark invited him to settle at Copenhagen the duke of Brunswick called him thence to Helmstadt, where he filled the academical chair was honoured with the character of ecclesiastical counsellor to the court an,d presided over the seminaries of learning in the duchy of Wolfembuttle and the principality of Blakenburg. When a design was formed of giving an uncommon degree of lustre to the university of Gottingen, by filling it with men of the first rank in letters, king George II. considered Dr. Mosheim as worthy to appear at the head of it, in quality of chancellor; and he discharged the duties of that station with zeal and propriety, and his conduct gave general satisfaction. Here he died, universally lamented, in 1755. In depth of judgment, in extent of learning, in purity of taste, in the powers of eloquence, and in a laborious application to all the various branches of erudition and philosophy, he is said to have had very few superiors. His Latin translation of Cud worth’s “Intellectual System,” enriched with large annotations, discovered a profound acquaintance with ancient learning and philosophy. His illustrations of the Scriptures, his labours in defence of Christianity, and the light he cast upon religion and philosophy, appear in many volumes of sacred and prophane literature. He wrote, in Latin, 1. “Observationes sacra?, et historico- critic^,” Amst. 1721, 8vo. 2. “Vindicise antiquae Cnristianorum discipline, adv. J, Tolandi Nazarenum,” Hamb. 1722, 8vo. 3, “De aetate apologetici Tertulliani et initio persecutionis Christianorum sub Severo, commentatio,” Helm. 1724, 4to. 4. “Gallus glorias J. Christi, Spiritusque Sancti obtrectator, publicae contemtioni expositus,” Helm. 1736, 4to. 5. “Historia Tartarorum ecclesiastica,” Helm. 1741, 4to. 6. “De rebus Christianorum ante Constantinum Magnum commentarii,” ibid. 1753, 4to. 7. “Historia Mich. Served,” &c. But that by which he is best known in this country is his church-history. This was at first a small work, which appeared under the title of “Institutiones Historic Christiana?,” and passed through several editions. He was repeatedly urged by his learned friends to extend a work which they represented as too meagre for the importance of the subject. He acknowledged the objection, but alleged various avocations as an excuse for non-compliance. At length, however, he acceded to the wish of the public, and having employed two years in the augmentation and improvement of his history, he published it in 1755, before the end of which year he died. This was soon after translated into English by Dr. Maclaine, of whom we have recently given some account, and is now a standard book in our libraries. The best edition, as we have noticed in Maclaine’s article, is that of which Dr. Charles Coote was the editor and contimlator, in 1811, 6 vols. 8vo. This edition is also enriched by a masterly dissertation from the pen of Dr. Gteig, of Stirling, on the primitive form of the church, calculated to obviate certain prejudices which Mosheim had discovered in various parts of his otherwise Valuable history.

, was a learned and pious Irish prelate, of whose early history we find no account. Mr. Nichols, in his “Anecdotes,” says that he “appears to have been appointed to be minister of St. Peter’s, Paul’s Wharf, London, after the sequestration of Edward Merbury;” but this is quite, inconsistent with bishop Kenn’s account of him, in his funeral sermon on lady Margaret Maynard. There he says that Dr. Mossom, during the usurpation, was silenced, plundered, and persecuted. After the restoration we can trace him more exactly. He was made, in 1660, dean of Christ Church, Dublin, and in 1662, prebendary of Knaresborough in the cathedral of York. From thence he was promoted to the see of Derry in March 1666, with which he held his deanery of Christ Church, but resigned his prebend. He died at Londonderry, Dec. 21, 1679, and was buried in the cathedral. Harris mentions his book entitled “The Preacher’s Tripartite,” Lond. 1657; fol. and another, “Variae colloquendi Formulas, in usum condiscipulorum in palaestra literaria sub paterno moderamine vires Minervales exercentium, parthn collects, partim composite a Roberto Mossom,” Lond. 1659, by which it appears that his father taught a school in London. Mr. Nichols enumerates a, few single sermons and speeches, a “Narrative panegyrical on the life, &c. of George Wild, bishop of Derry,” 1665, 4to; and “Zion’s prospect in its first view, in a summary of divine truths, viz. of God, Providence, decrees,” &c. 1654, 4to, reprinted at least twice, the last in 1711.

, a learned English divine, born in 1578, at Dorney in Buckinghamshire, was the son of the rev. Lawrence Mountague, vicar of that place. He was educated at Eton school, on the foundation, and was elected thence to King’s college, Cambridge, in 1594, where he obtained a fellowship. After taking his bachelor’s degree in 1598, and that of M. A. in 1602, he entered into orders, and obtained the living of Wotton-Courtney in the diocese of Wells, and also a prebend of that church. The editor of his life in the Biog. Brit, says that his next promotion was to a fellowship of Eton college, where he assisted sir Henry Savile in preparing his celebrated edition of St. Chrysostom’s works; and in 1610, he published there, in 4to, “The two Invectives of Gregory Nazianzen against Julian,” with the notes of Nonnus; but although the latter part of this may be true, he was not chosen fellow of Eton until April 29, 1613, in which year also (May 14) he was inducted into the rectory of Stamford Rivers in Essex, then in the gift of Eton college. On the death of Isaac Casaubon, he was requested by the king to write some animadversions on the Annals of Baronius, for which he was well qualified, having made ecclesiastical history very much his study from his earliest years. He had in fact begun to make notes on Baronius for his private use, which coming to the ears of the king, James I., himself no contemptible theologian, he intimated his pleasure on the subject to Mr. Mountagu, who began to prepare for the press in 1615. He was at this time chaplain to his majesty, and the following year was promoted to the deanery of Hereford, which he resigned soon after for the archdeaconry, and was admitted into that office Sept. 15, 1617. In July 1620, he proceeded bachelor of divinity, and with his fellowship of Eton held, by dispensation, a canonry of Windsor.

In 1624 he became involved in those controversies and imputations on his character as a divine, which, more or less, disturbed the tranquillity of the whole of his life. They were occasioned by the following circumstance:?. Some popish priests and Jesuits were executing their mission at Stamford -Rivers, in Essex, of which he was then rector; and to secure his flock against their attempts, he ]eft some propositions at the place of their meeting, with an intimation that, if any of those missionaries could give a satisfactory answer to the queries he had put, he would immediately become their proselyte. In these, he required of the papists to prove, that the present Roman church is either the catholic church, or a sound member of the catholic church that the present church of England is not a true member of the catholic church and that all those points, or any one of those points which the church of Rome maintains against the church of England, were, or was, the perpetual doctrine of the catholic church, the decided doctrine of the representative church in any general council, or national approved by a general council, or the dogmatical resolution of any one father for 500 years after Cnrist. On their proving all this in the affirmative, he promised to subscribe to their faith. Instead, however, of returning any answer, a small pamphlet was left at last for him, entitled “A new Gag for the old Gospel.” To this he replied, in “An Answer to the late Gagger of the Protestants,” 1624, 4to, which gave great offence to the Calvinists, at that time a very numerous and powerful party in the church, and thus drew upon him enemies from a quarter he did not expect: and their indignation against him ran so high, that Ward and Yates, two lecturers at Ipswich, collected out of his book some points, which they conceived to savour of popery and Arminianism, in order to have, them presented to the next parliament. Mountagu, having procured a copy of the information against him, applied to the king for protection, who gave him leave to appeal to himself, and to print his defence. Upon this, he wrote his book entitled “Appello Ccesarem a just Appeal against two unjust Informers” which, having the approbation of Dr. White, dean of Carlisle, whom king James ordered to read, and give his sense of it, was published in 1625, 4to, but addressed to Charles I. James dying before the book was printed off.

, a German divine, whose surname was Greiffenhagen, was a native of Pomerania, and born in 1630. He studied at Rostocb, and at the age of sixteen was distinguished for his compositions in the Hebrew, Greek, and Latin poetry. After this he pursued his studies with great success at Gripswald, Konigsberg, and Wittemberg, and became so completely master of the Oriental languages, that, according to Moreri, he was invited to England by Walton and Castell to assist in his famous Polyglott bible; but in what department his services were employed is not mentioned in the usual histories of that undertaking. Moreri says he lived ten years in CastellV house, where his application was so intense that when Charles II. made his triumphal entry into London, he would not go to the window to look at it. After his return to Germany, he became inspector at Bernau, and provost at Berlin. He found the duties of these offices incompatible with his oriental studies, resigned them in a short time, and devoted himself wholly to his favourite pursuits. At Stettin, whither he retired, he published, with observations, specimens of the Lord’s Prayer, in sixty-six alphabets. He was intimately acquainted with the Chinese, and promised to draw up a * Clavis Sinica,“which he thought would enable a person of ordinary capacity to read Chinese and Japanese books in the course of a few months; but this work never appeared. He died in 1694, and by his last will bequeathed his Chinese printing materials to the library at Berlin. He was author of many very learned works particularly” Abdallae Beidavei Historia Sinensis Persice et Latine cum notis“” Monumentum Sinicum cum Commentario“”Hebdomas Observationum de rebus Sinicis,“in 1674, Col. Brand, 4to.” Æconomia Bibliothecae Sinicse “Symbola Syriaca, cum duabus Dissertationibus,” Syr. Lat. Berol. 4to. Some of his works were collected together and published in 1695, with the title of “Mulleri Opuscula nonnulla Orientalia.”

, an eminent German divine and mathematician, was born at Inghelheim in 1489; and, at fourteen commenced his studies at Heidelberg. Two years after, he entered the convent of the Cordeliers, where he laboured assiduously; yet did not content him self with the studies relating to his profession, but applied himself also to mathematics and cosmography. He was the first who published a “Chaldee Grammar and Lexicon;” and gave the world, a short time after, a “Talmudic Dictionary.” He went afterwards to Basil, and succeeded Pelicanus, of whom he had learned Hebrew, in the professorship of that language. He was one of the first who attached himself to Luther, but meddled little in the controversies of the age, employing his time and attention chiefly to the study of the Hebrew and other Oriental languages, mathematics, and natural philosophy. He published a great number^ of works on these subjects, of which the principal is a Latin version from the Hebrew of all the books of the Old Testament, with learned notes, printed at Basil in 1534 and 1546. This is thought more faithful than the versions of Pagninus and Arias Montanus; and his notes are generally approved, though he dwells a little too long upon the explications of the rabbins. For this version he was called the German Esdras, as he was the German Strabo for an “Universal Cosmography,” in six books, which he printed at Basil in 1550. He published also a treatise on dialling, in fol. 1536, in which is the foundation of the modern art of dialling a translation of Josephus into Latin “Tabulae novae ad geog. Ptolemaei,” “Rudimenta mathematica,” &c. He was a pacific, studious, retired man, and, Dupin allows, one of the most able men that embraced the reformed religion. For this reason Beza and Verheiden have placed him among the heroes of the reformation, although he wrote nothing expressly on the subject. He died at Basil, of the plague, May 23, 1552.

, a celebrated German divine and reformer, was the son of a cooper, and born at Dieuze, upon Lorrain Sept. 8, 1497. His father being unable to furnish him with education, Musculus was obliged to provide for his own subsistence, as was the case with poor scholars at that time, by singing from door to door; and his talents having attracted the notice of a convent of Benedictines, they offered him the habit of their order, which he accepted, applied himself to study, and became a good preacher. He embraced Luther’s principles, and so strenuously supported them upon all occasions, as to induce many of his brethren to forsake the order. When this, as may be expected, raised him enemies, he made an open profession of Lutheranism, fled to Strasburgin i 527, and the same year married. Having now no provision whatever, he was reduced to the necessity of sending his wife to service in a clergyman’s family, and of binding himself apprentice to a weaver, who dismissed him in two months for discovering part of that zeal which had already induced him to make so many sacrifices. He then resolved to earn his bread by working at the fortifications of Strasburg; but, the evening before he was to begin this drudgery, he was informed that the magistrates had appointed him to preach every Sunday in the village of Dorlisheim. Having complied with this offer, he lodged during the rest of the week at Strasburg with Martin Bucer, and increased

, a learned Spanish physician, divine, and botanist, was born at Cadiz in 1734. He studied medicine at his native place and at Seville, and having obtained much reputation, was appointed professor of anatomy at Madrid, where he signalized himself by his physiological knowledge. In 1760 the marquis della Vega, being appointed viceroy of New Granada, solicited Mutis to accompany him as his physician. On his arrival at Santa Fe de Bogota, the capital of New Granada, Mutis, by permission of the viceroy, undertook to introduce the mathematics as a branch of study in the university, and his lectures on that subject were heard with attention and admiration, and he was at length, by the authority of the Spanish government, established professor of philosophy, mathematics, and natural history, at Santa Fe. While enjoying this post, some unfortunate speculations in the mines, which exhausted his pecuniary resources, occasioned his taking orders in the church, and his clerical duties now shared a considerable portion of his time. Part of it likewise was employed in botanical researches, and he corresponded with Linnæus, to whom he sent numerous specimens [of his own discover) 7 particularly the Mutisia, so named in honour of him by Linnæus. In 1776 he settled at Sapo, in the government of Mariquita, where he had many enviable opportunities of discovering and collecting singular plants and flowers. In 1778 don Antonio Caballeroy Gorgora, the new archbishop, on his arrival at Santa Fe, discovered the superior merits of Mutis, and determined to extricate him from his difficulties, and procure him a pension, with the appointment of botanist and astronomer to the king. Accordingly, under the patronage of this liberal prelate, he became the superintendant of a botanical school for investigating the plants of America. In 1783, attended by some of his pupils, and several draughtsmen, he made a tour through the kingdom of New Granada; and by his diligence much new light was thrown upon the history of the Peruvian bark, and its various species. He also taught his countrymen the culture and the value of indigo. His health having suffered from the climate of Mariquita, he was directed to repair to Santa F, and to fix on some of his pupils, whose y; uth and constitutions might be more adequate to such labours. In 1797 he had an opportunity to visit Paris, to consult with Jussieu, and the other eminent botanists of that capital, concerning the composition of a “Flora Bogotensis,” and to make himself master of all the new improvements and discoveries. He remained at Paris till 1801, when he went back to Madrid. Whether he subsequently returned to his native country, we know not, but in 1804 he was appointed to the professorship of Botany, and superintendance of the royal garden at Madrid. Although his advancing age made repose now in some measure necessary, he continued to be serviceable to the government of his native country, and to the prosperity of that in which he had so long been naturalized. He lived to an advanced age, but of the precise date of his death we are not informed.

, a celebrated protestant divine, born in 1511, at Straubingue, in Bavaria, acquired considerable celebrity by his satirical Latin verses against several customs of the catholic church, and died in 1578. His most celebrated poem is entitled “Regnum papisticum,” 1553, and 1559, 8vo. The former is the most rare edition, but not so complete as that of 1559, which sometimes contains two other pieces, the “Sylva Carminum,” and “Sylvula Carminum” “Pamachius Tragedia,” 1538, 8vo “Incendia sive Pyrgopolinices Tragedia,” 1538, 8vo; “Agricultura sacra,” 1551, 8vo; “Hieremias Tragedia,” 1551, 8vo; “Mercator Tragedia,” 1560, 8vo. There are two editions of the French translation of the “Converted Merchant,” 1558, 8vo, and 1561, 12mo, and a third 1591, 12mo, in which is Beza’s “Comedie du Pape malade.” All the above are scarce, and highly prized by collectors. Naogeorge also left commentaries on St. John’s Epistles, and several other works.

, an Irish Roman catholic divine, of great learning, was born in the county of Kildare in 1660, and educated at Naas, in that county. In 1684 he received priest’s orders in the town of Kilkenny, and the year following went to Paris to pursue his studies in the Irish college, of which he was made afterwards provisor for about seven years. He took the degree of LL. D. in 1694, in the college of Cambray, and returning to London two years after, was appointed tutor to the earl of Antrim. He was afterwards made parish priest of St. Michan’s in Dublin, in which station he continued till his death, March 3, 1738. His principal works, rather numerous, were of the controversial kind, in defence of popery against Mr. Clayton and others, who acknowledged his learning as well as the politeness of his style and moderation of his sentiments. It was this quality which enabled him to have his works printed both at Dublin and London without molestation. Those that are not strictly of the controversial kind were, 1 “The New Testament translated into English from the Latin, with marginal notes,” Lond. 1705, 1718, 8vo. 2. “A new History of the World; containing an historical and chronological account of the times and transactions from the creation to the birth of Christ, according to the computation of the Septuagint,” &c. Dublin, 1720, fol.

, a learned divine and antiquary, was born in 1740, at Norwich, of reputable parents. His father, who was of a Scotch family, had his son’s grammatical education completed at Amsterdam. Thence he was removed to Bene't college, Cambridge, where his ingenuous and open temper gained him the love and esteem of the whole society, who elected him a fellow, after he had taken his degree of B. A. in 1764. In 1767 he took the degree of M. A. and was frequently honoured for his application and proficiency in every branch of academic studies. Having entered into holy orders, he served the sequestration of Hinxton in Cambridgeshire for some years, to which he was presented by bishop Mavvson, and was junior proctor of the university in 1771. He was afterwards elected a fellow of the Society of Antiquaries, and became one of his majesty’s justices of peace for the county of Cambridge. In this situation he was eminently conspicuous for his correct knowledge and mild administration of the laws; and he filled the office of chairman at the sessions of Cambridge and Ely with moderation, justice, and impartiality, at once distinguishing himself as the gentleman, the lawyer, and the divine.

, a remarkable person of the society called Quakers, was born at Ardsley, near Wakefield, in Yorkshire, about 1616. His father was a husbandman, who had some estate of his own, and gave to his son such an education as enabled him to express himself with facility in his native tongue. James married and settled in Wakefield parish about 1638; and, in 1641, became a private soldier in the parliament army, in which he was afterwards made a quarter-master under major-general Lambert, but quitted it, on account of sickness, in 1649. Being convinced of the doctrines of the people called Quakers, by the means of George Fox, in 1651, the next year he believed himself divinely required to. quit his relations and go into the West, not knowing what he was to do there; but when he came there he had it given him what to declare; and thus he continued, not knowing one day what he was to do the next; but relying on that divine aid which he believed himself to receive.

, an eminent dissenting divine, and the historian of the Puritans, was born in London, Dec. 14, 1678, and educated at Merchant-Taylors’ school, of which he was head scholar in 1697. He appears to have then declined proceeding to St. John’s, Oxford, and determined to enter as a student in a dissenting academy, under the direction of the rev. Thomas Rowe. Three years after he removed, for the farther prosecution of his studies, to Holland, where he heard the lectures of Graevius and Burman, during two years, and afterwards passed a year at Leyden. Soon after his return to London, in 1703, he began to officiate as a preacher, and in 1706 succeeded Dr. Singleton as minister to a congregation at Loriners’ Hall. Of this congregation, which, for want of room, rmoved afterwards to a more commodious meeting in Jewinstreet, he remained pastor for thirty-six years, and was esteemed one of the most useful, laborious, and learned divines of his communion.

, an Oxford divine, was born at Yeate, in Gloucestershire, in 1519, and was educated under the care of his uncle Alexander Belsire, who was afterwards first president of St. John’s college, at Winchester school. From this he was removed to New college, Oxford, in 1538, and admitted fellow in 1540. He also took his degree of M. A. and six years afterwards was admitted into holy orders. He was reckoned an able divine, but was most noted for his skill in Greek and Hebrew, on which account sir Thomas White, the founder of St. John’s college, encouraged him by a yearly pension often pounds. His adherence to the popish religion induced him to go to the university of Paris, during king Edward the Sixth’s reign, where he took his degree of bachelor of divinity. On his return during Mary’s reign, he held the rectory of Thenford in Northamptonshire, and became chaplain to bishop Bonner but on the accession of queen Elizabeth, according to Dodd, he suffered himself to be deprived of his spiritualities, retired to Oxford, and entered himself a commoner in Hart-hall. He had not been long here before he professed conformity to the newly-established religion, and in 1559 was appointed Hebrew professor of the foundation of Henry VIII. in which office he remained until 1569. When first appointed he built lodgings opposite Hart-hall, joining to the westend of New college cloister, which were for some time known by the name of Neal’s lodgings. During queen Elizabeth’s visit to the university in 1566, he presented to her majesty, a ms. now in the British Museum, entitled “Rabbi Davidis Kimhi commentarii super Hoseam, Joellem, Amos, Abdiam, Jonam, Micheam, Nahum, Habacuc, et Sophonian; Latine redditi per Thomam Nelum, Heb. linguae profess. Oxonii; et R, Elizabethse inscripti.” He presented also to her majesty a little book of Latin verses, containing the description of the colleges, halls, &c.; and a few days after exhibited a map of Oxford, with small views very neatly drawn with a pen by Bereblock. These views, with the verses, were published by Hearne at the end of “Dodwell de parma equestri.” The verses are in the form of a dialogue between the queen and the earl of Leicester, chancellor of the university, and are not wanting in that species of pedantic flattery so frequently offered to her majesty. Neal, however, was never a conformist irr his heart, and in 1569 either resigned, or being known to be a Roman catholic, was ejected from his professorship, and then retired to the village of Cassington near Oxford, where he lived a private and studious life. Wood can trace him no further, but Dodd says that he was frequently disturbed while at Cassington on account of his religion, and being often obliged to conceal, or absent himself, went abroad. The records of Doway mention that one Thomas Neal, an ancient clergyman, who had suffered much in prison in England, arrived there June 1, 1578, and returned again to England January 7, 1580. How long he lived afterwards is uncertain. He was certainly alive in 1590, as appears by an inscription he wrote for himself to be put upon his tomb-stone in Cassington church, which also states that he was then seventy-one years old. In the British Museum, among the royal Mss. is another ms. of his, entitled “Rabbinicae qusedam Observationes ex praedictis commentariis.” Wood speaks of one of his names, of Yeate in Gloucestershire, who dying in 1590, his widow had letters of administration granted, and adds, “whether it be meant of our author I cannot justly say, because I could never learn that he was married.” But nothing can be more improbable than the marriage of -a man who had suffered so much for a religion that prohibits the marriage of the clergy, and who was so inveterate against the reformed religion, that we are told the fable of the Nag’s-head ordination was first propagated by him.

, a philosopher and divine of the Roman catholic persuasion, was born at London Sept. 10, 1713. His father possessed a considerable patrimony at Hilston, in the county of Monmouth, being of the younger or catholic branch of the Needham family, but died young, leaving only a small fortune to his four children. Our author, his eldest son, studied in the English college of Douay, where he took orders, and taught rhetoric for several years, but was particularly distinguished for his knowledge of experimental philosophy.

, a learned and pious English gentleman, was born June 22, 1656, at London. He was the son of Mr. John Nelson, a considerable Turkey merchant of that city, by Delicia his wife, sister of sir Gabriel Roberts, also a London merchant. His father dying when he was but two years old, he was committed to the care of his mother, and her brother sir Gabriel, who was appointed his guardian. His first education was at St. Paul’s school, London; but, after some time, his mother wishing to have him more under her eye, took him home to her house at Dryfield, near Cirencester, in Gloucestershire, and procured the learned Dr. George Bull, then rector of Suddington in that neighbourhood, to be his tutor. As soon as he was fit for the university, he was sent to Trinity college, Cambridge, first as pensioner, and afterwards was admitted a fellow commoner. It is not improbable, that Dr. (afterwards archbishop) Tillotson was consulted on this occasion, as he was intimately acquainted with the guardian, sir Gabriel Roberts: however, it is certain that Mr. Nelson was early known to that eminent divine, and very much esteemed by him.

From the Hague he arrived in England in 1691, confirmed in his dislike of the change of government. He had, while abroad, shewn his regard for king James by holding a correspondence with the earl of Melfort, his majesty’s ambassador to the pope, after the revolution; and now declared himself a nonjuror, and left the communion of the church of England, although, we think, without being fully decided. He had, indeed, consulted Tillotson, and followed his opinion, who thought it no better than a trick, detestable in any thing, and especially in religion, to join in prayers where there was any petition which was held to be sinful. On this subject, however, we shall soon find that Nelson changed his opinion. The friendship between him and Tillotson remained the same; and the good archbishop expired in his friend’s arms in 1694, after which Nelson was very instrumental in procuring Mrs. Tillotson’s pension from the crown to be augmented from 400l. to 600l. per annum. Mr. Nelson’s new character unavoidably threw him into new connections, among whom was Mr. Kettlewel), who had resigned his living at Coleshill in Warwickshire, on account of the new oaths, and afterwards resided in London. This pious and learned divine was of his opinion as to leaving the communion of the established church; yet persuaded him to engage in the general service of piety and devotion; observing to him, that he was very able to compose excellent books of that kind, which too would be apt to do more good, as coming from a layman. This recomdation was highly agreeable to Mr. Nelson; and indeed it was their agreement in this, rather than in state-principles, that first made Kettleweli admire our author, who, in return, is said to have encouraged Kettleweli to proceed in that soft and gentle manner, in which he excelled, in managing the nonjurors’ controversy; and animated him besides to begin and prosecute some things for the public good, which otherwise would not have seen the light. Mr. Kettlewell died in 1695, and left Mr. Nelson his sole executor and trustee in consequence of which he published his posthumous piece entitled “An Office for Prisoners,” &c. in 1697. He also published five other of his friend’s posthumous pieces, and furnished the chief materials for the account of his life afterwards.

, a non-conformist divine of considerable learning, was born at North Cowes, in the East Riding of Yorkshire, Dec. 26, 1621. He was educated at St. John’s College, Cambridge, where he resided seven years, and appears to have taken orders, as he preached soon after in various parts of his native county, and in 1650 succeeded Dr. Winter in the valuable living of Cottingham, near Hull. He appears also to have been for some years a lecturer at Leeds. In 1662 he was ejected for non-conformity, and after preaching occasionally in Yorkshire, for which he incurred the penalties of the law, he removed to London in 1675, and there preached privately for thirty years, to a congregation in Salisbury-court, Fleet-street. He died on his birth-day, Dec. 26, 1705, aged eighty-four, and was interred in the dissenters’ burying-ground, Bunhill Fields. He published a considerable variety of small treatises, mostly of the practical, and some of the controversial kind, the latter against popery and Arminianism; but the work for which he is best known, is his “History and Mystery of the Old and New Testament, logically discussed, and theologically improved,” 1690,4 vols. fol. To this Matthew Henry, in compiling his “Exposition,” is thought to owe considerable obligations. The style is indifferent, but, as Granger allows, “the reader will find some things well worth his notice.”

, from whom the sect of the Nestorians derive their name, was born in Germanica, a city of Syria, in the fifth century. He was educated and baptized at Antioch, and soon after the latter ceremony withdrew himself to a monastery in the suburbs of that city. When he had received the order of priesthood, and began to preach, he acquired so much celebrity by his eloquence and unspotted life, that in the year 429 the emperor Theodosius appointed him to the bishopric of Constantinople, at that time the second see in the Christian church. He had not been long in this office before he began to manifest an extraordinary zeal for the extirpation of heretics, and not above five days after his consecration, attempted to demolish the church in which the Arians secretly held their assemblies. In this attempt he succeeded so far, that the Brians, grown desperate, set fire to the church themselves, and with it burnt some adjoining houses. This fire excited great commotions in the city, and Nestorius was ever afterwards called an incendiary. From the Arians he turned against the Novatians, but was interrupted in this attack by the emperor. He then began to persecute those Christians of Asia, Lydia, and Caria, who celebrated the feast of Easter upon the 14th day of the moon; and for this unimportant deviation from the catholic practice, many of these people were murdered by his agents at Miletum and at Sardis. The time, however, was now come when he was to suffer by a similar spirit, for holding the opinion that “the virgin Mary cannot with propriety be called the mother of God.” The people being accustomed to hear this expression, were much inflamed against their bishop, as if his meaning had been that Jesus was a mere man. For this he was condemned in the council of Ephesus, deprived of his see, banished to Tarsus in the year 435, whence he led a wandering life, until death, in the year 439, released him from farther persecution. He appears to have been unjustly condemned, as he maintained in express terms, that the Word was united to the human nature in Jesus Christ in the most strict and intimate sense possible; that these two natures, in this state of union, make but one Christ, and one person; that the properties of the Divine and human natures may both be attributed to this person; and that Jesus Christ may be said to have been born of a virgin, to have suffered and died: but he never would admit that God could be said to have been born, to have suffered, or to have died. He was not, however, heard in his own defence, nor allowed to explain his doctrine. The zealous Cyril of Alexandria (see Cyril) was one of his greatest enemies, and Barsumas, bishop of Nisibis^ one of the chief promoters of his doctrines, and the co-founder of the sect. In the tenth century the Nestorians in Chaldsea, whence they are sometimes called Chaldaeans, extended their spiritual conquest beyond mount Imaus, and introduced the Christian religion into Tartary, properly so called, and especially into that country called Karit, and bordering on the northern part of China. The prince f that country, whom the Nestorians converted to the Christian faith, assumed, according to the vulgar tradition, the name of John, after his baptism, to which he added the surname of Presbyter, from a principle of modesty; whence it is said, his successors were each of them called Prester John, until the time of Jenghis Khan. But Mosheim observes, that the famous Prester John did not begin to reign in that part of Asia before the conclusion of the eleventh century. The Nestorians formed so considerable a body of Christians, that the missionaries of Rome were industrious in their endeavours to reduce them under the papal yoke. Innocent IV. in 1246, and Nicolas IV. in 1278, used their utmost efforts for this purpose, but without success. Till the time of pope Julius III. the Nestorians acknowledged but one patriarch, who resided first at Bagdat, and afterwards at Mousul; but a division arising among them in 1551, the patriarchate became divided, at least for a time, and a new patriarch was consecrated by that pope, whose successors fixed their residence in the city of Ormus, in the mountainous part of Persia, where they still continue distinguished by the name of Simeon; and so far down as the seventeenth century, these patriarchs persevered in their communion with the church of Rome, but seem at present to have withdrawn themselves from it. The great Nestorian pontiffs, who form the opposite party, and look with a hostile eye on this little patriarch, have, since 1559, been distinguished by the general denomination of Elias, and reside constantly in the city of Mousul. Their spiritual dominion is very extensive, takes in a great part of Asia, and comprehends also within its circuit the Arabian Nestorians, and also the Christians of St. Thomas, who dwell along the coast of Malabar. It is observed, to the honour of the Nestorians, that of all the Christian societies established in the East, they have been the most careful and successful in avoiding a multitude of superstitious opinions and practices that have infected the Greek and Latin churches* About the middle of the seventeenth century the Romish missionaries gained over to their communion a small number of Nestorians, whom they formed into a congregation or church, the patriarchs or bishops of which reside in the city of Amida, or Diarbekir, and all assume the denomination of Joseph. Nevertheless, the Nestorians in general persevere, to our own times, in their refusal to enter into the communion of the Romish church, notwithstanding the earnest entreaties and alluring offers that have been made by the pope’s legate to conquer their inflexible constancy.

, an English divine, was born at Wotton, in the parish of Stanton Lacy, near Lud'low in Shropshire, in 1694, and was educated at St. John’s college, Cambridge, where he took his degree of B. A. in 1714. He appears then to have left college, and became schoolmaster of Spalding, and minor-canon of Peterborough, where he was a joint-founder of “The Gentleman’s Society,” and became its secretary. He was afterwards prebendary of Lincoln, archdeacon of Huntingdon in 1747, and rector of Alwalton in Huntingdonshire, where he died Feb. 3, 1757, aged sixty-three. There is an inscription to his memory against the West wall of the North transept, in which he is styled D. D. In 1727, he communicated to the Spalding Society “An Essay on the invention of Printing and our first Printers,” and bishop Rennet’s donation of books to Peterborough cathedral. In the first leaf of the catalogue (3 vols. in folio, written neatly in the bishop’s own hand) is this motto “Upon the dung-­hill was found a pearl. Index librorurn aliquot vetustiss. quos in commune bonum congessit W. K. dec. Petriburg. 1712.” These books are kept with dean Lockyer’s, in the library of Lady-chapel, behind the high altar, in deal presses, open to the vergers and sextons. In a late repair of this church, which is one of the noblest monuments of our early architecture, this benefactor’s tomb-stone was thrust and half-covered behind the altar, and nothing marks the place of his interment. Mr. Neve was chaplain to, and patronised by Dr. Thomas, bishop of Lincoln, and published one sermon, being his first visitation-sermon, entitled “Teaching with Authority;” the text Matth. vii. 28, 29. Dr. Neve bore an excellent character for learning and personal worth. He married, for his second wife, Christina, a daughter of the rev. Mr. Greene, of Drinkstone, near Bury, Suffolk, and sister to lady Davers of Rushbrook. His son Timothy was born at Spalding, Oct. 12, 1724, and was elected scholar of Corpus Christi college, Oxford, where he proceeded M. A. 1744; and in 1747 was elected fellow. In 1753, he took his degree of B. D. and that of D. D. in 1758, and on being presented by the college to the rectory of Geddington in Oxfordshire, resigned his fellowship in 1762. He was also presented by Dr. Green, bishop of Lincoln, to the rectory of Middleton Btoney, in the same county. On the death of Dr. Randolph (father to the late bishop of London), in 1783, he was elected Margaret professor of divinity, at Oxford, and was installed prebendary of Worcester in April of that year. He was early a member of the Literary Society of Spalding. He died at Oxford Jan. 1, 1798, aged seventy-four, leaving a wife and two daughters.

Dr. Neve was an able divine and scholar, and had long filled his station with credit to himself and the university, of which he remained a member more than sixty years. In private life, the probity, integrity, and unaffected simplicity of his manners, endeared him to his family and friends, and rendered him sincerely regretted by all who knew him. He had accumulated a very considerable collection of books, particularly curious pamphlets, which were dispersed after his death. Most of them contain ms notes by him, which we have often found of great value. His publications were not numerous, but highly creditable to his talents. Among them was a sermon, on Act-Sunday, July 8, 1759, entitled “The Comparative Blessings of Christianity,” the text Ephes. iv. 8. “Animadversions on Philips’s Life of Cardinal Pole, Oxford, 1766,” 8vo. “Eight Sermons preached at the Lecture founded by the late Rev. John Bampton, M. A. Canon of Salisbury,” 1781, 8vo and after his death appeared “Seventeen Sermons on various subjects,” 1798, 8vo, published by subscription for his family.

, an eminent prelate, descended from a non-conformist family, was born at Barton-le-Clay, in Bedfordshire, April 10, 1729, and educated at Abingdon school. In 1745 he entered of Pembroke college, Oxford, but removed some time after to Hertford college, where he took his degree of M. A. in 1753, and became a tutor of considerable eminence. Among other pupils who preserved a high respect for his memory, was the late hon. Charles James Fox. In 1765 he took his degrees of B. D. and D. D. and was appointed chaplain to the earl of Hertford, then lord lieutenant of Ireland, who conferred on him, withiti a year, the see of Dromore. In 1775, he was translated to Ossoryj and in 1778 produced his first workj “An Harmony of the Gospels,” which involved him in a controversy with Dr. Priestley respecting the duration of our Lord’s ministry, Dr. Priestley confining it to one year, while the bishop extended its duration to three years and a half. In 1779 Dr. Newcome was translated to the see of Waterford; and in 1782 published “Observations on our Lord’s conduct as a divine Instructor, and on the excellence of his moral character.” This was followed, ia 1785, by “An attempt towards an improved version, a metrical arrangement, and an explanation of the Twelve Minor Prophets,” 4to, and in 1788, by “An attempt towards an improved version, a metrical arrangement, and an explanation of the prophet Ezekiel,” 4to. He published also about the same time “A Review of the chief difficulties in the Gospel history respecting our Lord’s Resurrection,” 4to, the purpose of which was to correct some errors in his “Harmony.” In 1792 he published at Dublin one of his most useful works, “Art historical view of the English Biblical translations; the expediency of revising by authority our present translation; and the means of executing such a work,” 8vo. Concerning the latter part of this scheme there are many differences of opinion, and in the learned prelate’s zeal to effect a new translation, he is thought, both in this and his former publications, to have been too general in his strictures on the old. He lived, however, to witness Dr. Geddes’s abortive attempt towards a new translation, and the danger of such a work falling into improper hands. For the historical part, the bishop is chiefly indebted to Lewis, but his arrangement is better, and his list of editions more easily to be consulted, and therefore more useful. Except a very valuable Charge, this was the last of Dr. Newcorae’s publications which appeared in his life-time. In January 1795 he was translated to the archbishopric of Armagh. He died at his house in St. Stephen’s Green, Dublin, Jan. 11, 1800, in the seventy-first year of his age; and was interred in the new chapel of Trinity college. Soon after his death was published his “Attempt towards revising our English Translation of the Greek Scriptures, or the New Covenant of Jesus Christ,” &c. The writer of his life in the Cyclopaedia says that this work “has been made the basis of an” Improved Version of the New Testament, published by a Society for the Promotion of Christian Knowledge, &c.“much to the mortification, as we have heard, of some of the archbishop’s relatives;” nor will our readers fail to sympathize with them, when they are told that this “Improved version” is that which has been so ably and justly censured and exposed by the Rev. Edward Nares, in his “Remarks on the Version of the New Testament lately edited by the Unitarians,” &c. 1810, 8vo. Archbishop Newcome’s interleaved Bible, in four volumes folio, is in the library at Lambeth-palace. He was, unquestionably, an excellent scholar, and well-qualified for biblical criticism; but either his zeal for a new version, or his views of liberality, led him to give too much encouragement to the attempts of those witb whom he never could have cordially agreed, and who seem to consider every deviation from what the majority hold sacred, as an improvement.

, an eminent English mathematician and divine, the grandson of John Newton, of Axmouth, in Devonshire, and the son of Humphrey Newton of Oundle, in Northamptonshire, was born at Oundle in 1622, and was entered a commoner of St. Edmund’s hall, Oxford, in 1637. He took the degree of B. A. in 1641; and the year following, was created master, in precedence to several gentlemen that belonged to the king and court, then residing in the university, on account of his distinguished talents in the higher branches of science. His genius being inclined to astronomy and the mathematics, he made great proficiency in these sciences, which he found of service during the times of the usurpation, when he continued stedfest to his legal sovereign. After the restoration he was created D. D. at Oxford, Sept. 1661, was made one of the king’s chaplains, and rector of Ross, in Herefordshire, in the place of Mr. John Toombes, ejected for non-conformity. He held this living till his death, which happened at Ross, Dec. 25, 1678. Mr. Wood gives him the character of a capricious and humoursome person; but whatever may be in this, his writings are sufficient monuments of his genius and skill in the mathematics. These are, 1. “Astronomia Britannica, &c. in three parts,” 1656, 4to. 2. “Help to Calculation; with tables of declination, ascension, &c.” 1657, 4to. 3. “Trigonometria Britannica, in two books,” 1658, folio one composed by our author, and the other translated from the Latin of Henry Gellibrand. 4, “Chiliades centum Logarithmorum,” printed with, 5. “Geometrical Trigonometry,” 1659. 6. “Mathematical Elements, three parts,” 1660, 4to. 7. “A perpetual Diary, or Almanac,” 1662. 8. “Description of the use of the Carpenter’s Rule,” 1667. 9. “Ephemerides, shewing the Interest and Rate of Money at six per cent.” &c. 1667. 10. “Chiliades centum Logarithmorum, et tabula partium proportionalium,” 1667. 11. “The Rule of Interest, or the case of Decimal Fractions, &c. part II.” 1668, 8vo. 12. “School-Pastime for young Children,” &c. 1669, 8vo. 13. “Art of practical Gauging,” &c. 1669, 14. “Introduction to the art of Rhetoric,” 1671. 15. “The art of Natural Arithmetic, in whole numbers, and fractions vulgar and decimal,” 1671, 8vo. 16. “The English Academy,” 1677, 8vo. 17. “Cosmography.” 18. “Introduction to Astronomy.” 19. “Introduction to Geography,” 1678, 8vo.

, a Latin poet, divine, schoolmaster, and physician of the sixteenth century, was the eldest son of Edward Newton, of Butley, near Presbury in Cheshire. He was educated at Macclesfield in the same county, under Brownswerd, a schoolmaster of considerable fame. Newton preserved so great a regard for him, as to erect a monument to his memory in Macclesfield church, lyith an inscription which concludes with these lines:

, an English divine of great learning and merit, was the son of John Nichols, of Donington, in Bucks, an eminent counsellor, and was born, in 1664. He was educated at St. Paul’s school, London, whence, in 1679, he went to Magdalen hall, Oxford. He removed afterwards to Wadham college, where he took the degree of B. A. Nov. 27, 1683; but being admitted probationer- fellow of Merton college in October 1684, he completed his degree of M. A. there on June 19, 1688. About that time he entered into holy orders, became chaplain to Ralph earl of Montague, and in September 1691, rector of Selsey, near Chichester, in Sussex. He was admitted B. D. July 2, 1692, and D. D. Nov. 29, 1695. After a life entirely devoted to piety and study, we find him, in the close of it, thus describing his situation, in a letter to Robert earl of Oxford:

"I was in hopes that her majesty would have bestowed the prebend of Westminster upon me, being the place where I live, and that I might be nearer to books, _to finish my work on the liturgy and articles, for which she was pleased to tell to me, with her own mouth, she would consider me. My good lord, I have taken more pains in this matter than any divine of our nation, whjch I hope may bespeak the favour of a church-of-England ministry. Therefore I most humbly beseech your lordship for your interest for the next prebend of that church (if this be disposed of) that shall be void; for if I had merited nothing, my circumstances want it. I am now forced on the drudgery of being the editor of Mr. Selden’s books, for a little money to buy other books to carry on my liturgical work. I have broken my constitution by the pains of making my collections myself throughout that large work, without the help of an amanuensis, which I am not in a condition to keep, though the disease of my stomach (being a continual cholic of late, attended by the rupture of a vein) might plead pity, and incline my superiors not to suffer me all my days to be a Gibeonite in the church without any regard or relief. Pray f my lord, represent my case to the queen; and I shall never be wanting to make my most ample acknowledgment for so great a favour. I could long since have made my way to preferment without taking all this pains, by a noisy cry for a party; but as this has been often the reproach, and once the ruin of our clergy, so I have always industriously avoided it, quietly doing what service I could to the church I was born in, and leaving the issue thereof to God’s Providence, and to the kind offices of some good man, who some time or other might befriend me in getting some little thing for me to make my circumstances easy, which is the occasion that your lordship has the trouble of this application, from,

That he deserved more attention, will appear from the following list of his useful publications. 1. “An Answer to an Heretical Book called `The naked Gospel,' which was condemned and ordered to be publicly burnt by the Convocation of the University of Oxon, Aug. 19, 1690, with some Reflections on Dr. Bury’s new edition of that book,” 1691, 4to. 2. “A short History of Socinianism,” printed with the answer before-mentioned; and dedicated to his patron the earl of Montague. 3, “A Practical Essay on the Contempt of the World,” 1694, 8vo, inscribed to “sir John Trevor, master of the rolls,” to whom the author acknowledges his obligations for “a considerable preferment, bestowed in a most obliging and generous manner.” 4. “The Advantages of a learned Education,” a sermon preached at a school-feast, 1698, 4to. 5. “The Duty of Inferiors towards their Superiors, in five practical discourses; shewing, I. The Duty of Subjects to their Princes. II. The Duty of Children to their Parents. III. The Duty of Servants to their Masters. IV. The Duty of Wives to their Husbands. V. The Duty of Parishioners and the Laity to their Pastors and Clergy. To which is prefixed a dissertation concerning the divine right of Princes,” 1701, 8vo. 6. “An Introduction to a Devout Life, by Francis Sales, bishop and prince of Geneva; translated and reformed from the Errors of the Romish edition. To which is prefixed, a Discourse of the Rise and Progress of the Spiritual Books in the Romish. Church,” 1701, 8vo. 7. “A Treatise of Consolation to Parents for the Death of theirChildren written upon the occasion of the Death of the Duke of Gloucester and addressed to the most illustrious Princess Anue of Denmark,” 1701, 8vo. 8. “God’s Blessing on Mineral Waters;” a Sermon preached at the chapel at Tunbridge Wells,“1702, 4to. 9.” A Conference with a Theist, in five parts; dedicated to the Queen’s most excellent Majesty,“1703, 8vo; of which a third edition, with the addition of two Conferences, the one with a Machiavelian, the other with an Atheist, all carefully revised and prepared for the pres$ by the author, was published in 1723, 2 vols. 8vo. This was particularly designed, says Leland, by the learned and ingenious author, in opposition to the” Oracles of Reason,“published by Blount; and he has not left any material part of that work unanswered. 10.” A Practical Essayon the Contempt of the World; to which is prefixed, a Preface to the Deists and vicious Libertines of the Age,“1704, 2d edit. 8vo. 11.” The Religion of a Princes shewing that the Precepts of the Holy Scriptures are the best maxims of Government,“1704, 8vo, in opposition to Machiavel, Hobbes, c. and written when the queen gave up the tenths and first fruits to the inferior clergy. 12.” Defensio Ecclesiae Anglicanae,“1707, 12mo. 13.” A Paraphrase on the Common Prayer, with Notes on the Sundays and Holidays,“1708, 8vo. 14.” Afflictions the lot of God’s children, a Sermon on the Death of Prince George,“1709, 8vo. 15.” A Comment on the Book of Common Prayer, and Administration of the Sacraments,“&c. 1710, folio. This volume has the royal licence prefixed, and a list of more than 900 subscribers. In his dedication to the queen, he notices, as what never happened before, that all the copies were bespoke or paid for before the day of publication. It still continues to be printed in 8vo. The late sir James Stonhouse, in a letter to the rev. Thomas Stedman, dated 1793, says of this work,” I would have you recommend it to every family in your parish as it will shew them the use of the common prayer and psalms, as read in our churches, and be a standard book from father to son.“16.” A Supplement to the Commentary on the Book of Common Prayer,“1711, folio. In the preface to this supplement, Dr. Nichols mentions” a long fit of illness with which God had pleased to visit him, and a very unestablished state of health both before and after it.“This illness appears soon to have ended in his death. 17.” Historic Sacroe Libri VII. Ex Antonii Cocceii Sabellici Eneadibus concinnatum, in usum Scholarurn et Juventutis Christianae,“1711, 12mo. 18” A Commentary on the first fifteen, and part of the sixteenth Articles of the Church of England,“1712, fol. 39.” A Defence of the Doctrine and Discipline of the Church of England; first written in Latin, for the use of foreigners, by William Nichols, D. D. and translated into English by himself,“1715, 12mo. Dr. Nichols was reckoned a very excellent scholar, and was known abroad as well as at home by the learned correspondence he kept with foreigners of eminence. A volume of such correspondence with JaUlonski, Osterwald, Wetstein, &c. was presented by his widow Catharine Nichols to the archbishop of Canterbury, Oct. 28,* 1712, to be deposited either in Lambeth or St. Martin’s library, and is now among the valuable Mss. at Lambeth, No. 676. He died in the end of April 1712, and was buried in St. Swithin’s church May 5. It may not be improper to distinguish this pious divine from his name-sake William Nichols, M. A. and rector of Stockport, in Cheshire, who was a student of Christ church, Oxford, and. published, 1.” De Literis jnventis Libri sex ad illustrissinuum Principem Thomam, Herbertum, Pembrokiae Comitem,“&c. 1711, 8vo. 2.” Oratio corarn venerabili Spcietate promovenda Religione Christiana habita Londini, Dec. 29, 171.&,“12mo; and, 3.” Περι Αρχων Libri Septem. Accedunt Liturgica," 1717, 12mo.

, a learned doctor of the Sorbonne, and Dominican, was born in 1594, at Monza, a village in the diocese of Verdun, near Stenay. After taking a doctor’s degree in 1632, he taught theology in tl?e house of his order at Paris, for about twenty years. He was elected prior in 166 1, and died May 7, 1673, aged seventyeight. He was the editor of a good edition of the “Summary” of St. Thomas, with notes, and of all that doctor’s works, Lyons, 1660, 19 vols. fol. He also published five Dissertations on several points of ecclesiastical discipline, againstM.de Launoi, 12mo; “Judicium, seu censorium suffragium de propositions Antonii Arnaldi,” &c. 4to, which last he likewise published in French by the title of “Avis deliberatif,” &c. 4to. This relates to the much contested proposition of M. Arnauld, that “Grace failed in St. Peter,” and it was answered by M. Arnauld, Nicole, and de la Lane. He was the author of other works, in which are some singular opinions, but which are now of little consequence. He must, however, be distinguished from Philip Nicolai, a learned divine, who died in 1608, and from Melchior Nicolai, a celebrated professor of divinity at Tubingen, who died in 1659. Both these wrote commentaries and controversial treatises, noticed in “Freheri Theatrum,” and our other authorities.

, a celebrated French divine, was born at Chartres, Oct. 6, 1625. He was the son of John Nicole above mentioned, who, discovering him to be a youth of promising talents, gave him his first instructions in grammar, and so grounded him in classical knowledge, that at the age of fourteen he was qualified to go to Paris, and commence a course of philosophy; and at its completion, in about two years, he took the degree of M. A. July 23, 1644. He afterwards studied divinity at the Sorbonne, in 1645 and 1646 and, during this course, learned Hebrew, improved himself farther in Greek, acquired a knowledge of Spanish and Italian. He also devoted part of his time to the instruction of the youth put under the care of messieurs de Port-royal. As soon as he had completed three years, the usual period, in the study of divinity,he proceeded bachelor in that faculty in 1649, on which occasion he maintained the theses called the Tentative, He afterwards prepared himself to proceed a licentiate;, but was diverted from it by the dispute which arose about the five famous propositions of Jansenius, added to his connections with Mr. Arnauld. By this means he was at more leisure to cultivate his acquaintance with gentlemen of the Port-royal, to which house he now retired, and assisted Mr. Arnauld in several pieces, which that celebrated divine published in his own defence. They both went to M. Varet’s house at Chatillon near Paris, in 1664, and there continued to write, inconcert. Nicole afterwards resided at several places, sometimes at Port-royal, sometimes at Paris, &c. He was solicited to take holy orders but, after an examination of three weeks, and consulting with M. Pavilion, bishop of Aleth, he remained only a tonsured priest. It has been asserted by some, that having failed to answer properly when examined for the subdeaconship, he considered his being refused admission to it, as a warning from heaven. He continued undisturbed at Paris till 1677, when a letter which he wrote, for the bishops of St. Pons and Arras, to pope Innocent XI. against the relaxations of the casuists, drew upon him a storm, that obliged him to withdraw. He went 6rst to Chartres, where his father was lately dead; and, having settled his temporal affairs, he repaired to Beauvais, and soon after took his leave of the kingdom, in 1679. He retired first to Brussels, then went to Liege, and, after that, risited Orval, and several other places. A letter, dated July 16, 1679, which he wrote to Harlai, archbishop of Paris, facilitated his return to France: and Robert, canon of the church of Paris, obtained leave of that archbishop, some time after, for Nicole to come back privately to Chartres. Accordingly he repaired immediately to that, city, under the name of M. Berci, and resumed his usual employments. The same friend afterwards solicited a permission for him to return to Paris, and having obtained it at length in 1683, he employed his time in the composition of various new works. In 1693, perceiving himself to be grown considerably infirm, he resigned a benefice, of a very moderate income, which her had at Beauvais; and after remaining for about two years more in a very languishing state, died of the second stroke of an apoplexy, Nov. 16, 1695, aged 70 years.

, an heresiarch, who appeared in the third century, was a native of Smyrna, originally an obscure man, and of mean abilities. He affirmed, that the Supreme God, whom he called the Father, and considered as absolutely indivisible, united himself to the man Christ, whom he called the Son, and was born, and crucified with him. From this opinion, Noetus and his followers were tlistinguished by the title of Patripassians, i. e. persons who believed that the Supreme Father of the universe, and not any other divine person, had expiated the guilt of the human race. For these opinions he and his followers were expelled the church.

, an eminent Danish divine, was born June 22, 1626, at Hoybia, in Scania; and, after acquiring some grammatical and classical knowledge at Lunden, was removed to the university of Copenhagen in 1644, and continued there till 1650; when he was made rector of the college at Landscroon. He took the degree of master of arts the following year; and, in 1654, for farther improvement, made the tour of Germany, visited several universities there, and became acquainted with the most learned persons of that time. From Germany he continued his route to Holland, England, and France, and returned to Denmark in 1657. Hence, after a residence of only three months, he went to pursue his studies at Leyden and Franeker. In 1660, the lord of Gerstorff, master of the palace of Denmark, appointed him tutor to his children; and, in 1644, he obtained the chair of professor of divinity at Copenhagen, probably by the interest of this nobleman. Noldius, entering into holy orders, was made minister, and obtained the professor’s chair of divinity at Copenhagen, in which city he died, Aug. 22, 1683. He wrote several books, as “Concordantiae particularum Hebraeo-Chaldaicarum Veteris Testament!,” an excellent work, the best edition of which is that of Jena, 1734, 4to. “Historia Iduinsea, seu de Vita et gestis Herodum Diatribse.” “Sacrarum Historiarum et Antiquitatum Synopsis.” “Leges distinguendi seu de Virtute et Vitio distinctiones.” “Logica,” &c.

, a learned English divine and Platonic philosopher, was born in 1657, at Collingborne-Kingston, in Wiltshire, of which place his father, Mr. John Norris, was then minister. After being educated in grammar, &c, at Winchester school, he was entered of Exeter college in Oxford in 1676; but was elected fellow of All Souls in 1680, soon after he had taken his degree of bachelor of arts. From his first application to philosophy, Plato became his favourite author; by degrees he grew deeply enamoured with beauties in that divine writer, as he thought him, and took an early occasion to communicate his ideal happiness to the public, by printing an English translation of a rhapsody entitled “Effigies Arnoris,” but which he called “The Picture of Love unveiled,” in 1682. He commenced master of arts in 1684, and the same year opened a correspondence with that learned mystic Dr. Henry More, of Christ’s college in Cambridge, and with those learned females, lady Masham, and Mrs. Astell.

As to his character, he had a tincture of enthusiasm in his composition, which led him to imbibe the principles of the idealists in philosophy, and the mystics in theology; and the whole turn of his poetry shews that enthusiasm made him a poet. As an idealist, he opposed Locke, and adorned Malebranche’s opinion, of seeing all things in God, with all the advantages of style, and perspicuity of expression. A late writer who appears to have studied his works with almost the same enthusiasm that inspired them, says, that " in metaphysical acumen, in theological learning, and in purity of diction, Mr. Norris acknowledges no superior. Mr. Locke, the reputed discoverer of the true theory of the mind, does not rank higher in that peculiar branch of science than our penetrating divine; for if his reply to Locke’s Essay on Human Understanding be critically considered, it will be found to detect many fundamental errors in that celebrated treatise.

“As the pious and sincere Christian, as the fervent and zealous divine, Norris is above praise. The pure morality which breathes through his discourses, the seraphic fire which glows in his aspirations, may be too refined, may be too warm for the cool and rational taste of the present day; but the ardency of this divine heat is a strong proof of the natural sensibility of his heart, and of the. sincerity of his religious professions. Nor is the genius of Norris, as a poet, at all inferior to that of his contempqraries; specimens of genuine poetry, whose fire and sublimity are barely excelled by the Paradise Lost, are displayed in his Miscellanies.”

His works were, 1. “The picture of Love unveiled,” already mentioned. 2. “Hierocles upon the golden verses of the Pythagoreans,” Oxford, 1682, 8vo. 3. “An idea of Happiness, in a letter to a friend, inquiring wherein the greatest happiness attainable by man in this life doth consist,” London, 1683, 4to. 4. “A Murnival of Knaves; or Whiggism plainly displayed and burlesqued out of countenance,” London, 1683, 4to. 5. “Tractatus adversus Reprobationis absolutae Decretum, nova methodo & snccinctissimo compendio adornatus, & in duos libros digestus,” London, 1683, 8vo. What follows in this treatise after the third chapter of the second book, is a declamation spoken in the public schools, commending the Roman senate for banishing all mathematicians out of their dominions. 6. “Poems and discourses occasionally written,” Lond. 1684, 8vo. 7. An 'English translation of the four last books of “The institution and life of Cyrus,” from Xenophon, Lond. 1685, 8vo. The four first books were translated by Mr. Francis Digby, of Queen’s college. 8.“A collection of Miscellanies, consisting of Poems, Essays, Discourses, and Letters occasionally written,” Oxford, 1637, 8vo. The fifth edition, carefully revised, corrected, and improved by the author, was printed at London, 1710, in 8vo. - This has been the most popular of all his works, and affords the picture of a truly amiable mind. 9. “The theory and regulation of Love, a moral essay,” Oxford, 1688, 8vo. 10. “Reason and Religion; or the grounds and measures of Devotion considered from the nature of God and the nature of man, in several contemplations. With exercises of devotion applied to every contemplation,” Lond. 1689, 8vo. 11. “Reflections upon the conduct of human life with reference to the study of learning and knowledge; in a letter to the excellent lady, the lady Mashana,” Lond. 1690, 8vo. To which is subjoined a “Visitation sermon on John xi. 15. preached at the Abbey Church at Bath, July the 30th, 1689. The” Reflections*' were reprinted with large additions, in 1691, 8vo. 12. “Christian blessedness; or discourses upon the Beatitudes of our Lord and Saviour 4 Jesus Christ,” Lond. 1690, 8vo; to which he subjoined, “Cursory reflections upon a book called e An Essay concerning Human Understanding.'” 13. “The charge of Schism continued; being a justification of the author of * Christian Blessedness,' for his charging the Separatists with Schism, notwithstanding the toleration. In a letter to a city friend,” Lond. 1691, 12mo. 14. “Practical discourses upon several divine subjects, vols. II. and III.” The third volume was printed in 1693, 8vo. 15. “Two treatises concerning the divine light. The first being an answer to a letter of a learned Quaker (Mr. Vickris), which he is pleased to call A just reprehension to John Morris for his unjust reflections on the Quakers in his book entitled Reflections upon the conduct of human life, &c. The second being a discourse concerning the grossness of the Quakers’ notion of the light within, with their confusion and inconsistency in explaining it,” Lond. 1692, 8vo. 16. “Spiritual counsel; or the father’s advice to his children,” Lond. 1694, 8vo; which was at first composed, as he observes in the Advertisement before it, for the use of his own children. 17. “Letters concerning the Love of God, between the author of the `Proposal to the Ladies,' and Mr. John Norris wherein his Jate discourse, shewing that it ought to be intire and exclusive of all other loves, is further cleared and justified,” Lorid. 1695, 8vo. The second edition, corrected by the authors, with some few things added, was printed at London, 1705, fcvo. The lady, whose letters are published in this collection, was Mrs. Astell. 18. “Practical Discourses; vol. IV.” Lond. 1698, 8vo. To which he subjoined “An Admonition concerning two late books, called ‘ A Discourse of the Love of God,’” &c. 19. “An Essay towards the Theory of the Ideal or Intelligible World; considering it absolutely in itself. Part I.” Lond. 1701, 8vo. “The Second Part, being the relative part of it; wherein the intelligible World is considered with relation to human understanding; whereof some account is here attempted and proposed,” was printed at London, 170*, 8vo. 20. “A Philosophical Discourse concerning the Natural Immortality of the Soul, wherein the great question of the Soul’s Immortality is endeavoured to be rightly stated and cleared,” Lond. 1708, 8vo. Mr. Dodweli returned an Answer to this piece, in the Appendix to his book entitled “The natural Mortality of the Human Souls clearly demonstrated from the Holy Scriptures, and the concurrent Testimonies of the Primitive Writers,” Lond. 1708, 8vo. 21. “A Treatise concerning Christian Prudence; or the Principles of Practical Wisdom fitted to the use of Human Life, designed for the better Regulation of it,” Lond. 1710, 8vo. 22. “A Practical Treatise concerning Humility; designed for the Furtherance and Improvement of that great Christian Virtue, both in the Minds and Lives of Men,” Lond. 8vo. There are some of his letters to Mrs. Thomas, in “Pylades and Corinna,” vol. II. p. 199.

, an eminent English divine, and the last surviving father of the English Reformation, descended from an ancient family of Norman origin, was the son of John Nowejl, esq, of Read, in the parish of Whailey, a,nd county of Lancaster. This gentleman, who was twice married, had, by his first wife, Dowsabel, daughter of Robert Hesketh, esq. of Rufford, in Lancashire, an only son, Roger Noweli, whose issue male, in a direct line, enjoyed the family estates for more than two centuries. By his second wife, Elizabeth, daughter of Mr. Kay of Rachdale, he had four sons, Alexander, the subject of this article, Laurence, Robert, and Nicholas; and several daughters. Alexander was born in 1507 or 1508, at Readhall, anciently Rivehead or Riverhead, a mansion on the Calder, a tributary branch of the Ribble. A view of this his birth-place, as it stood in 1750, is given in Mr. archdeacon Churton’s “Life of Alexander Noweli,” a work which has furnished the substance of this sketch.

On the accession of queen Elizabeth, Nowell returned to England, and was soon fixed upon, with Parker, Bill, Whitehead, Pilkington, Sandys, &c. to be promoted to the chief preferments then vacant. His first employment seems to have been that of one of the commissioners for visiting the various dioceses, in order to introduce such regulations as might establish the Reformation. One of these commissions, in which NowelL's name appears, was dated July 22, 1559. In December of that year, he was appointed chaplain to Grindal, and preached the sermon on the consecration of that divine to the bishopric of London. Preferments now began to flow in upon him. On Jan. 1, 1559-60, Grindal collated him to the archdeaconry of Middlesex; in February, archbishop Parker gave him the rectory of Saltwood, with the annexed chapel of Hythe, in Kent, and a prebend of Canterbury. Saltwood he resigned within the year, as he did a prebend of St. Peter’s Westminster, then erected into a collegiate church; but was promoted to the deanery of St. Paul’s in November 1560, and about the same time was collated to the prebend of Wildland or Willand in the same church.

Towards the close of 1562, his patron Grindall, bishop of London, collated him to the valuable rectory of Great Hadham, in Hertfordshire, where the ample tithe-bara which he built still remains. Nowell was one of those eminent men mentioned by Isaac Walton, who were fond of angling; and to enable him more commodiously to indulge in this amusement, Dr. Sandys, the succeeding bishop of London, conferred on him a grant of the custody of the river, within the manor of Hadham, with leave to take fish, and to cut down timber, to make pits and dams, free of all expence whatsoever. When the memorable convocation, in which the Articles of Religion were revised and subscribed, met in 1563, Nowell was chosen prolocutor of the lower house. Among other more important matters, rites and ceremonies were warmly agitated in this house. On this occasion, Nowell, with about thirty others, chiefly such as had been exiles during queeu Mary’s reign, proposed that some other long garment should be used instead of the surplice, or that the minister should, in time of divine service, use the surplice only; that the sign of the cross should be omitted in baptism, and that kneeling at the holy communion should be left to the discretion of the ordinary; that saints’ days should be abrogated, and organs removed. But the majority would allow of no alterations in the liturgy or rules of Edward the Sixth’s service-book (knowing the wisdom, deliberation, and piety, with which it had been framed) as it was already received and enforced by the authority of parliament, in the first year of the queen. During the plague, the ravages of which this year were very extensive, he was appointed to draw up a homily suitable to the occasion, and a form of prayer for general use, both of which were set forth by the queen’s special commandment, July 10, 1563.

, an eminent classical scholar, editor, and antiquary, the son of a schoolmaster of Strasburgh, was born in that city Aug. 7, 1735. He entered the university in 1750, and applied with great assiduity to the usual studies, but his particular attention was directed to the lectures of the celebrated Schcepflin, who was so well pleased with his ardour for instruction, that he permitted him the use of his excellent library, and his cabinet of antiquities, and there he imbibed that taste for investigating the monuments of ancient times, which, became the ruling passion of his life. In 1757 he afforded the first indication of this, by sustaining a thesis on the ancient rites in burial, “Dissertatio philologica de veterum ritu condiendi inortuos.” During three subsequent years he studied theology, but apparently rather as a philologer than a divine; and when Dr. Kennicott was endeavouring to procure the variations of the 'Hebrew text of the Old Testament from all Europe, Oberlin collated for him four manuscripts in the library of the university of Strasburgh, of which he afterwards, in his “Miscellanea Literaria Argentoratensia,” published a description with specimens. In 1755 he became assistant to his father in the school which he taught at Strasburgh, and afterwards succeeded him in that situation, but his ambition was a professorship in the university, which, however, notwithstanding his growing reputation, he did not obtain for many years.

, a German divine, and eminent among the reformers of the church, was born in 1482, according to Dupin at Auschein in Switzerland, but others say at Weinsberg in Francouia, which is more probable, as it is only five miles from Heilbrun, where he went to school. His father intended to breed him a merchant; but, changing that resolution, devoted him to letters. He was sent first to the school of Heilbran, and thence removed to the university of Heidelberg, where he took the degree of bachelor of philosophy, at fourteen years of age. He went next to Bologna; but, the air of Italy not agreeing with him, he returned in six months to Heidelberg, and applied himself diligently to divinity. He turned over the works of Aquinas, Richard, and Gerson; but did not relish the subtleties of Scotus, and the scholastic disputations. He soon, however, acquired a reputation for learning, which, with his personal virtues, induced prince Philip, the elector Palatine, to chuse him preceptor to his youngest son: after discharging which office some time, he became tired of the gaieties of a court, and resumed his theological studies. On his return home, he was presented to a benefice in the church; but, not then thinking himself sufficiently qualified for such a charge, he quitted it, and went to Tubingen, and afterwards to Stutgard, where he improved himself in the Greek under Reuchlin, having learned Hebrew before at Heidelberg, and after this ventured to take possession of hte living.

, an English divine, was born at Manchester, in 1716, and was educated at the free-school there. In 1733 he was admitted a poor scholar of King’s college, Cambridge, whence he removed for a Manchester exhibition to St. John’s in 1736. In the following year he took the degree of B. A. and in 1739 was elected fellow. He was ordained deacon at Chester in 1740; and in the following year he took his degree of M. A. and was ordained priest by the bishop of Lincoln. In 1744 he was elected master of the free-school at Halifax in Yorkshire. In 1753 he resigned his school, and went to reside at Cambridge; and at the ensuing commencement he took the degree of D. D. The late duke of Newcastle, who was chancellor of the university, having been present at the exercise he performed for the degree, was so much satisfied with it, that he soon after presented him with the vicarage of Damerham in Wiltshire, which was tenable with his fellowship. In 1764, Dr. Ogden was appointed Woodwardian professor. In June 1766 he was presented to the rectory of Lawford in Essex, and in the following month to that of Stansfield in Suffolk. He died March 23, 1778, in the sixty-second year of his age, and was buried in St. Sepulchre’s church, Cambridge, of which he had the cure, and where he preached most of his published sermons. In common life there was a real or apparent rusticity attending Dr. Ogden’s address, which disgusted those who were strangers to his character; but this prejudice soon wore off, as the intimacy with him increased; and, notwithstanding the sternness, and even ferocity, he would sometimes throw into his countenance, he was in truth one oC the most humane and tender-hearted men ever known. To his relations who wanted his assistance, he was remarkably kind in his life, and in the legacies he left them at his death. His father and mother, who both lived to an exceeding old age, owed almost their whole support to his piety. During the latter part of Dr. Ogden’s life he laboured under much ill health. About a year before he died he was seized with a paralytic fit as he was stepping into his chariot, and was judged to be in immediate and extreme danger, but he sustained this shock with cheerfulness, and calmly gave the necessary orders on the event of his dissolution. Such is the character given of Dr. Ogden by his learned friend Dr. (afterwards bishop) Halifax, Originally prefixed to an edition of his “Sermons, with a Vindication of his Writings against some late Objections,” 1780, 2 vols. 8vo. It seems to be fully confirmed by the testimony of two Cambridge gentlemen of very opposite sentiments, Mr. Cole, to whom we are so often indebted for memoranda of the eminent men of that university, and Mr. Gilbert Wakefield. The latter, who heard Dr. Ogden preach most of the discourses since published, says that “his person, manner, and character of composition, were exactly suited to each other. He exhibited a large Black, scowling, grisly figure, a ponderous body with a lowering visage, embrowned by the horrors of a sable perriwig. His voice was growling and morose; and his sentences desultory, tart, and snappish.” Mr. Wakefield adds that his “uncivilized appearance, and bluntness of demeanour, were the grand obstacles to his elevation in the church.” The duke of Newcastle would have brought him to court to prefer him; but found, as he expressed it, that the doctor was not a producible man. In all these particulars Mr. Cole agrees, as in some other singularities. Mr. Cole informs us that Dr. Ogden’s father had been in the army, and when he retired lived at Mansfield, where he married. Some time before his death he went to Mansfield, and put up, a monument to his father, in gratitude for having given him a good education, as he expressed it, and left the bulk of his fortune to the family into which his father married. His Arabic books he left to Mr, Craven, of St. John’s, the Arabic professor, who very disinterestedly refused the residuary legateeship, which Dr. Ogden had long designed for him. Dr. Ogden’s reputation as a divine rests on two small volumes of sermons, collected by Dr. Halifax, whose “Vindication” of them, above mentioned, respects the remarks of Mr. Mainwaring, in a “Dissertation” on the composition of sermons, prefixed to his own sermons, 1780, 8vo. Dr. Halifax’s vindication is warm, zealous, and friendly, like his character of Dr. Ogden, but not altogether satisfactory as to the principal objections to the style of his author; and even if allowed to be elegant, Dr. Ogden’s sermons are of very slight texture, and rather hortatory than instructive or doctrinal.

, a learned civilian, was born at Dantzic May 4, 1631. His father originally intended him for commercial life, and sent him to Holland with that view; but as he betrayed a stronger inclination to study, and employed all his leisure hours in acquiring knowledge that could be of no use in trade, he was permitted to enter upon a regular course of academic instruction at Leyden. At this university, which he entered in 1650, he was enabled to profit by the instructions of those learned contemporaries, Salmasius, Daniel Heinsius, Boxhornius, Golius, &c. and he had not been here above two years before he published an excellent edition of Minutius Felix, in quarto, dedicated to Christina queen of Sweden. Both Niceron and Morhoff accuse him of plagiarism in this work; but Chaufepie defends him, and apparently with justice. Besides the belles-lettres, he studied law, both at Leyden and Utrecht, and took his doctor’s degree at the former in 1654. Next year he visited England and France, and meant to have proceeded to Italy; but hearing at Geneva that the plague raged there, he went a second time to England and France, and returned to Holland in 1657. He afterwards resided, partly at Utrecht, and partly at Leyden and the Hague, until 1667, when he was appointed professor of law at Grofiingen. The conformity of his ideas with those of Puffendorf occasioned a great intimacy between them. Oisel accumulated a large library, a catalogue of which was published about the time of his death, which happened June 20, 1686. His other works were principally an edition of Aulus Gellius, Leyden, 1666, 8vo, and a treatise entitled “Thesaurus selectorum numismatum antiquorum aere expressorum,” Amst. 1677, 4to, a curious and scarce performance; but originally suggested to him by some booksellers who had purchased the plates of a similar work in German by Joachim Oudaan, and requested Oisel to illustrate them in the Latin language. He had a nephew Philip Oisel, a divine, who published some works on the Hebrew accents and on. the Decalogue.

, a learned, but somewhat enthusiastic divine, was born in 1718, and educated at the Charter-house, and at St. John’s college, Cambridge, where he proceeded B. A. 1739. At this time he appears to have conceived those notions which interrupted his regular ad*­vancement, and was ordained deacon in the Moravian church. He afterwards offered himself as a candidate for priest’s orders in the church of England; but, when the bishop intimated the invalidity of his first orders, Mr. Okely would not be ordained priest on such terms, and therefore adhered, through life, to the Moravian congregations, and was highly esteemed by the few who lived in communion with him, on account of his piety, benign temper, and liberal sentiments. He died at Bedford May 9, 1794, in his seventy-sixth year. The peculiar turn of his mind may be understood from the titles of his publications: 1. A translation from the High Dutch, of “Twenty-one Discourses, or Dissertations, upon the Augsburgh Confession, which is also the Brethren’s Confession of Faith, delivered by the ordinary of the Brethren’s Churches before the seminary,” &c. 1754, 8vo. 2. “Psalmorum aliquot Davidis Metaphrasis Graeca Joannis Serrani,” &c. 1770, 12mo. 3. “The Nature and Necessity of the new creature in Christ, stated and described, according to the heart’s experience and true practice, by Johanna Eleanora de Mellari translated from the German,” 1772, 8vo, 4, “The divine visions of John Englebrecht,” 1781, 2 vols. 8vo. 5. “A faithful Narrative of God’s gracious dealings with Kiel,” 1781, 8vo. 6. “A Display of God’s Wonders, done upon the person, &c. of John Englebrecht,” &c. 1781. 7. “The indispensable necessity of Faith, in order to the pleasing God being the^ substance of a discourse preached at Eydon in Northamptonshire,” 1781, 8vo.

Mr. Oldenburg continued to publish the Transactions as before, to No. CXXXVI, June 25, 1677, after which the publication was discontinued till Jan. following; then resumed by his successor in the secretary’s office, Mr. Nehemiah Grew, who carried it on till Feb. 1678. Our author dying at his house at Charlton, near Greenwich, in Kent, in August that year, was interred there. Besides the works already mentioned, he translated into English, 1. “The Prodromus to a Dissertation by Nich. Steno, concerning Solids naturally contained within Solids,” &C.1671, 8vo. 2. “A genuine explication of the Book of Revelations,' 7 &c. 1671, 8vo, written by A. B. Piganius.” The Life of the Duchess of Mazarine," in 8vo, translated from the French. He left a son, named Rupert, from prince Rupert his godfather, and a daughter, named Sophia, by his wife, who was daughter and sole heir to the famous John Dury, a Scotch divine.

, the most considerable of a family of learned men of thU name, originally of Saxony, was horn at Leipsic July 23, 1672. He was the son of John Olearius, professor of Greek and theology in that university, and the grandson of Godfrey Olearius, a learned Lutheran divine. From his earliest years he discovered a thirst for knowledge, and a capacity which enabled him to rm.ke a distinguished figure during his studies. When his academic course was completed, in his twenty-first year he went to Holland, and then to England, attracted by the reputation of the university of Oxford and the Bodleian library, to which he gained admittance, and pursued his learned inquiries there a year. On his return home he was appointed professor of Greek at Leipsic; and in 1708 succeeded to the theological chair. In 1709 he obtained a canonry at Meissen; was appointed inspector of the students maintained by the elector, and in 1714 assessor to the electoral and ducal consistory. He died Nov. 10, 1715, when only forty-three years of age. He was an able divine and philosopher, and particularly distinguished for a critical knowledge of the Greek language. Among his works are, I.-“Dissertatio de miraculo Piscinae Bethesdae,” Leipsic, 1706, 4to. 2 “Dissert, de adoratione Dei Patris per Jesum Christum,” ibid. 1709, 4to, against the Socinians. 3. “Introduction to the Roman and German history, from the foundation of Rome to the year 1699,” ibid. 1699, 8vo, in German. 4. A Latin translation of sir Peter King’s “History of the Apostles’ Creed,” 1708, 8vo. 5. An edition, reckoned the best, of “Philostratus,” Gr. & Lat. Leipsic, 1709, fol. 6. A translation of Stanley’s “History of Philosophy,” ibid. 1712, 4to, with valuable notes and corrections, which were consulted in the reprint of the original at London in 1743, 4to. 7 “Observationes sacrae in Evangelium Matthaei,” Leipsic, 1713, 4to. He left various Mss. 2

, an eminent Polish divine, was descended from an ancient family in Prussia, and born about 1618. In the course of his studies, which were passed at Kalisch, he applied himself particularly to poetry; for which he had an early taste. After he had finished his courses of divinity and jurisprudence, he travelled to Italy; where he visited the best libraries, and took the degree of doctor of law at Rome. Thence he went to France, and was introduced at Paris to the princess Mary Louisa; who being about to marry Ladislaus IV. king of Poland, Olzoffski had the honour of attending her thither. On his arrival, the king offered him the secretary’s place; but he declined it, for the sake of following his studies. Shortly after he was made a canon of the cathedral church at Guesne, and chancellor to the archbishopric: in which post he managed all the affairs of that see, the archbishop being very old and infirm. After the death of this prelate, he was called to court, and made Latin secretary to his majesty; which place he filled with great reputation, being a complete master of that language. In the war between Poland and Sweden, he wrote a piece against that enemy to his country, entitled “Vindiciae Polonicae.” He attended at the election of Leopold to the imperial crown of Germany, in quality of ambassador to the king of Poland, and went afterwards in the same character to Vienna, to solicit the withdrawing of the imperial troops from the borders of the Polish territories. Immediately on his return he was invested with the high office of prebendary to the crown, and promoted to the bishopric of Culm. After the death of Ladislaus he fell into disgrace with the queen, because he opposed the design she had of setting a prince of France upon the throne of Poland however, this did not hinder him from being made vice-chancellor of the crown. He did all in his power to dissuade Casimir II. from renouncing the crown; and, after the resignation of that king, several competitors appearing to fill the vacancy, Olzoffski on the occasion published a piece, called “Censura,” &c. This was answered by another, entitled “Censura Censurse Candidatorum;” and the liberty which our vice-chancellor had taken in his “Censura” brought him into some danger. It was chiefly levelled against the young prince of Muscovy, who was one of the competitors, though no more than eight years of age; and the czar was highly incensed, and made loud complaints and menaces, unless satisfaction were given for the offence. Upon the election of Michel Koribut to the throne, Olzoffski was dispatched to Vienna, to negotiate a match between the new-elected king and one of the princesses of Austria; and, on his return from that embassy, was made grand chancellor of the crown. He did not approve the peace concluded with the Turks in 1676, and wrote to the grand vizir in terms of which the grand seignor complained to the king of Poland.

, a learned Lutheran divine, was born Feb. 14, 1642, at Altenburg, in Misnia. After some school education, he studied at Jena and Kiel, and acquired great knowledge of the Oriental languages, under the instructions of Matthias Wasmuth. Still ambitious to add to his stock of learning, he pursued this object at Utrecht under Leusden, at London under Edmund Castell and Matthew Poole, and at Oxford under Pocock. On his return to Germany in 1671, he failed as a candidate for the place of assessor of the faculty of philosophy at Kiel; but was more successful the following year at Jena, where he took his degrees in philosophy, and taught the Oriental languages. In 1675 he was invited to Kiel to be Greek professor, on the recommendation of Wasmuth, his old master; whom, in 1678, he succeeded in the chair of Oriental languages, and held with it his Greek professorship until 1683, when he resigned the latter to Daniel Hasenmuller. In 1689 he took his degree of doctor, and became at the same time professor of divinity; but his reputation rests chiefly on his skill in the Oriental languages; and this he might have enjoyed without diminution, had he not adopted the whimsical opinion of his master Wasmuth, and maintained the relationship between the Greek and the Oriental languages, and the connection which the dialects of the one have with those of the other. This chimerical scheme of subjecting the Greek to the rules of the Hebrew, he defended in a small work, entitled “Graecismus facilitati suse restitutus, methodo nova, eaque cum praeceptis He braicis Wasmuthianis et suis Orientalibus, quam proxime harmonica, adeoque regulis 34 succincte absolutus,” Kiel, 1676, 8vo. This was twice reprinted, but raised him many enemies, not only on account of the scheme itself, but of his extravagant praise of Wasmuih, at the expence of Buxtorf, and other eminent scholars.

, an eminent divine, was born Oct. 3, 1651 at Beringhen, a small town in the county of Liege, He was admitted a licentiate in divinity at Louvain in 1681, and afterwards taught theology in the college of Adrian, and at the seminary of Malines; but was driven from thence by Humbert de Precipiano, archbishop of that city, for his attachment to the Jansenists; and was banished in 1704, having declared himself one of Steyaert’s principal adversaries; but, after two years, Louvain becoming part of the emperor’s dominions, M. Opstraet was appointed principal of the college de Faucon, which office he held till his death, November 29, 1720. His Latin works are numerous, and in request among the disciples of Jansenius and Father Quesnel, but are rather scarce in France. The principal are, “A Theological Dissertation on the Method of administering the Sacrament of Penitence,” against Steyaert; “Vera Doctrina de Baptismo LaborantiunV' 3 vols. 12mo, against Steyaert;” Theological Instructions for young divines;“” The good Shepherd,“which treats on the duties of pastors, and has been translated into French, 2 vols. 12mo;” The Christian Divine,“translated into French by M. de S. Andre de Beauchene, under the title of,” Le Directeur d'un jeune The*ologien,“1723, 12mo;” Theological Instructions concerning human Actions,“3 vols. 12mo;” A System of dogmatical, moral, practical, and scholastic Theology," in 3 vols, with others enumerated in our authorities.

, a learned cardinal, was born at Florence in 1577. He went to study at Rome, and resided in a small boarding-house in the city, where he experienced the same temptation as the patriarch Joseph did, and continued no less faithful to his duty. Cardinal Bellarmine being made acquainted with this young man’s virtues, placed him in a college for education. Oregius was afterwards employed by cardinal Barberini to examine Aristotle’s sentiments concerning the immortality of the soul, that the pope might prohibit the reading of lectures on this philosopher’s works, if it appeared that his writings were contrary to that fundamental article of religion. Oregius pronounced him innocent, and published on that subject, in 1631, his book entitled “Aristotelis vera de rationalis animifc immortalitate sententia,” 4to. Barberini at length becoming pope, by the name of Urban VIII. created him cardinal in 1634, and gave him the archbishopric of Benevento, where he died in 1635, aged fifty-eight. He left tracts “de Deo,” “de Trinitate,” “de Angelis,” de Opere sex dierum,“and other works printed at Rome, in 1637 and 1642, folio. Cardinal Bellarmine called Oregius his” Divine,“and pope Urban VIII. called him his” Bellarmine." A complete edition of this cardinal’s works was published by Nicholas Oregius, his nephew, in 1637, 1 vol. folio.

He bequeathed to his friend and executor, Mr. Robarts, all his Mss. and a variety of other valuable historical materials, with a wish that he would present them to the East India company, which has been done, and the following catalogue drawn up by Mr. Wilkins, the Company’s librarian: 1. Printed books. Fifty-one volumes, containing one hundred and ninety tracts on the subject of India, and the Honourable Company’s affairs, from about the year 1750 down to the year 1788. 2. Manuscript books. Two hundred and thirty-one volumes of various sizes, chiefly bound in vellum, containing a vast body of information upon the subject of India, in copies which Mr. Orme had permission to make from the records and collections of others, and in original documents, common-place, &c. with many useful Indexes. 3. Eight bundles of letters, chiefly from Madras and Bombay, upon the subject of the Company’s transactions in India. 4. Printed maps, charts, plans, and views; twenty rolls, consisting chiefly of foul and spare impressions of the plates used for Mr. Orme’s history. 5. Twenty rolls, containing sundry maps and plans. 6. Thirtyfive books, containing maps, plans, and views. 7. Four port folios, ditto ditto. 8. Manuscript plans and maps; seventeen rolls of plans and maps, chiefly the originals of those engraved for Mr. Orme’s History. 9. Hindoo idols; six figures in brass, representing some of the principal emblems of the divine attributes, according to their mythology. After his death his “Historical Fragments” were reprinted in a quarto volume, with the addition of a paper on the “Origin of the English Establishment, and of the Company’s Trade,” and another, containing “A General Idea of the Genius and People of Hindostan.” To this volume is prefixed an account of the life and writings of the author, to which our readers are referred for farther information.

, an eminent divine among the dissenters, was born at Shrewsbury, Sept. 4, 1717, and at a proper age was sent to the free-school of his native place, where he went through the whole course of grammatical education, having stayed there somewhat more than eight years. In May 1733, he left the school, and went to Warrington, under the care of Dr. Charles Owen, the dissenting minister of that town, where he continued one year; after which, in August 1734, he went to Northampton, under the care of Dr. Doddridge, where he continued above seven years; and such was his progress in study, that in March 1738-9hewas chosen assistantto Dr.Doddridge in the academy; and he began his lectures in this capacity, with reading to the junior students in the classics and geography. About the same time he was examined before a committee of pastors in the neighbourhood, as to his qualifications for the ministerial office, and received an ample testimony of satisfaction and approbation. His first sermon was preached at Welford, in Northamptonshire, on the 15th of April, 1739. After this he continued to preach occasionally in all the neighbouring congregations, excepting on the first Sunday of every month, when he generally assisted Dr. Doddridge at Northampton. Becoming popular, he received several invitations from the congregations at Weiford, Rowell, and Harborough, to settle with them as their minister: and he was applied to, likewise, by the dissenting society at Salters’-hall, London, to preach there as a candidate; but he thought it best to decline these applications, as, while he was assistant at Northampton, he wag engaged in a very useful employment, and had daily op­'portunities of improving himself superior to what he should have had in any other station. The enjoyment which he had of Dr. Doddridge’s conversation, was esteemed by him as a most peculiar advantage.

Besides these several publications, all of which appeared with his name, Mr. Orton, in 1770, was the author of two anonymous tracts, entitled “Diotrophes admonished,” and “Diotrophes re-adrnonished.” They were written in defence of his excellent friend, Dr. Adams, at that time vicar of St. Chad’s, Shrewsbury, who had been violently attacked by the writer of a piece, which made a considerable noise in its day, called “Pietas Oxoniensis.” There is one small publication by Mr. Orton, hitherto omitted, which was the earliest piece printed by him, having first appeared in 1749, and we apprehend without his name. The title of it is “A Summary of Doctrinal and Practical Religion, by way of question and answer; with an introduction, shewing the Importance and Advantage of a Religious Education.” So well has this tract been received, that it has gone through seven editions. In the course of his ministerial service, he delivered a short and plain exposition of the Old Testament, with devotional and practical reflections; which exposition and reflections have recently been published, from the author’s manuscripts, for the use of families, by the reverend Robert Gentleman, of Kidderminster, Worcestershire, in six large volumes, octavo. The first volume appeared in 1788, and the last in 1791; but the work has not attained any great share of popularity. The other posthumous publication is, “Letters to a young Clergyman,” 1791, 2 vols. 12mo. Besides Mr. Orton’s publication of Dr. Doddridge’s hymns, and of the three last volumes of the Family Expositor, he printed, in 1764, a new edition of the life and death of the rev. Mr. Philip Henry, and prefixed to it an address to the descendants of that eminently pious and worthy divine.

, a divine of considerable eminence, was a native of Bavaria, and born in 1498. He studied at Wittemburg and Nureinburg, and began to preach at the latter place in 1522. He is generally numbered among the worthies who promoted the reformation and among other services of great importance, contributed very much to enlighten the mind of the celebrated Cranmer, who became acquainted with him while abroad negociating some matters for Henry VI II. The unrestrained conversation of Osiander appeared to our countryman, at first, as a kind of libertinism it sounded harshly in his ear: and he would ask,“if such an opinion were false, how could it possibly possess itself of the minds of the greatest and most learned men of all ages, through such a tract of time?” But Osiander carried him boldly still higher into antiquity. “Tell me not,” said he, “what Austin says, and Jerome; but what Peter says, and Paul. Read your Bible; and say honestly, whether such and such doctrines are not plainly repugnant to such and such passages of Scripture?” Osiander, however, in the end did not in all things adhere to his own advice, and became the cause of great disturbances in the Lutheran churches.

This doctrine was opposed by many eminent divines; but Osiander persisted, and drew up a confession of faith, which was printed by order of the duke of Brandenburg, but highly disapproved by the Lutheran divines assembled at Augsburg. He was a studious and acute divine; but disposed to adopt novel and mystical opinions, and much disliked on account of his pride and arrogance. He shamefully treated the excellent Melancthon in his old age, who bore his insolence with a truly Christian spirit. Osiander died suddenly at Konigsberg, where he was minister and professor, in 1552. He wrote “Harmonia Evangelica” “Epistola ad Zninglium de Eucharistia;” “Dissertationes dure, de Lege et Evangelic et Justificatione;” “Liber de Imagine Dei, quid sit.” His son Luke was a Lutheran minister, and wrote an institution of the Christian religion, and other works. He died at Tubingen in 1604. And there was another Luke Osiander, who was chancellor of Tubingen, who died in 1638, and who left behind him a treatise “On the Omnipresence of Christ as Man.”

, a Lutheran divine and professor, was a native of Vayingen, in the duchy of Wirtemburg, and was a provost of the university of Tubingen, Where he died in 1697. He is known as the author of “Commentarius in Pentateuchum,” in five volumes, folio, 1676—1678; also of Commentaries on Joshua, the book of Judges, Ruth, and the two books of Samuel, in 3 vols, fol. 1681—1687; of “Disputationes Academicae in praecipua et maxime controversa Novi Testament! Loca,” and other learned works.

, a celebrated bishop of Salisbury, in the eleventh century, was born of a noble family in Normandy. He possessed great learning, joined to great prudence, and accompanied with talents for military affairs; and his life, says Butler, was that of a saint, in all the difficult states of a courtier, soldier, and magistrate. In his early years he succeeded his father in the earldom of Séez, but distributed the greatest part of his revenues to the church and poor, and followed William the Conqueror into England in 1066. This prince rewarded Osmund by making him earl of Dorset, then chancellor, and afterwards bishop of Salisbury. With a view of pleasing the king, he was weak enough to desert the cause of Anselm, his archbishop; but, repenting almost immediately, he requested absolution from him, and obtained it. He built, or rather completed, the first cathedral of Salisbury, begun by his predecessor, and dedicated it in 1092; and it being destroyed by lightning, he rebuilt it in 1099, and furnished it with a library. To regulate the divine service, he compiled for his church the breviary, missal, and ritual, since called “The Use of Sarum,” which was afterwards adopted in most dioceses in England, until queen Mary’s time, when several of the clergy obtained particular licences to say the Roman breviary, but many of them were printed even in her reign. The first Salisbury missal is dated 1494, and was printed abroad. The last was printed at London in 1557. Osmund died Dec. 3, 1099. In 1457, his remains were removed to our lady’s chapel in the present cathedral, where they are covered with a marble slab, with only the inscription of the year 1099. His sumptuous shrine was destroyed in the reign of Henry VIII.

, a learned Portuguese divine, descended from an illustrious family, was born at Lisbon in 1506. Discovering an extraordinary inclination for literature, he was sent, at thirteen, to the university of Salamanca; where having studied Greek and Latin, and law, he removed at nineteen to Paris, to be instructed in Aristotle’s philosophy, which was then the vogue. From Paris he went to Bologna, where he devoted himself to the study of the sacred Scriptures, and the Hebrew language; and he acquired such reputation, as a theologist, that, on his return home, John III. king of Portugal appointed him professor of divinity at Coimbra, Taking priest’s orders, the care of the church of Tavora was given him by Don Lewis infant of Portugal; and, soon after, the archdeaconry of Evora by cardinal Henry, archbishop of that province, and brother to king John; and at last he was nominated to the bishopric of Sylves in Algarva, by Catharine of Austria, that king’s widow, who was regent of the kingdom during the minority of her grandson Sebastian. When this prince became of age to take the administration of the kingdom into his own hands, he resolved upon an expedition against the Moors in Africa, much against the persuasions of Osorio who, to avoid being an eye-witness of the calamities he dreaded, made various pretences to go to Rome. Here pope Gregory XIII. gave him many testimonies of his esteem: but he had not been absent above a year, when the king recalled him home; and not long after, Sebastian was killed in the battle of Alcazer, against the Moors, Aug. 4, 1578. During the tumults in Portugal which succeeded this fatal event, Osorio took every means to prevent the people of his diocese from joining in them; but the miseries of his country at this juncture are said to have broke his heart, and he died of grief, Aug. 20, 1580, aged seventy-four.

, a learned Swiss divine, was born in the canton of Zurich in 1617, where he was first educated, but in 1635 was sent to study at Lausanne, Geneva, and Groningen, and afterwards at Leyden and Amsterdam. After this he visited England and France; and upon his return to his native country, obtained the living of Dietlickon, which he held for twenty-five years. In 1651 he was nominated to the professorship of eloquence at Zurich in 1655, to that of Hebrew and in 1668, to that of ecclesiastical history. He died in 1682, leaving behind him several works which indicate great learning and acquaintance with ecclesiastical history. Of these which are written in Latin, the principal are, a treatise “On the Grandeur of the Church of Rome;” “Annals relating to the History of the Anabaptists;” “A Latin Discourse in favour of the Study of the Hebrew Language;” “A Latin Treatise oh” Alphabets, and the Manner of Writing in all Nations.“He had a son, John Baptist Ott, born in 1661, who acquired great celebrity by his knowledge of the oriental languages and antiquities. He was pastor of a church at Zollicken, and afterwards professor of Hebrew at Zurich. In 1715 he was promoted to the archdeaconry of the cathedral in that city. He was the author of several works of considerable reputation: as,” A Dissertation on Vows;“” A Letter on Samaritan Medals, addressed to Adrian Reland:“both these are written in the Latin language; a treatise in German,” On the manuscript and printed Versions of the Bible before the era of the reformation;“and” A Dissertation on certain Antiquities discovered at Klothen, in 1724." Thus far we learn from Moreri and the Dictionnaire Historique, but we suspect that this John Baptist was either the John Henry Ott, librarian to archbishop Wake, or his brother. Of this last we are told, that archbishop Wake had received many civilities from his father in the early part of his life, and recollecting this, and that he had many children, appointed his son John Henry, whom he found in England, to be Dr. Wilkins’s successor, as librarian at Lambeth. He also ordained him deacon and priest, and in. June 1721, collated him to the rectory of Blackmanston, Kent. Mr. Ott obtained other promotions, the last of which, in 1730, was a prebend of Peterborough. He continued librarian till archbishop Wake’s death, in 1737. The time of his own death we have not been able to ascertain.

, an English divine, celebrated for his uncommon skill in the mathematics, was born at Eton, in Buckinghamshire, about 1573, or, according to Aubrey, March 5, 1574. His father was a scrivener there, and taught his son writing and arithmetic. He was afterwards bred a scholar upon the foundation of that school, and was elected thence, in 1592, to King’s college, in Cambridge; of which, after the regular time of probation, he was admitted perpetual fellow. He did not neglect the opportunity his education gave him, of improving himself in classical learning and philosophy, as appears from some of his works, written in very elegant Latin; but his genius leading him particularly to the mathematics, he applied himself chiefly to that study. He began at the fountain head, and read all the ancient authors in the science, as Euclid, Apollonius, Archimedes, Diophantus, &c. in perusing whose works, he did not content himself, as he tells us in the preface to his “Clavis,” with barely learning their positions, but was diligent in looking into the sagacity of their invention, and careful to comprehend the peculiar force and elegance of their demonstrations. After he had been at Cambridge about three years, he invented an easy method of geometrical dialling; which, though he did not publish it' till 164-7, was yet received with so much esteem, that Mr. (afterwards sir) Christopher Wren, then a gentleman-commoner of Wadham college, in Oxford, immediately translated it from the English into Latin. This treatise was added to the second edition of his “Clavis,” with this title, “A most easy way for the delineation of plain Sun-dials, only by Geometry,” &c. In 1599 he commenced M. A. having regularly taken his bachelor’s degree three years before. In 1600 he, projected an horizontal instrument for delineating dials upon any kind of plane, and for working most questions which could be performed by the, globe. It was contrived for his private use only, and though not executed so perfectly as if he had had access to better tools, yet he had such an opinion of it, that thirty years afterwards, he consented it should be made public; and it was accordingly published, together with his “Circles of Proportion,” in 1633, 4to, by William Forster, who had been taught the mathematics by Oughtred, but was then himself a teacher of that science. To some editions of this work is subjoined " The just apology of William Oughtred against the slanderous insinuations of Richard Delamain, in a pamphlet called * Grammelogia, or the Mathematical Ring,' in which the author claimed Oughtred’s invention. In the mean time his eager desire to promote the science of mathematics kept him twelve years at college, in which time, both by his example and instructions, he diffused a taste for mathematics throughout the university.

“He was more famous abroad for his learning, and more esteemed than at home. Several great mathematicians came over into England on purpose to be acquainted with him. His country neighbours (though they understood not his worth) knew that there must be extraordinary worth in him, that he was so visited by foreigners.” “When Seth Ward, M. A. and Charles Scarborough, M. D. came, as in a pilgrimage, to see and admire him, they lay at the inue at Sheeres (the next parish); Mr. Oughtred had against their coming prepared a good dinner, and also he had dressed himselfe thus; an old red russet cloak, cassock that had been black in days of yore, girt with an old leather girdle, an old-fashioned russet hat, that had been a bever tempore R. Eliz. When learned foreigners came and saw how privately he lived, they did admire and bless themselves, that a person of so much worth and learning should not be better provided for.” Aubrey seems to confirm the report that he was not uninfected with astrological delusions. We more admire his mathematical enthusiasm. “He has told bishop Ward, and Mr. Elias Ashmole (who was his neighbour) ‘on this spot of ground, or leaning against this oak, or that ash, the solution of such or such a problem came into my head, as if infused by a divine genius, after I had thought of it without success for a year, two, or three.’” “His wife was a penurious woman, and would not allow him to burn candle after supper, by which means many a good notion is lost, and many a problem unsolved; so that Mr. Henshaw (one of his scholars) when he was there, bought candle, which was a great comfort to the old man.”

, a learned French ecclesiastic, of the seventeenth century, was a native of Chinon in Tourraine, and a canon of Tours, He enjoyed the reputation of an universal scholar; was a poet, mathematician, divine, a controversial writer, and even a musician, although in the latter character he appears to have escaped the very minute researches of Dr. Burney in his valuable history of that art. He had been music- master of the holy chapel at Paris for ten years, before he became a canon of Tours. He wrote a great many works, among which some of his controversial pieces against the protestants, his “History of Music from its origin to the present time,” and his dissertation on Vossius’s treatise “De poematum cantu et viribus rythmi,” remain in manuscript. Those which were published, are, 1. “Secret pour composer en musique par un art nouveau,” Paris, 1660. 2. “Studiosis sanctarum scripturarum Biblia Sacra in lectiones ad singulos dies, per legem, prophetas, et evangelium distributa, et 529 carminibus mnemonicis comprehensa,” ibid. 1668; of this a French edition was published in 1669. 3. “Motifs de reunion a l‘eglise catholique, presentes a ceux de la religion pretendue-reforme*e de France, avec un avertissement sur la reponse d’un ministre a Poffice du saint Sacrement,” ibid. 1668. 4. “Le motifs de la conversion du comte de Lorges Montgommery,” dedicated to Louis XIV. ibid. 1670. 5. “Defense de Tancienne tradition des eglises de France, sur la mission des premiers predicateurs evangeliques dans les Gaules, du temps des apotres ou de leurs disciples immediats, et de Pusage des ecrits des S. S. Severe-Sulpice, et Gregoire de Tours, et de Tabus qu‘on en faiten cette rnatiere et en d’autres pareilles,” ibid. 178. This was addressed to the clergy and people of To'irs by the author, who held the same sentiments as M.de Ma re a, respecting St. Denis. 6. “L‘Art de la science des Nombres, en Francois et en Latin, avec un preface de i’excellence de Farithmetique,” ibid. 1677. 7. “Architecture harmonique, ou application de la doctrine des proportions, de la musique a ^architecture, avec un addition a cet ecrit,” ibid. 1679, 4to. 8. “Calendarium novum, perpetuum, et irrevocable,” 1682; but this work he was induced to suppress by the advice of his friend M. Arnauld, who thought that his ideas in it were too crude to do credit to his character. His last publication was, 9. “Breviarium Turonense, renovatum, et in melius restitutum,” 1685. He died at Tours, July 19, 1694, and the following lines,

, an English bishop, and styled by Camden a “prodigious learned man,” was born in 1559, and, after a proper foundation in grammar-learning, at Hadley school, was sent to St. John’s college, Cambridge, and became a scholar there: but, afterwards removing to Trinity-college, was chosen fellow of that society. In 1596 he was appointed regius professor of divinity, when he took the degree of D. D. and, about the same time, was elected master of Catharine-hall in the same university. In 1601 he had the honour to succeed the celebrated Dr. Alexander Nowell in the deanry of St. Paul’s, London, by the recommendation of his patron sir Fulk Greville, and queen Elizabeth; and, in the beginning of James’s reign, he was chosen prolocutor of the lower house of convocation. In 1612 he was appointed one of the first governors of the Charter-house hospital, then just founded by Thomas Sutton, esq. In April 1614, he was made bishop of Litchfield and Coventry; and, in 1618, translated to Norwich, where he died May 12, 1619. He was buried in that cathedral, where he lay unnoticed till some time after the restoration of Charles II. when Cosin, bishop of Durham, who had been his secretary, erected a monument in 1669, with a Latin inscription, in which he is declared to be, “Vir undequaque doctissimus, et omui enconiio major.” Wood observes, that he had the character of being the best scholastic divine in the English nation; and Cosin, who perhaps may be thought to rival him in that branch of learning, calls himself his scholar, and expressly declares that he derived all his knowledge from him. He is allso celebrated by Smith, for his distinguished wisdom, erudition, and piety. In the controversy, which in his time divided the reformed churches, concerning predestination and grace, he held a middle opinion, inclining rather to Arminianism , and seems to have paved the way for the reception of that doctrine in England, where it was generally embraced a few years afterwards, chiefly by the authority and influence of archbishop Laud. Overall had a particular friendship with Gerard Vosius and Grotius; and was much grieved to see the love of peace, and the projects of this last great man to obtain it, so ill requited. He laboured heartily himself to compose the differences in Holland, relative to the Quinquarticular controversy; as appears in part by his letters to the two learned correspondents just mentioned, some of which are printed in the “Præstantium et eruditorum virorum epistolæ ecclesiasticæ et theologicæ,” published by Limborch and Hartsoeker, as an historical defence of Arminianism.

But our bishop is known in England chiefly by his “Convocation-Book,” of which Burnet gives the following account: “There was a book drawn up by bishop Overall, four-score years ago, concerning government, in which its being of a divine institution was positively asserted. It was read in convocation, and passed by that body, in order to the publishing of it; in opposition to the principles laid down in the famous book of Parsons the Jesuit, published under the name of” Doleman.“But king James did not like a convocation entering into such a theory of politics, so he wrote a long letter to Abbot, who was afterwards archbishop of Canterbury, but was then in the lower-house. By it he desired that no further progress should be made in that matter, and that this book might not be offered to him for his assent; there that matter slept. But Sancroft, archbishop of Canterbury, had got Overall’s own book into his hands; so, in the beginning of this (K. William’s) reign, he resolved to publish it, as an authentic declaration that the Church of England had made in this matter; and it was published, as well as licensed, by him a very few days before he came under suspension, for not taking the oaths (October 1689). But there was a paragraph or two in it that they had not considered, which was plainly calculated to justify the owning the United Provinces to be a lawful government; for it was there laid down, that when a change of government was brought to a thorough settlement, it was then to be owned and submitted to as a work of the providence of God; and part of king James’s letter to Abbot related to this.” But what gave this book much consequence on its revival was, that the celebrated Dr. Sherlock acknowledged that he became reconciled to take the oaths to the new government, at the revolution, by the doctrines above-mentioned in Overall’s work.

Dying without issue, sir Thomas’s estate came to hi younger brother, whose son, sir Thomas Overbury, was also the author of some pieces. These are, I. “A true and perfect Account of the Examination, Trial, Condemnation, and Execution, of Joan Perry and her two sons, for the supposed Murder of William Harrison, written by way of letter to Thomas Shirley, M. D. in London, 1676,” 4to. This is one of the most remarkable incidents in story. Harrison was not really murdered, but conveyed away alive by a gang of Mohocks, and carried to Turkey; where, corning into the hands of a physician, he acquired some skill in that faculty; and at length, after many years absence, found means of getting away, and returned home, to the great astonishment of every body, since the sufferers for his supposed death had actually confessed the murder. 2. ' Queries proposed to the serious Consideration of those who impose upon others in things of divine and supernatural Revelation, and prosecute any upon the account of Religion with a desire of their candid and Christian Resolution thereof;“printed in 1677. In answer to which there came out the same year” AtaxiaD Obstaculum; an answer to certain queries, intituled, Queries proposed,“&c. Upon this, sir Thomas wrote a reply, entitled, 3.” Ratiocinium Vernaculum or, a Reply to Ataxiae Obstaculum," &c.

, a learned English divine, was the son of a gentleman of good estate, whose house was situated at the foot of Mount Cad da- reddris, near Dolgelly, in the county of Merioneth, and was born in 1716. He was educated at Ruthen school, Denbighshire, and in 1735 entered of Jesus-college, Oxford, where he took his degrees in arts. The natural bent of his inclination led him to mathematical studies, which he pursued with great ardour and perseverance during the first part of his residence at the university. Intending, however, to follow the profession of physic, he proceeded to the degree of B. M. the 17th Oct. 1746, and finally became D.M. March 29, 1753, He practised for three years, but seems to have changed his purpose, and being admitted into orders, accepted of a curacy in Gloucestershire. He was chaplain to sir Matthew Featherstonehaugh, by whom he was presented to the living of Terling, in Essex, which he resigned in 1760, upon obtaining the rectory of St. Olave, Hart-street. In 1775 he received from Dr. Barrington, now bishop of Durham, then canon residentiary of St. Paul’s, the living of Edmonton. On the 3d of September 1760, he married miss Mary Butts, daughter of the bishop of Ely; and after a long and lingering illness, died the 14th October, 1795, leaving one son, the rev. Henry Butts Owen, to whom he had some years resigned the living of St. Olave’s, and four daughters.

This learned divine published, 1. “Harmonia Trigonometrica, or A short treatise on Trigonometry,” 1748, 8vo. 2. “The intent and propriety of the Scripture Miracles considered and explained,” 1755, 8vo. 3. “Observations on the Four Gospels, tending chiefly to ascertain the times of their publication, and to illustrate the form and manner of their composition,” 1764, 8vo. 4. “Short directions to young Students in Divinity, and Candidates for Holy Orders,” 1766, 8vo. 5. “An Enquiry into the present state of the Septuagint version of the Old Testament,” 1769, 8vo. 6. “Thevintent and propriety of the Scripture Miracles considered and explained, in a series of Sermons preached at Bow, in 1769, 1770, and 1771, at Boyle’s Lecture,” 1773, 2 vols. 8vo. 7. “Crjtica Saera, or a short introduction to Hebrew Criticism,” 177$, 8vo. This was criticised in a work entitled “Critica Sacra examined, or an attempt to shew that a new method may be found to reconcile the seemingly glaring variations in parallel passages of Scripture, and that such variations are no proofs of corruptions,” &c. 1775, 8vo. 8. “Supplement to Critica Sacra; in which the principles of that treatise are fully confirmed, and the objections of Mr. Raphael Baruh are clearly answered,” 1775, 8vo. 9. “Collatio Codicis Cottoniani Geneseos cum editione Romana a viro clarissimo Joanne Ernesto Grabe jam olim facta, nunc demum summa curaedita, 1778,” 8vo. This ancient and beautiful ms. was said to have been brought into England in the reign of Henry VIII. by two Greek bishops. Queen Elizabeth made a present of it to sir John Fortescue, from whom it descended to the Cotton Library. Walton says, that there were five volumes of this ms. containing the whole Pentateuch, but that the four last came into the hands of a Frenchman, who never returned them to the owner. This valuable ms. was nearly destroyed by the fire which so greatly damaged the Cotton Library in 1731. 10. “Critical Disquisitions; containing some remarks, 1. on Masius’s edition of the Book of Joshua, and, 2. on Origen’s celebrated Hexapla,” 1784, 8vo. 11. “A brief account, historical and critical, of the Septuagint Version of the Old Testament. To which is added, A Dissertation on the comparative excellency of the Hebrew and Samaritan Pentateuch,” &c. 1787, 8vo. 12. “The Modes of Quotation used by the Evangelical writers explained and vindicated,” 1789, 4to.

Upon a report that the sequestered incumbent of Fordham was dead, the patron, who had no kindness for Mr. Owen, presented another to the living; on which the people at Coggeshall, a market-town about five miles from thence, earnestly invited him to be their minister; and the earl of Warwick, the patron, very readily gave him the living; and here he taught a more numerous congregation, seldom fewer than two thousand, consisting of persons generally sober, religious, and discreet, who contracted an uncommon and very steady regard for their pastor. Hitherto Mr. Owen had been a presbyterian in matters of church government; but after diligent inquiry into the nature of church government and discipline, he became convinced that the congregational way, or the mode of independency, was most agreeable to the rule of the New Testament; and he published his opinion, with the several reasons for it, in two quartos. Several ministers of the presbyterian denomination were dissatisfied with this change of Mr. Owen’s judgment, and particularly Mr. Gawdry reproached him very unhandsomely, to whom he returned, as he generally did, a much more civil answer. He had formed a church at Coggeshall upon these congregational principles, which continued long; but his reputation as a divine and preacher was not coofined to this spot. He was soon sent for to preach before the parliament: this sermon is entitled “A Vision of free Mercy, &c.” on Acts xvi. 11. April 29, 1646. He pleads for liberty of conscience and moderation towards men of different persuasions, &c. in an “Essay for the practice of Churchgovernment in the Country,” which he subjoins to that sermon. In 1643 he published his book, entitled “Salus electorum, sanguis Jesu:” or, “The Death of Death in the Death of Christ.” He dedicated this book to Robert earl of Warwick, where he pays his tribute of thanks to his lordship for that privilege of opening the door for his preaching the gospel at Goggeshall; and in his preface to the reader he tells us, “That this performance was the result of more than seven years serious inquiry into the mind of God about these things, with a perusal of all which he could attain, that the wit of men in former or later days hath published in opposition to the truth.” He had indeed such an opinion of this work, that although generally modest in speaking of himself, he scrupled not to declare, that “He did not believe he should live to see a solid answer given to it.” During the siege of Colchester, he became acquainted with general Fairfax, who was quartered at Coggeshall for some days; and when Colchester surrendered, he preached a sermon on the day of thanksgiving, and another to the parliamentary committee that had been imprisoned by the enemy, but were now released. These two sermons are entitled “Ebenezer, a Memorial of the Deliverance of Essex County and Committee.” He was again required to preach before the House of Commons, Jan. 31, 1648-9, the very next day after the murder of king Charles: much was expected from this sermon, and an apology for the bloody deed of the preceding day would infallibly have led to preferment; but we are told “his discourse was so modest and inoffensive, that his friends could make no just exception, nor his enemies take an advantage of his words another day.” After this he frequently was appointed to preach before the parliament, and, on Feb. 1649, had Cromwell, for the first time, as one of his hearers, who was highly pleased with the discourse. Cromwell was at this time preparing to go to Ireland, and meeting with Mr. Owen a few days afterwards, at general Fairfax’s house, he came directly up to him, and laying his hand on his shoulder in a familiar way, said, “Sir, you are the person I must be acquainted with.” JMr. Owen modestly replied, “That will be more to my advantage than yours;” to which Cromwell rejoined, “We shall soon see that,” and taking him by the hand led him into lord Fairfax’s garden; and from this time contracted an intimate friendship with him, which continued to his death. He acquainted Mr. Owen with his intended expedition into Ireland, and desired his company there to reside in the college at Dublin; but he answered that the charge of the church at Coggeshall would not permit him to comply with his request. Cromwell, however, would have no denial, and after some altercation, told the congregation at Coggeshall, that their pastor must and should go. He did not, however, travel with the army, but arrived privately at Dublin, and took up his lodgings in the college. Here he frequently preached, and superintended the affairs of the college, for about half a year, when he obtained Cromwell’s leave to return to Coggeshall, where he was joyfully x received.

Granger remarks, that “Supposing it necessary for one of his persuasion to be placed at the head of the university, none was so proper as this person; who governed it several years with much prudence and moderation, when faction and animosity seemed to be a part of every religion.” It is certain that Dr. Owen’s administration was distinguished for moderation, arising doubtless from his natural temper; and that he was impartial in his patronage. At this time the presbyterians had considerably the ascendancy, and it was with such he most of all conversed in the university, and, in the disposition of several vacant livings, he generally gave them to presbyterians: nor was he ever wanting to oblige even the episcopal party, whom he suffered to meet quietly, about three hundred every Sunday, at the house of Dr. Willis, near Christ-church, where they celebrated divine service according to the liturgy of the church of England; and though he was often urged to it, yet he would never give them the least disturbance and if at any time they met with opposition or trouble on that account, it was from other hands, and always against his mind. In his office also of commissioner for ejecting “scandalous ministers,” as the royalists were generally called, he frequently took the part of men of merit, and particularly in the case of Dr. Edward Pococke. This moderation of temper in the exercise of power, gained him the love and respect of the most; yet we must observe also, that he would not suffer authority to be slighted, when there was occasion to assert it. At an act, when one of Trinity-college was Terrae-filius, before he began, the doctor stood up, and in Latin told him, he should have liberty to say what he pleased, provided he would avoid profaneness, obscenity, and personal reflections. The Terrse-filius began, and in a little time transgressed in all these particulars, and the doctor endeavoured to check him, but finding that he paid no attention to his remonstrances, he sent his beadles to pull him down, on which the scholars interposed, and would not suffer them to come near him. Dr. Owen then resolved to pull him down himself, and when his friends dissuaded him lest the scholars should do him some mischief, he exclaimed, “I will not see authority thus trampled on,” and actually seized on the offender and sent him to prison. Dr. Owen was never deficient in personal courage, for in 1654, having heard of some disturbances in Wiltshire, which threatened to reach Oxford, he ordered a troop of scholars to be raised and armed for the protection of the university; and Wood informs us that he often appeared at the head of them, well mounted, with a sword by his side and a case of pistols.

, a learned English divine, was born in Derbyshire in 1625, and in 1641 was admitted of Trinity college, Cambridge, where he took the degree of B. A. in 1645, and according to his epitaph, seems to have been fellow of that college, as he was afterwards of Christ’s. In this last he took the degree of M. A. in 1649, and that of D. D. in 1660. His first preferment was in Lincolnshire, and he appears to have succeeded Dr. Josias Shute in the rectory of St. Mary Woolnoth, which he resigned in 1666. On July 30, 1669, he was installed archdeacon of Leicester, to which he was collated by Dr. William Fuller, bishop of Lincoln. In July 1670 he was also installed prebendary of Westminster, and was some time rector or minister of St. Margaret’s, Westminster. He died August 23, 1679, aged fifty-four, and was interred in Westminster abbey, where a monument was erected to his memory, with a Latin inscription. In this he is recorded as “a complete divine in all respects, a nervous and accurate writer, and an excellent and constant preacher.” It is also noticed that intense application to study brought on the stone, which at last proved fatal to him. He was an accomplished scholar in the Oriental languages, as appears by his excellent work “De Sacrifices,” Loud. 1677. This is divided into two books: in the first he treats of the origin of sacrifices; the places for sacrificing, and the tabernacle and temple of the Jews. His object is to defend the doctrine of vicarious punishment, and of piacular or expiatory sacrifices, in opposition to the Socinian notions. In the second book he treats of the priesthood of Christ; proves that Christ is a priest properly so called; that his sacrifice is an expiatory sacrifice, which takes away the sins of mankind; that his death is a vicarious punishment, or, that he suffered for, and in the stead of, sinful men, &c. &c. Some of his sermons having been surreptitiously printed, his relations selected twenty from his Mss. which were published by Dr. James Gardiner, afterwards bishop of Lincoln. Of these a second edition appeared in 1697, 8vo, with a preface by the editor, in which he gives a high character of Dr. Ovvtram. Baxter also speaks highly of him, Peck has published, in his “Desiderata,” a fragment of one of Dr. Owtram’s sermons.

, an English divine, was born in 1590, at Harrow on the Hill, Middlesex, and entered of Baliol College, Oxford, in 1606. Here he took his degrees in arts, and in 1619 was chosen fellow of All Souls. In 1629, by the interest of Laud, he succeeded Dr. Denison, as master of the free school of Reading. In 1634 he was admitted D. D. but ten years after was deprived of his school by the parliamentary commissioners for Berkshire. He held, however, the rectory of East Locking in that county, to which he had been presented by his college, until his death, which happened Feb. 14, 1663, at the rectory -house. He was buried in the chancel of his own church. At the restoration he had obtained a writ of restitution to the school, which was publicly read, he being present, as appears by the diary of the corporation; but, after some debate it was carried that Mr. Singleton, the then master, should have notice before an answer was resolved upon; and it appears that Mr. Singleton was confirmed in the place, being the sixth person who held it after Page.

, or rather Paget (Eusebius), a Puritan divine, was born at Cranford in Northamptonshire, about 1542, and at the age of twelve years came to Oxford, where he was first choirister, and afterwards student of Christ Church. He made, according to Wood, a considerable progress in logic and philosophy, but, although a noted sophister, left the university without taking a degree. As Wood passes immediately to his being presented to the rectory of St. Anne’s, Aldersgate-street, that biographer seems to have known nothing of the intermediate events. On his leaving Oxford, he became vicar of Oundle, and rector of 'Langton in his native county, where, in 1573, he was first prosecuted for nonconformity. He was afterwards preferred to the rectory of Kilkhampton in Cornwall, and although he had acquainted both his patron and ordinary that there were some things in the book of Common Prayer with which he could not comply, and they had promised, that if he would accept the cure, he should not be molested on that account, yet a prosecution was commenced against him, which ended in his losing all his preferments, and even a school which he attempted to establish for his maintenance. This appeared particularly hard in his case, as, according to every authority, he was “a learned, peaceable, and good divine, who had formerly complied with the customs and devotions of the church, and had been indefatigable in the ministry.” He appears to haye remained some years under ecclesiastical censure; but at last, in September 1604, was promoted to the rectory of St. Anne and St. Agnes, Aldersgate-street, which he held till his death in May 1617, in the seventy- fifth year of his age. His remains were interred in this church. An account of his prosecution may be seen in the Harleian Mss. 813, fol. 14, b. and an abridgment of it in Neal’s “History of the Puritans.” He was the author of a sermon “on Tithes” another “of Election” a Latin “Catechism,” Lond. 1591, 8vo a translation of Calvin’s “Harmony of the Gospels,” ibid. 1584, 4to; and “The History of the Bible, briefly collected, by way of question and answer.” It does not appear when this first appeared, but it was afterwards printed at the end of several of the old editions of the Bible.

, a French Protestant divine, was born in 1626, and studied, with great success and approbation, at Saumur; after which he became minister of a place called Marchenoir in the province of Dunois. He was an able advocate against the popish party, as appears by his best work, against father Nicole, entitled “Examen du Livre qui porte pour titre, Prejugez legitimes centre les Calvinistes,” 2 vols. 1673, 12mo. Mosheim therefore very improperly places him in the class of those who explained the doctrines of Christianity in such a manner as to diminish the difference between the doctrines of the reformed and papal churches; since this work shews that few men. wrote at that time with more learning, zeal, and judgment against popery. Pajon, however, created some disturbance in the church, and became very unpopular, by explaining certain doctrines, concerning the influence of the Holy Spirit, in the Arminian way, and had a controversy with Jurieu on this subject. The consequence was, that Pajon, who had been elected professor of divinity at Saumur, found it necessary to resign that office after which he resided at Orleans, as pastor, and died there Sept. 27, 1685, in the sixtieth year of his age. He left a great many works in manuscript; none of which have been printed, owing partly to his unpopularity, but, perhaps, principally to his two sons becoming Roman Catholics. A full account of his opinions may be seen in Mosheim, or in the first of our authorities.

, a very celebrated English divine, and one of the most successful writers of his time, was born at Peterborough in July 1743, and was educated by his father, who was the head master of Giggleswick school, in Yorkshire, vicar of Helpstone in Northamptonshire, and a minor canon of Peterborough. In his earliest days he manifested a taste for solid knowledge, and a peculiar activity of mind. In Nov. 1758 he was admitted a sizar of Christ’s college, Cambridge, and before he went to reside there was taught the mathematics by Mr. William Howarth, a master of some eminence at Dishworth, near Rippon. In December 1759, soon after he took up his residence in the university, he obtained a scholarship, and applied to his studies with such diligence as to make a distinguished figure in the public schools, particularly when he took his bachelor’s degree in 1763. He was afterwards employed for about three years as assistant at an academy at Greenwich; in 1765 he obtained the first prize for a prose Latin dissertation; the subject proposed was “A comparison between the Stoic and Epicurean philosophy, with respect to the influence of each on the morals of a people,” in which he took the Epicurean side.

, a learned and pious divine, was the second son of sir Thomas Palmer, knt. of Wingham, in Kent, where he was born in 1601. He was educated at St. John’s college, Cambridge, but was afterwards chosen fellow of Queen’s. In 1626 archbishop Abbot licensed him to preach a lecture at St. Alphage’s church in Canterbury, every Sunday afternoon; but three years after, he was silenced, on a charge of nonconformity, for a time, but was again restored, the accusation being found trifling. Although a puritan, his character appeared so amiable that bishop Laud presented him in 1632 with the vicarage of Ashwell, in Hertfordshire, and when the unfortunate prelate was brought to his tri,.l, he cited this as an instance of his impartiality. At Ashwell Mr. Palmer became no less popular than he had been at Canterbury. In the same year he was chosen one of the preachers to the university of Cambridge, and afterwards one of the clerks in convocation. In 1643, when the depression of the hierarchy had made great progress, he was chosen one of the assembly of divines, in which he was distinguished for his moderation, and his aversion to the civil war. He preached also at various places in London until the following year, when the earl of Manchester appointed him master of Queen’s college, Cambridge. He preached several times before the parliament, and appears to have entered into their views in most respects, although his sermons were generally of the practical kind. He did not live, however, to see the issue of their proceedings, as he died in 1647, aged fortysix. Granger gives him the character of a man of uncommon learning, generosity, and politeness, and adds, that he spoke the French language with as much facility as his own. Clark enters more fully into his character as a divine. His works are not numerous. Some of his parliamentary sermons are in print, and he had a considerable share in the “Sabbatum Redivivum,” with Cawdry; but his principal work, entitled “Memorials of Godliness,” acquired great popularity. The thirteenth edition was printed in 1708, 12mo.

, a learned Fleming, was the son of Adolphus, counsellor of state to the emperor Charles V. and born at Bruges in 1536. He was educated at Louvain and Paris, and became afterwards a learned divine and critic. Obtaining a canonry in the church of Bruges, he collected a library, and formed a design of giving good editions of the fathers; but the civil wars obliged him to retire to St. Omer’s, of which place the bishop made him archdeacon. Some time after, Philip II. king of Spain named him to the provostship of St. Saviour at Utrecht, and after that to the bishopric of St. Omer’s: but, as he went to Brussels to take possession of it, he died at Mons in Huinault, in 1587. He is chiefly known for his critical labours upon “Tertullian and Cyprian;” of both which writers he published editions, and prefixed lives. “The commentaries of this author upon Tertullian,” says Dupin, “are both learned and useful but he digresses too much from his subject, and brings in things of no use to the understanding of his author:” and he passes much the same judgment of his labours upon Cyprian. All the later editors, however, of these two fathers have spoken well of Pamelius, and have transcribed his best notes into their editions.

, a Christian philosopher, of the Stoic sect, flourished in the second century. Some say he was born in Sicily, others at Alexandria, of Sicilian parents. He is said to have taught the Stoic philosophy in the reign of Commodus, from A. D. 180, in the school of Alexandria; where from the time of St. Mark, founder of that church, there had always been some divine who explained the Holy Scriptures. The Ethiopians having requested Demetrius, bishop of Alexandria, to send a proper person to instruct them in the Christian religion, he sent Pantænus who gladly undertook the mission, and acquitted himself very worthily in it. It is said, that he found the Ethiopians already tinctured with the truth of Christian faith, which had been declared to them by St. Bartholomew; and that he saw the gospel of St. Matthew in Hebrew, which had been left there by that apostle. St. Jerome says, that Pantænus brought it away with him, and that it was still to be seen in his time in the Alexandrian library; but this story is not generally credited, since no good reason can be given, why St. Bartholomew should leave a Hebrew book with the Ethiopians. Pantænus, upon his return to Alexandria, continued to explain the sacred books under the reign of Severus and Antoninus Caracalla, and did great service to the church by his discourses. He composed some “Commentaries” upon the Bible, which are lost. Theodoret informs us that Pantænus first started the remark, which has been followed by many interpreters of the prophecies since, “That they are often expressed in indefinite terms, and that the present tense is frequently used both for the preterite and future tenses.” We may form a judgment of the manner in, which Pantænus explained the Scriptures, by that which Clemens Alexandria as, Origen, and all those have observed, who were trained up in the school of Alexandria. Their commentaries abound with allegories; they frequently leave the literal sense, and find almost every where some mystery or other; in the explaining of which, they usually shew more erudition than judgment. Mil ner observes, that the combination of Stoicism with Christianity must have very much debased the sacred truths; and we may be assured that those who were disposed to follow implicitly the dictates of such an instructor as Pantænus, must have been furnished by him with a clouded light of the gospel. Cave is of opinion that Pantænus’s death occurred in the year 213.

, a man of a strange and paradoxical genius, and classed by Brucker among the Theosophists, was born, as is generally supposed (for his birth-place is a disputed matter), at Einfidlen near Zurick, in 1493. His family name, which was Bombastus, he afterwards changed, according to the custom of the age, into Paracelsus. His father, who was a physician, instructed him in that science, but, as it would appear, in nothing else, for he was almost totally ignorant of the learned languages. So earnest was he, however, to penetrate into the mysteries of nature, that, neglecting books, he undertook long and hazardous journeys through Germany, Italy, Spain, Denmark, Hungary, Moscovy, and probably several parts of Asia and Africa. He not only visited literary and learned men, but frequented the workshops of mechanics, descended into mines, and thought no place mean or hazardous, if it afforded him an opportunity of increasing his knowledge of nature. He also consulted barber-surgeons, monks, conjurors, old women, quacks of every description, and every person who pretended to be possessed of any secret art, particularly such as were skilled in metallurgy. Being in this manner a self-taught philosopher and physician, he despised the medical writings of the ancients, and boasted that the whole contents of his library would not amount to six folios. He appears indeed to have written more than he ever read. His quackery consisted in certain new and secret medicines procured from metallic substances by the chemical art, which he administered with such wonderful success, that he rose to the summit of popular fame, and even obtained the professorship of medicine at Bail. One of his nostrums he called Azoth, which he said was the philosopher’s stone, the medical panacea, and his disciples extolled it as the tincture of life, given through the divine favour to man in these last days. But while his irregular practice, and arrogant invectives against other physicians, created him many enemies, his rewards were by no means adequate to his vanity and ambition; and he met frequently with mortifications, one of which determined him to leave Basil. A wealthy canon who happened to fall sick at that place, offered him a hundred florins to cure his disease, which Paracelsus easily effected with three pills of opium, one of his most powerful medicines. The canon, restored to health so soon, and apparently by such slight means, refused to stand to his engagement. Paracelsus brought the matter before the magistrate, who decreed him only the usual fee. Inflamed with violent indignation at the contempt which was thus thrown upon his art, he railed at the canon, the magistrate, and the whole city, and leaving Basil, withdrew into Alsace, whither his medical fame and success followed him. After two years, during which time he practised medicine in the principal families of the country, about the year 1530 he removed into Switzerland, where he conversed with Bullinger and other divines. From this time, he seems for many years to have roved through various parts of Germany and Bohemia. At last, in the year 1541, he died in the hospital of St. Sebastian, in Saltsburg.

Different and even contradictory judgments have been formed by the learned concerning Paracelsus. His admirers and followers have celebrated him as a perfect master of all philosophical and medical mysteries, have called him the medical Luther, and have even been weak enough to believe that he was possessed of the grand secret of converting inferior metals into gold. But others, and particularly some of his contemporaries, have charged his whole medical practice with ignorance, imposture, and impudence. J. Crato, in an epistle to Zwinger, attests, that in Bohemia his medicines, even when they performed an apparent cure, left his patients in such a state, that they soon after died of palsies or epilepsies. Erastus, who was for two years one of his pupils, wrote an entire book to detect his impostures. We have mentioned his want of education, and it is even asserted, that he was so imperfect a master of his vernacular tongue, that he was obliged to have his German writings corrected by another hand. His adversaries also charge him with the most contemptible arrogance, the most vulgar scurrility, the grossest intemperance, and the most detestable impiety. Still it appears, that with all these defects, by the mere help of physical knowledge and the chemical arts, he obtained an uncommon share of medical fame; while to support his credit with the ignorant, he pretended to an intercourse with invisible spirits, and to divine illuminations.

, a celebrated divine of the reformed religion, was born Dec. 30, 1548, at Frankenstein in Silesia, and put to the grammar-school there, apparently with a design to breed him to learning; but his father marrying a second time, a capricious and narrow-minded woman, she prevailed with him to place his son apprentice to an apothecary at Breslau; and afterwards changing her mind, the boy was, at her instigation, bound to a shoemaker. Some time after, however, his father resumed his first design, and his son, about the age of sixteen, was sent to the college-school of Hirchberg, in the neighbourhood of Frankenstein, to prosecute his studies under Christopher Schilling, a man of considerable learning, who was rector of the college. It was customary in those times for young students who devoted themselves to literature, to assume a classical name, instead of that of their family. Schilling was a great admirer of this custom, and easily persuaded his scholar to change his German name of Wangler for the Greek one of Pareus, from wa^ice, a cheek, which Wangler also means in German. Pareus had not lived above three months at his father’s expence, when he was enabled to provide for his own support, partly by means of a tutorship in the family, and partly by the bounty of Albertus Kindler, one of the principal men of the place. He lodged in this gentleman’s house, and wrote a poem upon the death of his eldest son, which so highly pleased the father, that he not only gave him a gratuity for it, but encouraged him to cultivate his poetical talents, prescribing him proper subjects, and rewarding him handsomely for every poem which he presented to him.

In the mean time, his master Schilling, not content with making him change his surname, made him also change his religious creed, that of the Lutheran church, with regard to the doctrine of the real presence, and effected the same change of sentiment throughout his school; but this was not at first attended with the happiest effects, as Schilling was expelled from the college, and Pareus’s father threatened to disinherit him; and it was not without the greatest difficulty, that he obtained his consent to go into the Palatinaie, notwithstanding he conciliated his father’s parsimony by assuring him that he would continue his studies there without any expence to his family. Having thus succeeded in his request, he followed his master Schilling, who had been invited by the elector Frederic III. to be principal of his new college at Amberg, and arrived there in 1566. Soon after he was sent, with ten of his school-fellows, to Heidelberg, where Zachary Ursinus was professor of divinity, and rector of the college of Wisdom. The university was at that time in a most flourishing condition, with regard to every one of the faculties; and Pareus had consequently every advantage that could be desired, and made very great proficiency, both in the learned languages and in philosophy and divinity. He was admitted into the ministry in 1571, and in May that year sent to exercise his function in a village called Schlettenbach, where very violent contests subsisted between the Protestants and Papists. The elector palatine, his patron, had asserted his claim by main force against the bishop of Spire, who maintained, that the right of nomination to the livings in the corporation of Alfestad was vested in his chapter. The elector allowed it, but with this reserve, that since he had the right of patronage, the nominators were obliged, by the peace of Passaw, to present pastors to him whose religion he approved. By virtue of this right, he established the reformed religion in that corporation, and sent Pareus to propagate it in the province of Schlettenbach, where, however, he met with many difficulties before he could exercise his ministry in peace. Before the end of the year he was called back to teach the third class at Heidelberg, and acquitted himself so well, that in two years’ time he was promoted to the second class; but he did not hold this above six months, being made principal pastor of Hemsbach, in the diocese of Worms. Here he met with a people more ready to receive the doctrines of the Reformation than those of Schlettenbach, and who cheerfully consented to destroy the images in the church, and other remains of former superstition. A few months after his arrival he married the sister of John Stibelius, minister of Hippenheim; and the nuptials being solemnized Jan. the 5th, 1574, publicly in the church of Hemsbach, excited no little curiosity and surprize among the people, to whom the marriage of a clergyman was a new thing. They were, however, easily reconciled to the practice, when they came to know what St. Paul teaches concerning the marriage of a bishop in his epistles to Timothy and Titus. Yet such was the unhappy state of this country, rent by continual contests about religion, that no sooner was Popery, the common enemy, rooted out, than new disturbances arose, between the Lutherans and Calvinists. After the death of the elector Frederic III. in 1577, his son Louis, a very zealous Lutheran, established every where in his dominions ministers of that persuas.nn, to the exclusion of the Sarramentariane, or Calvinists, by which measure Pareus lost his living at Hemsbach, and retired into the territories of prince John of Casimir, the elector’s brother. He was now chosen minister at Ogersheim, near Frankenthal, where he continued three years, and then removed to Winzingen, near Neustadt, at which last place prince Casimir, in 1578, had founded a school, and settled there all the professors that had been driven from Heidelberg. This rendered Winzingen much more agreeable, as well as advantageous; and, upon the death of the elector Louis, in 1583, the guardianship of his son, together with the administration of the palatinate, devolved upon prince Casimir, who restored the Calvinist ministers, and Pareus obtained the second chair in the college of Wisdom at Heideiberg, in Sept. 1584. He commenced author two years afterwards, by printing his “Method of the Ubiijuitarian controversy;” “Methodus Ubiquitariae coniroversise.” He also printed an edition of the “German Bible,” with notes, at Neustadt, in 1589, which occasioned a warm controversy between him and James Andreas, an eminent Lutheran divine of Tubingen.

, an English historian, was a Benedictine monk of the congregation of Clugny, in the monastery of St. Alban’s, the habit of which order he took in 1217. He was an universal scholar; understood, and had a good taste both in painting and architecture. He was also a mathematician, a poet, an orator, a divine, an historian, and a man of distinguished probity. Such rare accomplishments and qualities as these, did not fail to place him very high in the esteem of his contemporaries; and he was frequently employed in reforming some monasteries, visiting others, and establishing the monastic discipline in all. He reproved vice without distinction of persons, and did not even spare the English court itself; at the same time he shewed a hearty affection for his country in maintaining its privileges against the encroachments of the pope. Of this we have a clear, though unwilling, evidence in Baronius, who observes, that this author remonstrated with too sharp and bitter a spirit against the court of Rome; and that, except in this particular only, his history was an incomparable work. He died at St. Alban’s in 1259. His principal work, entitled “Historia Major,” consists of two parts: The first, from the creation of the world to William the Conqueror; the second, from that king’s reign to 1250. He carried on this history afterwards to the year of his death in 1259. Rishanger, a monk of the monastery of St. Alban’s, continued it to 1272 or 1273, the year of the death of Henry III. It was first printed at London in 1571, and reprinted 1640, 1684, fol. besides several foreign editions. There are various ms copies in our public libraries, particularly one which he presented to Henry III. and which is now in the British Museum. From Jiis Mss. have also been published “Vitas duorum Offarum, Merciae regum, S, Albani fundatorum” <c Gesta viginti duo abbatum S. Albani“”Additamenta chronicorum ad historian) majorern,“all which accompany the editions of his” Historia Major“printed in 1640 -and 1684. Among his unpublished Mss. are an epitome of his” Historia Major," and a history from Adam to the conquest, principally from Matthew of Westminster. This is in the library of Bene't college, Cambridge. The titles of some other works, but of doubtful authority, may be seen in Bale and Pits.

Parker (Henry) Lord Morley, a nobleman of literary taste in the reign of Henry VIII. was the son and heir of sir William Parker, knight, by Alice, sister and heir of Henry Lovel, and daughter of William Lovel, a younger son of William lord Lovel of Tichmersh, by Alianore, daughter and heir of Robert Morley, lord Morley, who died 21 Henry Vlth. He was educated at Oxford, but at what college, or at what time, does not appear. After leaving the university, he retired to his estate in Northamptonshire, and in the 21st year of the reign of Henry VIII. was summoned to parliament by the title of lord Morley. He was one of the barons, who, in the year following, signed the memorable declaration to pope Clement Vji. threatening him with the loss of his supremacy in England, unless he consented to the king’s divorce, but he still remained a bigoted adherent to the popish religion. In the 25th of the same reign, having a dispute for precedence with lord Dacre of Gillesland, his pretensions were confirmed by parliament. Anthony Wood says, that “his younger years were adorned with all kind of superficial learning, especially with dramatic poetry, and his elder with that which was divine.” Wood adds, that he was living, “an ancient man, and in esteem among the nobility, in the latter end of Henry VIII.” But from his epitaph, which is inserted in Collins’s Peerage, it appears that he died in Nov. 1556, aged eighty. His great grandson, Edward lord Morley, who married Elizabeth, sole daughter and heir of William Stanley, lord Montegle, had issue Mary, who by her husband Thomas Habington, of Henlip in Worcestershire, was mother of William Habington the poet, and was supposed to have been the person who wrote to her brother William, lord Morley and Montegle, the famous letter of warning respecting the gun-powder plot.

In April 1527 he was ordained deacon, in June priest, and in September created master of arts, and chosen fellow of the college, having approved himself to the society by his regular and studious behaviour. He now studied the Scriptures, fathers, and ecclesiastical writers, with such diligence and attention, that in a few years he made great progress in every branch of knowledge necessary for a divine; and began to be so much noticed on that account, that when cardinal Wolsey was looking out for men of the greatest learning and character, to fill his new college at Oxford, Mr. Parker was one of those whom he selected for this mark of distinction; but, through the persuasion of his friends, he declined the cardinal’s offer, as did, at the same time, his celebrated predecessor Cranmer, then on the eve of being made archbishop of Canterbury.

, was a puritan divine of considerable learning and reading, but his early history is very variously represented. Mr. Brook, in his late “Lives of the Puritans,” places him as rector of North- Benflete, in Essex, in 1571, on the authority of Newcourt, but Newcourt is evidently speaking of a Robert Parker, who held Bardfield-parva in 1559, and must have been a different person. On the other hand, Mr. Masters, in his History of C. C. C. C informs us that he was in 1581 a pensioner of Bene't college, Cambridge, and was made scholar of the house in 1583, at which time he published a copy of Latin verses on the death of sir William Buttes, and succeeded to a fellowship in the latter end of the year following. He was then A. B. but commenced A. M. in 1585, and left the university in 1589. Both his biographers agree that the person they speak of was beneficed afterwards at Wilton, in Wiltshire, and the author of “A scholastical Discourse against symbolizing with Anti-christ in ceremonies, especially in the sign of the Cross,” printed in 1607, without a printer’s name, consisting of near 400 pages closely printed in folio. In this he appears to have employed very extensive reading to very little purpose, according to Dr. Grey; and even Mr. Pierce, in his “Vindication of the Dissenters,” owns that “his fancy was somewhat odd as to his manner of handling his argument.” It contained at the same time matter so very offensive, that a proclamation was issued for apprehending the author, who, after many narrow escapes, was enabled to take refuge in Holland. Here some of his biographers inform us that he was chosen minister of the English church at Amsterdam; but the magistrates of the city, being unwilling to disoblige the king of England by continuing him their pastor, he removed to Doesburgh, where he became chaplain to the garrison. Others tell us that he would have been chosen pastor to the English church at Amsterdam, had not the magistrates been afraid of disobliging king James. According to Mr. Brook, it would appear that he had published his work “De Descensu” before he left England, but we can more safely rely on Mr. Masters, who had seen the book, and who informs us that it was while he was at Amsterdam that he published a treatise, “De Descensu domini nostri Jesu Christi ad Inferos,” 4to, which had been begun by his learned friend Hugh Sandforcl, who finding death approaching, committed the perfecting of it to him. This he was about to do when compelled to leave England. His preface is dated Amsterdam, Dec. 30, 1611. He was also the author of a treatise “De Politia Ecclesiastica Christi et Hierarchicaopposita,” published in 1616, at which time he had been dead two years. He is indeed here represented “as an Eminent servant of Christ, called home to rest from his labours in the midst of his course.” The Bodleian catalogue assigns to him two other posthumous works, “A Discourse concerning Puritans,” 1641, 4to, and “The Mystery of the Vials opened in the 16th chapter of the Revelations.” He left a son, Thomas, author of a work called “Methodus gratioe divinse in traductione hominis peccatoris ad vitam,” Lond. 1657, 8vo, which the editor considered as a work of importance by the care he took to collate four ms copies. Brook says he wrote also “Meditations on the Prophecy of Daniel,” and died in 1677, in New England, to which he went in 1634, to avoid the consequences of nonconformity at home.

In 1665 he was elected a fellow of the royal society, and published about the same time some physico-theological essays, in Latin, with the title “Tentamina Physico-Theologica de Deo; sive Theologia Scholastica, ad normarn novae et reformats philosophise concinnata,” Lond. 1665, 4to. This he dedicated to archbishop Sheldon. The work was attacked by N. Fairfax, M. D. in a treatise with the whimsical title of “The Bulk and Selvedge of the World.” In 1666 he published “A free and impartial Censure of the Platonic Philosophy;” and shortly after “An account of the nature and extent of the Divine Dominion and Goodness, especially as they refer to the Origenian hypothesis concerning the pre-existence of souls, together with a special account of the vanity and groundlessness of the hypothesis itself,” Oxon. 166o, 4to. About Michaelmas, 1667, archbishop Sheldon appointed him one of his chaplains, a proof that at this time he was in estimation; and this seems to have led the way to higher preferment. He now left Oxford, and resided at Lambeth, under the eye of his patron; who, in June 1670, collated him to the archdeaconry of Canterbury, in the room of Dr. Sancroft, afterwards archbishop. On Nov. 26, the same year, having accompanied William prince of Orange on his visit to Cambridge, he bad the degree of D. D. conferred upon him. On Nov. 18, 1672, he was installed prebendary of Canterbury and had the rectories of Ickham and Chartham, in Kent, conferred upon him by the archbishop about the same time. About this time he published some of those writings against the presbyterians which involved him in a controversy. The first of these was his “Discourse of Ecclesiastical Polity, wherein the authority of the civil magistrate over the consciences of subjects in matters of external religion is asserted.” This was first answered by the anonymous author of “Insolence and Impudence triumphant,” &c. 1669; and by Dr. John Owen, in “Truth and Innocence vindicated.” He then published “A Defence and Continuation of Ecclesiastical Polity (against Dr. Owen),” Lond. 1671, 8vo “Toleration discussed,” &c. 1670, 4to “A Discourse in Vindication of bishop Bramhall and the Church of England, from the fanatic charge of Popery,” &c. This was prefixed to a “Treatise” of the said bishop, written in his own defence, 1672, 8vo. A humourous censure of this piece being published by Andrew Marvell, entitled '< The Rehearsal Transprosed,“&c. our author, in the same humourous taste, wrote” A Reproof to the Rehearsal Transprosed,“1673, 8vo. Wood, however, observes, that,” finding himself beaten in this cudgelling way, his high spirit was abated for ever after, and though Marvell replied to his ‘ Reproof,’ yet he judged it more prudent to lay down the cudgels. It put him upon a more sober, serious, and moderate way of writing.“(See Marvell.) Parker’s last publication in this controversy was” A free and impartial Inquiry into the causes of that very great esteem and honour the Nonconformist Ministers are in with their followers,“1673, 8vo. In 1678 he published his” Disputationes de Deo et providentia divina,“&c. 4to, which is highly commended by Dr. Henry More in the general preface to his works. This was followed by other works, entitled” Demonstration of the divine authority of the Law of Nature, and of the Christian Religion,“1681, 4to” The Case of the Church of England briefly stated in the three first and fundamental principles of a Christian Church. I. The Obligation of Christianity by Divine Right. II. The Jurisdiction of the Church by Divine Right. III. The institution of Episcopal Superiority by Divine Right,“London, 8vo;” An account of the Government of the Christian Church, in the first six hundred years; particularly shewing, I. The Apostolical practice of Diocesan and Metropolitical Episcopacy. II. The usurpation of patriarchal and papal authority. III. The war of two hundred years between the bishops of Rome and Constantinople, of universal supremacy,“London, 1683, 8vo;” Religion and Loyalty, or, a demonstration of the power of the Christian Church within itself, supremacy of sovereign powers over it, and duty of passive obedience and nonresistance to all their commands, exemplified out of records,“&c. 8vo and the year following, the second part of the same work, containing” the history of the concurrence of the imperial and ecclesiastical jurisdiction in the Government of the Church, from the beginning of the reign of Jovian to the end of Justinian," 1685, 8vo.

Strype, on the authority of his contemporary Becan, who knew him well, gives him this character: “He was naturally somewhat hasty; but soon appeased again. He would speak his mind freely, and fear none in a good cause. A true friend, and easily reconciled to any against whom he had taken a displeasure. He appointed in his diocese (that was large) for the better oversight thereof, ten commissaries, to whom he, as occasion served, sent instructions for the regulation and order of his see. He could have been willing to allow a liberty of officiating in the church, to such as could not conform to some of the ceremonies of it, looking upon them as indifferent matters; but upon command from above, he readily obeyed his prince’s and metropolitan’s authority. He was a friend to prophesies; that is, to the meetings of the ministers in several appointed parish churches in his diocese, as in St. Edmund’s Bury, &c. to confer together about the interpretation and sense of the scriptures. But the queen forbidding it, upon some abuses thereof, the archbishop signified to him her will, and he in obedience sent to his archdeacons and commissaries, to have them forborn for the future.” “As for his life and conversation, it was such as might be counted a mirror of virtue; wherein appeared nothing but what was good and godly; an example to the flock in righteousness, in faith, in love, in peace, in word, in purity. He preached diligently, and exhorted the people that came to him. He was a learned man, as well in respect of human learning, as divine, well seen iti the sacred Scriptures; an earnest protestant, and lover of sincere religion; an excellent bishop, a faithful pastor, and a worthy example to -all spiritual ministers in his diocese, both for doctrine, life, and hospitality.” This character is confirmed by Bale, in the dedication to Parkhurst, of his “Reliques of Rome,” printed in 1563.

, a late learned divine and lexicographer, was the second son of John Parkhurst, esq. of Catesby, in Northamptonshire, by Ricarda Dormer, daughter of judge Dormer. He was born in June 1728, was educated at Rugby school in Warwickshire, and was afterwards of Clare-hall, Cambridge, where he took his degree of B. A. in 1748, that of M. A. in 1752, and was many years fellow of his college. Being a younger brother, he was intended for the church, and entered into orders, but becoming heir to a very considerable estate, he was relieved from the usual anxieties respecting preferment, and was now a patron himself. Still he continued to cultivate the studies becoming a clergyman and in the capacity of a curate, but without any salary, he long did the duty, with exemplary diligence and zeal, in his own chapel at Catesby, which, after the demolition of the church of the nunnery there, served as a parish-church, of which also he was the patron. When several years after, in 178 4, it fell to his lot to exercise the right of presentation, he presented to the vicarage of Epsom in Surrey, the late rev. Jonathan Boucher (see Boucher), as one who in his opinion had given the best proofs of his having a due sense of the duties of his office. It was by marriage he had become patron of this living, having in 1754 married Susanna Myster, daughter, and, we believe, heiress of John Myster, esq. of Epsom.

Parmigiano was a learned designer; to his depth in design we must ascribe that freedom of execution, those decided strokes of his pencil, which Albano calls divine, and which add grace to the finish of his pictures; they have not, indeed, all equal “impasto” of colour, nor equal effect, though some, for the amore with which they are conducted, have been ascribed to Correggio such is the Cupid scooping his bow, with the two infants at his feet, one laughing, the other crying, of which there are several repetitions. We see indeed, some of the pictures of Parmigiano so often repeated, that though we may grant them the respect due to age, we can scarcely allow them all the praise of originality. Such is, among his lesser works, the picture of the Madonna with the Infant, St. John and St. Catherine, and the head of St. Zaccharia, or some other sainted elder, in the fore-ground; its duplicates are nearly spread over every gallery of Italy. His altar-pieces are not numerous, and the most valued of them is perhaps that of St. Marguerita, in Bologna, a composition rich in figures, contemplated with admiration, and studied by the Caracci; Guido even preferred it to the St. Cecilia of Raphael. The last of his works is the “Moses breaking the Tables,” at Parma, in which, says sir Joshua Reynolds, we are at a loss which to admire most, the correctness of drawing, or the grandeur of the conception. The etchings of Parmigiano, models of freedom, taste, and delicacy, are universally known.

, an English divine, was the son of Richard Parr, likewise a divine, and was born at Fermoy, in the county of Cork, where, we presume, his father was beneficed, in 1617; and this singularity is recorded of his birth, that his mother was then fifty-five years of age. He was educated in grammar at a country school, under the care of some popish priests, who were at that time the only schoolmasters for the Latin-tongue. In 1635, he was sent to England, and entered as a servitor of Exeter college, Oxford, where his merit procured him the patronage of Dr. Piideaux, the rector, by whose interest, as soon as he had taken his bachelor’s degree in arts, in 1641, he was chosen chaplain-fellow of the college. He found here another liberal patron and instructor in the celebrated archbishop Usher, who, in 1643, retired to this college from the tumult then prevailing through the nation and observing the talents of Mr. Parr as a preacher, made him his chaplain; and, about the end of that year, took him with him to Glamorganshire. On his return with this prelate, he obtained the vicarage of Ryegate in Surrey, on the presentation of Mr. Roger James, gent, son of sir Roger James, knight, whose sister he married, a widow lady of considerable property. In doctrinal points he appears to have concurred with the assembly of divines, who were mostly Calvinists; but it seems doubtful whether he ever took the Covenant. In 1649, he resigned his fellowship of Exeter college, and continued chaplain to archbishop Usher, while that prelate lived. In 1653, he was instituted to the living of Camberweli in Surrey, and appears to have been some time rector of Bermondsey, where his signature occurs in the register of 1676, and he is thought to have resigned it in 1682. At the Restoration he was created D. D. and had the deanery of Armagh, and an Irish bishopric, offered to him, both which he refused; but accepted a canonry of Armagh. He remained vicar of Camberweli almost thirty-eight years, and was greatly beloved and followed. Wood, in his quaint way says, “He was so constant and ready a preacher at Camberweli, that his preaching being generally approved, he broke two conventicles thereby in his neighbourhood that is to say, that by his out- vying the Presbyterians and Independents in his extemporarian preaching, their auditors would leave them, and flock to Mr. Parr.” All who speak of him indeed concur in what is inscribed on his monument, that <c he was in preaching, constant in life, exemplary in piety and charity, most eminent a lover of peace and hospitality and, in fine, a true disciple of Jesus Christ.“He died at Camberweli Novembers, 1691, and was buried in the church-yard, where the above monument was erected to his memory. His wife died before him. Dr. Parr wrote” Christian Reformation: being an earnest persuasion to the speedy practice of it: proposed to all, but especially designed for the serious consideration of his dear kindred and countrymen of the county of Cork in Ireland, and the people of Ryegate and Camberweli in Surrey,“Lond. 1660, 8vo. He published also three occasional sermons; but the most valuable present he made to the publick was his” Life of Archbishop Usher," prefixed to that prelate’s Letters, printed in folio, 1686. It is the most ample account we have of Usher; and few men could have enjoyed better opportunities of knowing his real character. Wood mentions Dr. Thomas Marshall’s intention of enlarging this, as noticed in oiir account or' him.

, D. D. rector of Wichampton in Dorsetshire, and preacher at Market-Harborough in Leicestershire, for which latter county he was in the commission of the peace, was born in Bury-street, St. James’s, in 1722. He was admitted a scholar of Westminster in 1736, whence, in 1740, he was elected a student of Christchurch, Oxford, and took the degree of M. A. March 31, 1747 B. D. May 25, 1754; and D. D. July 8, 1757. He was a very learned divine; and an able, active, magistrate. He was appointed chaplain in 1750; preacher at Market-Harborough in Leicestershire in 1754; and in 1756 was presented by Richard Fleming, esq. to the rectory of Wichampton. He died at Market-Harborough, April 9, 1780. His publications were, 1. “The Christian Sabbath as old as the Creation,” 1753, 4to. 2. “The Scripture Account of the Lord’s Supper. The Substance of Three Sermons preached at Market-Harborough, in 1755, 1756,” 8vo. 3. “The Fig-tree dried up; or the Story of that remarkable Transaction as it is related by St. Mark considered in a new light explained and vindicated in a Letter to . . . . . . . . . esq.” 1758, 4to. 4. “A Defence of the Lord Bishop of London’s [Sherlock] Interpretation of the famous text in the book of Job, ‘ I know that my Redeemer liveth,’ against the Exceptions of the Bishop of Gloucester [Warburton], the Examiner of the Bishop of London’s Principles; with occasional Remarks on the argument of the Divine Legation, so far as this point is concerned with it,” 1760, 8vo. 5. “Dissertation on Daniel’s Prophecy of the Seventy Weeks,” 1762, 8vo. 6. “Remarks on Dr. Kennicott’s Letter,” &c. 1763, 8vo. 7. “The Case between Gerizirn and Ebal,” &c. 1764, 8vo. 8. “An Harmony of the Four Gospels, so far as relates to the History of our Saviour’s Resurrection, with a Commentary and Notes,” 1765, 4to. 9. “The Genealogy of Jesus Christ, in Matthew and Luke, explained; and ttie Jewish Objections removed,” 1771, 8vo. 10. Dr. Parry wrote one of the answers to Dr. Heathcote’s pamphlet 011 the Leicestershire election in 1775.

, an English divine, and miscellaneous writer, was born at Dedham, in Essex, in 1729. His family was ancient, and settled at Hadleigh, in Suffolk, as early as the reign of HenryV1I. where some of their descendants still reside. He lost his father when veryyoung, and owed the care of his education to his maternal uncle, the rev. Thomas Smythies, master of the grammar school at Lavenham, in Suffolk, with whom he continued till he went to Cambridge, where he was entered of Sidney Sussex college, and took his degrees there of B. A. in 1752, and M. A. in 1776. After he had taken orders he was appointed to the free school of Oakham in Rutlandshire, and remained there till 1761, when he was presented to the school and curacy of Wye by Daniel earl of Winchelsea and Nottingham. In the sedulous discharge of the twofold duties of this preferment he was engaged upwards of half a century, and was distinguished by his urbanity, diligence, and classical talents, nor was he less esteemed in his clerical character. He was also presented to the rectory of Eastwell, in 1767, by the same patron, and to the small rectory of Snave in 1776, by archbishop Cornwallis, who enhanced the value of this preferment by a very kind letter, in which his grace testified his high respect for the character and talents of the new incumbent. Mr. Parsons was the author of several publications, among which were, The nine first papers in the second volume of the “Student,” published in 1750; “On advertising for Curates;” a paper in The World; “The inefficacy of Satire, a poem,” 176G, 4to; “Newmarket, or an Essay on the Turf,” 1774, 2 vols.; “Astronomic Doubts, a pamphlet,” 1774; “A volume of Essays,” 1775; “Dialogues of the Dead with the Living,” 1782; “Simplicity,” a poem, 1784; and “Monuments and Painted Glass in upwards of 100 churches, chiefly in the eastern part of Kent,” 1794, 4to. This work, which is interspersed with judicious remarks and interesting anecdotes by the compiler, is become scarce, owing to the fire in Mr. Nichols’s premises, but is highly valuable to the antiquary and lover of such researches. Mr. Parsons also established a Sunday school at Wye; and recommended and contributed much to their establishment in the county of Kent by a sermon and some letters which he published on this occasion. The last years of his life were passed in great retirement; alternately engaged in the discharge of his ministerial functions, and in literary pursuits and correspondence, which, however, were interrupted by the loss of his sight about a year before his death, and at the same time by a very painful disorder. He bore these trials with exemplary patience and resignation. It was his frequent practice, when on his bed, and free from the more excruciating pains of his disorder, to compose moral, lively, and religious pieces, which he afterwards dictated to a faithful amanuensis, who wrote them down. He died at Wye, June 12, 1812, in the eighty-third year of his age.

His works are, 1. “A brief Discourse, containing the Reasons why Catholics refuse to go to Church,” with a Dedication to Queen Elizabeth, under the fictitious name of John Howlet, dated Dec. 15, 1530. 2. “Reasons for his coming into the Mission of England, &c.” by some ascribed to Campian. 3. “A brief Censure upon two Books, written against the Reasons and Proofs.” 4.“A Discovery of John Nichols, misreported a Jesuit” all written and printed while the author was in England. 5. “A Defence of the Censure given upon his two Books, &c.” 1583. 6. “De persecutione Anglicana epistola,” Rome and Ingolstadt, 1582. 7. “A Christian Directory,” 1583. 8. “A Second Part of a Christian Directory, &c.” 1591. These two parts being printed erroneously at London, Parsons published an edition of them under this title: “A Christian Directory, guiding men to their Salvation, &c. with m.my corrections and additions by the Author himself.” This book is really an excellent one, and was afterwards put into modern English by Dr. Stanhope, dean of Canterbury; in which form it has gone through eight or ten editions. 9. “Responsio ad Eliz. Reginse edictum contra Catholicos,” Romae, 1593, under the name of And. Philopater. 10. “A Conference about the next Succession to the Crown of England, &c.” 1594, under the feigned name of Doleman. This piece was the production of cardinal Allen, Inglefield, and others, who furnished the materials, which Parsons, who had a happy talent this way, put into a proper method. Parsons’s style is among the best of the Elizabethan period. 11. “A temperate Wardword to the turbulent and seditious Watchword of sir Fr. Hastings, knight, 7 ' &c. 1599, under the same name. 12.” A Copy of a Letter written by a Master of Arts at Cambridge, &c.“published in 1583. This piece was commonly called” Father Parsons’s Green Coat,“being sent from abroad with the binding and leaves in that livery, but there seems reason to doubt whether this was his (see Ath. Ox. vol. II. new edit, note, p. 74). 13.” Apologetical Epistle to the Lords of her Majesty’s Privy Council, &c.“1601. 14.” Brief Apology, or Defence of the Catholic Ecclesiastical Hierarchy erected by pope Clement VIII. &c.“St. Omers, 1601. 15.” A Manifestation of the Folly and bad Spirit of secular Priests,“1602. 16.” A Decachordon often Quodlibetical Questions/' 1602. 17. “De Peregrinatione.” 18. “An Answer to O. E. whether Papists or Protestants be true Catholics,” 1603. 19. “A Treatise of the three Conversions of Paganism to the Christian Religion,” published (as are also the two following) under the name of N. D. (Nicholas Doleman), in 3 *6ls. 12mo, 1603, 1604. 20. “A Relation of a Trial made before the king of France in 1600, between the bishop of Evreux and the lord Plessis Mornay/' 1604. 21.” A Defence of the precedent Relation, &c.“22.” A Review of ten public Disputations^ &c. concerning the Sacrifices and Sacrament of the Altar,“1604. 23.” The Forerunner of Bell’s Downfall of Popery,“1605. 24.” An Answer to the fifth Part of the Reports of Sir Edward Coke, &c.“1606, 4to, published under the name of a Catholic Divine. 25.” De sacris alienis non adeundis, questiones duae,“1607. 26.” A Treatise tending to Mitigation towards Catholic subjects in England, against Thomas Morton (afterwards bishop of Durham),“1607. 27.” The Judgment of a Catholic Gentleman concerning king James’s Apology, &c.“1608. 28.” Sober Reckoning with Thomas Morton,“1609. 29.” A Discussion of Mr. Barlow’s Answer to the Judgment of a Catholic Englishman concerning the Oath of Allegiance,“1612. This book being left not quite finished at the author’s death, was afterwards completed and published by Thomas Fitzherbert. The following are also posthumous pieces: 30.” The Liturgy of the Sacrament of the Mass,“1620. 31.” A Memorial for Reformation, &c.“thought to be the same with” The High Court and Council of the Reformation,“finished after twenty years’ labour in 1596, but not published till after Parsons’s death; and republished from a copy presented to James II. with an introduction and some animadversions by Edward Gee, under the title of,” The Jesuits Memorial for the intended Reformation of the Church of England under their first Popish Prince,“1690, 8vo. 32. There is also ascribed to him,” A Declaration of the true Causes of the great Troubles pre-supposed to be intended against the Realm of England, &c. Seen and allowed, anno 1581.“33. Parsons also translated from the English into Spanish,” A Relation of certain Martyrs in England,“printed at Madrid 1590, 8vo.Several of his Mss. are preserved in Baliol college library, particularly a curious one entitled” Epitome controversiarum, hujus temporis."

, a pious dissenting divine, was born at Kidderminster in Warwickshire, Aug. 29, 1698, and received his education at a dissenting academy at Tt wkesbury, in Gloucestershire, under Mr. Jones, who was likewise the master of this school when Messrs. Butler and Seeker, afterwards the well-known prelates, were educated at it. Mr. Pearsall having been admitted into the ministry among the dissenters, was settled for ten years at Bromyard, in Herefordshire, and afterwards for sixteen years at Warminster, in Wiltshire. His last charge, for about fifteen years, was at Taunton, in Somersetshire, where he died Nov. 10, 1762. He is known in the religious world by two works of considerable reputation, his “Contemplations on the Ocean,” &c. in 2 vols. 12mo, which are mentioned with respect by Hervey in the third volume of his “Theron and Aspasio;” and his “Reliquiæ Sacræ,” which were published by Dr. Gibbons, 1765, 2 vols. 12mo. They consist of meditations on select passages of scripture, and sacred dialogues between a father and his children. He is much an imitator of Hervey, particularly in his “Contemplations,” but has less imagination, although enough to catch the attention of young readers.

, a very learned English bishop, was born Feb. 12, 1612, at Snoring in Norfolk; of which place his father was rector. In 1623 he was sent to Eton school; whence he was elected to King’s college, Cambridge, in 1632. He took the degree of B. A. in 1635, and that of master in 1639; in which year he resigned his fellowship of the college, and lived afterwards a fellow-commoner in it. The same year he entered into orders, and was collated to a prebend in the church of Sarum. In 1640 he was appointed chaplain to Finch, lord-keeper of the great seal; by whom in that year he was presented to the living of Torrington, in Suffolk. Upon the breaking out of the civil war he became chaplain to the lord Goring, whom he attended in the army, and afterwards to sir Robert Cook in London. In 1650 he was made minister of St. Clement’s, Eastcheap, in London. In 1657 he and Gunning, afterwards bishop of Ely, had a dispute with two Roman catholics upon the subject of schism. This conference was managed iivwriting, and by mutual agreement nothing was to be made public without the consent of both parties; yet a partial account of it was published in 1658, by one of the Romish disputants, cum privilegw, at Paris, with this title, “Schism unmasked a late conference,” &c. In 1659 he published “An Exposition of the Creed,” at London, in 4to; dedicated to his parishioners of St. Clement’s, Eastcheap, to whom the substance of that excellent work had betn preached several years before, and by whom he had been desired to nnake it public. This “Exposition,” which has gone through twelve or thirteen editions, is accounted one of the most finished pieces of theology in our language. It is itself a body of divinity, the style of which is just; the periods, for the most part, well turned the method very exact; and it is, upon the whole, free from those errors which are too often found in theological systems. There is a translation of it into Latin by a foreign divine, who styles himself “Simon Joannes Arnoldus, Ecclesiarum ballivise, sive praefecturae Sonnenburgensis Inspector;” and a very valuable and judicious abridgment was in 1810 published by the rev. Charles Burney, LL. D. F. R. S. In the same year (1659) bishop Pearson published “The Golden Remains of the ever-memorable Mr. John Hales, of Eton;” to which he wrote a preface, containing the character of that great man, with whom he had been acquainted for many years, drawn with great elegance and force. Soon after the restoration he was presented by Juxon, then bishop of London, to the rectory of St. Christopher’s, iri that city; created D. D. at Cambridge, in pursuance of the king’s letters mandatory; installed prebendary of Ely, archdeacon of Surrey, and made master of Jesus college, Cambridge; all before the end of 1660. March 25, 1661, he succeeded Dr. Lore in the Margaret professorship of that university; and, the first day of the ensuing year, was nominated one of the commissioners for the review of the liturgy in the conference at the Savoy, where the nonconformists allow he was the first of their opponents for candour and ability. In April 1662, he was admitted master of Trinity college, Cambridge; and, in August resigned his rectory of St. Christopher’s, and prebend of Sarum. In 1667 he was admitted a fellow of the royal society. Jn 1672 he published, at Cambridge, in 4to, “Vindiciae F.pistolarum S. Ignatii,” in answer to mons. Dailie; to which is subjoined, “Isaaci Vossii epistolas duæ adversus Davidem Blondellum.” Upon the death of Wilkins, bishop of Chester, Pearson was promoted to that see, to which he was consecrated Feb. 9, 1673. In 1684- his “Annales Cynrianici, sive tredecim annorum, quibus S. Cyprian, inter Christianos versatus est, historia chronologica,” was published at Oxford, with Fell’s edition. of that father’s works. Dr. Pearson was disabled from all public service by ill health, having entirely lost his memory, a considerable time before his death, which happened at Chester, July 16, 1686. Two years after, his posthumous works were published by Dodweli at London, “Cl. Jaannis Pearsoni Cestriensis nuper Episcopi opera posthuma, &c. &c.” There are extant two sermons published by him, 1. “No Necessity for a Reformation,' 7 1661, 4to. 2.” A Sermon preached before the King, on Eccles. vii. 14, published by his majesty’s special command," 1671, 4to. An anonymous writer in the Gentleman’s Magazine (1789 p. 493) speaks of some unpublished Mss. by bishop Pearson in his possession. His ms notes on Suidas are in. the library of Trinity college, Cambridge, and were used by Kuster in his edition.

Our prelate was reckoned an excellent preacher, very judicious and learned, particularly accurate and exact in chronology, and well versed in the fathers and the ecclesiastical historians. Dr. Bentley used to say that bishop Pearson’s “very dross was gold.” In bishop Burnet’s opinion he “was in all respects the greatest divine of his age.” Bishop Huet also, to whom he communicated various readings on some parts of Origen’s works, gives him a high character. But, as Burnet reminds us, he was an affecting instance “of what a great man can fall to; for his memory went from him so entirely, that he became a child some years before he died.” He had a younger brother Richard, professor of civil law in Gresham college, and under-keeper of the royal library at St. James’s, of whom Ward gives some account, but there is nothing very interesting in his history.

Soon after this, Zosimus received a letter from Praylus, bishop of Jerusalem, successor to John, recommending to him Pelagius’s affair in affectionate terms. This letter was accompanied by another from Pelagius himself, together with the confession of faith before mentioned. In this letter Pelagius said, that his enemies wanted to asperse his character in two points: first, that he refused to baptize infants, and promised them the kingdom of heaven, without the redemption of Jesus Christ; secondly, that he reposed so much confidence in free-will, as to refuse the assistance of grace. He rejected the first of these errors, as manifestly contrary to the gospel; and upon the article of grace he said, “We have our free-will either to sin or not to sin, and in all good works it is ever aided by the divine assistance. We say, that all men have free-will, as well Christians as Jews and Gentiles: all of them have it by nature, but it is assisted by grace in none but Christians. In others this blessing of the creation is naked and unassisted. They shall be judged and condemned; because having free-will, by which they might arrive at faith, and merit the grace of God, they make an ill use of this liberty. The Christians will be rewarded; because they, by making a good use of their free-will, merit the grace of the Lord, and observe his commandments.” His confession of faith was like that of Celestius, On baptism he said, “We hold one single baptism, and we assert that it ought to be administered to children in the same form of words as to adults,” Touching grace he said, “We confess a freewill: at the same time holding, that we stand continually in need of God’s assistance; and that those are as well mistaken, who say with the Manichees, that man cannot avoid sinning, as those who say with Jovinian, that man cannot sin.” He concluded with these words: “Such, blessed pope, is the faith which we have learned in the catholic church, the faith which we have always held, and still continue in. If any thing contained therein shall not Jiave been explained clearly enough, or not with sufficient caution, we desire that you would correct it; you who )iold the faith, and the see of Peter. If you approve of my confession of faith, whoever pretends to attack it, will shew either his ignorance or his malice, or that he is not orthodox; but he will not prove me an heretic.”

, a learned German divine and reformer, was born Jan. 8, 1478, at Ruffach, in Alsatia. His family name was Kursiner, or Kirsner, but the name Pellican, which means the same thing in Latin as Kirsner in German, and is in neither very significant, was given him by his maternal uncle. Pellican began his studies at Ruffach in his sixth year, and under an excellent master, who inspired him with a love for literature; yet his difficulties were many, as, among other hindrances, he was obliged to write down every thing taught him, printing being then in its infancy, and no elementary treatise had issued from the press. His maternal uncle already mentioned, who lived at Heidelberg, and had often been rector of the university, hearing of the progress his nephew made in his studies, sent for him to that seminary, where he applied to the belles lettres and logic for about sixteen months, which was probably as long as his uncle could afford to maintain him. He returned therefore in Sept. 1492 to his parents, who were poor, and could give him little support, but got some employment as assistant to a schoolmaster, and had, what was then of great importance to him, the power of borrowing books from the convent of the Cordeliers. His frequent visits for this purpose brought on an acquaintance with those holy fathers, who conceived a very high opinion of Pellican, now in his sixteenth year, and appear to have found little difficulty in persuading him to enter their order, which accordingly he did in January 1493, but against the consent of his relations. He then commenced his theological studies, and in the following year was admitted to the order of subdeacon. In 1496, at the request of his uncle, he was sent to Tubingen, and recommended to Paul Scriptor, a very learned professor of philosophy and mathematics, under whom he profited much, and who conceived a great affection for his pupil. In 1499, meeting with a converted Jew, who was now one of his own order, Pellican expressed his wish to learn Hebrew, and with the assistance of this Jew accomplished the elementary part, although not without great difficulty. Melchior Adam mentions his enthusiastic joy on receiving the loan of a part of the Bible in Hebrew. Reuchlin, who came to Tubingen in 1500, gave Pellican some assistance in this language; and with this, and other helps, certainly very difficult to be procured at that time, and by indefatigable industry, he at length acquired such knowledge of it, as to be accounted, after Reuchlin, the first Hebrew scholar in Germany.

, a learned divine, was born, according to Fuller, in Sussex, but more probably at Egerton, in Kent, in 1591, and was educated at Magdalen college, Oxford, on one of the exhibitions of John Baker, of Mayfield, in Sussex, esq. Wood informs us that having completed his degree of bachelor by determination, in 1613, he removed to Magdalen-hall, where he became a noted reader and tutor, took the degree of M. A. entered into orders, was made divinity reader of that house, became a famous preacher, a well-studied artist, a skilful linguist, a good orator, an expert mathematician, and an ornament to the society. “All which accomplishments,” he adds, “were knit together in a body of about thirtytwo years of age, which had it lived to the age of man, might have proved a prodigy of learning.” As he was a zealous Calvinist, he may be ranked among the puritans, but he was not a nonconformist. He died while on a visit to his tutor, Richard Capel, who was at this time minister of Eastington, in Gloucestershire, in the thirty-second year of his age, April 14, 1623. His works, all of which were separately printed after his death, were collected in 1 vol. fol. in 1635, and reprinted four or five times; but this volume does not include his Latin works, “De formarum origine;” “De Sensibus internis,” and “Enchiridion Oratorium,” Bishop Wilkins includes Pemble’s Sermons in the list of the best of his age.

, a writer of considerable estimation among the people called Quakers, was the son of an alderman of London during Cromwell’s time, who was lord mayor in 1642, and appointed one of the judges on the trial of the king. For this he was at the restoration prosecuted, and died in the Tower. Isaac the son, was born about 1617, and in his education is said to have had the advantages which the schools and universities of his country could give; but what school or university had the honour of his education, is not mentioned. From his father’s station, we are told, he had a reasonable prospect of rising in the world, but chose a life devoted to religion and retirement; and, as he has himself said, received impressions of piety from his childhood. He is represented by himself and his sect, as one who passed much of the early part of his life in a state of spiritual affliction, perceiving in himself, and in the world at large, a want of that vital religion and communion with the divine nature, which he believed the holy men of ancient time to have possessed. Whatever he read in the Scripture, as opened to his understanding, he determined fully to practise, and was contented to bear the reproach, opposition, and suffering which it occasioned. It appears also, that he met with opposition from his relations, and, among the rest, from his father; but he declares that his heart was preserved in love to them amidst all he suffered from them. On his first hearing of the Quakers, he thought them a poor, weak, and contemptible people, although, while his judgment seemed to reject them, the conferences which he occasionally had with them, seemed to increase his secret attachment. At length, in 1658, he became fully satisfied respecting them, partly through the preaching of George Fox; and became himself an unshaken and constant asserter of their peculiar tenets, as a minister and author.

, the son of the preceding, was born in the parish of St. Catherine, near the Tower of London, Oct. 14, 1644. He was sent to school at Chigwell in Essex, which was near his father’s residence at Wanstead; and afterwards, in his twelfth year, to a private school on Tower-hill; and he had also the advantage of a domestic tutor. Penn relates, in a conference he had with some religious persons on the continent, that “the Lord,” as he expresses it, “first appeared to him about the twelfth year of his age; and that, between that and the fifteenth, the Lord visited him, and gave him divine impressions of himself.” Wood informs us, that during the time of Penn’s residence at this school at Chigwell, “being retired in a chamber alone, he was so suddenly surprized with an inward comfort, and (as he thought) an external glory in the room, that he has many times said how from that time he had the seal of divinity and immortality; that there was a God, and that the soul of man was capable of enjoying his divine communications.” It appears, that before this time, he had been impressed by the preaching of one Thomas Loe, a quaker, but no particulars of the circumstance are known; it is however incidentally mentioned, that it was by the same person that he was afterwards confirmed in his design of uniting himself with that sect.

After his return from France, he was admitted of Lincoln’s Inn, with the view of studying the law, and continued there till the memorable year 1665, when the plague raged in London. In 1666, his father committed to him the care of a considerable estate in Ireland, which occasioned him, for a time, to reside in that kingdom. At Cork he was informed, by one of the people called Quakers, that Thomas Loe, whose preaching had affected him so early in life, was shortly to be at a meeting in that city. To this meeting he went. It is said that Loe, who preached in the meeting, began his declaration with these words: “There is a faith that overcomes the world, and there is a faith that is overcome by the world.” The manner in which Loe enlarged upon this exordium is not known; but the effect was the conviction of young Penn, who afterwards constantly attended the meetings of the Quakers, notwithstanding all obstacles. The year after his arrival in Ireland he was, with many others, taken from a meeting at Cork, and carried before the mayor, by whom he was committed to prison; but was soon released, on application to the earl of Orrery. This was his first imprisonment, at which time he was about twenty-three years of age; and it tended to strengthen the ties of his union with a people whom he believed to suffer innocently. His father, understanding his attachment to the Quakers, remanded him home; and though there was yet no great alteration in his dress, yet his serious deportment evincing the religious state of his mind, confirmed the fears of his father, and gave occasion to a species of conflict between them not easily described. The father felt great affection for an accomplished and dutiful son, and ardently desired the promotion of his temporal interests, which he feared would be obstructed by the way of life he had embraced. The son was sensible of the duty he owed to his parent, and afflicted in believing that he could not obey him but at the risk of his eternal welfare. At length the father would have compounded with the son, and suffered him to retain the simplicity of his manners to all others, if he would consent to be uncovered before the king, the duke (afterwards James II.), and himself. Penn desired time to consider of this requisition; and having employed it in fasting and supplication, in order, as he conceived, to know the divine will, he humbly signified to his father that he could not comply with it. After this, the father being utterly disappointed in his expectations, could no longer endure the sight of his son, and a second time drove him from his family. In this seclusion he comforted himself with the promise of Christ, to those who leave house or parents for his sake. His support, outwardly, was the charity of his friends, and some supplies privately sent him by his mother; but, by degrees, his father, becoming convinced of his integrity by his perseverance, permitted him to return to the family; and, though he did not give him open countenance, he privately used his interest to get him released, when imprisoned for his attendance at the Quakers’ meetings.

In 1668, he first appeared both as a minister and an author among the Quakers. We shall not pretend to give the titles of all his numerous tracts. His first piece has this title, which is very characteristic of the man “Truth exalted, in a short but sure testimony against all those religions, faiths, and worships, that have been formed and followed in the darkness of apostacy; and for that glorious light which is now risen and shines forth in the life and doctrine of the despised Quakers, as the alone good old way of life and salvation; presented to princes, priests, and people, that they may repent, believe, and obey. By William Penn whom Divine love constrains, in an holy contempt, to trample on Egypt’s glory, not fearing the king’s wrath, having beheld the majesty of him who is invisible.” The same year, on occasion of a dispute with Thomas Vincent, a Presbyterian, Penn wrote his “Sandy foundation shaken which occasioned him to be imprisoned a second time in the Tower of London, where he remained about seven months; and from which he obtained his release also, by another book entitled” Innocency with her open face,“in which he vindicated himself from the charges which had been cast on him for the former treatise. In the Tower also he wrote his famous” No Cross no Crown,“or rather, probably, the first edition of it, of which the title was different. It may be esteemed his master-piece, and contains a strong picture of Christian morality. The complete title is,” No Cross, no Crown; a Discourse, shewing the nature and discipline of the holy Cross of Christ; and that the denying of Self, and daily bearing of Christ’s Cross, is the alone way to the Rest and Kingdom of God. To which are added, the living and dying testimonies of many persons of fame and learning, both of ancient and modern times, in favour of this treatise.“It has gone through several editions, and has been lately translated into French. After his release, he again visited Ireland, where his time was employed, not only in his father’s business, but in his own function as a minister among the Quakers, and in applications to the government for their relief from suffering; in which application he succeeded so well, as to obtain, in 1670, an order of council for their general release from prison. The same year he returned to London, and experienced that suffering from which his influence had rescued his friends in Ireland. The Conventicle-act came out this year, by which the meetings of Dissenters were forbidden under severe penalties. The Quakers, however, believing it their religious duty, continued to meet as usual; and when sometimes forcibly kept out of their meeting-houses, they assembled as near to them as they could in the street. At one of these open and public meetings in Gracechurchstreet, Penn preached, for which he was committed to Newgate, his third imprisonment; and at the next session at the Old Bailey, together with William Mead, was indicted for- 4 * being present at, and preaching to an unlawful, sed-tious, and riotous assembly.” He pleaded his own cause, made a long and vigorous defence, though menaced and ill treated by the recorder, and was finally acquitted by the jury, who first brought in a verdict of “Guilty of speaking in Gracechurch-street;” and when that was not admitted, a verdict of “Not guilty.” He was, nevertheless, detained in Newgate, and the jury fined. The trial was soon after published, under the title of “The People’s ancient and just liberties asserted, in the Trial of William Penn and William Mead, at the Sessions held at the Old Bailey in London, the st, 3d, 4th, and 5th of September, 1670, against the most arbitrary procedure of that Court/' This trial is inserted in his works, and at once affords a proof of his legal knowledge and firmness, and of the oppression of the times. The pretence for the detention of Penn in Newgate was for his fines, which were imposed on him for what was called contempt of court: but he was liberated by his father’s privately paying these fines. His paternal kindness now seems to have returned, and flowed abundantly; for he died this year, fully reconciled to his son, and left him in possession of a plentiful estate: it is said, about 1,500l. per annum. Penn, in his” No Cross, no Crown,“p. 473, edit. xiii. 1789), has collected some of his father’s dying expressions; among which we find this remarkable one, in the mouth of a man who had so much opposed the religious conduct of his son” Son William 1 let nothing in this world tempt you to wrong your conscience: 1 charge you, do nothing against your conscience. So will you keep peace at home, which will be a feast to you in a day of trouble."

Near this time he held a public dispute at Wycombe, in Buckinghamshire, with a Baptist teacher, concerning the universality of the divine light. He also wrote a letter to the vice-chancellor of Oxford, on account of the abuse which his friends suffered there from the junior scholars. And during his residence this winter at Penn, in Buckinghamshire, he published his “Seasonable Caveat against Popery,” though it was the religion of the queen and of the heir-apparent. This has been brought to prove the unreasonableness of the clamour that was afterwards raised against him, that he favoured Popery: an aspersion to which Burnet gave some ear, but which Tillotson retracted. Near the close of the year, he was led to his fourth imprisonment. A serjeant and soldiers waited at a meeting until he stood up and preached; then the serjeant arrested him, and he was led before the lieutenant of the Tower, by whom, on the act for restraining nonconformists from inhabiting in corporations, he was again committed, for six months, to Newgate. During his confinement, he wrote several treatises; and also addressed the parliament, which was then about to take measures for enforcing the Conventicle Act with greater severity. Shortly after the release of Penn from this imprisonment, he travelled, in the exercise of his ministry, in Holland and Germany. Few particulars of this journey are preserved; but it is alluded to in the account of a subsequent one which he published.

, a late learned prelate, a descendant of the ancient earls of Northumberland, was born at Bridgenorth in Shropshire, in 1728, and educated at Christ church, Oxford. In July 1753 he took the degree of M.A.; and in 1756 he was presented by that college to the vicarage of Easton Mauduit, in Northamptonshire, which he held with the rectory of Wilbye, in the same county, given him by the earl of Sussex. In 1761 he began his literary career, by publishing “Han Kiou Chouan,” a translation from the Chinese; which was followed, in 1762, by a collection of “Chinese Miscellanies,” and in 1763 by “Five Pieces of Runic Poetry,” translated from the Icelandic language. In 1764 he published a new version of the “Song of Solomon,” with a commentary and annotations. The year following he published the “Reliques of Antient English Poetry,” a work which constitutes an aera in the history of English literature in the eighteenth century. Perhaps the perusal of a folio volume of ancient manuscripts given to the bishop by a friend, in early life (from which he afterwards made large extracts in the “Reliques,”) led his mind to those studies in which he so eminently distinguished himself. It appears likewise that Shenstone encouraged him in publishing the “Reliques.” The same year he published “A Key to the New Testament,” a concise manual for Students of Sacred Literature, which has been adopted in the universities, and often reprinted. After the publication of the “Reliques,” he was invited by the late duke and duchess of Northumberland to reside with them as their domestic chaplain. In 1769 he published “A Sermon preached before the Sons of the Clergy at St. Paul’s.” In 1770 he conducted “The Northumberland Household Book” through the press; the same year he published “The Hermit of Wark worth,”' and a translation of Mallet’s “Northern Antiquities,” with notes. A second edition of the “Reliques of Ancient Poetry” was published in 1775, a third in 1794, and a fourth in 1814. In 1769 he was nominated chaplain in ordinary to his majesty; in 1778 he was promoted to the deanery of Carlisle; and in 1782 to the bishopric of Dromore in Ireland, where he constantly resided, promoting the instruction and comfort of the poor with unremitting attention, and superintending the sacred and civil interests of the diocese, with vigilance and assiduity; revered and beloved for his piety, liberality, benevolence, and hospitality, by persons of every rank and religious denomination. Under the loss of sight, of which he was gradually deprived some years before his death, he steadily maintained his habitual cheerfulness; and in his last painful illness he displayed such fortitude and strength of mind, such patience and resignation to the divine will, and expressed such heartfelt thankfulness for the goodness and mercy shewn to him in the course of a long and happy life, as were truly impressive and worthy of that pure Christian spirit, in him so eminently conspicuous. His only son died in 1783. Two daughters survive him; the eldest is married to Sarruiel Isted, esq. of Ecton, in Northamptonshire; and the youngest to the hon. and reV. Pierce Meade, archdeacon of Dromore. In 1777 the rev. John Bowie addressed a printed letter to Dr. Percy, announcing a new and classical edition of “Don Quixote.” In 1780 Mr. Nichols was indebted to him for many useful communications for the “Select Collection of Miscellany Poems.” When elevated to the mitre, Mr. Nichols was also under further obligations in the “History of Hinckley,” 1782. In 1786 the edition of the Tatler, in six volumes, small 8vo, was benefited by the hints suggested by bishop Percy to the rev. Dr. Calder, the learned and industrious annotator and editor of those volumes. The subsequent editions of the Spectator and Guardian were also improved by some of his lordship’s notes. Between 1760 and 1764, Dr. Percy had proceededvery far at the press with an admirable edition of “Surrey’s Poems,” and also with a good edition of the Works of Villiers duke of Buckingham; both which, from a variety of causes, remained many years unfinished in the warehouse of Mr. Tonson in the Savoy; but were resumed in 1795, and nearly brought to a conclusion, when the whole impression of both works was unfortunately consumed by the fire in Red Lion Passage in 1808. His lordship died at his episcopal palace, Dromore, on Sept. 30, 1811, in his eighty-third year. So much of his life had passed in the literary world, strictly so called, that authentic memoirs of his life would form an interesting addition to our literary history, but nothing has yet appeared from the parties most able to contribute such information. The preceding particulars we believe to be correct, as far as they go, but we cannot offer them as satisfactory.

, a celebrated archbishop of Paris, and master of the Sorbonne, was son of a steward of the household to cardinal Richelieu, who took care of his education. He distinguished himself as a student, was admitted doctor of the house and society of the Sorbonne, preached with great applause, and was appointed preceptor to Louis XIV. and afterwards bishop of Rhodes, but resigned this bishopric because he could not reside in his diocese. In 1664, M, de Perefixe was made archbishop of Paris; and, soon after, by the advice of father Annat, a Jesuit, published a mandate for the pure and simple signature of the formularyof Alexander VII. His distinction between divine faith and human faith, made much noise, and was attacked by the celebrated Nicole. His attempt also to make the nuns of Port-Royal sign the formulary, met with great resistance,which occasioned many publications against him but his natural disposition was extremely mild, and it was with the utmost reluctance that he forced himself to proceed against these celebrated nuns. He died December 31, 1670, at Paris. He had been admitted a member of the French academy in 1654. His works are, an excellent “Hist, of K. Henry IV.” Amst. 1661, 12mo. This and the edition of 1664 are scarce and in much request, but that of 1749 is more common. Some writers pretend that Mezerai was the real author of this history, and that M. de Perefixe only adopted it; but they bring no proofs of their assertion. He published also a book, entitled “Institutio Principis,” 1647, 16to, containing a collection of maxims relative to the duties of a king in his minority.

, one of the most excellent of the Italian composers, was born at Casoria in the kingdom of Naples, in 1701; and was educated at Naples under Gaetuno Greco, a very famous musician of that time. The prince of San-Agliano, or Stigiiano, becoming acquainted with the talents of yonng Pergolesi, took him under his protection, and, from 1730 to 1734, procured him employment in the new theatre at Naples, where his operas had prodigious success. He then visited Rome, for which place his “Olympiade” was composed, and there performed, but was by no means applauded as it deserved; after which he returned to Naples, and falling into a consumptive disorder, died in 1737, at the premature age of thirty-three. It is not true, as some authors have asserted, that he was poisoned by some of his rivals, nor indeed was thesuccess of his productions sufficiently great to render him an object of envy. His fame was posthumous. From the style of his composition, the Italians have called him the Domenichino of music. Ease, united with deep knowledge of harmony, and great richness of melody, forms the characteristic of his music. It expresses the passions with the very voice of nature, and speaks to the soul by the natural force of its effects. It has been thought, by some, of too melancholy a cast, which might arise, perhaps, from the depression produced by infirmity of constitution. His principal works are, 1. The “Stabat Mater,” usually considered as his most perfect work, and much better known than any other, in this country. 2. Another famous mass, beginning, “Dixit et laudate,” first heard with rapture at Naples, soon after his return from Rome. 3. The mass called “Salve Regina,” the last of his productions, composed at Torre del Greco, a very short time before his death, but as much admired as any of his compositions. 4. His opera of “Olympiade,” set to the words of Metastasio. 5. “La serva Padrona,” a comic opera. 6. His famous cantata of “Orfeo e Euridice.” The greater part of his other compositions were formed for pieces written in the Neapolitan dialect, and unintelligible to the rest of Italy. Pergolesi’s first and principal instrument was the violin. Dr. Burney says, that “he had, perhaps, more energy of genius, and a finer tact, than any of his predecessors; for though no labour appears in his productions, even for the church, where the parts are thin, and frequently in unison, yet greater and more beautiful effects are often produced in the performance than are promised in the score.” “The church-music of Pergolesi has been censured by his countryman, Padre Martini, as well as by some English musical critics, for too much levity of movement, aud a dramatic cast, even in some of his slow airs; while, on the contrary, Eximeno says, that he never heard, and perhaps never shall hear, sacred music accompanied with instruments, so learned and so divine, as the Stabat Mater.” Dr. Burney thinks it very doubtful whether the sonatas ascribed to this author are genuine; but observes, that the progress since made in instrumental music, ought not, at all events, to diminish the reputation of Pergolesi, “which,” he adds, “was not built on productions of that kind, but on vocal compositions, in which the clearness, simplicity, truth, and sweetness of expression, justly entitle him to supremacy over all his predecessors, and contemporary rivals; and to a niche in the temple of fame, among the great improvers of the art; as, if not the founder, the principal polisher of a style of composition both for the church and stage, which has been constantly cultivated by his successors; and which, at the distance of half a century from the short period in which he flourished, still reigns throughout Europe.” The learned historian, for this reason, justly considers the works of Pergolesi as forming a great sera in modern music.

, a learned and pious divine, was born at Marton in Warwickshire, in 1558, and educated in Christ’s college, Cambridge. His conduct here was at iirst *o dissolute that he was pointed at as an object of contempt, which recalled him to his senses, and in a short time, by sobriety and diligent application, he regained his character both as a scholar and a man, and took his degrees at the statutable periods with approbation. In 1582 he was chosen fellow of his college, and entered into holy orders. His first ministrations were confined to the prisoners in Cambridge jail. Recollecting what he had been himself, with all the advantages of education, and good advice, he compassionated these more ignorant objects, and prevailed upon the keeper of the prison to assemble them in a spacious room, where he preached to them every sabbath. This was no sooner known than others came to hear him; and so much was he admired, that he was immediately chosen preacher at St. Andrew’s church, the first and only preferment he ever attained.

He was a man of great acuteness, imagination, judgment, and learning, and thought equal to the production of any work; yet we have no original pieces of his, excepting the “Preface” above mentioned, “A Discourse upon the Tmjnortality of the Soul,” and a few letters to Patru. But he made French translations of many ancient writers, which were once admired for their elegance, purity, and chasteness of style. Among these are Tacitus, Lucian, Caesar, Thucydides, and Arrian; but he took too great liberties with the sense of his author, for the sake of imitating his manner, and producing something like an original. He is said to have succeeded best while he profited by the advice of Patru, Conrart, and Chapelain; and it is certain that those translations written in his latter days, vv^ien he had not that advantage, are inferior to the others. When he was asked, why he chose to be a translator, rather than an author, he answered, that “he was neither a divine nor lawyer, and consequently not qualified to compose pleadings or sermons that the world was filled withtreatises on politics that all discourses on morality were only so many repetitions of Plutarch and Seneca; and that, to serve one’s country, a man ought rather to translate valuable authors, than to write new books, which seldom contain any thing new.” The minister Colbert, judging him very capable of writing the “History of Louis XIV.” recommended him to that monarch; who however, upon being informed that Perrot was a protestant, said, that “he would not have an historian of a religion different from his own.” Perrot was a man of great talents in conversation, and said so many good things that Pelisson regretted there was not some one present to write down all he spoke.

divine enthusiasm has never been ex- origin, see Lettere Senesi,' torn. Iif.

“I would not have my funeral charge to exceed 300l. over and above which sum I allow and give 150l. to set up a monument in the church of Rumsey, near where my grandfather, father, and mother, were buried, in memory of them, and of all my brothers and sisters. I give also 5l. for a stone to be set up in Lothbury church, London, in memory of my brother Anthony, there buried about 18th October, 1649. I give also 50l. for a small monument to be set up in St. Bride’s church, Dublin, in memory of my son John, and my near kinsman, John Petty, supposing my wife will add thereunto for her excellent son, Sir William Fenton, bart. who was buried there 18th March, 1670-71; and if I myself be buried in any of the said three places, I would have Joo/. only added to the above-named sums, or that the said 100l. shall be bestowed on a monumentfor me in any other place where I shall die. As for legacies for the poor, I am at a stand as for beggars by trade and election, I give them nothing; as for impotents by the hand of God, the public ought to maintain them; as for those who have been bred to no calling nor estate, they should be put upon their kindred; as for those who can get no work, the magistrate should cause them to be employed, which may be well done in Ireland, where is fifteen acres of improvable land for every head; prisoners for crimes, by the King; for debts, by their prosecutors; as for those who compassionate the sufferings of any object, let them relieve themselves by relieving such sufferers, that is, give them alms pro re nata, and for God’s sake relieve those several species above-mentioned, where the above-mentioned obligors fail in their duties: wherefore I am contented that I have assistc I all my poor relations, and put many into a way of getting their own bread, and have laboured in public works, and by inventions have sought out real objects of charity; and do hereby conjure all who partake of my estate, from time to time to do the same at their peril. Nevertheless, to answer custom, and to take the surer side, 1 give 20l. to the most wanting of the parish wherein I die. As for the education of my children, I would that my daughter might marry in Ireland, desiring that such a sum as I have left her, might not be carried out of Ireland. I wish that my eldest son may get a gentleman’s estate in England, which, by what I have gotten already, intend to purchase, and by what I presume he may have with a wife, may amount to between 2000l. and 3000l. per ann. and buy some office he may get there, together with an ordinary superlucration may reasonably be expected; so as I may design my youngest son’s trade and employment to be the prudent management of our Irish estate for himself and his elder brother, which I suppose his said brother must consider him for. As for myself, I being now about three-score and two years old, I intend to attend the improvement of my lands in Ireland, and to get in the many debts owing unto me; and to promote the trade of iron, lead, marble, fish, and timber, whereof my estate is capable: and as for studies and experiment, I think now to confine the same to the anatomy of the people and political arithmetic as also to the improvements of ships, land- carriages, guns, and pumps, as of most use to mankind, not blaming the studies of other men. As for religion, I die in the profession of that faith, and in the practice of such worship, as I find established by the law of my country, not being able to believe what I myself please, nor to worship God better than by doing as I would be done unto, and observing the laws of my country, and expressing my love and honour to Almighty God by such signs and tokens as are understood to be such by the people with whom I live, God knowing my heart, even without any at all; and thus begging the Divine Majesty to make me what he would have me to be, both as to faith and good works, I willingly resign my soul into his hands, relying only on his infinite mercy, and the merits of my Saviour, for my happiness after this life, where I expect to know and see God more clearly than by the study of the Scriptures and of his works I have been hitherto able to do. Grant me, O Lord, an easy passage to thyself, that, as I have lived in thy fear, I may be known to die in thy favour. Amen.”

, an eminent Lutheran divine, was born May 28, 165), at Pfullingen, in the duchy of Wirtemberg. He taught theology with reputation at Tubingen, and died there February 6, 1720,“leaving” A collection of Controversies;“” A dissertation on the passages of the Old Testament that are quoted in the New;“and other works in Latin, which are esteemed. Christopher Matthew Pfaff, one of his sons, was professor of divinity, and chancellor of the university of Tubingen, and has also written several learned works in Latin; among others,” Institutiones Theologicx,“1719 and 1721, 8vo; and” S. Irenaei fragmenta anecdota,“8vo, Greek and Latin, with many doctrinal and critical works; hut the most valuable of all is his” Introductio in Historiam Theologiae Literariam," 1724, 3 vols. 4to. This is a complete system of theological bibliography, and particularly accurate in what relates to English authors and English books.

, a Roman catholic divine, and author of some works of considerable merit, was descended from an ancient family. His father was a Roman catholic, but had become a convert to popery. Where or when he was born we are not told, but it appears that when at school, he became an enthusiastic admirer of some catholic books, lives of the saints, &c. He was thence removed to St. Omer’s, where he made great progress in polite literature, and obtained the first academical prizes. At one time, he felt an inclination to become a member of the society of the Jesuits, but changed his mind in that respect, and after a course of study at St. Omer’s, travelled through the Netherlands, Germany, France, and Italy, during the course of which, he visited persons eminent for learning; assisted at various academical exercises looked over the principal libraries, and considered the productions of the polite arts, and those magnificent structures which ancient and modern piety had raised and dedicated to public worship. He observed the different face and product of each country, and that endless variety of manners which seems merely or principally to arise from clU mate and education. He did not trust his remarks to memory alone, but committed them briefly to writing; but whether they are now existing, we are unable to ascertain.

, a learned English divine and martyr, was the son of sir Peter Philpot, knight of the Bath, and twice sheriff of Hampshire. He was born at Compton in. that county, and educated at Winchester school, whence he was admitted of New college, Jan. 27, 1534, was made fellow, and took the degree of bachelor of laws. In a manuscript list of persons educated in that college, preserved in the Bodleian library, he is termed, “constans martyr pro verbo Dei, regnante Maria regina,” a faithful martyr for the word of God in queen Mary’s reign. He was, according to Wood, esteemed a good civilian, and admirably well skilled in the Greek and Hebrew tongues. Strype says, that when at college, “he profited in learning so well, that he laid a wager of twenty-pence with John Harpsfield, that he would make two hundred verses in one night, and not make above two faults in them. Mr. Thomas Tuchyner, schoolmaster, was judge; and decreed the twenty-pence to Mr. Philpot.”

, of Mirandula, considered as a prodigy of learning in his day, was the youngest child of John Francis Picus, prince of Mirandula and Concordia, by Julia, of the noble house of Boirado; and was born Feb. 24, 1463. His father dying early, his mother took great care of his education; and the progress he made in letters was so extremely rapid, that his friends are said to have seen with astonishment a mere boy become one of the first poets and orators of his age. What contributed to this progress, besides intense application, was great vigour of intellect, and a memory so tenacious, as to let nothing be lost which he had ever read or heard. At fourteen years of age, being designed for the church, he was sent to Bologna to study canon law; and though he was soon disgusted with a study so lirtle suited to his talents and fertile imagination, he acquired a knowledge of it sufficient to enable him to compose an abbreviated digest, or manual, of the pontifical letters, termed Decretals, in a manner that would have done credit to the most accomplished professor. Having afforded this proof of early capacity, on a subject so ungenial, he left Bologna, and visiting successively all the most celebrated schools and colleges of Italy and France, he profited so well by what was taught there, or by what he learned in discussions with the eminent scholars and professors, that, before he had attained to manhood, he was universally recognized as a most consummate philosopher and divine.

The love of fame (says his excellent biographer, whom we principally follow in this sketch,) and a too ardent thirst for praise, have perhaps justly been imputed to Picus, as constituting his ruling passion (notwithstanding the modesty and diffidence with which he frequently speaks of his own talents and productions), especially if the charge be restricted to that period of his life, when ma^turer experience and those religious impressions by which his latter years were more especially influenced, had not yet combined to rectify the errors of youth. Caressed, flattered, courted, extolled as a prodigy of erudition by the most distinguished scholars of his age, he was at the same time conscious of his own qualifications and powers, and began to think that they ought to be exhibited on the most extensive stage which the world then afforded. With this view he resolved on a journey to Rome; and immediately on his arrival, in November 1486, he published a most remarkable challenge to the learned of Europe, under the title of- “Conclusiones,” consisting of 900 propositions, or subjects of discussion, in almost every science that could exercise the speculation or ingenuity of man; and which, extraordinary and superfluous as many of them appear to a reader of the present times, certainly furnish a more adequate idea of the boundless extent of his erudition and research, than any words can describe. These he promised publicly to maintain against all opponents whatsoever: and that time might be allowed for the circulation of his “Conclusiones” through the various universities of Italy, in- all of which he caused them to be published, notice was giv^n, that the public discussion of them was not intended to take place till after the feast of the Epiphany next ensuing. A further object of this delay was, to afford to all scholars, even from the remotest of those seats of learning, who were desirous to be present and to assist at his disputations, an opportunity of repairing to Rome for such a purpose. So desirous was Picus of attracting thither, on this occasion, all the united wit, ingenuity, and erudition, that Italy could boast, that he engaged to defray, out of his own purse, the charges of all scholars, from whatever part, who should undertake the journey to Rome, for the purpose of disputing publicly with him on the subjects proposed. He had previously obtained the express permission of pope Innocent VIII. and professed all possible deference to the authority of the church, in the support of his theses. The boldness of this challenge could not fail to astonish the learned in general; but astonishment soon gave place to envy: and the Roman scholars and divines in particular, whose credit was more immediately implicated, endeavoured to render his design abortive, first, by lampoons and witticisms; and, when these proved insufficient, by the more alarming expedient of presenting thirteen of Picus’s theses, as containing matter of an heretical tendency. This answered their purpose; and although Picus continued at Rome a whole year, in expectation of reaping the harvest of praise which his juvenile vanity had led him to desire, he at last found himself not only debarred from all opportunity of signalizing himself publicly, as a disputant, but involved in a charge of heterodoxy, and therefore thought it expedient to leave Rome, and seek a temporary asylum at Florence, in the friendship of Lorenzo de Medici. Here he immediately set about the composition of his “Apologia,' 1 a work which not only served to refute the calumnies of his enemies, but convinced the world that his pretensions to very extraordinary powers were not spurious or empirical. On its completion, he sent it to the pope, who, although he fully acquitted the author of all bad intention, thought proper to suppress the circulation of it; and Picus, on further reflection, not only acquiesced in this, but in his disappointment, acknowledging with thankfulness that divine Providence, which often educes good out of evil, had rendered the malevolence of his enemies a most salutary check to the career of vain glory, in which he had been led so far astray. But Picus had not yet seen all the disagreeable consequences of this affair: his enemies began to cavil at the” Apologia" itself, which appears to have had considerable weight with pope Innocent; and it was not until 1493 that he was acquitted from the charge, and from all prosecutions, pains, and penalties, by a bull of pope Alexander VI.

He was a great lover of letters, and applied himself intensely, at the seasons of his leisure, to reading and writing. He seems to have been a more voluminous writer than his uncle; and such of his tracts as were then composed, were inserted in the Strasburgh edition of his uncle’s works, in 1504, and continued in those of Basil 1573 and 1601. Among these are, 1. “De studio divinae & humanse philosophise, libri duo.” In this he compares profane philosophy with the knowledge of the Holy Scripture, and shews how preferable the latter is to the former. 2. “De imaginatione liber.” 3. “De imitatione, ad Petrum Bembum epistolse duge, & ejus responsum.” 4. “De re T rum prtenotione, libri IX.” In this book of the prescience of things, he treats of the Divine prescience, and of that knowledge which some pretend to have of things future, by compacts with evil spirits, by astrology, chiromancy, geomancy, and similar means, which he confutes at large. 5. “Examen vanitatis doctrinse gentium, & veritatis discipline Christianas, &c.” in which he opposes the errors of the philosophers, those of Aristotle particularly. 6. “Epistolarum libri quatuor.” 7. “De reformandis moribus oratio ad Leonem X.” These and some more compositions are to be found in the editions above mentioned of his uncle’s works; but there are others of his writings, which have nevef been collected together, but have always continued separate, as they were first published as, “Vita Hieronymi Savonarolae; De veris calamitatum temporum nostrorum causis liber De animae immortalitate Dialogus cui nomen Strix, sive de ludificatione dsemonum Hymni heroici tres ad Trinitatem, Christum, & Virginem De Venere & Cupidine expellendis carmen heroicum Liber de Providentia Dei, contra philosophastros De auro turn sestimando, turn conficiendo, turn utendo, libri tres, &c.” “There is not,” says Dupin, “so much wit, sprightliness, subtlety, and elegance, in the works of Francis Picus, as in those of his uncle; nor yet so much learning: but there is much more evenness and solidity.”

, a Dutch divine and mathematician, was born at Campen in Overyssell, towards the close of the fifteenth century, and was educated at Louvain. He acquired considerable distinction by his publications against Luther, Melancthon, Bucer, and Calvin, and was much esteemed, as indeed he deserved, by popes Adrian VI. Clement VII. and Paul III for, even by the confession of the catholic historians, he was most blindly attached to the powers, privileges, and usurpations of the Romish pontiffs. He died at Utrecht, where he was provost of the church of St. John the Baptist, Dec. 29, 1542, leaving many works; the most considerable among which is entitled “Assertio Hierarchiae Ecclesiastical,” Colog. 1572, folio. His mathematical treatises, which do him most credit, were, “De Ratione Paschalis celebrationis,” 1520; “De Æquinoctiorum Solstitiorumque inventione” a defence of the Alphonsine tables, and “Astrologiae Defensio” against the pretenders to prognostics, and annual predictions.

Of all the works, which he is said to have composed, we have only his four books of hymns of triumph, on the conquerors in the four renowned games of Greece: the Olympian, the Pythian, the Nemaean, and the Isthmian; and such was his reputation for compositions of this kind, that no victory was thought complete, till it had the approbation of his muse. The spirit of Pindar’s poetry is so sublime, and the beauty so peculiar, that it is hardly possible to examine it by parts: and therefore the best judges have usually contented themselves with confirming his general title of “prince and father of lyric poetry,” without analyzing his particular excellences. “His Pegasus,” as Cowiey says, “flings writer and reader too, that sits not sure.” Horace called him inimitable, and, Quintiiian says, deservedly. Pindar and Sophocles,“says Longinus,” like a rapid fire, carry everything before them, though sometimes that fire is unexpectedly and unaccountably quenched.“The grandeur of his poetry, and his deep erudition, made the ancients give him the title of the Wisest, the Divine, the Great, and the most Sublime Plato calls him the Wisest and the Divine Æschylus the Great and Athenaeus, the most Sublime. Lord Bacon says, that” it is peculiar to Pindar, to strike the minds of men suddenly with some wonderful turn of thought, as it were, with a divine scepter."

The altar-pieces of Julio are not numerous. He did not live to finish those which he had begun for the cathedral of Mantua. The most remarkable of those which he finished with his own hand, are the three frescoes at S. Marco; and in the church of* S. Christoforo, the athletic figure of that saint, groaning under the weight of the Divine Infant on his shoulders. They are, however, far inferior, for genuine pathos and classic execution, to the Martyrdom of St. Stephen on the head altar of the church di S. Stephano alle porte delP arco, at Genoa. He died at Mantua, in 1546.

, a protestant German divine, was born at Strasburgh in 1546. In his early studies he acquired the character of an able philosopher, but was most approved as a commentator on the scriptures. He inclined at first to the Lutheran opinions, but afterwards embraced those of Calvin, and lastly endeavoured to give an Arminian modification of some of the Calvinistic opinions respecting original sin, grace, and predestination, which, as usual, pleased neither party. He was for some time professor of divinity in the newly-established university of Herborn, where he died in 1626, in the eightieth year of his age. Besides a translation of the Bible into German, he wrote commentaries, in Latin, on the Bible, first printed in 8vo, afterwards in 4 vols. fol. 1643, &c. and many controversial treatises.

, a learned divine, was born February 4, 1546, at Nidda. He first took a doctor’s degree in physic, but, as he did not succeed according to his hopes, he studied the law, and was counsellor to Ernest Frederic, margrave of Baden Dourlach, whom he persuaded to embrace the protestant religion, but turned catholic himself sometime after. After the death of his wife he was admitted doctor in duinity, was made counsellor to the emperor, provost of the cathedral at Breslaw, and domestic prelate of the abbey of Fulde. He died in 1608, at Friburg. He left several controversial tracts against the Lutherans, “Scriptores Rerum Polonicarum,” 1582, 3 vols. fol.; “Scriptores de Rebus Germanicis,” 1607, 1613, 3 vols. fol. a curious collection, which Struvius very much improved in a new edition published at Ratisbon in 1726, 3 vols. fol. Pistorius also published an edition of “Artis cabalisticae Scriptores,” Basil, 1587, fol.

, an English divine, was born in the Isle of Wight, and became a commoner of Trinity college, Oxford, in 1652, where, after taking the degree of B. A. he removed to Lincoln college, and had the reputation of a good disputant. Having taken his master’s degree he gave offence to the then ruling party in the university, by a speech he made in the character of Terræ Filius, for which he was expelled, in 1658. On the restoration he was preferred to the rectory of Gatcombe in the Isle of Wight, proceeded in his degrees of B. and D. D. and was made one of his majesty’s chaplains in ordinary. Dr. Morley, bishop of Winchester, gave him afterwards, the living of Holy Rood in Southampton, and the king the rectory of Lutterworth in Leicestershire, which he exchanged for that of St. Botolph Bishopsgate, London. This last he held at his death, along with the rectory of Gatcombe, his chaplainship, and the lectureship of Christchurch, Newgate-street. He died Dec. 28, 1687, and was buried at Gatcombe. Besides a few occasional sermons, he published, 1. “A private conference between a rich alderman and a poor country vicar,” &c. respecting the obligation of oaths, Lond. 1670, 8vo. 2. “A Discourse on Prayer,” &c. 1683, 8vo, and, which is still frequently to be met with. 3. “A discourse concerning the trial of Spirits,” against enthusiastic notions of inspiration, 1684, 8vo.

, a learned protestant minister, and celebrated professor of divinity at Saumur, was descended from a noble and ancient family, and born in 1596. He gained great credit by his writings against the Socinians, but held a singular opinion concerning the imputation of Adam’s sin, which was condemned in a French synod. He died August 7, 1655, at Saumur, aged fifty-nine. His works were reprinted at Franeker, 1699, and 1703, 4to, 2 tom. The first contains a treatise “On Types;” treatises on “The imputation of Adam’s first Sin,” or, “The order of the Divine Decrees, and on Freewill,” with an “Abridgment of Theology:” the second volume contains his “Disputes against the Socinians,” the most important part of his works. He also wrote “An Examination of the arguments for and against the Sacrifice of the Mass,” 8vo.

, a protestant minister of great eminence, was born at Pontac in Berne, Jan. 19, 1639; and his father, who was a minister, trained him with the greatest attention and care. From 1660, he exercised the ministry in France; but, after the revocation of the edict of Nantz in 1685, he retired to Denmark, where he continued till the death of the queen in 1711; for that princess, apprised of his gr,eat merit, kept him near her. From Denmark he passed to Holland, and fixed himself first at the Hague then removed to Utrecht, where he died April 25, 1718, aged seventy-nine. He was the author of many works upon piety and morality, which are reckoned excellent in their kind; and of some of the polemic kind, against the church of Rome, and particularly against Bayle’s sceptical works. Among these we may enumerate, 1. “Nouveaux Essais de Morale,” 6 vols. 12mo. 2. “Traité de l'Orgueil,” the best edition of which is 1699, 3. “Traité de la Conscience.” 4. “Traité de la Restitution.” 5. “La Communion deVote,” the best edition of which is that of 1699. 6. “Traité des bonnes CEuvres en general.” 7, “Traité du Serment” 8. “Divers Traités sur des Matieres de Conscience.” 9. “La Mort des Justes.” 10. “Traité de l'Aumône.” 11. “Traité des Jeux de Hazard.” 12. “La Morale Chretien abregee,” 1701. 13. “Reflexions Chretiennes sur divers Sujets de Morale,” all in 12mo. 14. “De Insanabili Edclesia Romana, Scepticismo, Dissertatio,” 1686, or 1696, 4to. 15. “De l'Autorite des Sens contre la Transubstantiation,” 12mo. 16. “Traité de la Foi divine,” 4 vols. 4to. 17. “Dissertation sur divers Sujets de Theologie et de Morale,” 12mo, &c. Some of the above have been published in English, particularly the “Treatise on Conscience,” and that on the “Death of the Just.”

On the philosophy of Plato it is not our intention to enter. The most moderate account we have seen would exceed our limits; and as treated by modern writers it forms the history, not only of a sect, but of the various controversies which have arisen out of it in the Christian world, Our readers may be referred, with confidence, to Brucker, whom we have principally followed in the preceding part, and to an elaborate article in the “Encyclopedia Britannica.” In the seventeenth century, Gale, Cudworth, and More, perplexed themselves with the doctrines of Plato, which, however, are now less studied and less respected. In such a wonderful maze of words, says Brucker, does Plato involve his notions, that none of his disciples, not even the sagacious Stagyrite, could unfold them and yet we receive them as sacred mysteries, and, if we do nctf perfectly comprehend them, imagine that our intellects are too feeble to penetrate the conceptions of this divine philosopher, and that our eyes are blinded by that resplendent blaze of truth, upon which his eagle sight could gaze without injury.

, a celebrated Platonic philosopher, was born at Lycopolis, in Egypt, in the year 205, but concerning his family or education, nothing is known. About the age of twenty, he first studied philosophy at the different schools of Alexandria, but attached himself particularly to Ammonius, in whom he found a disposition to superstition and fanaticism like his own. On the death of this preceptor, haying in his school frequently heard the Oriental philosophy commended, and expecting to find in it that kind of doctrine concerning divine natures which he was most desirous of studying, he determined to travel into Persia and India, to learn wisdom of the Magi and Gymnosophists and as the emperor Gordian was at this time undertaking an expedition against the Parthians, Plotinus seized the occasion, and in the year 243 joined the emperor’s army; but the emperor being killed, Plotinus fled to Antioch, and thence came to Rome, where Philip was now emperor.

Although Plotinus’s plan was new, it was obscure, and he had but few disciples. He was not the less assiduous, however, in teaching, and studied very hard, preparing himself by watching and fasting. He was so respected for wisdom and integrity, that many private quarrels were referred to his arbitration, and parents on their death-beds were very desirous of consigning their children to his care. During his residence of twenty-six years at Rome, he became a favourite with Galienus, and would have persuaded that emperor to re-build a city in Campania, and people it with philosophers, to be governed by the laws of Plato but this was not effected. Although skilled in the medical art, he had such a contempt for the body, that he would never take any medicines when indisposed; nor for the same reason would he suffer his birth-day to be celebrated, or any portrait to be taken of his person. His pupil Amelius, however, procured one by stealth, painted while he was lecturing. Such abstinence, and neglect of health, brought him into a state of disease and infirmity, which rendered the latter part of his life exceedingly painful. When he found his end approaching, he said to Eustochius, “The divine principle within me is now hastening to unite itself with that divine being which animates the universe” herein expressing a leading principle of his philosophy, that the human soul is an emanation from the divine nature, and will return to the source whence it proceeded. Plotinus died in the year 270, aged sixty-six years. Porphyry represents him as having been possessed of miraculous powers, but there is more reason to conclude from his life and writings, that he belonged to the class of fanatics. His natural temper, his education, his system, all inclined him to fanaticism. Suffering himself to be led astray by a volatile imagination, from the plain path of good sense, he poured forth crude and confused conceptions, in obscure and incoherent language. Sometimes he soared in extatic flights into the regions of mysticism. Porphyry relates, that he ascended through all the Platonic steps of divine contemplation, to the actual vision of the deity himself, and was admitted to such intercourse with him, as no other philosopher ever enjoyed. They who are well acquainted with human nature, will easily perceive in these flights, unequivocal proofs of a feeble or disordered mind, and will not wonder that the system of Plotinus was mystical, and his writings obscure. It is much to be regretted that such a man should have become, in a great degree, the preceptor of the world, and should, by means of his disciples, have every where disseminated a species of false philosophy, which was compounded of superstition, enthusiasm, and imposture. The muddy waters sent forth from this polluted spring, were spread through the most celebrated seats of learning, and were even permitted to mingle with the pure stream of Christian doctrine.

, a learned English divine, and the first Oriental scholar of his time, was the son of Edward Pocock, B. D. some time fellow of Magdalen college, Oxford, and vicar of Chively in Berkshire. He was born at Oxford Nov. 8, 1604, iii the parish of St. Peter in the East. He was sent early to the free-school of Thame, where he made such progress in classical learning, under Mr. Richard Butcher, an excellent teacher, that at the age of fourteen he was thought fit for the university, and accordingly was entered of Magdalen-hall. After two years residence here, he was a candidate for, and after a very strict examination, was elected to, a scholarship of Corpus Christi college, to which he removed in December 1620. Here, besides the usual academical courses, he diligently perused the best Greek and Roman authors, and, 'among some papers written by him at this time, were many observations and extracts from Quintilian, Cicero, Plutarch, Plato, &c. which discover no common knowledge of what he read. In November 1622, he was admitted bachelor of arts, and about this time was led, by what means we are not told, to apply to the study of the Eastern languages, which at that time were taught privately at Oxford by Matthew Pasor. (See Pasor). In March 1626, he was created M. A. and having learned as much as Pasor then professed to teach, he found another able tutor for Eastern literature in the Rev. William Bedwell, vicar of Tottenham, near London, whom his biographer praises as one of the first who promoted the study of the Arabic language in Europe. Under this master Mr. Pocock advanced considerably in what was now become his favourite study and had 1 otherwise so much distinguished himself that the college admitted him probationer-fellow in July 1628.

In person he was of a middle stature, his hair and eyes black, his complexion fair, and his look lively and cheerful. In conversation he was free, open, and ingenuous; easily accessible and communicative to all who applied to him for advice in his peculiar province. His temper was unassuming, humble, and sincere, and his intellectual powers uniformly employed on the most useful subjects. His memory was great, and afforded him suitable advantages in the study of the learned languages. He wrote his own language with clearness and perspicuity, which form his principal recommendation as an English writer, but in his Latin a considerable degree of elegance may be perceived. His whole conduct as a divine, as a man of piety, and a minister of the church of England, was highly exemplary.

, famous only for his love of mysticism and enthusiasm, and for his writings conformable to those sentiments, was born at Metz, April 15, 1646, and educated at Basle in Switzerland, in the college of Erasmus. His father, who was a sword-cutler, placed him as pupil to a sculptor, and from him he learned design at least, and retained so much of the art as to draw the portrait of his favourite, madame Bourignon. This pursuit, however, he forsook for the learned languages, philosophy, and theology. He became a minister at Heidelberg in 1668, and at Anweil obtained a similar situation in 1674. Here it was that he met with the works of the mystical writers, with which, particularly with those of madame Bourignon, he became to the utmost infatuated. Madame Guyon was another of his favourites, and he determined to live according to their maxims. Towards the end of life he retired to Reinsberg in Holland, where he died, May 21, 1719, at the age of seventy-three. His works are all of the mystical kind: 1. “Cogitationes rationales de Deo,” Amst. 1677, 4to twice reprinted. 2. “ L'ceconomie Divine,” 1687, in 7 vols. 8vo, in which all the notions of Bourignon are repeated. 3. “La Paix des bonnes Ames,” Amst. 1687, 12mo. 4. “Les Principes solides de la Religion Chretienne,” 1705, 12mo. 5. “Theologie du Coeur,” Cologne, 1697, 2 vols. 12mo. 6. He published also a complete edition of the works of madame Bourignon, in twenty-one volumes, octavo, with a life of that pious enthusiast. 7. An attempt to attack Descartes, in a treatise “de Eruditione triplici,” in 2 vols. 4to, reprinted at Amsterdam in 1707. This being directed against Descartes, has been compared to the attack of the viper upon the file. It contains, however, some good observations.

, a Spanish divine and martyr, called also de Fuente, was a native of the town of St. Clement, in New Castille, and was educated at the university of Valladolid, where he became an excellent linguist. After taking his doctor’s degree he obtained a canonry in the metropolitan church of Seville, and was made theological professor in that city. His learning and eloquence becoming known, he was appointed preacher to the emperor Charles V. and afterwards to his son Philip Jl, whom he attended into England, where he imbibed the principles of the Reformation. After his return to Spain, he resumed his employment of preacher at Seville, where the change in his sentiments was first suspected, and then discovered by a treacherous seizure of his papers. He did not, however, affect any denial, but boldly avowed his principles, and was therefore thrown into prison, where he was kept for two years, and would have been burnt alive, to which punishment he was condemned, had he not died of a -dysentery, occasioned by the excessive heat of his place of confinement, and the want of proper food. This happened the day before his intended execution, and his enemies not only reported that he had laid violent hands on himself, to escape the disgrace, but burnt his remains and effigy, having first exposed them in a public procession. As an author, his works were “Commentaries 7 ' ou the Proverbs, Ecclesiastes, the Song of Solomon, and Job; 46 A Summary of the Christian Doctrine” “Sermons,” and other smaller pieces.

In 1635 he was promoted to the deanery of Worcester, having before had a promise of a canonry of Windsor, which he never enjoyed. In 1640 he was vice-chancellor of the university of Oxford, in the execution of which office he met with some trouble from the members of the long parliament. Upon breaking out of the civil wars, he sent all his plate to the king, and declared, that he would rather, like Diogenes, drink in the hollow of his hand, than that his majesty should want; and he afterwards suffered much for the royal cause. In consideration of this, upon the death of Dr. W r alter Balcanqual, he was nominated to the deanery of Durham in January 1645-6; but was prevented from being installed by his death, which happened at his college March the 3d following. He was interred about the middle of the chapel there and over his grave was a marble monument fastened to the north wall, at the expence of his widow Elizabeth, daughter of Dr. Charles Sonibanke, some time canon of Windsor, afterwards wife of Dr. Gerard Langbaine, who succeeded Dr. Potter in the provostship of Queen’s college. He was a person esteemed by all that knew him to be learned and religious exemplary in his behaviour and discourse, courteous in his carriage, and of a sweet and obliging nature, and comely presence. But he was more especially remarkable for his charity to the poor; for though he had a wife and many children, and expected daily to be sequestered, yet he continued his usual liberality to them, having, on hearing Dr. Hammond’s sermon at St. Paul’s, been per* suaded of the truth of that divine’s assertion, that charity to the poor was the way to grow rich. He translated from Italian into English, “Father Paul’s History of the Quarrels of Pope Paul V. with the State of Venice,” London, 1626, 4to and left several Mss. prepared for the press, one of which, entitled “A Survey of the Platform of Predestination,” falling into the hands of Dr. William Twisse, of Newbury, was answered by him. This subject perhaps is more fully discussed in his controversy with Mr. Vicars, which was republished at Cambridge in 1719, in a “Collection of Tracts concerning Predestination and Providence.” The reader to whom this “Collection” may not be accessible, will find an interesting extract, from Dr.Potter’s part, in Dr. Wordsworth’s “Ecclesiastical Biography,” vol. V. p. 504, &c. Chillingworth likewise engaged in the controversy against Knott.

, a learned English divine, son of Mr. Richard Potter, a native of Oxfordshire, and vicar of Meyre in Wiltshire, was born in the vicarage house there on Trinity Sunday 1594, and educated in grammar learning in the king’s school at Worcester under Mr. Henry Bright. He became a commoner of Trinity college, in Oxford, under his elder brother Hannibal Potter, in the latter end of the year 1609. On July 8, 1613, he took the degree of B. A. June 26, 1615, that of M. A. and July 8, 1625, that of B. D. He continued a close student in his college till the death of his father, in 1637 and then succeeded him in the rectory of Kilmington, left the university, and retired to his living, where he lived in a very retired manner till his death. In 1642 he published at Oxford in 4to, a treatise entitled “An Interpretation of the number 666. Wherein not onely the manner how this number ought to be interpreted is clearly proved and demonstrated but it is also shewed, that this number is an exquisite and perfect character, truly, exactly, and essentially describing that state of government, to which all other notes of Antichrist do agree. With all knowne objections solidly and fully answered, that can be materially made against it.” Prefixed to it is the following opinion of the learned Joseph Mede “This discourse or tract of the number of the beast is the happiest that ever yet came into the world, and such as cannot be read (save of those that perhaps will not beleeve it) without much admiration. The ground hath been harped on before, namely, that that number was to be explicated by some avrirrotxla to the number of the Virgin-company and new Hierusalem, which type the true and Apostolical Church, whose number is always derived from XII. But never did any worke this principal to such a wonderfull discovery, as this author hath done, namely, to make this number not onely to shew the manner and property of that state, which was to be that beast, but to designe the city wherein he should reigne; the figure and compasse thereof; the number of gates, cardinall titles or churches, St. Peter’s altar, and I know not how many more the like. I read the book at first with as much prejudice against the numerical speculation as might be, and almost against my will, having met with so much vanitie formerly in that kinde. But by the time I had done, it left me possest with as much admiration, as I came to it with prejudice.”

In July 1704 he commenced bachelor of divinity, and being about the same time appointed chaplain to archbishop Tenison, he removed from Oxford to reside at Lambeth palace. He proceeded D.D. in April 1706, and soon after became chaplain in ordinary to queen Anne. In 1707 appeared his first publication connected with his profession, entitled a “Discourse of Church Government,” 8vo. In this he asserts the constitution, rights, and government, of the Christian church, chiefly as described by the fathers of the first three centuries against Erastian principles; his design being to vindicate the church of England from the charge of those principles. In this view, among other ecclesiastical powers distinct from the state, he maintains the doctrine of our church, concerning the distinction of the three orders of bishops, priests, and deacons, particularly with regard to the superiority of the episcopal order above that of presbyters, which he endeavours to prove was settled by divine institution: that this distinction was in fact constantly kept up to the time of Constantine: and in the next age after that, the same distinction, he observes, was constantly reckoned to be of divine institution, and derived from the apostles down to these times.

In the beginning of 1708, he succeeded Dr. Jane as regius professor of divinity, and canon of Christ Church, who brought him back to Oxford. This promotion he owed to the interest of the celebrated duke of Marlborougb, and to the opinion held concerning him that he was a Whig; whereas Dr. Smalridge, whom the other party wished to succeed in the professorship and canonry, had distinguished himself by opposition to the whig-measures of the court. In point of qualification these divines might be equal, and Dr. Potter certainly, both as a scholar and divine, was liable to no objection. It was probably to the same interest that he owed his promotion, in April 1715, to the see of Oxford. Just before he was made bishop he published, what had occupied his attention a very considerable time, his splendid and elaborate edition of the works of Clemens Alexandrinus, 2 vols. fol. Gr. and Lat. an edition, says Harwood, “worthy of the celebrity of the place where it was published, and the erudition of the very learned prelate, who has so happily illustrated this miscellaneous writer.” In this he has given an entire new version of the “Cohortations,” and intended to have done the same for the “Stromata,” but was prevented by the duties of his professorship. In his preface he intreats the reader’s candour as to some typographical errors, he being afflicted during part of the printing by a complaint in his eyes, which obliged him to trust the correction of the press to others.

, a French divine, successively priest of the oratory, doctor of the Sorbonne, and abbe* of Chambon, was born at Montpellier in 1666. He was some time at the head of an ecclesiastical seminary, under Colbert, bishop of Montpellier where he was of infinite service, not only by the excellence of his instructions, but the purity of his example. He was vicar of St. Roch at Paris, in 161)2, and had there the credit of contributing to the penitence of the celebrated La Fontaine, of which the English reader may see his own curious account in the “New Memoirs of Literature,” vol. X. His latter days were passed at Paris, in the religious house of St. Magloire, where he died in 1723, at the age of fiftyseven.“Father Pouget was the author of some works, of which the most remarkable is,” The Catechism of Montpellier/ 1 the best edition of which is that of Paris in 1702, in 4to. It is a kind of body of divinity, and has been considered by the clergy of his communion as the most precise, clear, and elegantly simple statement of the doctrines and practices of religion that has ever been produced. He was concerned in some other works, which were not entirely his own such as “The Breviary of Narbonne” " Martinay’s edition of St. Jerom Montfaucon’s Greek Analects and a book of instructions for the Knights of Malta.

, a learned Welsh divine, was born in Denbighshire, about 1552. In 1568, he was sent to Oxford, but to what college is uncertain. When Jesus-college was founded, in 1571, he removed thither; and took his degrees in arts the year following. In 1576, he took orders, and became vicar of Ruabon, or Rhiw-Abon, in Denbighshire, and rector of Llanfyllin, which last he resigned in 1579. About the end of the same year he was instituted to the vicarage of Mivod in Montgomeryshire, and in 1588 he had the sinecure rectory of Llansanfraid, in Mechain. He held also some dignity in the church of St. Asaph. He proceeded to his degrees in divinity in 1582, and the subsequent year, and was afterwards chaplain to sir Henry Sidney, then president of Wales. He died in 1598, and tvas buried in his own church of Ruabon. The works published by him were, 1. “Caradoc’s History of Cambria, with annotations,” 1584, 4to. This history had been translated from the Latin, by Humphrey Lloyd, but was left by him unfinished at his death. Powel corrected and augmented the manuscript, and published it with notes. 2. “Annotationes in itinerarium Cambrirc, scriptum per Silvium Geraldum Cambrensem,” London, 1585. 3. “Annotationes in Cambriae descriptionem, per Ger. Cambr.” 4. “De Britannica historia recte intelligenda, epistola ad Gul. Fleetwoodum civ. Lond. recordatorem.” This and the former are printed with the annotations on the itinerary. 5. “Pontici Virunnii Historia Britannica,” London, 1585, 8vo. Wood says, that he took great pains in compiling a Welsh Dictionary, but died before it was completed.

, a learned popish divine, was bora about the latter part of the sixteenth century, and was educated at Oxford. He appears to have been fellow of Oriel college in 1495, and afterwards became D. D. and was accounted one of the ornaments of the university. In November 1501, he was made rector of Bledon, in the diocese of Wells, and in July 1503 was collated to the prebend Centum solidorum, in the church of Lincoln, as well as to the prebend of Carleton. In 1508, by the interest of Edmund Audley, bishop of Salisbury, he was made prebendary of that church, and in 1525 became prebendary of Sutton in Marisco, in the church of Lincoln. In November 1514, Pope Leo gave him a licence to hold three benefices, otherwise incompatible. His reputation for learning induced Henry VIII. to employ him to write against Luther, which he did in a work entitled “Propugnaculum summi sacerdotii evangelici, ac septenarii sacramentorum numeri adversus M. Lutherum, fratrem famosum, et Wickliffistam insignem,” Lond. 1523, 4to. This performance, says Dodd, was commonly allowed to be the best that had hitherto been published. There are two public letters from the university of Oxford, one to the king, the other to bishop Audley, applauding the choice of a person so well qualified to maintain the cause of the church and in these letters, they style him the glory of their university, and recommend him as a person worthy of the highest preferment. But all this could not protect him from the vengeance of Henry VIII. when he came to employ his learning and zeal in defence of queen Catherine, and the supremacy of the see of Rome, on both which articles he was prosecuted, hanged, drawn, and quartered in Smithfield, July 30, 1540, along with Dr. Thomas Abel, and Dr. Richard Fetherstone, who suffered on the same account. He wrote in defence of queen Catherine, “Tractatus de uon dissolvendo Henrici regis cum Catherina matrimonio” but it is doubtful if this was printed. Stow, indeed, says it was printed in 4to, and that he had seen it, but no copy is now known. Mr. Churton, in his “Lives of the Founders of Brazenose college,” mentions Dr. Powell’s preaching a Latin sermon, in a very elegant style, at the visitation of bishop Smyth at Lincoln.

, an English divine of good abilities, was born at Colchester, Sept. 27, 1717 admitted of St. John’s college, Cambridge, in 1734 and, having taken the degree of bachelor of arts in 1739, elected fellow of it in March 1740. In 1741, he was taken into the family of lord Townshend, as private tutor to his second son Charles Townshend, afterwards chancellor of the exchequer; and was ordained deacon and priest at the end of the year, when he was instituted to the rectory of Colkirk in Norfolk, on lord Townshend’s presentation. He returned to college the year after, and began to read lectures as an assistant to the tutors, Mr. Wrigley and Mr. Tunstali but became himself principal tutor in 1744. He took the degree of bachelor of divinity in 1749, and in 1753 was instituted to the rectory of Stibbard, in the gift of lord Townshend. In 1757 he was created D. D. In 1761 he left college, and took a house in London but did not resign his fellowship till 1763. In Jan. 1765,' he was elected master of his college, and was chosen vice-chancellor of the university in November following. The year after, he obtained the archdeaconry of Colchester; and, in 1768, was instituted to the rectory of Freshwater in the Isle of Wight. He died, Jan. 19, 1775, and was interred in the chapel of St. John’s college.

At what time he imbibed the principles of the Reformation is uncertain; but it appears that he was accounted a champion for that great change in the beginning of the reign of Edward VI. when he was made bishop of Rochester, although only in his 33d year. He was then D.D. and chaplain to archbishop Cranmer. When Gardiner was deprived, he was the following year, 1551, translated to Winchester, and was one of the bishops appointed to make a new code of ecclesiastical laws. He had frequently preached be fore king Edward who, on account of his zealous efforts for the reformation, desired that he might have the above dignities. He had before this, however, some lesser preferment. By Newcourt we find, that Cranmer gave him the rectory of St. Michael Queenhithe, London, Nov. 15, 1543, which he held, in commendam, until May 15, 1551, when he was translated to Winchester. He was a frequent preacher, and wrote several treatises in defence of the Reformation but his most remarkable performance was what is commonly called “King Edward’s Catechism,” which appeared in 1553, in two editions, the one Latin, the other English, with the royal privilege. That it was not hastily adopted, however, appears by king Edward’s letter prefixed to it, in which he says “When there was presented unto us, to be perused, a short and playne order of Catechisme, written by a certayne godlye and learned man: we committed the debatinge and diligent examination thereof to certain byshoppes and other learned men, whose judgment we have in greate estimation.” This catechism has been attributed to Nowell; but the late excellent biographer of that eminent divine considers it as unquestionably Poynet’s, although Nowell took much from it into his own catechism.

, a celebrated divine in the beginning of the seventeenth century, descended from the Prestons, of Preston in Lancashire, was born at Heyford, in Northamptonshire, in Oct. 1587. An uncle on the mother’s side, who resided at Northampton, undertook the care of his education, and placed him at first at the free-school of that town, and afterwards under a Mr. Guest, an able Greek scholar, who resided in Bedfordshire. With him he remained until 1584, when he was admitted of King’s college, Cambridge. Here he applied to what his biographer tells us was at that time the genius of the college, viz. music, studied its theory, and practised on the lute but thinking this a waste of time, he would have applied himself to matters of more importance, could he have remained here, but as not coming from Eton school, he could not be upon the foundation. Being therefore incapable of preferment, he removed to Queen’s college, and by the instructions of Oliver Bowles, an able tutor, he soon became distinguished for his proficiency, especially in the philosophy of Aristotle, and took his degrees with uncommon reputation. Bowles leaving college for a living, his next tutor was Dr. Porter, who, astonished at his talents, recommended him to the notice of the master, Dr. Tyndal, dean of Ely, by whose influence ie was chosen fellow in 1609. This he appears to have thought rather convenient than honourable, for at this time his mind was much set on public life, and on rising at court. He continued, however, to pursue his studies, to which he now added that of medicine; and, although he did this probably without any view to it as a profession, we are told that when any of his pupils were sick, he sometimes took the liberty to alter the physicians’ prescriptions. Botany and astronomy, or rather astrology, also engrossed some part of his attention. But from all these pursuits he was at once diverted by a sermon preached at St. Mary’s by Mr. Cotton, which made such an impression on him, that he immediately resolved on the study of divinity, and began, as was then usual, by perusing the schoolmen. “There was nothing,” says his biographer, “that ever Scotus or Occam wrote, but he had weighed and examined; he delighted much to read them in the first and oldest editions that could be got. I have still a Scotus in a very old print, and a paper not inferior to parchment, that hath his hand and notes upon it throughout yet he continued longer in Aquinas whose sums he would sometimes read as the barber cut his hair, and when it fell upon the place be read, he would not lay down his book, but blow it off,”

, a learned English divine, was born at Padstow, in Cornwall, May 3, 1648. He was the son of Edmund Prideaux, esq. of an ancient and honourable family in that county, and was equally well descended by his mother, the daughter of John Moyle, esq. of Bake, in Cornwall. After some elementary education at Liskard and Bodmin, he was placed under Dr. Busby, at Westminster-school, and in 1668 admitted a student of Christ Church, Oxford, by dean Fell. His attainments here must have distinguished him very early: for we find that in 1672, when he took his bachelor’s degree, Dr. Fell employed him to add some notes to an edition of Florus, then printing at the university press: and soon after, he was requested to be the editor of Malela, a Greek historian, from a ms. in the Bodleian library but having represented this as a work not worth the printing, being fabulous and trifling, the design was laid aside, until Dr. Hody, who was of a different opinion, undertook the task. Mr. Prideaux, about the same time, was employed in giving a history of the Arundelian marbles, with a comment, which was published in May 1676, under the title *' Marmora Oxoniensia,“folio. Such a work was well calculated to advance his reputation abroad, as well as at home; and there was such a demand for it, that within a few years it could not be procured but at a very high price. It suffered, however, very much from the carelessness and neglect of a Mr. Bennet, then corrector to the university press, and contained so many typographical errors, that Mr. Prideaux never could speak of it with complacency. A more correct edition was published by Maittaire, in 1732. In 1675 Mr. Prideaux took his degree of M. A. Having, by order, presented one of the copies of the” Marmora“to the lord chancellor Finch, this introduced him to his lordship’s patronage, who soon after placed one of his sons under him, as tutor at Christ Church and in 1679 presented him to the rectory of St. Clement’s, in the suburb of Oxford, where he officiated for several years. The same year he published two tracts out of Maimonides in Hebrew, with a Latin translation and notes, under the title ec De Jure pauperis et peregrini apud Judeos.” This he did in consequence of having been appointed Dr. Busby’s Hebrew lecturer in Christ Church, and with a view to teach students the rabbinical dialect, and to read it without points. In 1681, the lord chancellor Finch, then earl of Nottingham, presented him to a prebend in the cathedral of- Norwich. In Nov. 1682, he was admitted to the degree of bachelor in divinity, and on the death of lord Nottingham, found another patron in his successor sir Francis North; who, in February of the following year, gave him the rectory of Bladen, with Woodstock chapelry, in Oxfordshire; and as Mr. Prideaux had been appointed librarian to Christ Church, to which no salary belongs, he was allowed to hold this living with his student’s place.

, a dissenting divine, but more justly eminent as a philosopher, was born March 18, 1733, at Field-head, near Leeds. His father, a clothier, was a dissenter of the Calviriistic persuasion. In his youth he was adopted by an aunt, who provided for his education in several schools, in which he acquired some knowledge of the learned languages, particularly Hebrew. Being intended for the ministry, he went, in 1752, to Dr. Ash worth’s dissenting academy, at Daventry, whore he spent three years, and came out from it an adherent to the Arian system. Here too he became acquainted with Hartley’s Works, to whose opinions he was afterwards very partial. He first settled as a minister at Needham-market, in Suffolk and, after three years’ residence, removed' to Namptwich in Cheshire. Here he also kept a school, and, to the more common objects of instruction, added experiments in natural philosophy, to which he had already become attached. His first publication was, an “English Grammar,” printed in 1761, in which he pointed out errors in Hume’s language, which that author had the candour to rectify in his future editions of his celebrated history.

After a residence at Leeds for six years, Dr. Priestley accepted the offer of the earl of Shelburne, afterwards marquis of Lansdowne, to reside with his lordship in the nominal capacity of librarian, but really as his literary companion. The terms were 2501. per annum, with a house for his family to live in, and an annuity for life of 150l. in the event of their being separated by his lordship’s dying, or changing his mind. He accordingly fixed his family in a house at Calne, in Wiltshire, near his lordship’s seat; and during seven years attended upon the noble earl in his winter’s residences at London, and occasionally in his excursions, one of which, in 1774, was a tour to the continent. This situation was useful, as affording Dr. Priestley advantages in improving his knowledge of the world, and in pursuing his scientific researches; and as he was perfectly free from restraint, this was the period of some of those exertions which increased his reputation as a philosopher, and some of those which brought the greatest obloquy upon him as a divine. In 1775, he published his “Examination of the doctrine of Common Sense, as held by Drs. Reid, Beattie, and Oswald,” in which he treated those gentlemen with a contemptuous arrogance, of which, we are told, he was afterwards ashamed. In his manner of treating his opponents, he always exhibited a striking contrast to the mild and placid temper of his friend Dr. Price. After this he became the illustrator of the Hartleian theory of the human mind. He had, previously to this, declared himself a believer in the doctrine of philosophical necessity and in a dissertation prefixed to his edition of Hartley, he expressed some doubts of the immateriality of the soul. The charge which these induced against him of infidelity and atheism, seems only to have provoked him to a more open avowal of the same obnoxious sentiments; and in 1777 he published “Disquisitions on Matter and Spirit,” in which he gave a history of the doctrines concerning the soul, and openly supported the system which, upon due investigation, he had adopted. It was followed by “A Defence of Unitarianism, or the simple Humanity of Christ, in opposition to his Pre-existence and of the Doctrine of Necessity.” It seems not improbable that these works produced a coolness in the behaviour of his noble patron, which about this time he began to remark, and which terminated in a separation, after a connection of seven years, without any alledged complaint. That the marquis of Lansdowne had changed his sentiments of Dr. Priestley appears from the evidence of the latter, who informs us, that when he came to London, he proposed to call on the noble lord; but the latter declined receiving his visits. Dr. Priestley adds, that during his connection with his lordship, he never once aided him in his political views, nor ever wrote a single political paragraph. The friends of both parties seem to think that there was no bond of union between them, and his lordship’s attention became gradually so much engaged by politics, that every other object of study lost its hold. According, however, to the articles of agreement, Dr. Priestley retained his annuity for life of 150l. which was honourably paid to the last; and it has been said, that when the bond securing to him this annuity was burnt at the riots of Birmingham, his lordship in the handsomest manner presented him with another.

“In the last fortnight of January, his fits of indigestion became more alarming, his legs swelled, and his weakness increased. Within two days of his death, he became so weak, that he could walk but a little way, and that with great difficulty. For some time he found himself unable to speak; but, on recovering a little, he told his friends, that he had never felt more pleasantly during his whole lifetime, than during the time he was unable to speak. He was fully sensible that he had not long to live, yet talked with cheerfulness to all who called on him. In the course of the day he expressed his thankfulness at being permitted to die quietly in his family, without pain, and with every convenience and comfort that he could wish for. He dwelt upon the peculiarly happy situation in which it had pleased the Divine Being to place him in life, and the great advantage he had enjoyed in the acquaintance and friendship of some of the best and wisest men of the age in which he lived, and the satisfaction he derived from having led an useful as well as happy life. He this day gave directions about printing the remainder of his Notes on Scripture (a work, in the completion of which he was much interested), and looked over the first sheet of the third volume, after it was corrected by those who were to attend to its completion, and expressed his satisfaction at the manner of its being executed.

There are many circumstances in this account which the reader will consider with profound attention. It is unnecessary to point them out, or to attempt a lengthened character of Dr. Priestley. It has been said with truth that of his abilities, none can hesitate to pronounce that they are of first-rate excellence. His philosophical inquiries and publications claim the greatest distinction, and have materially contributed to the advancement of science. As an experimental philosopher, he was among the first of his age. As a divine, had he proved as diligent in propagating truth as in disseminating error, in establishing the gospel in the minds of men, instead of shaking their belief in the doctrines of revelation, perhaps few characters of the last century would have ranked higher as learned men, or have been held in greater estimation. Such, however, was not the character of his theological writings, which, as Dr. Johnson said, were calculated to unsettle every thing, but to settle nothing. All this accords with the sentiments of the great majority of the nation, with respect to Dr. Priestley as a divine, although we are aware that the epithet of bigot will be applied to him who records the fact. On the other hand, in dwelling on Dr. Priestley’s character as a philosopher, his friends may take the most effectual method of reconciling all parties, and handing down his fame undiminished to the latest posterity. We have enumerated his principal works in the preceding sketch, but the whole amount to about 70 volumes, or tracts, in 8vo. An analysis of them is given in the “Life,” to which we are principally indebted for the above particulars.

Sir John Pringle had not much fondness for poetry. He had not even any distinguished relish for the immortal Shakspeare at least, he seemed too- highly sensible of the defects of that illustrious bard, to give him the proper degree of estimation. Sir John Pringle had not, in his youth, been neglectful of philological inquiries; and, after having omitted them for a time, he returned to them again; so far, at least, as to endeavour to obtain a more exact knowledge of the Greek language, probably with a view to a better understanding of the New Testament. He paid a great attention to the French language and it is said that he was fond of Voltaire’s critical writings. Among all his other pursuits, sir John Pringle never forgot the study of the English language. This he regarded as a matter of so much consequence, that he took uncommon pains with respect to the style of his compositions and it cannot be denied that he excels in perspicuity, correctness, and propriety of expression. Though he slighted poetry, he was very fond of music. He was even a performer on the violoncello, at a weekly concert given by a society of gentlemen at Edinburgh. Besides a close application to medical and philosophical science, sir John Pringle, during the latter part of his life, devoted much time to the study of divinity this was, with him, a very favourite and interesting object. He corresponded frequently with Mishaelis on theological subjects and that celebrated professor addressed to him some letters on “Daniel’s Prophecy of the Seventy Weeks,” which sir John thought worthy of being published in this country. He was accordingly at considerable pains, and some expence, in the publication, which appeared in 1773,under the following title “Joannis Davidis Michaelis, Prof. Ordin. Philos. et oc. Reg. Scient. Goettingensis Collegae, Epistolae, de LXX flebdomadibus Danielis, ad D. Joannem Pringle, baronetturn: primo privatim miss, nunc vero utriusque consensus publice editae,” 8vo. Sir John Pringle was likewise a diligent and frequent reader of sermons, which form so valuable a part of English literature. If, from the intellectual, we pass on to the moral character of sir John Pringle, we shall find that the ruling feature of it was integrity. 3y this principle he was uniformly actuated in the whole of his behaviour. All his acquaintance with one voice agreed that there never was a man of greater integrity. He was equally distinguished for his sobriety. He told Mr. Boswell, that he had never in his life been intoxicated with liquor. In his friendships, sir John Pringle was ardent and steady. The intimacies which were formed by him, in the early part of his life, at Edinburgh, continued unbroken to the decease of the gentlemen with whom they were made; and were sustained by a regular correspondence, and by all the good offices that lay in his power. With relation to sir John Pringle' s external manner of deportment, he paid a very respectful attention to those whom he esteemed; but he had a kind of reserve in his behaviour, when he was not perfectly pleased with the persons who were introduced to him, or who happened to be in his company. His sense of integrity and dignity would not permit him to adopt that false and superficial politeness, which treats all men alike, however different in point of real estimation and merit. He was above assuming the professions, without the reality of respect. On the religious character of sir John Pringle it is more particularly important to enlarge. The principles of piety ajid virtue, which were early instilled into him by a strict education, do not appear ever to have lost their influence uppn the general conduct, of his life. Nevertheless, when he travelled abroad in the world, his belief of the Christian revelation was so far unsettled, that he became at least a sceptic on that subject. But it was not the disposition of sir John Priugle to rest satisfied in his doubts and difficulties, with respect to a matter of such high importance. He was too great, a lover of truth, not to make religion the object of his serious inquiry. As he scorned to be an implicit believer, he was equally averse to the being an implicit unbeliever; which is the case of large numbers who reject Christianity with as little knowledge, and as little examination, as the most determined bigots embrace their systems. The result of this investigation was, a full conviction of the divine original and authority of the Gospel. The evidence of revelation appeared to him to be solid and invincible, and the nature of it to be siich as must demand the most grateful acceptance. Such having been the character and eminence of sirJohn Pringle, it was highly proper that a tribute to his merit should be placed in Westminster abbey. Accordingly, under the direction and at the expence of his nephew and heir, a monument with an English inscription was erected, of which Mr. Nollekens was the sculptor.

, Pritius, or Pritzius, a protestant divine, was born at Leipsic in 1662. He was chosen in 1707, at Gripswalde, professor of divinity, ecclesiastical counsellor, and minister; which offices he there held till 1711, when he was called to preside over the ministry at Francfort on the Maine. At that place he died, much beloved and esteemed, on the 24th of August, 1732. Besides the works that were published by this learned author, he was, from 1687 to 1698, one of the writers of the Leipsic Journal. He was the author of many compilations of various kinds, and wrote, 1. “A learned Introduction to the reading of the New Testament,” 8vo; the best edition is 1724. 2. “De Immortalitate Animac,” a controversial book, against an English writer. 3. An edition of the works of St. Macarius. 4. An edition of the Greek Testament, with various readings, and maps. 5. An edition of the letters of Milton and some other works.

The learned have been much divided, nor are they yet agreed, about the religion of Procopius some contending that he was an Heathen, some that he was a Christian, and some that he was hoth Heathen and Christian: of which last opinion was the learned Cave. Le Vayer declares for the Paganism of Procopius, and quotes the following passage from his first book of the “Wars of the Goths,” which, he says, is sufficient to undeceive those who considered him as a Christian historian. “I will not trouble myself,” says he, speaking of the different opinions of Christians, “to relate the subject of such controversies, although it is not unknown to rne because I hold it a vain desire to comprehend the divine nature, and understand what God is. Human wit knows not the things here below; how then can it be satisfied in the search after divinity I omit therefore such vain matter, and which only the credulity of man causes to he respected; content with acknowledging, that there is one God full of bounty, who governs us, and whose power stretches over the universe. Let every one therefore believe what he thinks fit, whether he be a priest and tied to divine worship, or a man of a private and secular condition.” Fabricius sees nothing in this inconsistent with the soundness of Christian belief, and therefore is not induced by this declaration, which appeared to Le Vayer, and other learned men, to decide against Procopius’s Christianity. This, however, whatever the real case may be, seems to have been allowed on all sides, that Procopius was at least a Christian by name and profession; and that, if his private persuasion was not with Christians, he conformed to the public worship, in order to be well with the emperor Justinian.

, of Aquitaine, a celebrated, learned and pious writer, in the 5th century, and one of the greatest defenders of the grace of Christ, after St. Augustine, was secretary to St. Leo, and is even supposed by some critics to have been author of the epistle addressed by that pope to Flavian against the Eutychian heresy. Prosper had before zealously defended the books of St. Augustine, to whom he wrote in the year 429, concerning the errors of the SemiPelagians, which had recently appeared in Gaul and after St. Augustine’s death, he continued to support his doctrine, which he did in a candid and argumentative manner. Prosper answered the objections of the priests of Marseilles, refuted the conferences of Cassian, in a book entitled “Contra Collatorem,” and composed several other works, in which he explains the orthodox doctrine, with the skill of an able divine, against the errors of the Pelagians and Semi- Pelagians. Many learned men have asserted, with great appearance of probability, that Prosper was only a layman but others, with very little foundation, suppose him to have been bishop of Reggio in Italy, or rather of Riez in Provence. The time of his death is not ascertained, but he was alive in 463. The best edition of his works is that of Paris, 1711, folio, by M. Mangeant, reprinted at Rome, 1732, 8vo. Prospers poem against the Ungrateful, i. e. against the enemies of the grace of Christ, is particularly admired. M. le Maistre de Sacy has given an elegant translation of it in French verse, 12mo. Our author must be distinguished, however, from another Prosper, who lived about the same time, and went from Africa, his native country, into Italy, to avoid the persecution of the Vandals. This Prosper, called “the African,” was author of a treatise on the Call of the Gentiles, which is esteemed, and of the “Epistle to the Virgin Demetriade,” in the “Appendix Angustiniana,” Antwerp, 1703, fo].

, an ancient Christian poet, was born in Spain in the year 348 but in what part is uncertain. He was brought up a lawyer and, being called to the bar, was afterwards made a judge in two considerable towns. He was then promoted by the emperor Honorius to a very high office; but not to the consulate, as some have imagined. He was fifty-seven before he employed his mind on religion, and then wrote his poems on pious subjects, which are neither deficient in the true poetic spirit, nor much imbued with it. He often uses harsh expressions, not reconcileable to pure Latinity, and is even jjuilty of false quantity. These effusions, to which he chiefly gave Greek titles, are, “Psychoniachia, or The Combat of the Soul” “Cathemerinon, or Poems concerning each day’s duty” “Tlegi rspavuv, or Hymns in Praise of Martyrs” “Apotheosis, or Treatises upon divine subjects, against Jews, Infidels, and Heretics;” “Hamartigena, or concerning Original Sin, against Marcion” “Two Books against Symmachus” “Diptichon, or some Histories of the Old and New Testament in distichs.” In the two books against Symmachus, he shews the original of false deities, gives an account of the conversion of the city of Rome and answers the petition, which Symmachns presented to the emperors, to obtain the reestablishment of the Altar of Victory, and other ceremonies of the pagan religion. These books were written before the victory gained over Radagaisus in the year 405, and after that which Stilicho won over Alaric near Pollentia in the year 402 for he mentions the latter, and say* nothing of the former, though his subject required it.

, a learned English divine, and compiler of a valuable collection of voyages, was born at Thaxstead in Essex in 1577, and educated at St. John’s college, Cambridge, where he took his master’s degree in 1600, and afterwards that of bachelor of divinity. Ill 1604 he was instituted to the vicarage of Eastwood in Essex; but, leaving the cure of it to his brother, went and lived in London, the better to carry on the great work he had undertaken. He published the first volume in 1613, and the fifth in 1625, under this title, “Purchas his Pil^ grimage, or Relations of the World, and the Religions observed in all ages and places discovered from the Creation unto this present.” In 1615, he was incorporated at Oxford, as he stood at Cambridge, bachelor of divinity; and a little before, had been collated to the rectory of St. Martin’s Ltidgate, in London. He was chaplain to Abbot, archbishop of Canterbury, and had also the promise of a deanery from Charles I. which he did not live to enjoy. His pilgrimages, and the learned Hackluyt’s Voyages, led the way to all other collections of that kind; and have been, justly valued and esteemed. Boissard, a learned foreigner, has given a great character of Purchas; he styles him “a man exquisitely skilled in languages, and all arts divine and human; a very great philosopher, historian, and divine; a faithful presbyter of the church of England; very famous for many excellent writings, and especially for his vast volumes of the East and West Indies, written in his native tongue.” His other works are, “Purchas his Pilgrim or Microcosmos, or The Historie of Man,” 1627, 8vo, a series of meditations upon man at all ages and in all stations, founded on Psalm xxxix. 5. In the address to the reader are a few particulars of himself and family, which we have extracted. He published also “The King’s Tower and Triumphal Arch of London,” 1623, 8vo; and “A Funeral Sermon on Psalm xxx. 5.” is attributed to him, if.it be not mistaken for the Microcosmos. His son, Samuel, published “A Theatre to Political flying Insects,” 1657, 4to. His Voyages now sell at a vast price.

He was apprenticed to a shoemaker, who, like the master of George Fox, mentioned in this work, employed his apprentice in keeping sheep. This gave our young student leisure for reading; and he occupied it in the indis-. criminate perusal of such books as came into his hands but the Scriptures had the preference in his mind. Among other books which came'in his way, was one written by Samuel Fisher, a Quaker, entitled “Rusticus ad Academicos,” in which some inaccuracies in the translation of the Bible being pointed out, Purver determined to examine for himself; and, with the assistance of a Jew, soon acquired a knowledge of the Hebrew language. About the 20th year of his age he kept a school in his native country; but afterwards, for the sake of more easily acquiring the means of prosecuting his studies, he came to London, where he probably resided when he published, in 1727, a book called “The Youth’s Delight.” The same year he returned to his native place, and a second time opened a school there; but previous to this, in London, he had embraced the principles, and adopted the profession of the Quakers. He is said to have been convinced of the truth of their tenets at a meeting held at the Bull and Mouth in Aldersgate-street; whether by means of the preaching of any of their ministers, we are not informed; but on the day month ensuing, he himself appeared as a minister among them, at the same meeting*house. On his second settling at Husborn, he began to translate the books of the Old Testament and applied himself also to the study of medicine and botany but, believing it his duty to travel in his ministerial function, he again quitted his school and his native place; not, however, probably, until after he had resided there some years; for his course was to London, Essex, and through several counties to Bristol; near which city, at Hambrook, he was in the latter part of 1738. At this place he took up his abode, at the house of one Josiah Butcher, a maltster, whose son he instructed in the classics, and there he translated some of the minor prophets, having before completed the book of Esther, and Solomon’s Song. Here he became acquainted with Rachael Cotterel, who, with a sister, kept a boardingschool for girls, at Frenchay, Gloucestershire; and whom, in 1738, he married, and soon after himself opened a boarding-school for boys at Frenchay. During his residence in Gloucestershire, (which was not at Frenchay all the time) he attempted to publish his translation of the Old Testament in numbers at Bristol; but he did not meet with sufficient encouragement; and only two or three numbers were published. In 1758, he removed to Andover, in Hampshire; and here, in 1764, he completed his translation of all the books of the Old and New Testament, a work which has not often been accomplished before by -the labour of a single individual. It consists of two volumes, folio, published in 1764, at the price of four guineas. It appears, that this work was originally intended to be printed in occasional numbers; for, in 1746, the late Dr. Fothergill wrote a letter to the Gentleman’s Magazine, in which he strongly recommended the author of a work then under publication, which was to be continued in numbers if it should meet with encouragement. This was a translation of the Scriptures, under the title of “Opus in sacra Biblia elaboratum.” Purver is not named, but that he was intended is known by private testimony. After speaking in high terms of his learning, Dr. Fothergill says, “As to his personal character, he is a man of great simplicity of manners, regular conduct, and a modest reserve; he is steadily attentive to truth, hates falsehood, and has an unconquerable aversion to vice; and to crown the portrait, he is not only greatly benevolent to mankind, but has a lively sense of the divine attributes, and a profound reverence of, and submission to the Supreme Being.” The mode of publication in numbers was probably unsuccessful, and soon dropped; yet he went on with his translation, which he completed, after the labour of thirty years. He was still unable to publish it, nor could he find a bookseller who would run the hazard of assisting him. At length his friend Dr. Fothergill generously interfered gave him a thousand pounds for the copy, and published it at his own expence. Purver afterwards revised the whole, and made considerable alterations and corrections for a second edition, which has not yet appeared but the ms. remains in the hands of his grandson. Purver appears, in this great work, a strenuous advocate for the antiquity, and even the divine authority, of the Hebrew vowel points. He is also a warm assertor of the purity and integrity of the Hebrew text, and treats those who hold the contrary opinion with great contempt; particularly Dr. Kennicott, of whom, and his publication on the state of the Hebrew text, he never speaks but with the greatest asperity. He has taken very considerable pains with the scriptural chronology, and furnishes his reader with a variety of chronological tables. He prefers the Hebrew chronology in all cases, to the Samaritan and Greek, and has throughout endeavoured to connect sacred and profane history. His version is very literal, but does not always prove the judgment or good taste of the author. Thus, he says, that “The Spirit of God hovered a top of the waters” and instead of the majestic simplicity and unaffected grandeur of “Let there be light, and there was light,” he gives us, “Let there be light, which, there was accordingly” Thus his translation, though a prodigious work for an individual, will rather be used for occasional consultation than regular perusal; and though it may afford many useful hints, will not supply the place of the established translation.

, an English divine, the son of the Rev, John Pyle, rector of Stodey, in Norfolk, was born there in 1674, and is said by Mr. Masters to have been educated at Caius-college, Cambridge but his name does not occur in the printed list of graduates. About 1698, he was examined for ordination by Mr. Whiston (at that time chaplain to bishop Moore), who says, in his own “Life,” that “Dr. Sydall and Mr. Pyle were the best scholars among the many candidates whom it was his office to examine.” It is supposed Mr. Pyle was first curate of Sr. Margaret’s parish in King’s Lynn, where he married in 1701, and the same year was appointed by the corporation to be minister or preacher of St. Nicholas’s chapel. Between the years 1708 and 1718 he published six occasional sermons, chiefly in defence of the principles of the Revolution, and the succession of the Brunswick family. He also engaged in the Bangorian controversy, writing two pamphlets in vindication of bishop Hoadly, who rewarded him with a prebend of Salisbury, and a residentiaryship in that cathedral.

Owing to this and other attempts to revive the memory of Quarles, his various pieces have become lately in much request and the original, or best editions, are sold at high prices. The first, in point of popularity, is his “Emblems,” Lond. 1635, small 8vo, with prints by Marshall and Simpson. The hint was probably taken, as many of the plates certainly were, from Herman Hugo’s Emblems, published a few years before (see Hugo), but the accompanying verses are entirely Quarles’s. Hugo was more mystical, Quarles more evangelical. Alciat preceded them both of which Fuller seems to have been aware, in the following character of Quarles, which we shall transcribe, as Mr. Headley has not disdained to take a hint from it. “Had he been contemporary,” says our quaint biographer, “with Plato, that great back-friend to poets, he would not only have allowed him to live, but advanced him to an office in his commonwealth. Some poets, if debarred profaneness, wantonness, and satiricalness, that they may neither abuse God, themselves, nor their neighbours, have their tongues cut out in effect. Others only trade in wit at the second hand; being all for translations, nothing for invention. Our Quarles was free from the faults of the first, as if he had drank of Jordan instead of Helicon, and slept on Mount Olivet for his Parnassus; and was happy in his own invention. His visible poetry, I mean his * Emblems,‘ is excellent, catching therein the eye and fancy at one draught; so that he hath out-j4lciated therein, in some some men’s judgments. His ’ Verses on Job' are done to the life; so that the reader may see his forces, and through them the anguish of his soul. According to the advice of St. Hierome, verba vertebat in opera, and practised the Job he had described.” Of these Emblems there have been innumerable editions, and they continue still to be printed. His other works we shall mention in the order of publication* 2. “A Feast for Wormes, in a poem of the history of Jonah,” ibid. 1620, 4to. 3. “Pentalogia, or the Quintessence of Meditation.” 4. “Hadassa, or the History of Esther,” Lond. 1621. 5. “Job Militant, with meditations divine and moral,” ibid. 1624, 4to. 6. “Argalus and Parthenia,” a romance, ibid. 1631, 4to. 7. “History of Sampson,” 1631, 4to. 8. “Anniversaries” upon his “Paranete.” 9. “Enchiridion of Meditations, divine and moral,” prose, ibid. 1654. 1O. “The Loyal Convert.” 11.“The Virgin Widow,” a comedy, Lond. 1649, 4to. 12. “Divine Fancies: digested into epigrammes, meditations, and observations,” 1633, 4to. 13. “The Shepheard’s Oracles, delivered in certain Eglogues,” 1646, 4to. 14. “Divine poems containing Jonah, Esther, Job, Sions Sonets, Elegies, &c.” 163O, 8vo; reprinted, with plates, in 1674. 15. “Solomon’s Recantation,” reprinted 1739. This is probably not a perfect list of his pieces, nor have we been able to see copies of the whole. Some are accurately described in Messrs. Longman’s " Bibliotheca Anglo-Poetica.*'

His works, as enumerated by Wood, are, 1. “Regale Lectum Miseriue or, a kingly bed of misery in which is contained a dreame with an Elegie upon the Martyrdome of Charles, late king of England, of blessed memory and another upon the right hon. the lord Capel, with a curse against the enemies of peace; and the author’s farewell to England. Whereunto is added, England’s Sonnets,” Lond. 1649, 8vo, 2d edit. 2. “Fons Lachrymarum; or, a Fountain of Tears: from when doth flow England’s complaint. Jeremiah’s Lamentations paraphrased, with divine meditations, and an elegy upon that son of valour, sir Charles Lucas,”! 648, 8vo.“3.” The Tyranny of the Dutch against the English,“ibid. 1653, 8vo, a prose narrative. 4.” Continuation of the History of Argalus and Parthenia,*' ibid. 1659, 12mo. 5. “Tarquin banished, or the Reward of Lust,” a sequel to Shakspeare’s “Rape of” Lucrece,“ibid. 1655, 8vo. 6.” Divine Meditations upon several subjects,“&c. ibid. 1679, 8vo. 7.” Triumphant Chastity, or Joseph’s self-conflict," &c. ibid. 1684, 8vo.

, a Lutheran divine, and a strong opponent of the Roman Catholics, was born at Quedlimbourg, and died on May 22, 1688, at the age of seventy -one. He published, 1. A work entitled “Dialogus de Patriis illustrium virorum, Doctrina, et Scriptis,” Wittemberg, 1654 and 1691, 4to. This is an account of learned men, from Adam to the year 1600, but is superficial and inaccurate. 2. “Sepultura Veterum,” 1660, 8vo, and in 4to, Wittemberg. This is esteemed his best work. 3. “A System of Divinity for those who who adopt the Confession of Augsburg,” 1685, 4 vols. folio. 4. Several other works, more replete with proofs of learning than of correctness and good taste.

, a celebrated French poet, was born in 1636, and was one of a family that had produced some dramatic performers. He had but little education, and is said to have been servant to Tristan D'Hermile, from whom he imbibed some taste for poetry. The lessons of Tristan were probably of some use to him, as that author had had long experience in theatrical matters but Quiuault owed still more to nature. Before he was twenty years old, he had distinguished himself by several pieces for the stage, which had considerable success: and before he was thirty, he produced sixteen dramas, some of which were well received, but not all equally. It is supposed that some of these early pieces prejudiced Boileau against Quinault early in his career. There was neither regularity in the plan, nor force in the style: romantic lovers and common-place gallantry, in scenes which required a nervous pencil and vigorous colouring. These were defects not likely to escape the lash of the French Juvenal. He covered the young poet with ridicule; reproached him with the affectedly soft and languishing dialogue of his lovers, by whom even / hate you was said tenderly. Quinault, born with great sensibility, was so wounded by his seventy, that he applied to the magistrates, not only to silence Boileau, but oblige him to remove his name from his satires but the attempt was vain and it was not till after Quinault was inlisted by Lulli to write for the opera, that he silenced all his enemies, except Boileau and his party, who envied him his success. The French nation knew no better music than that of Lulli, and thought it divine. Quinault’s was thought of secondary merit, till after his decease and then, in proportion as the glory of Lulli faded, that of Quinault increased. After this his writings began to be examined and felt; and of late years, his name is never mentioned by his countrymen without commendation. His operas, however, though admirable to read, are ill-calculated for modern music; and are obliged to be new written, ere they can be new set, even in France. Marmontel, who had modernized several of them for Piccini to set in 1788, gave M. Laborde a dissertation on the dramatic writings of Quinault for music which is published in the fourth volume of his “Essai sur la Musique.” He begins by asserting that Quinault was the creator of the French opera upon the most beautiful idea that could be conceived; an idea which he had realized with a superiority of talent, which no writer has since approached. His design was to form an exhibition, composed of the prodigies of all the arts; to unite on the same stage all that can interest the mind, the imagination, and the senses. For this purpose a species of tragedy is necessary, that shall be sufficiently touching to move, but not so austere as to refuse the enchantments of the arts that are n-ecessary to embellish it. Historical tragedy, in its majestic and gloomy simplicity, cannot b.e sung with any degree of probability, nor mixed with festivals and dances, or be rendered susceptible of that variety, magnificence, show, and decoration, where the painter and the machinist ought to exhibit their enchantments.

, a German Lutheran divine and professor, was born at Rostock in 1584, and studied first at home, and then at Berlin, and at Frankfort on the Oder. He afterwards travelled through Holland, Brabant, and Flanders, as tutor to the son of a patrician of Lubeck. In 1614, his learning and abilities having pointed him out as a fit person to fill the divinity chair at Rostock, he was created doctor of divinity, and paid a visit to the universities of Leipsic, Wirtemberg, Jena, &c. He obtained other preferments in the church, particularly the archdeaconry of St. Mary’s at Rostock. In 1645, he was appointed pastor of the same church, and superintendant of the churches in the district of that city. During Grotius’s last fatal illness at Rostock he was called in as a clergyman, and from him we have the particulars of the last moments of that celebrated scholar some of which particulars, Burigny informs us, were misrepresented or misunderstood. Quistorp died May 2, 164S, at the age of sixtyfour. He was the author of “Annotationes in omnes Libros Biblicos;” “Cornmentarius in Epistolas Sancti Pauli,” and several other works. He left a son of the same name, who was born at Rostock in 1624, and died in 1669. He became pastor, professor of divinity, and rector of the university of that city, and published some works, “Catechesis Anti-papistica,” “Pia desideria,” &c. Another John Nicholas Quistorp, probably of the same family, died in 1715, and left some works on controversial subjects.

In 1709, he was ridiculed by Steele, in the “Tatler,” under the title of “the mourning Æsculapius, the languishing hopeless lover of the divine Hebe, emblem of youth and beauty.” After curing the lady of a severe fever, he fell violently in love with her; but was rejected. The story is thus related in the “Biographia Britannica” “The lady who made the doctor, at this advanced age, stand in need of a physician himself, was, it is said, of great beauty, wealth, and quality and too attractive not to inspire the coldest heart with the warmest sentiments. After he had made a cure of her, he could not but imagine, as naturally he might, that her ladyship would entertain a favourable opinion of him. But the lady, however grateful she might be for the care he had taken of her health, divulged the secret, and one of her confidants revealed it to Steele, who, on account of party, was so ill-natured as to write the ridicule of it in the Tatler.”

“It must not be forgotten that this year died Dr. John Rainolds, president of Corpus, Christi college, one of so prodigious a memory that he might have been called a walking library; of so virtuous and holy life and conversation (as writers say) that he very well deserved to be redlettered so eminent and conspicuous, that as Nazianzen, speaketh of Athanasius, it might be said of him 'to name Rainolds is to commend virtue itself. 7 He had turned over (as I conceive) all writers, profane, ecclesiastical and divine, all the councils, fathers, and histories of the church. He was most excellent in all tongues which might be any way of use, or serve for ornament to a divine. He was of a sharp and nimble wit, of a grave and mature judgment, of indefatigable industry, exceeding therein Origen surnamed Adamantius. He was so well seen in all arts and sciences, as if he had speiit his whole time in each of them. Eminent also was he accounted for his conference had with king James and others at Hampton Court, though wronged by the publisher thereof, as he was often heard to say. A person also so much respected by the generality of the academicians for his learning and piety, that happy and honoured did they account themselves that could have discourse with him. At times of leisure he delighted much to talk with young towardly scholars, communicating his wisdom to the encouraging them in their studies, even to the last; A little before his death, when he could not do such good offices, he ordered his executors to have his books (except those he gave to his college and certain great persons), to be dispersed among them. There was no house of learning then in. Oxford, but certain scholars of each (some to the number of twenty, some less,) received of his bounty in that kind, as a catalogue of them (with the names of the said scholars) which I have lying by me sheweth.” This catalogue Wood prints in a note. It records the dispersion of a very considerable library among the students of the different colleges, to the amount of two hundred and eighty, many of whom became afterwards men of great eminence in the church. He also bequeathed some books to the Bodleian, and some to his relations. He was interred with great solemnity in the chapel of Corpus Christi college, where a monument was erected to his memory by his successor in the presidentship, Dr. Spenser, with the following inscription “Virtuti sacrum. Jo. Rainoldo S. Theol. D. eruditione, pietate, integritate incomparabile, hujus Coll. Pxaeses, qui obiit, c. Jo. Spenser auditor, successor, virtutum et sanctitatisadmirator H. M. amoris ergaposuit.” Dr. Rainolds wrote some controversial works published in his life-time, enumerated by Wood, and sermons on the prophecies of Obadiah and Haggai, which with some other pieces appeared after his death that on Jlaggai was published during the rebellion to enlist him on the side of those who were enemies to the church establishment, to which he ever appears to have been attached; although he may be ranked among doctrinal puritans. Motives for publication like these throw an air of suspicion upon the works, and incline us to doubt whether they now appear as he left them.

, an eminent English divine in the seventeenth century, was second son of sir Carew Ralegh (elder brother of the celebrated sir Walter Ralegh.) His mother was relict of sir John Thynne, of Longleate, in Wiltshire, and daughter of sir William Wroughton, viceadmiral under sir John Dudley (afterwards duke of Northumberland) in the expedition against the Scots in 1544. He was born at Downton, in Wiltshire, in 1586, and educated in Winchester-school, whence he was sent to Magdalen college, Oxford, of which he became a commoner in Michaelmas term, 1602. In June 1605, he took the degree of B. A. and in June 1608, that of master and being a noted disputant, was made junior of the public act the same year, in which he distinguished himself to great advantage. About that time he entered into holy orders, and became chaplain to William earl of Pembroke, in whose family he spent about two years, when he was collated by his lordship to the rectory of Chedzoy, near Bridgewater, in Somersetshire, in the latter end of 1620. Being settled here, he married Mary, the daughter of sir Richard Gibbs, and sister of Dr. Charles Gibbs, prebendary of Westminster. He was afterwards collated to a minor prebend in the church of Wells, and to the rectory of Streat, with the chapel of Walton in Wiltshire. About the time of the death of his patron, the earl of Pembroke, which happened in 1630, he became chaplain in ordinary to king Charles I, and by that title was created D. D. in 1636. January the 13th, 1641, he was admitted dean of Wells on the death of Dr. George Warburton. During the rebellion he was sequestered on account of his loyalty, and afterwards treated with the utmost barbarity. It being his month to wait on the king as his chaplain, the committee of Somersetshire raised the rabble, and commissioned the soldiers to plunder his parsonage-house at Chedzoy and in his absence they seized upon all his estate spiritual and temporal, drove away his cattle and horses, which they found upon his ground, and turned his family out of doors. His lady was forced to lie two nights in the corn-fields, it being a capital crime for any of the parishioners to afford them lodging. After this she went to Downton, in Wiltshire, the seat of sir Carew Ralegh, where her husband met her. The king’s party having had some success in the West, Dr. Ralegh had an opportunity to return to his family, and resettle at Chedzoy but the parliament party soon gained the ascendant by the defeat of the lord Goring, and he was obliged to take refuge at Bridgewater, then garrisoned by the king. Here he continued till that town was surrendered to Fairfax and Cromwell, when he was taken prisoner, and after much severe usage set upon a poor horse, with his legs tied under the belly of it, and so carried to his house at Chedzoy, which was then the head -quarters of Fairfax and Cromwell and being extremely sick through his former ill treatment, obtained the favour of continuing prisoner in his own house. But as soon as the generals marched, Henry Jeanes, who was solicitous for his rectory of Chedzoy, and afterwards succeeded him in it, entered violently into the house, took the doctor out of his bed, and carried him away prisoner with all his goods. His wife and children were exposed to such necessities, that they must have perished if colonel Ash. had not procured them the income of some small tenements, which the doctor had purchased at Chedzoy, After this Dr. Ralegh wa& sent prisoner to Ilchester, the county-gaol; thence to Banwell-house, and thence to the house belonging to the deanery in Wells, which was turned into a gaol and here, while endeavouring to secrete a letter which he had written to his wife, from impertinent curiosity, he was stabbed by David Barrett, a shoe-maker of that city, who was his keeper, and died of the wound October 10, 1646, and was interred on the 13th of the same month before the dean’s stall, in the choir of the cathedral of Wells. His papers, after his death, such as could be preserved, continued for above thirty years in obscurity, till at last coming into the hands of Dr. Simon Patrick (afterwards bishop of Ely) he published them at London, 1679, in 4to, under this title: “Reliquiae Raleghanae, being Discourses and Sermons on several subjects, by the reverend Dr. Walter Ralegh, dean of Wells, and chaplain in ordinary to his late majesty king Charles the First.” This editor tells us, that “besides the quickness of his wit and ready elocution, he was master of a very strong reason which won him the familiarity and friendship of those great men -who were the envy of the last age, and the wonder of this, the lord Falkland, Dr. Hammond, and Mr. Chillingvvorth the last of which was wont to say (and no man was a better judge of it than himself) that Dr. Ralegh was the best disputant that ever he met withal; and indeed there is a very great acuteness easily to be observed in his writings, which would have appeared more if he had not been led, by the common vice of those times, to imitate too far a very eminent man (meaning, perhaps, bishop Andrews) rather than follow his own excellent genius.” He is said to have been a believer in the millenium, or reign of Christ on earth for a thousand years, and to have written a book on that subject, which is lost. In 1719 the rev. Lawrence Howell published at Lond. 8vo, “Certain Queries proposed by Roman catholics, and answered by Dr. Walter Ralegh,” &c. which appears to be authentic.

, frequently styled the Chevalier Ramsay, a title by which he frequently signed his letters, was a Scotsman of an ancient family, and was born at Ayr in that kingdom, June 9, 1636. He received the first part of his education at Ayr, and was then removed to Edinburgh; where, distinguishing himself by good parts and uncommon proficiency, he was sent for to St. Andrew’s, in order to attend a son of the earl of Wemyss in that university. After this, he travelled to Holland, and went to Leyden; where, becoming acquainted with Poiret, the mystic divine, he became tinctured with his doctrines; and resolved, for farther satisfaction, to consult the celebrated Fenelon, archbishop of Camhray, who had long imbibed the fundamental principles of that theology. Before he left Scotland, he had conceived a disgust to all the forms of religion in his native country, and had settled in a species of deism, which became confirmed during his abode in Holland, yet not without leaving him sometimes in a considerable state of perplexity. On his arrival at Cambray in 1710, he was received with great kindness by the archbishop, who took him into his family, heard with patience and attention the history of his religious principles, entered heartily with him into a discussion of them, and, in six months’ time, is said to have ^made him as good a catholic as himself.

, an English divine, was born at Missenden in Buckinghamshire, and sent very young to Sr. Mary Hall, Oxford, in 1581, whence he removed to Trinity college, and took his degree of bachelor of arts. In July 1587, he was chosen to a fellowship of Lincoln college, and in 1589 proceeded in the degree of master of arts. About this time he was ordained, and became one of the most noted preachers in the university. In 1598, he was admitted bachelor of divinity, and the year after resigned his fellowship, and was presented to the rectory of St. Andrew Hubbard, in East-cheap, London. Here, Antony Wood informs us, “after some time, he became so great a labourer in God’s vineyard by his frequent and constant work in the ministry, as well in resolving of doubts and cases of conscience as in preaching and lecturing, that he went beyond his brethren in that city, to the wonder of all.” Wood adds that this was the more wonderful, as he was a great sufferer by sickness; and that he was “accounted a judicious, orthodox, and holy man, and by some a zealous and innocent puritan, of a harmless life and conversation, and one that was solely framed to do good acts.” He died in June 1622, aged about fifty- four, and was buried in his church. By his will he left a tenement situated in St. Mary ­Hall-Iane, to Lincoln college. Besides some single sermons, and a collection of “Eleven Sermons on Romans viii.” London, 1623, he was the author of the following posthumous works: 1. “The great Mystery of Godliness,” 1624, 4to; and 1640, third edition. 2. “Treatise concerning the Sacraments,” 1630, 4to. 3. “Catechistical Lectures upon the Sacrament of the Lord’s Supper,” 1630, 4to. 4. “Nine-and-twenty Lectures of the Church, for the support of the same in these times,” ibid. 1631, 4to.

, a statesman in queen Elizabeth’s reign, the son of Avery Randolph of Badlesmere in Kent, was born in that county in 1523. He was, according to his own account, a pupil of George Buchanan, but had his academical education at Christ Church, Oxford, then newly founded; where he took the degree of bachelor of law in 1547, about which time he was made a public notary. In Nov. 1549, he became principal of Broadgatehall (now Pembroke college), and continued in that office until 1553, when the persecution of the protestants under queen Mary, obliged him to retire to France. On the accession of queen Elizabeth, he came into high favour, and his talents recommended him to be employed in various embassies, particularly in Scotland during the commotions there: he was sent thrice to queen Mary, and afterwards seven times to her son and successor James VI. We find him also several times supporting the same character at the courts of Russia and France. Eiis first mission to Scotland, in 1561, had for its professed object to promote a mutual friendship between the two nations, and to endeavour that queen Mary, who hadj ust lost her husband, Francis II. king of France, should not again marry a foreigner; but according to Sir James Melvil and others, his real business was to intrigue between the two parties which then divided Scotland, and rather to increase than allay their animosities. In this plan secretary Cecil was supposed to be the director, and Randolph the executor. By a letter published by Mr. Lodge, who says that Randolph was a man of “a dark intriguing spirit, full of cunning, and void of conscience,” we learn that at one time he was confined in prison at Edinburgh; but probably for a short time, as the circumstance is not mentioned in any history. In Russia, to which he was sent in 1560, his conduct merits greater approbation, as in the following year, he brought to conclusion a commercial treaty highly advantageous to the English merchants, who were then enabled to establish the “Russia Company.” His secretary on this embassy was George Turberville the poet, who has described the manners and customs of the Moscovites in some epistles to his friends, which are inserted in Hakluyt’s voyages. In 1571, during one of his embassies to Scotland, he had the spirit to challenge Virac, the French ambassador in that kingdom, who had taken some liberties with queen Elizabeth’s character and with his own. For all these services the queen is accused of having rewarded Mr. Randolph rather niggardly, having bestowed on him only the order of knighthood, the office of chamberlain of the exchequer, and that of postmaster, to neither of which last was much profit annexed, and a few small estates. Yet with these he is said to have been content, although he had a large family. He died at his house on St. Peter’s hill, near Thames-street, London, June 8, 1590, in the sixty-seventh year of his age, and was buried in the church of St. Peter, Paul’s wharf. In his latter days he appears to have lived retired, “setting his mind,” as he expresses it, “upon the heavenly country, and reconciling himself to the divine mercy by a timely repentance.” Such likewise is the advice he gave to sir Francis Walsingham, whose sister he had married. He tells him, “how worthy. yea, how necessary a thing it was, that they should at length bid farewell to the tricks, he of a secretary, and himself of an ambassador.” Several of his letters and dispatches are in the Cotton collection in the British Museum, and among bishop More’s books in the public library at Cambridge. Two of his letters were published by James Oliphant, among Buchanan’s Letters, 1711, 8vo, and have been inserted since in the Leyden and Edinburgh edition of Buchanan’s works, one to Buchanan himself, and the ether to Peter Yonge, school- master to James VI. There are also some of his letters, instructions, and dispatches, printed in Strype’s “Annals,” Goodall’s “Examination of the Letters said to be written by Mary queen of Scots,” and in Robertson’s History of Scotland," &C.

, archdeacon of Oxford, and president of Corpus Christi college, the son of Herbert Randolph, esq. recorder of the city of Canterbury, was born August 30, 1701. He received his school education at the king’s school in Canterbury, then in great repute, under the rev. Mr. Jones. At the early age of fourteen, being then a good proficient in classical learning, he was elected into a county scholarship in Corpus Christi college, Oxford. There he entered upon a course of academical studies under the tuition of the rev. Mr. Smith, in which, as well in his whole conduct, he acquitted himself to the great satisfaction of those who were set over him; having in view throughout the sacred profession, td which he had been destined from his early youth. He proceeded regularly through the degree of B. A. to that of M. A. the latter in 1722. In 1724 he was ordained deacon, and in the following year priest. At the same time he entered upon the duty of his profession, and undertook a cure at such a moderate distance from the university, as that he might discharge the duties of it, and not be obliged to give up his residence, and the farther prosecution of his studies there. This course of life he continued for a few years, and then returned to a more strict residence in the university; nor was he intent on his own improvement only, but occasionally took part in the education of others, and in the government of his college, in which he succeeded to a fellowship in 1723. He took the degree of B. D. in 1730, and that of D. D. in 1735. In the mean time his reputation as an able divine introduced him to the notice of Dr. Potter, then bishop of Oxford, who soon after his translation to Canterbury, collated him to the united vicarages of Perhatn and Waltham in Kent. He also shortly after recommended him to Dr. Rye, regius professor of divinity, as a person (it to act as his deputy, who appointed him accordingly. This appointment will appear the more honourable, as the divinity disputations are esteemed a trial of the skill and learning of the senior part of the university; and Dr. Randolph acquitted himself in such a manner, that on a vacancy for the professorship in 1741, his friends thought him amply qualified to succeed but on this occasion the superior interest of Dr. Fanshaw carried the election; and Dr. Randolph retired to his living of Perham.

In 1784, a collection of the most valuable of Dr. Randolph’s works was published, under the title of “A View of our blessed Saviour’s Ministry, and the proofs of his divine mission arising from thence; together with a charge, dissertations, sermons, and theological lectures,” 2 vols. 8vo. To this is prefixed an account of his life, of which we have availed ourselves in the present sketch.

This extensive undertaking, which it was for Raphael alone to plan and execute, he appears to have formed into one general design to shew the triumph of the Christian religion (in the catholic form), its divine authority, and the dependence of human laws on its pervading influence. But whether in this arrangement there was any refined system of metaphysics, intending to conduct man from a savage state by the paths of religion and philosophy to a more intimate union with the great first cause, must now be left to fanciful theorists, as neither the painter nor his contemporaries have left us any written data for speculation. Of these rooms, which, in honour of his name, are called the Stanze of Raphael, the first is a grand saloon dedicated to the emperor Constantine, in which are represented four principal events in his reign. The second stanza exhibits four extraordinary miracles, two from sacred history, and two from the legends of the church. The third stanza is dedicated to those branches of knowledge that serve most to elevate the human mind, and dignify our nature in the rank of created beings, of which the principal subjects are poetry, philosophy, jurisprudence, and theology. The subjects of the fourth stanza are two kistorical, from the life of Leo III.; and two miraculous, from the life of Leo IV. These are all supposed to have been executed before 1517, and, with smaller pictures on the ceilings of the second and third stanza, are all designed by Raphael, and painted in fresco by himself, his scholars and assistants; and. three centuries of unsuccessful emulation have already made their eulogium.

“Such was the felicity and propriety of Raphael when employed in the dramatic evolutions of character both suffered when he attempted to abstract the forms of sublimity and beauty; the painter of humanity not often wielded with success superhuman weapons. His gods never rose above prophetic or patriarchal forms; if the finder of Michael Angelo impressed the divine countenance oftener with sternness than awe, the gods of Raphael are sometimes too affable and mild, like him who speaks to Jacob in a ceiling of the Vatican; or too violent, like him who separates light from darkness in the Loggia of the same place. But though, to speak with Mengs, he was ohiefly made to walk with dignity on earth, he soared above it in the conception of Christ on Tabor, and still more in the frown of the angelic countenance that withers the strength of Heliodorus.

, a French divine, was born at Toul in 1443, of a good family. He studied at Paris, and rereived the degree of doctor of divinity in 1479, having before given proof of his learning and talents, by a commentary on the logic of Aristotle; and his pulpit oratory. In 1481 he vvas chosen grand master of the college of Navarre, and performed the duties of that office in a manner which procured him universal esteem. In 1497 he fancied he had a special call to leave the world, and therefore relired to the abbey of Cluny, the order of which he vvas commissioned to reform by cardinal D'Amboise; and here too he was a very frequent preacher. He died Feb. 6, 1514, in his seventy-first year. Major mentions an anecdote much to the credit of Raulin. When he was only a licentiate, some ecclesiastics who were filling their pockets by the stile of indulgences, offered to pay all the expences of taking his doctor’s degree, if he would join them and preach up their trade, which he rejected with indignation. Many iarge volumes ofRaulin’s sermons were printed after his death, composed in a miserably bad taste, which, however, was the taste of his age. It is perhaps a sufficient character of them, that Rabelais took some of his ludicrous stories from them. The only useful publication of RauSin is his volume of correspondence, “Epistolse,” Paris, 1529, 4to, which, like most collections of the kind, throws some light on the literature of the age.

, a learned English divine, and editor of lord Bacon’s works, was born at Norwich about 1588. He was admitted a Bible-clerk in Bene't college, Cambridge, under the tuition of Mr. Chapman, on the 22d of January, 1660, and took both the degrees in arts before the 19th of March, 1609, when he was elected a fellow of the house. Upon this he commenced tutor, and was ordained deacon by the bishop of Ely, at Downham, September 22, 1611; not long after which, he was presented by the university of Cambridge to the rectory of Bowthorpe in Norfolk, and was instituted to it Dec. 10, 1612. In 1616, by the favour of sir Francis Bacon, who procured the living for him of the college, he obtained the rectory of Landbeach. He had commenced B. D. the year before, and upon his patron’s being made lord-keeper of the great seal, was appointed his domestic chaplain. While Mr. Rawley was in this situation, he proceeded D. D. in 1621. He was of great use to his master, in writing down, compiling, digesting, and publishing his works; to many of which he wrote prefaces and dedications, as well as translated several of them into Latin. These, with some other pieces committed to his care, he collected together, and printed, after his lordship’s decease, London, 1638, folio, with a dedication to king Charles, one of whose chaplains he then was. In 1657, he published at London, in folio, under the title of “Resuscitatio,” several others of lord Bacon’s tracts; to which at the request of many foreigners, and natives of the kingdom, he prefixed some account of his patron’s life. This, which is thought to be drawn up in a clear and manly style, shews Dr. Rawley to have been an able writer. It was likewise translated into Latin, and placed before the “Opuscula varia Posthuma,” printed in 8vo the year following, which, he tells us, were the last things he had in his hands. However, he republished the “Resuscitatio,” with some additions, in 1661; at which time he was chaplain in ordinary to his majesty king Charles II. He was so great a favourite with lord Bacon, that, after his resignation of the seals, he recommended Dr. Rawley to his successor, bishop Williams, for farther preferment. This the bishop promised, and desired lord Bacon to point out in what he would wish him to promote Dr. Rawley but his lordship modestly declining this, and referring the choice to the lord- keeper, Dr Rawley appears to have derived no advantage from his friend’s recommendation. Lord Verulam, besides the care of his writings, left the doctor by will, as a farther testimony of his regard, one hundred pounds, with the king of Spain’s Polyglot. After the publication of his master’s works, in 1638, Dr. Ravvley resided upon his rectory at Landbeach. He married Barbara, the daughter of Mr, John Wicksted, alderman of Cambridge, by whom he had two children. His daughter^ Mary, died in her infancy; but his son, William, became fellow of Corpus Christi college, and was buried at Landbeach, on the 3d of July, 1666. Dr. Rawley lost his son, his wife, and his servants, all in the same year, of the plague; which probably affected him so much as to bring down his grey hairs with sorrow to the grave. He died on the 18th of June, 1667, in the seventy-ninth year of his age, after haying been pastor at Landbeach fifty years, and throughout the whole of the troubles. His remains were deposited near the Communion-table, in the chancel of his own church, under a black marble, with a Latin inscription to his memory. Dr. Rawley was proctor in convocation for the clergy of the diocese of Ely, in 1661, and as such subscribed to the Book of Common-Prayer, upon its revisal. He had the appellation of the lord Bacon’s learned chaplain; and that this title was justly bestowed upon him, is evident from the testimonies of several considerable men, both at home and abroad. He presented lord Bacon’s works, as he published them, to the library of Corpus Christi college, Cambridge; and bequeathed to it “Camden’s Britannia,” with “Ciceronis Opera,” in 2 vols. and Plato, in 3 vols. folio. These books were delivered by his executor Mr. John Rawley, to whose care we are indebted for those Remains of lord Bacon which were published by Dr. Tenison.

Having thus published many books on subjects which he took to be somewhat foreign to his profession, he at length resolved to edify the world like a divine. With this view he completed his Demonstration of the Being and Attributes of God, which he calls, “The Wisdom of God manifested in the Works of the Creation.” The rudiments of this work were laid in some college-lectures, read in the chapel, and called common places; which, having much enlarged, he published in 1691, 8vo. This book is the basis of all the labours of following divines, who have made the book of nature a commentary on the book of revelation; a confirmation of truths, which Nature has not authority, of herself to establish! In it the author inculcates the doctrine of a constantly superintending Providence; as weil as the advantage, and even the duty, of contemplating the works of God. This, he says, is part of the business of a sabbath-day, as it will be, probably, of our employment through that eternal rest, of which the sabbath is a type. He was next encouraged to publish another of a similar kind, whose foundation was also laid at Cambridge, in some sermons which he had preached before the university. This was his “Three Physico-Theologicai Discourses concerning the Chaos, Deluge, and Dissolution of the World,” 1692, 8vo. Both these works have been often reprinted with large additions, and continued to be very popular books until within the last thirty or forty years.

, a French writer of considerable, but temporary celebrity, was born at St. Genies in the Rovergue, in 1713. He was educated among the Jesuits, and became one of their order. The learning of that society is universally known, as well as the happy talents which its superiors possessed, of assigning to each member his proper employment. Raynal, after having acquired among them a taste for literature and science, and being ordained a priest, displayed such talents in the pulpit, that his preaching attracted numerous audiences. Hi* love of independence, however, induced him, in 1748, to dissolve his connexion with the Jesuits, and to take up his’ residence at Paris. Such is the account given by our principal authority; but, according to the abbe Barruel, he was expelled the society for his impiety. With this circumstance Barruel may be much better acquainted than we can be: but it seems probable that his impieties had not then reached much farther than to call in question the supreme authority of the church; for Raynal himself assures us, that he did not utter his atrocious declarations against Christianity till he had ceased to be a member of the order of Jesuits. He then associated himself with Voltaire, D'Alembert, and Diderot, and was by them employed to furnish the theological articles for the “Encyclopedic.” But though his religious opinions were certainly lax, he could not even then be what, in a Protestant country, would be deemed a man remarkable for impiety; for he employed the abbe Yvon, whom Barruel calls an old metaphysician, but an inoffensive and upright man, to write the articles which he was engaged to furnish. In this transaction, indeed, he shewed that he possessed not a proper sense of honour, for he paid poor Yvon with twentyrive louis d'ors for writing theological articles, for which he received himself six times that sum; and the trick being discovered, Raynal was disgraced, and compelled to pay up the balance to the abbe Yvon; but though he had thus shewn himself to be without honour, it is difficult to believe he had yet proceeded so far as blasphemy, of which he has been accused, since he had employed a Christian divine to supply his place in the “Encyclopedic.”

, an English divine, was a native of Buckinghamshire, where he was born in 1588. He was admitted a student of Magdalen-hall, Oxford, in 1604. He took his degree of M. A. in 1610, and then entered himself a commoner of Alban-hall. In 1612 he was ordained deacon, and in 1614 priest, by the bishop of Oxford. About this time he became chaplain to Edward lord Zouch of Haringworth, warden of the cinque ports, and governor of Dover-castle. Having accompanied this nobleman to Dover, his preaching was so much admired, that at the request of the parishioners he was made minister of St. Mary’s, in December 1616. He was afterwards appointed chaplain in ordinary to Charles I. He was one of those doctrinal puritans, who opposed, as much as any churchman of opposite religious sentiments, the violent proceedings of the authors of the rebellion, and had exposed them so frequently in his sermons, that he was soon marked out for vengeance. In April 1612, his library at Dover was plundered, and in November following he was dragged from his house by the soldiers, and imprisoned for a year and seven months. In January of the above mentioned year, archbishop Laud, then a prisoner in the Tower, had, at his majesty’s request, bestowed on him the living of Chartham in Kent; but from that the usurping party took care he should receive no advantage. He was also with as little effect made a prebendary of Canterbury. In 1644, however, sir William Brockman gave him the living of Cheriton in Kent, which he was not only allowed to keep, but was likewise appointed by the assembly of divines, to be one of the nine divines who were to write annotations on the New Testament for the work afterwards published, and known by the title of the “Assembly’s Annotations.”

, an English divine, was born in 1668, and educated at King’s college, Cambridge, where he took his degree of B. A. in 1688, and M. A. in 1692, and obtained a fellowship. In 1694, earl Berkley gave him the rectory of Cranford in Middlesex, and he obtained the vicarage of St. Mary, Reading, in 1711. He was also chaplain to queen Anne. He died March 26, 1726, in the fifty-eighth year of his age, and was buried near the altar in St. Mary’s church. He published several occasional sermons; and after his death a collection of fourteen were printed in 1729, from his ms. which he had prepared for the press. These sermons have a peculiar cast of originality; and the author was considered as an able and spirited preacher. The first sermon in the volume, “The fatal consequences of Bribery, exemplified in Judas, Matt, xxvii. 3, 4.” was first preached during the time of an election, and printed at a low price, to be given away: and it is said that many, on hearing, or reading it, returned the bribes which they had taken, and voted another way. He published also a valuable work, “The Apologies of the Fathers, with a dissertation on the right use of the Fathers,” Loud. 1709, 2 vols.

, a Scotch divine, whose life, however barren of incidents, fixes an aera in the history of modern philosophy, was born April 26, J7 10, at Strachen in Kincardineshire, a country parish, situated about twenty miles from Aberdeen, on the north side of the Grampian mountains. His father, the rev. Lewis Reid, was minister of that parish for fifty years. His mother was Margaret Gregory, one of the twenty-nine children of David Gregory of Kinnardie, and sister to James Gregory, the inventor of the reflecting telescope, and to David Gregory, Savilian professor of astronomy at Oxford. After two years spent at the parish school at Kincardine, our author was sent to Aberdeen, where he had the advantage of prosecuting his classical studies under an able and diligent teacher; so that about the age of twelve or thirteen he was entered a student in Marischal College, under Dr. George Turnbull. The sessions of the college were at that time very short, and the education, according to Dr. Reid’s own account, slight and superficial.

, or, as Wood says, commonly called Rhanger, a learned divine and Latin poet, was born in Hampshire, in 1529, and educated at Magdalen college, Oxford. Here he took his bachelor’s degree, in March 1545; was chosen fellow in 1547, and afterwards completed his master’s degree. In king Edward’s reign, he was much esteemed as a pious preacher, and learned man; but as he had embraced the reformed religion, he was obliged to leave the kingdom on the accession of queen Mary, and lived mostly with some other English exiles at Strasburgh. When queen Elizabeth came to the throne, he was made one of her chaplains, and proved a zealous champion for the reformation. Wood says he refused several preferments, accepting only a prebend in the church of Winchester, and about the same time the rectory of Crawley near that city. In 1567 he was installed precentor and prebendary of Empingham in the church of Lincoln. In 1573, he took his degrees in divinity, and in 1575 was made archdeacon of Winchester. In 1583, he had the prebend of Reculverland, in the church of St. Paul, London, bestowed on him. He died Aug. 26, 1609, aged eighty-nine, and was buried in the church of Crawley, under the communion table.

, a learned Danish divine, was the son of a Lutheran clergyman, and born in Jutland, Feb. 2, 1561. After his grammatical education, he went to the university of Copenhagen, and was afterwards made corector of the school of Vibourg. In 1585, being appointed tutor to the young Frederick Rosenkrantz, he travelled with him through Germany, France, Italy, &c. for seven years, part of which we must suppose was spent in studying at some of the universities. On his return in 1592, he was appointed philosophical professor in ordinary, and afterwards extraordinary professor of divinity in the university of Copenhagen. In 1594, having been created doctor in that faculty, he removed to the chair of ordinary professor. In 1606, when the king, Christiern VI. paid a visit to his relation, king James, in England, who had married his sister, Resenius accompanied him as his chaplain. In 1615 he was appointed bishop of Roschildt in Zealand, which he held until his death, Sept. 14, 1638, aged seventy-seven. He was a man of great liberality, and bestowed in the course of his life 5500 crowns on schools and hospitals. Besides a translation of the Bible into the Danish language, published in 1605 7, he published a great number of theological dissertations and sermons in the same language; and the following works: “Parva logica,” Latin and Danish, 1605, 1610; “Institutiones geometricae,” 1612; “Parva rhetorica,” 1619; “Scholia in arithmeticam Gemmae Frisii,” 1611; and “De sancta fide in Deum, libellus apologeticus,” Latin and Danish, 1614.

, or Revius, a learned Dutch divine, the son of a burgomaster of Deventer, was born in 1586, and educated at Amsterdam, Leyden, and Franeker. In 1610 he travelled into France for farther improvement, and resided two years at Saumur, Rochelle, and Orleans. Having taken orders, he was, in 1641, chosen principal and first professor of the theological college of the states of Holland and West Friesland at Leyden. He died at Leyden in 1658, at the age of 72. His works are very numerous; the principal are, “Belgicarum Ecclesiasticarum Doctrina et Ordo,” &c.; “Historia Pontificum Romanorum contracta, et ad Annum 1632 continuata;” “Daventriae illustrate, sive Historiae Urbis Daventriensis,” Lib. vi. 1651, 4to. He also published an improved edition of “The Book of Psalms,” in Dutch verse, by Peter Dathsenus, and he was concerned in revising the Dutch yersion of the Old Testament, which was printed at Leyden in 1637.

Notwithstanding his acting with his brother-visitors in all the changes and ejectments they brought about in the university, he at length refused the engagement “to be true and faithful to the commonwealth of England, as established without a King and a House of Lords,” and therefore was in his turn ejected from his deanery, in 1651. He lived afterwards mostly in London, and preached there, as vicar of St. Lawrence-Jury. On the prospect of the restoration he joined with general Monk, to bring in the king, using his interest for that purpose in London, where he was the pride and glory of the presbyterian party. Dr. Pierce, in the introduction to his “Divine Purity defended,” says he was a person of great authority as well as fame among the Calvinists.

When the secluded members were admitted again to parliament, they restored him to his deanery of Christchurch, in May 1659. And in May following, 1660, he, with Mr. Edmund Calamy, was made chaplain to his majesty, then at Canterbury. After this he preached several times before the King and both Houses of Parliament; and in the latter end of June, being desired to quit his deanery, he was the next month elected, by virtue of the king’s letter, warden of Merton-college, and was consecrated bishop of Norwich Jan. 6, the same year. Sir Thomas Browne, who knew him well, gives him the character of a person of singular affability, meekness, and humility, of great learning, a frequent preacher, and constant resident. But a more full account of our author is given in a funeral sermon preached at Norwich by the reverend Mr. Riveley, in July 1676, in which his character as a man of piety and learning, and as a divine and prelate, is highly praised. Wood, in his “Athenae,” says he was “a person of excellent parts and endowments, of a very good wit, fancy, and judgment, a great divine, and much esteemed by all parties, for his preaching, and fluid style.” In his “Annals” he is inclined to be less favourable. It was perhaps naturally to be expected that one who had taken so active a part in the revolutionary changes of the times, and yet afterwards accepted a bishopric, should not be much a favourite with either party. Wood also insinuates that Dr. Reynolds was much under the government of his wife, whom he calls “covetous and insatiable,” and concludes in these words: “In this I must commend him, that he hath been a benefactor (though not great) to Merton-college, that gave him all his academical education (for which in some manner the society hath shewed themselves grateful), and 'tis very probable that greater he would have been, if not hindered by his beloved consort.”

Of the family of bishop Reynolds we find mention of his son Edward, who was educated at St. Paul’s school, and a fellow of Magdalen-college, Oxford, archdeacon of Norwich, and prebendary of Worcester. He was also for forty years rector of St. Peter’s Northampton, and died in his sixty-ninth year, June 28, 1698. He was buried in Kingsthorpe chqrch, near Northampton, where is a monument and inscription to his memory. Dr. Knight says, he was “a very able and judicious divine, and a very worthy son of so good a father.” Some notices of two of the bishop’s descendants may be found in Cumberland’s life.

, a learned English divine, was the son of the rev. Samuel Richardson, B. D. vicar of Wilshamstead near Bedford, by Elizabeth, daughter of the rev. Samuel Bentham, rector of Knebworth and Paul’s Walden, in Hertfordshire. His grandfather was the rev. John Richardson, a nonconformist, who was ejected, in 1662, from the living of St Michael’s, Stamford, in Lincolnshire, and died in 1687. He was born at Wilshamstead, July 23, 1698, and educated partly in the school of Oakham, and partly in that of Westminster. In March 1716 he was admitted of Emanuel college, Cambridge, of which he afterwards was a scholar, and took his degrees of A. B. in 1719, and A. M. in 1723. In the mean time, in September 1720 he was ordained deacon by Gibson, bishop of Lincoln, at St. Peter’s, Cornhill, London, and priest, by the same, at Buckden, in Sept. 1722. He was then appointed curate of St. Olave’s Southwark, which he held until 1726, when the parish chose him their lecturer. About this time he married Anne, the widow of capt. David Durell, the daughter of William Howe, of an ancient family of the county of Chester. He published in 1727, 2 vols. 8vo, the “Priclectiones Ecclesiastical' of his learned uncle John Richardson, B. D. author of a masterly” Vindication of the Canon of the New Testament," against Toland. In 1724 he was collated to the prebend of Welton-Rivall, in the church of Lincoln.

, a learned French divine, was born September 30, 1560, at Chaource, in the diocese of Langres. He had been at first drawn into the party and sentiments of the Leaguers, and even ventured to defend James Clement, but soon hastened to acknowledge his legitimate sovereign, after having taken his doctor’s degree, 1590. Richer became grand master of the college of Le Moine, then syndic of the faculty of divinity at Paris, January 2, 1603, in which office he strenuously defended the ancient maxims of the doctors of this faculty, and opposed the thesis of a Dominican in 1611, who maintained the pope’s infallibility, and his superiority over the council. He published a small tract the same year, “On the Civil and Ecclesiastical Power,” 8vo, to establish the principles on which he asserted that the doctrine of the French church, and the Sorhonne, respecting papal authority, and the authority of the general council, were founded. This little book made much noise, and raised its author enemies in the Nuncio, and some doctors undertook to have him deposed from the syndicate, and his work condemned by the faculty of theology; but the parliament prohibited the faculty from interfering in that affair. In the mean time cardinal du Perron, archbishop of Sens, assembled eight bishops of his province at Paris, and made them censure Richer’s book, March 9, 1612. Richer entered an appeal (Comme tfabus) from this censure, to the parliament, and was admitted as an appellant; but the matter rested there. His book was also censured by the archbishop of Aix, and three bishops of his province, May 24, the same year, and he was proscribed and condemned at Rome. A profusion or pamphlets now appeared to refute him, and he received an express order from court, not to write in his defence. The animosity against Richer rose at length to such a height that his enemies obtained from the king and the queen regent letters, ordering the faculty to elect another syndic. Richer made his protestations, read a paper in his defence, and retired. A new syndic was chosen in 1612, and they have ever since been elected once in two years, although before that time their office was perpetual. Richer afterwards ceased to attend the meetings of the faculty, and confined himself to solitude, being wholly employed in study; but his enemies having involved him in several fresh troubles, he was seized, sent to the prisons of St. Victor, and would even have been delivered up to the pope, had no,t the parliament and chancellor of France prevented it, on complaints made by the university. He refused to attend the censure passed on the books of Anthony de Dominis in 1617, and published a declaration in 1620, at the solicitation of the court of Rome, protesting that he was ready to give an account of the propositions in his book “on the Ecclesiatical and Civil Power,” and explain them in an orthodox sense; and farther, that he submitted his work to the judgment of the Holy See, and of the Catholic church. He even published a second declaration; but all being insufficient to satisfy his adversaries, he was obliged to reprint his book in 1629, with the proofs of the propositions advanced in it, and the two declarations, to which cardinal Richelieu is said to have forced him to add a third. He died Nov. 28, 1631, in his seventy-second year. He was buried at the Sorbonne, where a mass used to be said annually for the repose of his soul. Besides his treatise on “Ecclesiastical Power,” reprinted with additions at Cologii in 1701, 2 vols. 4to, he was the author of a “History of general Councils,” 4 vols. 4to a “History of his Syndicate,” 8vo, and some other works, in which learning and great powers of reasoning are obvious. Baillet published a life of him in 12mo.

, a learned divine, descended collaterally from the preceding bishop Ridley, was born at sea, in 1702, on-board the Gloucester East Indiaman, to which circumstance he was indebted for his Christian name. He received his education at Winchester-school, and thence was elected to a fellowship at New college, Oxford, where he proceeded B. C. L. April 29, 1729. In those two seminaries he cultivated an early acquaintance with the Muses, and laid the foundation of those elegant and solid acquirements for which he was afterwards so eminently distinguished as a poet, an historian, and a divine. During a vacancy in 1728, he joined with four friends, viz. Mr. Thomas Fletcher (afterwards bishop of Kildare), Mr. (afterwards Dr.) Eyre, Mr. Morrison, and Mr. Jennens, in writing a tragedy, called “The Fruitless Redress,” each Undertaking an act, on a plan previously concerted. When they delivered in their several proportions, at their meeting in the winter, few readers, it is said, would have known that the whole was not the production of a single hand. This tragedy, which was offered to Mr. Wilks, but never acted, is still in ms. with another called “Jugurtha.” - Dr. Ridley in his youth was much addicted to theatrical performances. Midhurst, in Sussex, was the place where they were exhibited; and the company of gentlemen actors to which he belonged, consisted chiefly of his coadjutors in the tragedy already mentioned. He is said to have performed the characters of Marc Antony, Jaffier, Horatio, and Moneses, with distinguished applause. Young Gibber, being likewise a Wykehamist, called on Dr. Ridley soon after he had been appointed chaplain to the East India Company at Poplar, and would have persuaded him to quit the church for the stage, observing that “it usually paid the larger salaries of the two,” an advice which he had too much sense to follow. For great part of his life, he had no other preferment than the small college living of Weston, in Norfolk, and the donative of Poplar, in Middlesex, where he resided. To these his college added, some years after, the donative of Romfbrd, in Essex. “Between these two places the curricle of his life had,” as he expressed it, “rolled for some time almost perpetually upon post-chaise wheels, and left him not time for even the proper studies of ceconomy, or the necessary ones of his profession.” Yet in this obscure situation he remained in possession of, and content with, domestic happiness; and was honoured with the intimate friendship of some who were not less distinguished for learning than for worth: among these, it maybe sufficient to mention Dr. Lowth, Mr. Christopher Pitt, Mr. Spence, and Dr. Berriman. To the last of these he was curate and executor, and preached his funeral sermon. In 1740 and 1741, he preached “Eight Sermons at Lady Moyer’s lecture,” which were published in 1742, 8vo, and at different times, several occasional sermons. In 1756, he declined an offer of going to Ireland as first chaplain to the duke of Bedford; in return for which he was to have had the choice of promotion, either at Christ-church, Canterbury, Westminster, or Windsor. His modesty inducing him to leave the choice of these to hispatron, the consequence was, that he obtained none of them. In 1761 he published, in 4to, “De Syriacarum novi fcederis versionum indole atque usu, dissertatio,” occasioned by a Syriac version, which, with two others, were sent to him nearly thirty years before, by one Mr. Samuel Palmer from Amida, in Mesopotamia. His age and growing infirmities, the great expence of printing, and the want of a patron, prevented him from availing himself of these Mss.; yet at intervals he employed himself on a transcript, which being put into the hands of professor White, was published a few years ago, with a literal Latin translation, in 2 vols. 4to, at the expence of the delegates of the Clarendon press. In 1763 he published the “Life of bishop Ridley,” in quarto, by subscription, and cleared by it as much as brought him 800l. in the public funds. In this, which is the most useful of all his works, he proved himself worthy of the name he bore, a thorough master of the popish controversy, and an able advocate for the reformation. In 1765 he published his “Review of Philips’ s Life of Cardinal Pole” (see Philips); and in 17 6S, in reward for his labours in this controversy, and in another which “The Confessional” produced, he was presented by archbishop Seeker to a golden prebend in the cathedral church of Salisbury (an option), but it is probably a mistake that Seeker honoured him with the degree of D. D. that honour having been conferred upon him by the university of Oxford in 1767, by diploma, the highest mark of distinction they can confer. At length, worn out with infirmities, he departed this life in Nov. 1774, leaving a widow and four daughters. An elegant epitaph, written by Dr. Lowth, bishop of London, is inscribed upon his monument. Two poems by Dr. Ridley, one styled “Jovi Eleutherio, or an Offering to Liberty,” the other called “Psyche,” are in the third volume of Dodsley’s Collection. The sequel of the latter poem, entitled, “Melampus,” with “Psyche,” its natural introduction, was printed in 1782, by subscription, for the benefit of his widow. Many others are in the 8th volume of Nichols’s “Collection.” The Mss. Codex Heraclensis, Codex Barsalibaei, &c. (of which a particular account may be seen in his Dissertation “De Syriacarum Novi Fcederis versionum indole atque usu, 1761,”) were bequeathed by Dr. Ridley to the library of New college, Oxford. Of these ancient Mss. a fac-simile specimen was published in his Dissertation above mentioned. A copy of “The Confessional,” with ms notes by Dr. Ridley," was in the library of the- late Dr. Winchester.

, a celebrated French protestant divine, was born at St. Maxeut, in Poitou, Aug. I, 1572, and after some school education near home, was sent to Rochelle in 1585, where he studied the learned languages and philosophy. In 1590 he was removed to the college at Beam, where he took his master’s degree, and began the study of divinity. Having finished that course, he was in 1595 appointed minister of the church of Thoars, and chaplain to the duke of Thoars, who admitted him into his confidence, and frequently employed him in matters of importance. While in this situation he married the daughter of a divine at Thoars. He was frequently the representative of the protestant churches in national conventions and synods, and in some of these filled the chair of president, particularly in that of Vitry, in 1617. In 1620 he was appointed professor of divinity at Leyden, but about the same time had the misfortune to lose his wife. In 1621 he visiteci England, and going to Oxford was incorporated doctor in divinity, which degree had been conferred on him at Leyden just before. He gave, on this occasion, several books to the Bodleian library. While in England he married, as his second wife, Maria, the sister of Peter du Moulin, and widow of Anthony de Guyot, upon whose death in the civil wars in France, she took refuge in England. What served to introduce him at Oxford was his previous acquaintance wiih John Russe, or Rouse, who had lodged some time with him at Thoars, and was now in the situation of librarian of the Bodleian. After his return to Leyden he resumed his professorship, and passed the rest of his days in teaching and writing. He died in 1647, aged seventy-five. His works, consisting of commentaries on the scriptures, sermons, and controversial pieces, were very numerous, but it is unnecessary to specify them separately, as they were collected in 3 vols. fol. and printed at Rotterdam in 1651. His brother William, who was likewise in the church, published on “Justification,” and on “Ecclesiastical liberty.” We have in English,“A relation of the last hours of Dr. Andrew Rivet,” 12mo, translated and published by Nehemiah Coxe, by which it appears that Dr. Rivet was not more a man of great learning than of great piety.