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

, a celebrated Lutheran divine, was born March 1, 1595, at Blaxen in the county of Oldenburg, into which county, and Delmenhorst, his ancestors had introduced Lutheranism. He was professor of morality, afterwards of divinity and oriental languages at Marpurg, and, lastly^ superintendant of the churches of Lubec, where he died February 17, 1671. His principal works are, “Scutum Catholic veritatis,” against the Jesuit Thomas Henrici an “Examination of the Jesuit Becan’s Manual” a “Hebrew Grammar” “Expositio Epistolse Pauli ad Ephesios,” Marpurg, 1631, 4to “Synopsis Theologiae” “Irenicum Catholico Evangelicum” “De Justificatione Hominis,” &c. His son, Philip Lewis Hanneken, who died professor of divinity at Wittemberg, June 16, 1706, has also left several works on the Scriptures.

, a French Jesuit, eminent for his great parts, learning, and singularities of opinion, was born of obscure parents, at Kimper in Bretagne, in 1647. He entered young in the society of Jesuits, and devoted himself to the study of the belles lettres, the learned languages, history, philosophy, and divinity. In 1684, he published in 4to, a work entitled “Nummi antiqui populorum & urbium illustrati” in which he often gave explications very singular, and as contrary to truth as to good sense. The same year he published, in conjunction with Petavius, Themistii Orationes xxxiii. cum notis,“folio,; and the year following, in 5 vols. 4to, for the use of the dauphin,” Plinii Historic Naturalis libri xxxvii, interpretatione & notis illustrati,“of which a much improved edition appeared at Paris in 1723, 3 vols. folio. Hitherto he confined himself to profane learning, where his whimsies were not supposed capable of doing much harm; but now he began to tamper with religious subjects; and in 1687, he published his book entitled” De Baptismo qu<fistio triplex.“Two years after appeared his 4< Antirrheticus de nummis antiquis colouiarum & municipiorum,” in 4to; aud also “S. Joannis Chrysostorni Epistola ad Cacsarium Monachum, notis ac clissertatione de sacramento altaris,” in 4to. Le Clerc having made some reflections upon “St. Chrysostom’s Letter to Cassarius,” Hardouin replied, in a piece printed in 1690, and entitled “Defence de la l.ettre de S. Jean Chrysostome, addressee a l'Auteur cle la Bibliotheque Universelle:” to which Le Clerc returned an answer in the nineteenth volume of that work.

We will conclude our account of this famous Jesuit with a characteristic epitaph by M. de Boze.

, a celebrated Jesuit, was born at Cologne in 1694, of a patrician family, and taught the belles lettres there until he went to Milan, on being appointed professor of Greek and Hebrew. On his return to his own country, he acquired much celebrity as a preacher and as a professor of philosophy and divinity. He died in 1763; his principal works were, l.“Summa historic omnis ab exordio rerum ad annum a Christo nato 1718,” Luxembourg, 1718, ISmo. 2. “De initio metropoleos ecclesiasticae Coloniae, &c. disquisitio,” Cologne, 1731, 4to. 3. “Bibliotheca scriptorum Coloniensium,” ibid. 1747, folio. 4. “Dissertationes decem historico-criticx in sacram scripturam,” fol. 5. “Inscriptionis Herseliensis Ubio-Romanse explanatio,” Cologne, 1745, 8vo. He was also employed for many years of his life in the publication of a collection of the “Councils of the church of Germany,” which had been projected by Schannat, a learned ecclesiastic, who had collected materials for the purpose. These, on his death, were put into the hands of Hartzheim, who after augmenting and reducing them to order, published the first four volumes. The work was afterwards continued by Scholl and Neissen.

, a learned Franciscan, preacher in ordinary to queen Anrie of Austria, was born in 1593 at Paris, and died there in 1661. His principal works are, “Biblia Magna,” 1643, 5 vols. fol.; and “Biblia Maxima,” 1660, 19 vols. fol. No part of the last is esteemed but the Prolegomena, and even they are too diffuse but his “Biblia Magna” is reckoned a very good work. He must not be confounded with John de la Haye, a Jesuit, who died 1614, aged seventy-four, leaving an “Evangelical Harmony,” 2 vols. fol. and other works; nor with another John de la Haye, valet de chambre to Margaret of Valois, who published her poems.

, an English historian, was educated at Cambridge, where he took the degree of LL. D. In 1599 he published, in 4to, The first Part of the Life and Raigne of King Henrie IV. extending to the end of the first yeare of his raigne,“dedicated to Robert earl of Essex; for which he suffered a tedious imprisonment, on account of having advanced something in defence of hereditary succession to the crown. We are informed, in lord Bacon’s” Apophthegms,“that queen Elizabeth, being highly incensed at this book, asked Bacon, who was then one of her council learned in the law,” whether there was any treason contained in it?“who answered,” No, madam for treason, I cannot deliver my opinion there is any but there is much felony.“The queen, apprehending it, gladly asked,” How and wherein“Bacon answered,” because he had stolen many of his sentences and conceits out of Cornelius Tacitus.“This discovery is thought to have prevented his being put to the rack. Carnden tells us, that the book being dedicated to the earl of Essex, when that nobleman and his friends were tried, the lawyers urged, that” it was written on purpose to encourage the deposing of the queen;“and they particularly insisted on these words in the dedication* in which our author styles the earl” Magnus & present! judicio, & futuri temporis expectatione.“In 1603 he published, in quarto,” An Answer to the first part of a certaine Conference concerning Succession, published not long since under the name of R. Doleman.“Tais R. Doleman was the Jesuit Parsons. In 1610 he was appointed by king James one of the historiographers of Chelsea college, near London, which, as we have often had occasion to notice, was never permanently established. In 1613, he published in 4to,” The Lives of the Three Normans, kings of England; William I; William II.; Henry I.“and dedicated them to Charles prince of Wales. In 1619, he received the honour of knighthood from his majesty, at Whitehall. In 1624, he published a discourse entitled” Of Supremacie in Affaires of Religion,“dedicated to prince Charles, and written in the manner of a conversation held at the table of Dr. Toby Matthews, bishop of Durham, in the time of the parliament, 1605. The proposition maintained is, that supreme power in ecciesiasticaJ affairs is a right of sovereignty. He wrote likewise,” The Life and Raigne of King Edward VI. with the beginning of the Raigne of queen Elizabeth,“1630, 4to, but this was posthumous; for he died June 27, 1627. He was the author of several works of piety, particularly” The Sr.nctuarie of a troubled soul,“Lond. 1616, 12mo;” David’s Tears, or an Exposition of the Penitential Psalms,“1622, 8vo. and te Christ’s Prayer on the Crosse for his Enemies,” 1623. Wood says that “he was accounted a learned and godly man, and one better read in theological authors, than in those belonging to his profession; and that with regard to his histories, the phrase and words in them were in their time esteemed very good; only some have wished that in his” History of Henry IV.“he had not called sir Hugh Lynne by so light a word as Mad-cap, though he were such; and that he had not changed his historical style into a dramatical, where he introduceth a mother uttering a woman’s passion in the case of her son.” Nicolson observes, that “he had the repute in his time, of a good clean pen and smooth style; though some have since blamed him for being a little too dramatical,” Strype recommends that our author “be read with caution that his style and language is good, and so is his fancy but that he uses it too much for an historian, which puts him sometimes on making speeches for others, which they never spake, and relating matters which perhaps they never thought on.” In confirmation of which censure, Kennet has since affirmed him to be “a professed speech-maker through all his little history of Henry IV.”

, a Dutch protestant divine, and one of the early promoters of the reformed religion in that country, was born at Utrecht in 1551. He had attained so much reputation with his fellow citizens, that in 1579 they unanimously chose him their pastor. The same year, as all obstacles to the establishment of the reformation were not yet overcome, they appointed him one of a deputation sent to our queen Elizabeth, to request that in the treaty of peace with Spain, she should stipulate for the free exercise of the protestant religion in the United Provinces. In 1582, he was the first who preached that religion openly in the cathedral of Utrecht, notwithstanding the opposition given by the chapter. He afterwards refused the theological chair in the university of Leyden, but accepted the pastoral cvffice at Amsterdam in 1602, which he held until his death, Aug. 29, 1608. All his contemporaries, the protestant divines, speak highly of his talents, character, and services. He did not write much; except an “Analysis of the Psalms,” printed after his death, at Amst. 1641, 4to, and a controversial work against Coster the Jesuit, entitled “Gladius Goliathi,” much commended by Voetius.

, an ingenious and learned German, was born at Hamburg in 1596; and after a liberal education in his own country, went to France, and at Paris distinguished himself by uncommon parts and learning. He was educated a protestant, but afterwards by the persuasions of Sirmond the Jesuit, embraced the Roman catholic religion, and going from France to Rome, attached himself to cardinal Francis Barberini; who took him under his protection, and recommended him to favour. He was honoured by three popes, Urban VIII. Innocent X. and Alexander VII. The first gave him a canonry of St. Peter’s; the second made him librarian of the Vatican; and the third sent him, in 1665, to Christina of Sweden, whose formal profession of the Catholic faith he received at Inspruck. He spent his life in study, and died at Rome in 1661, Cardinal Barberini, whom he made his heir, caused a marble monument to be erected over his grave, with a Latin inscription much to his honour. He was very learned both in sacred and profane antiquity, was an acute critic, and wrote with the utmost purity and elegance. His works consisted chiefly of notes and dissertations, which have been highly esteemed for judgment and precision. Some of these were published by himself; but the greater part were communicated after his death, and inserted by his friends in their editions of authors, or other works that would admit them. His notes and emendations upon Eusebius’s book against Hierocles, upon Porphyry’s “Life of Pythagoras,” upon Apollonius’s “Argonautics,” upon the fragments of Demophilus, Democrates, Secundus, apd Sallustius the philosopher, upon Stephanus Byzantinus de Urbibus, &c. are to be found in the best editions of those authors. He wrote a “Dissertation upon the Life and Writings of Porphyry,” which is printed with his notes on Porphyry’s “Life of Pythagoras;” and other dissertations/ of his are inserted in Grsevius’s “Collection of Roman Antiquities,” and elsewhere.

, a Jesuit, was born Jan. 22, 1631, at Tours, and taught ethics, rhetoric, and philosophy among the Jesuits, and devoted himself afterwards to preaching twenty-four years; the rest of his life was spent in composing useful books. He died at Paris, in the college of Louis le Grand, March 29, 1729. His works are, “La Bibliotheque des Predicateurs,” Lyons, 1733, 22 vols. 4to. “Morality,” 8 vols. the supplement 2 vols. “Panegyrics,” 4 vols. and the supplement 1 vol. The “Mysteries,” 3 vols. and the supplement 1 vol. “The Tables,” 1 vol. *' The Ceremonies of the Church,“1 vol.” Christian Eloquence,“1 vol.” Traité de la maniere d'imiter le bons Predicateurs,“12mo.” Ars Typographica, carmen,“4to; and twenty volumes of” Sermons," all which shew more industry than genius, but some of them are consulted as repositories of facts and opinions.

, bishop of Avranches in France, a very eminent scholar, was born of a good family at Caen in Normandy, Feb. 8, 1630. His parents dying when he was scarcely out of his infancy, Huet fell into the hands of guardians, who neglected him: his own invincible love of letters, however, made him amends for all disadvantages; and he finished his studies in the belles lettres before he was thirteen years of age. In the prosecution of his philosophical studies, he met with an excellent professor, father Mambrun, a Jesuit; who, alter Plato’s example, directed him to begin by learning a little geometry, and Huet contracted such a relish for it, that he went through every branch of mathematics, and maintained public theses at Caen, a thing never before done in that city. Having passed through his classes, it was his business to study the law, and to take his degrees in it; but two books then published, seduced him from this pursuit. These were, “The Principles of Des Cartes,” and “Bochart’s Sacred Geography.” He was a great admirer of Des Cartes, and adhered to his philosophy for many years; but afterwards saw reason to abandon it as a visionary fabrick, and wrote against it. Bochart’s geography made a more lasting impression upon him, as well on account of the immense erudition with which it abounds, as by his acquaintance with its author, who was minister of the Protestant church at Caen. This book, being full of Greek and Hebrew learning, inspired Huet with an ardent desire of being versed in those languages, and, to assist his progress in these studies, he contracted a friendship with Bochart, and put himself under his directions.

, a learned Jesuit, was born at Brussels in 1588; and died of the plague at Rhinberg in 1639. He published his first work in 1617, which was “De prima scribendi origine, et universae rei literarise antiquitate,” Antwerp, 8vo. This book was republished by Trotzius in 1738, with many notes. 2. “Obsidio Bredana, sub Ambrosio Spinola,” Antwerp, 1629, folio. 3. “Militia equestris, antiqua et nova,” Antwerp, 1630, folio. 4. His “Pia JDesideria,” the work by which he is best known, was first published in 1632, 8vo, and reprinted in 32mo, with all the clearness of Elzevir, and adorned with rather fanciful engravings. These “Pia Desideria” are in Latin, and consist of three books, the subjects of which are thus arranged. B. 1. “Gemitus Animae penitentis.” 2. “Vota animae sanctas.” 3. “Suspiria animae amantis.” They consist of long paraphrases in elegiac verse, on various passages of scripture. His versification is usually good, but he wants simplicity and sublimity; yet he is sometimes p oetical, though his muse is not like that of David.

, a learned English writer, was born at Newport Pagnell in Buckinghamshire, about 1527, and had his school education at Cambridge; after which he became first a demy, then a fellow, of Magdalen-college in Oxford. He took the degree of M. A. in 1552, and about that time was made Greek reader of his college, and entered into orders. In June 1555 he had leave from his college to travel into foreign countries; he went to Zurich, and associated himself with the English there, who had fled from their country on account of their religion. After the death of queen Mary he returned to England, and was restored to his fellowship in Magdalen college, from which he had been expelled because he did not return within the space of a year, which was one condition on which he was permitted to travel; another was, that he should refrain from all heretical company. In 1560 he was appointed the queen’s professor of divinity at Oxford; and the year after elected president of his college. In 1562 he took both the degrees in divinity; and, in 1570, was made dean of Gloucester. In 1580 he was removed to the deanery of Winchester; and had probably been promoted to a bishopric if he had not been disaffected to the church of England. For Wood tells us, that from the city of Zurich, where the preaching of Zuinglius had fashioned people’s notions, and from the correspondence he had at Geneva, he brought back with him so much of the Calvinist both in doctrine and discipline, that the best which could be said of him was, that he was a moderate and conscientious nonconformist. This was at least the opinion of several divines, who used to call him and Dr. Fulke of Cambridge, standard-bearers among the nonconformists; though others thought they grew more conformable in the end. Be this as it will, “sure it is,” says Wood, that “Humphrey was a great and general scholar, an able linguist, a deep divine and for his excellency of style, exactness of method, and substance of matter in his writings, went beyond most of our theologists .” He died in Feb. 1590, N. S. leaving a wife, by whom he had twelve children. His writings are, 1 “Epistola de Graecis literis, et Homeri lectione et imitatione;” printed before a book of Hadrian Junius, entitled “Cornucopias,” at Basil, 1558. 2. “De Religionis conservatione et reformatione, deque primatu regum, Bas. 1559.” 3. “De ratione interpretandi auctores, Bas. 1559.” 4. “Optimates: sive de nobilitate, ejusque autiqua origine, &c.” Bas. 1560. 5. “Joannis Juelli Angli, Episcopi Sarisburiensis, vita et mors, ejusque verae doctrinae defensio, &c. Lond. 1573.” 6. “Two Latin orations spoken before queen Elizabeth; one in 1572, another in 1575.” 7. “Sermons;” and 8. “Some Latin pieces against the Papists, Campian in particular.” Wood quotes Tobias Matthew, an eminent archbishop, who knew him well, as declaring, that “Dr. Humphrey had read more fathers than Campian the Jesuit ever saw; devoured more than he ever tasted; and taught more in the university of Oxford, than he had either learned or heard.”

His works are, 1. “Philobiblion R. Dunelmensis,” 1599, 4to. 2. “Ecloga Oxonio-Cantabrigiensis,” Lond. 1600, 4to. 3. “Cyprianus Redivivus, &c.” printed with the “Ecloga.” 4. “Spicilegium divi Augustini hoc est, libri de fide ad Pet. Diacon. collatio & castigatio,” printed also with the “Ecloga.” 5. “Bellum papale seu concordia discors Sext. V. & dementis VIII. circa Hieronym. Edition.” Lond. 1600, 4to, and 1678, 8vo. 6. “Catalogus Librorum in Bibliotheca Bodleiana,” Oxford, 1605, 4to, reprinted with many additions in 1620, 4to, to which was added an appendix in 1636: in this catalogue is inserted that of all the Mss. then in the Bodleian library. 7. “Concordantiae Ss. patrum, i.e. vera & pialibri Canticorum per patres universes, &c.” Oxford, 1607, 4to. 8. “Apology for John Wickliffe, &c.” Oxford, 1608, 4to to this is added the “Life of John Wickliffe.” 9. “A Treatise of the Corruption of Scriptures, Councils, and Fathers, &c.” Lond. 1611, 4to, and 1688, 8vo; this is reckoned his principal work. It is amply analyzed by Oldys in his “Librarian.” 10. “The Jesuits’ Downfall threatened for their wicked lives, accursed manners, heretical doctrine, and more than Machiavelian policy,” Oxford, 1612, 4to; to this is added “The Life of father Parsons, an English Jesuit.” 11. “Filius Papae papalis,” ch. 1. Lond. 1621; translated from Latin into English by William Crashaw: the author’s name is not put to it 12. “Index generalis sanct, Patrum ad singulos versus cap. v. secundum Matthseum, &c.” Lond. 1624, 8vo. 13. “Notae ad Georg. Wicelium de methodo concordiae ecclesiasticae,” &c. 1695, 8vo. 14. “Vindiciae Gregorianae, seu restitutus Gregorius Magnus ex Mss. &c. de Genevas,” 1625. 15. “Manuduction, or Introduction unto Divinity, &c.” Oxford, 1625, 4to. 16. “Humble and earnest Request to the Church of England, for and in the behalf of books touching Religion,” in one sheet, 1625, 8vo. 17. “Explanation or enlarging of the Ten Articles in his Supplication lately exhibited to the clergy of the church of England,” Oxford, 1625, 4to. 18. “Specimen Corruptelarum poutificiorum in Cypriano, Ambrosio, Greg. Magno, &c.” Lond. 1626. 19. “Index librorum prohibitorum a pontificiis, Oxford,” 1627, 8vo. 20. “Admonitio ad theologos protestantes de libris pontificiorum caute legendis,” ms. 21. “Enchiridion theologicum,” ms. 22. “Liber de suspicionibus & conjecturis,” ms. These three Wood says he saw in the Lambeth library, under D. 42, 3; but whether printed, says he, I know not, perhaps the “Enchiridion” is. Dr. James likewise translated, from French into English, “The Moral Philosophy of the Stoics,” Lond. 1598, 8vo; and published two short treatises against the order of begging friars, written by Wickliffe; with a book entitled “Fiscus papalis, sive catalogus indulgentiarum,” &c. Lond. 1617, 4to: but some were of opinion this book was published by William Crashaw, already mentioned. Several letters of our author are in the appendix to Parr’s “Life of Usher.”

, nephew of the preceding, was born at Newport, in the Isle of Wight, in 1592, and admitted a scholar of Corpus Christi college, Oxford, Sept. 23, 1608. In October 1611, he took the degree of B A. and in Jan. 1615, that of M. A. in which year also he became probationer fellow of his college. Having entered into holy orders, he preached frequently, and arrived to the degree of bachelor in divinity. Upon what occasion we know not, he travelled abroad; and was in Russia, in 1619, a tour to which country was very uncommon in those days. He was esteemed to be well versed in most parts of learning, and was noted, among his acquaintance, as a good Grecian and poet, an excellent critic, antiquary, and divine; and was admirably skilled i'n the Saxon and Gothic languages. As for his preaching, it was not approved of by any of the university, excepting by some of the graver sort. Of three sermons, delivered by him before the academics, one of them, concerning the observation of Lent, was without a text, according to the most ancient manner; another was against it, and a third beside it; “shewing himself thereby,” says Anthony Wood, “a humourous person.” Selden was much indebted to him for assistance in the composition of his “Marmora Arundeliana,” and acknowledges him, in the preface to that book, to be “Vir multijugae studiique indefatigabilis.” Mr. James also exerted the utmost labour and diligence in arranging and classifying sir Robert Cotton’s library; and it is somewhat singular that bishop Nicolson imputes the same kind of blame to him, of which Osborn, the bookseller, more coarsely accused Dr. Johnson, when compiling the Harieian Catalogue, viz. “that being greedy of making extracts out of the books of our history for his own private use, he passed carelessly over a great many very valuable volumes.” Nothing was wantnig to him, and to the encouragement of his studies, but a sinecure or a prebend; if he had obtained either of which, Wood says, the labours of Hercules would have seen/ted to be a trifle. Sir Symonds D'Ewes has described him as an atheistical profane scholar, but otherwise witty and moderately learned. “He had so screwed himself,” adds sir Symonds, “into the good opinion of sir Robert Cotton, that whereas at first he only permitted him the use of some of his books; at last, some two or three years before his death, he bestowed the custody of his whole library on him. And he being a needy sharking companion, and very expensive, like old sir Ralph Starkie when he lived, let out, or lent out, sir Robert Cotton’s most precious manuscripts for money, to any that would be his customers; which,” says sir Symonds, “1 once made known to sir Robert Cotton, before the said James’s face.” The whole of these assertions may be justly suspected. His being an atheistical profane scholar does not agree with Wood’s account of him, who expressly asserts that he was a severe Calvinist; and as to the other part of the accusation, it is undoubtedly a strong circumstance in Mr. James’s favour, that he continued to be trusted, protected, and supported, by the Cotton family to the end of his clays. (See our account of Sir Robert Cotton, vol. X. p. 326 et seqq.) This learned and laborious man fell a victim to intense study, and too abstemious and mortified a course of living. His uncle, Dr. Thomas James, in a letter to Usher, gives the following character of him: “A kinsman of mine is at this present, by my direction, writing Becket’s life, wherein it shall be plainly shewed, both out of his own writings, and those of his time, that he was not, as he is esteemed, an arch-saint, but an archrebel; and that the papists have been not a little deceived by him. This kinsman of mine, as well as myself, should be right glad to do any service to your lordship in this kind. He is of strength, and well both able and learned to effectuate somewhat in this kind, critically seen both in Hebrew, Greek, and Latin, knowing well the languages both French, Spanish, and Italian, immense and beyond all other men in reading of the Mss. of an extraordinary style in penning; such a one as I dare balance with any priest or Jesuit in the world of his age, and such a one as I could wish your lordship had about you; but paupertas inimica bonis est monbus, and both fatherless and motherless, and almost (but for myself) I may say (the: more is pity) friendless.”

, a pious and learned Jesuit, was a native of Paris, where he was born in 1647. He taught polite literature in his own order, and distinguished himself as a preacher. He died at Paris in 1719. There are several tracts of piety of his writing, besides a piece entitled “La Science des Medailles,” of which the best edition is that of Paris, in 1739, 2 vols. 12mo, but this superiority it owes to the editor, M. le Baron Bimard de la Bastie; and even of this edition, the second volume is a mere farrago of useless lumber. Pinkerton, who expresses a very low opinion of this work, affirms that Jobert borrowed much from Charles Patin’s “Introduction to the History of Medals,” without any acknowledgment.

, or rather Jouvancey (Joseph de), a celebrated Jesuit, was born September 14, 1643, at Paris. He taught rhetoric with uncommon reputation at Caen, la Fleche, and Paris. At length he was invited to Rome, in 1669, that he might continue “The History of the Jesuits,” with more freedom than he could have done in France, and died in that city May 29, 1719. His principal works are, two volumes of Latin Speeches, 12mo; a small tract entitled “De ratione discendi et docendi,” much esteemed; Notes, in Latin, on P-ersius, Juvenal, Terence, Horace, Martial, Ovid’s Metamorphoses, &c. The fifth part of the “History of the Jesuits,” in Latin, from 1591 to 1616, fol.; as a supplement to Fathers Orlandino, Sacchini, and Poussines. All Jouvenci’s works are written in pure Latin, and in this consists their principal excellence. His History of the Jesuits, in which he undertakes to justify his brother, Pere Guignard, who was hanged by sentence of parliament on account of Chatel’s infamous attempt, and to represent him as a martyr, being printed at Rome, 1710, fol. made much noise, and was condemned by two decrees of the parliament of Paris one Feb. 22, 1713 the other, March 24th the same year. This last sentence suppresses the work, and contains the declaration which had been demanded from the Jesuits. Several pieces appeared on this occasion against P. Jouvenci’s history, 1713, 12mo.

* In the Oen?. Mag. for 1781, p 38, daleo, Oxford, on Edward Joyner, is a curious- Latin epitaph, taken from alias Lyde, who was probably the elthe parish church of St. Mary Mag- der brother of William. piety, and great fidelity. At his return he lived very retired in London; till, on the breaking out of the popish plot in 1678, he retired to Horspath, where some time after he was seized for a Jesuit, or priest, and hound to appear at the quarter-sessions at Oxford. Being found to be a mere lay-papist, and discharged, he went to Ickford, an obscure village in Buckinghamshire, near Thame, and there spent many years in devout retirement. In 1687 he was restored to his fellowship by James II. but expelled from it after a year’s enjoyment, and retired to his former recess, where, says Wood, his apparel, which was formerly gay, was then very rustical, little better than that of a day-labourer, and his diet and lodging suitable. In one of his letters to Wood, April 12, 1692, he told him that “the present place of his residence is a poor thatcht-house, where the roof is of the same stuff in the chamber where he lodged, which he assured me was never guilty of paying chimney-tax. However, he hoped that all this would not make a person neglected and despicable who had formerly slept in the royal palaces of France, under a roof fretted and embossed with gold; whereas, this is doubly and trebly interweaved only with venerable cobwebs, which can plead nothing of rarity besides the antiquity.” This personage has written, 1. “The Roman Empress,” a comedy, Lond. 1670, 4to. 2. “Some Observations on the Life of Cardinal Pole,” 1686, 8vo. 3. Various Latin and English poems, scattered in several books, especially a large English copy in “Horti Carolini Rosa altera,” 1640. He died at Ickford, Sept. 14, 1706. He was great uncle to Thomas Philips, canon of Tongres, who wrote the “Life of Cardinal Pole,” published in 1766.

, an Italian Jesuit, and a celebrated writer of panegyrics, was born at Nice, and admitted into the society in 1622. He taught rhetoric for the space often years. Being afterwards called to the court of Savoy, to be entrusted with the education of prince Charles Emanuel, he began to publish his first works at Turin. He died at Messina, Nov. 15, 1653. All his works were printed together at Lucca, in 1710. This collection contains, I. A hundred panegyrics upon Jesus Christ; printed the first time at Genoa in 1641. 2. Forty panegyrics written in honour of Lewis XIII. printed at Lyons in 1644. 3. Many inscriptions, epitaphs, and encomiums, upon several subjects; printed likewise at Lyons in the same year. 4. Panegyrics upon the greatest bishops that have been in the church; printed also at Lyons in the same year, and reprinted at Genoa in 1653, with this title, “Pars Secunda Elogiorura humana complectens.”

, a learned German, was born in 1584 at Vienna. He entered the Jesuits’ society at Rome 1607, and taught philosophy, mathematics, and theology, at Messina, where he published a Latin treatise in 1629, fol. which made much noise, and shows no little ercdulity. It was reprinted at Viterbo, 1632, fol. In this work he says that the pretended “Letter from the Blessed Virgin Mary to the people of Messina” is genuine; and he was therefore obliged to go to Rome and clear himself from the accusation brought against him in consequence of this work; but it ended in his being only compelled to change the title of his book, and to make some small alterations in it. He spent several years at Rome, and died at Milan, September 28, 1648, leaving a “Treatise on the Motion of the Earth and Sun,” 1633, 4to; “De sacra Latinitate,” 1635, 4to; < Historia trium Magorum,“1639, 4to;” Annalium Ecclesiasticorum Regni Hungariae,“torn. 1. fol. This is a valuable work, but has not been finished. He wrote also the funeral oration of Nicholas Richard, a Dominican, master of the Sacred P ilace, 4to; and a satire against the government of the Jesuits, entitled '< Monarchia Solipsorum,” is also attributed to him, but was more probably written by Julius Clement Scotti, an ex-Jesuit. On its first appearance it was ascribed to Sciopins, but that opinion is now given up. It was, however, dedicated to Leo Allatius, and was reprinted at Venice, 1652, with Inchofer’s name. Bourgeois, in his account of the book cwi “Frequent Comm mion,” page 89, enters into a large detail respecting Inchofer, and the “Monarchia Solipsorum,” and as he was at Rome when the work first came out, and was acquainted with Inchofer, to whom he ascribes it, his testimony must be allowed to have considerable weight.

, was a Spanish Jesuit who on the suppression of his order, went to Italy, and settled at Bologna, where he died in 1783. He is known chiefly as the author of “The History of the famous preacher friar Gerund de Campazas; otherwise Gerund Zotes.” This work was written with a view to correct the abuses of the Spanish pulpit, by turning bad preachers into ridicule. The first volume of the original Spanish was published at Madrid, in 1758, under the assumed name of Francisco Lobon de Salazar, minister of the parish of St. Peter in Villagarcia. It was not only highly applauded by many of the learned in Spain, to whom it had been communicated in manuscript; but even the inquisitors encouraged the publication, and bore testimony in writing to its laudable design, believing that it would in a great measure produce a reformation. One of the revisers for the inquisition says, “It is one of those lucky expedients which indignation and hard necessity suggest, when the best means have proved ineffectual, and we are not to find fault if the dose of caustic and corrosive salts be somewhat too strong, as cancers are not to be cured with rose water.” Notwithstanding this approbation of the inquisition, some orders, particularly the Dominican and Mendicant, represented to the king that such a piece of merciless criticism would too much diminish the respect due to the clergy, and would render all religious orders ridiculous in the eyes of the common people, &c. These arguments, repeatedly urged by the friars, and supported by several of the bishops, obliged the council of Castile to take the book into their serious consideration, which produced a suppression of it. The author had a second volume ready; but, finding it impossible to print it in Spain, presented the copy to Mr. Baretti, by whose means both volumes were printed in English in 1771, with the omission of some tedious and irrelevant parts. In Spain this work was so highly approved, that the author was hailed as a second Cervantes, whom he certainly endeavours to copy; but it would be too liberal to allow him the merit of successful rivalship. Friar Gerund, however, is certainly a work of great humour, and must have appeared to much advantage in Spain, where the subjects of the satirQ are more common and obvious than in this country. Here it cannot be supposed to yield more than mere amusement, unless where it presents us with the customs of the common and middle ranks of Spain, and those are said to be faithfully depicted.

, a learned Jesuit, was born in Tirnaw in Hungary, about 1572, was received into the Jesuits’ order at Rome, and returning to his own country, was oanished into Transylvania, with the other members of the society, during the commotions which, at that time, agitated the kingdom. After this he discharged the duty of theological professor in the university of Olmutz, and filled some other important posts in different places. His last retreat was to a college which he built at Presburg, where he died in 1634. He was regarded as one of the most eloquent preachers in Hungary, and published some sermons, but he is chiefly celebrated for having completed a translation of the Bible from the Vulgate into the Hungarian tongue, which was printed at Vienna, in 1626.

, a pious and learned regular canon, and one of the most eminent men in the fifteenth century, was born 1380, at Kemp, a village in the diocese oi Cologn, from whence he took his name. He studied at Deventer, in the community of poor scholars established by Gerard Groot, made great progress both in learning and piety, and in 1399 entered the monastery of regular canons of Mount St. Agnes, near Zwol, where his brother was prior. Thomas a Kempis distinguished himself in this situation by his eminent piety, his respect for his superiors, and his charity towards his brethren; and died in great reputation for sanctity, July 25, 1471, aged ninetyone. He left a great number of religious works, which breathe a spirit of tender, solid, and enlightened piety, of which a collection was printed at Antwerp, 1615, 3 torn. 8vo. The abbe de Bellegarde translated part of his works into French, under the title of “Suite du Livre de I'lmitation,” 24mo, and Pere Valette, under that of “Elevation a J. C. sur sa vie et ses mysteries,” 12mo. The learned Joducus Badius Ascensius was the first who attributed the celebrated book on the Imitation of Jesus Christ to Thomas a Kempis, in which he has been followed by Francis de Tob, a regular canon, who in favour of this opinion quotes the Mss. which may still be seen in Thomas a Kempis’s own hand. On the other hand, Pere Possevin, a Jesuit, was the first who attributed this work to the abbot John Gersen or Gessen, in his “Apparatus sacer,” which opinion has been adopted by the Benedictines of the congregations de St. Maur. M. Vallart, in his edition of the “Imitation,” supposes it to be more ancient than Thomas a Kempis, and that it was written by Gersen. Those who wish to be acquainted with the disputes which arose on this subject between the Benedictines, who are for Gersen, and the regular canons of the congregation of St. Genevieve, who are for Thomas a Kempis, may consult the curious account of them which Dom. Vincent Thuilier nas prefixed to torn. 1. of Mabillon’s and Ruinart’s Posthumous Works, or Dupin’s History, who has also entered deeply into the controversy. The first Latin edition is 1492, 12mo, Gothic. There was at that time an old French translation under the title of ‘L’lnternelle Consolation,“the language of which appears as old as Thomas a Kempis, which has raised a doubt whether the book was originally written in Latin or French. The abbe” Langlet has taken a chapter from this ancient translation, which is not in the Latin versions. Dr. Stanhope translated it into English, and there are numerous editions of it in every known language.

, a learned Jesuit and controversial writer, whose true name was Matthias Wilson, and who, in some of his works, takes the name of Nicholas Smith, was born at Pegsworth near Morpeth in Northumberland, 1580. He was entered among the Jesuits in 1606, being already in priest’s orders; and is represented in the “Bibliotheca Patrurn societatis Jesu,” as a man of low stature, but of great abilities: “vir magnis animi dotibus bumili in corpore praeditus.” He taught divinity a long time in the English college at Rome, and was a rigid observer of that discipline himself which he has as rigidly exacted from others. He was then appointed sub-provincial of the province of England; and, after he had exercised that employment out of the kingdom, he was sent thither to perform the functions of provincial. He was twice honoured with that employment. He was present, as provincial, at the general assembly of the orders of the Jesuits, held at Rome in 1646, and was elected one of the definitors. He died at London, January 4, 1655-6, and was buried in the church of St. Pancras, near that city.

This Jesuit was the author of several works, in all which he has shewn great acuteness and learning. In 1630, 'he published a small volume, called “Charity mistaken, with the want whereof Catholics are unjustly charged, for affirming, as they do with grief, that Protestancy, unrepented, destroys salvation.” This involved him in a controversy, first with Dr. Potter, provost of Queeu’s-college, Oxford, who, in 1633, wrote “Want of Charity justly charged Oh all such Romanists, as dare, without truth or modesty, affirm, that Protestancy destroyeth salvation;” and afterwards with Chillingworth, who, in answer to this Jesuit, wrote his “Religion of Protestants;” of which, as well as of his controversy with Knott, we have already given an account in his life (vol. IX.) It only remains to be added here, that Chillingworth’s latitude of principles afforded Knott many advantages, which, at that time, would be more apparent than now. Knott’s larger answer to Chillingworth did not appear until 1652, when it was printed at Ghent, under the title of “Infidelity unmasked; or, the confutation of a book published by W. Chillingworth, &c.” Knott was also the author of “Monita utilissima pro patribus missionariis Anglicanis,” or useful advice for the fathers of the English mission; but this work was never printed.

, a celebrated fanatic, was born at Breslaw in Silesia in 1651, and gave great hopes by the uncommon progress he made in literature; but this was interrupted by a sickness he laboured under at eighteen years of age. He was thought to be dead on the third day of his illness, but had then, it seems, a most terrible vision. He fancied himself surrounded with all the devils in hell, and this at mid-day, when he was awake. This vision was followed by another of God himself, surrounded by his saints, and Jesus Christ in the midst; when he saw and felt things inexpressible. Two days after, he had more visions of the same kind; and when he was cured of his distemper, though he perceived a vast alteration with regard to these sights, yet he found himself perpetually encompassed with a circle of light on his left hand. He had no longer any taste for human learning, nor any value for university-disputes or lectures; he would have no other master but the Holy Ghost. He left his country at nineteen years of age. His desire to see Holland made him hasten thither, even in the midst of a desolating war; and he landed at Amsterdam, Sept. 3, 1673, which was but three days before the retaking the city of Naerden. He went to Leyden a few days after, and meeting with Jacob Behmen’s works, his disorder increased, for he now said he found that Behmen had prophesied of things, of which he thought nobody but himself had the least knowledge. There was at that time in Holland one John Hothe, a prophet likewise of the same stamp; for whom Kuhlman conceived a high veneration, and dedicated to him his “Prodromus quinquennii mirabilis,” printed at Leyden in 1674. This work was to be followed by two other volumes, in the first of which he intended to introduce the studies and discoveries he had made from the time of his first vision to 1674. He communicated his design to father Kircher; and, commending some books which that Jesuit had published, he let him know, that he had only sketched out what himself intended to carry much farther Kircher wrote him civil answers, in which he did not trouble himself to defend his works, but declared, that, having written only as a man, he did not pretend to equal those who wrote by inspiration. “I frankly own myself,” says he, “incapable of your sublime and celestial knowledge: what I have written, I have written after a human manner, that is, by knowledge gained by study and labour, not divinely inspired or infused. I do not doubt but that you, by means of the incomparable and vast extent of your genius, will produce discoveries much greater and more admirable than my trifles. You promise great and. incredible things, which, as they far transcend all human capacity, so I affirm boldly, that they have never been attempted, nor even thought of, by any person hitherto; and therefore I cannot but suspect, that you have obtained by the gift of God such a knowledge as the scriptures ascribe to Adam and Solomon: I mean, an Adamic and Solomonic knowledge, known to no mortal but yourself, and inexplicable by any other.” Our fanatic, not perceiving that his correspondent was jesting with him, carefully published Kircher’s answers, using capital letters in those passages where he thought himself praised. Kircher, however, gave him serious advice, when Kuhlman consulted him about writing to the pope: he told him with what circumspection and caution things were conducted at Rome; and assured him, that in his great work, which he proposed to dedicate to the pope, he must admit nothing which might offend the censors of books, and especially take care not to ascribe to himself an inspired knowledge.

, a celebrated Jesuit, was born July 10, 1607, of a good family at Bourges. He taught ethics, philosophy, and moral theology, with reputation, first at Bourges, and afterwards at Paris, where he settled. His memory was uncommon, and his learning very extensive; and he was esteemed by the literati for amiable temper and politeness, as well as for his writings. He died March 25, 1667, at Paris. He was not much of an original writer, the greatest part of his numerous works being compilations, which cost him little farther trouble than to collect and arrange, which, however, he did with judgment. The principal are, 1. “Nova Bibliotheca Mss. Librorum,” 1657, 2 vols. fol. containing many pieces which had never been printed before. 2. “De Byzantinae Historian Scriptoribus,” fol. in which is an account and catalogue of the writers of the Byzantine History, in chronological order. 3. “Two Lives of Galen,” taken from his works, 8vo. 4. “Bibliotheca Bibliothecarum,” Geneva, 1686, 4to, with the “Biblioth. nummaria,” and an “Auctuarium,” printed 1705. 5. “Concordia Chronologies,” 5 vols. fol. The 5th vol. is by Pere Briet; a learned work, but too obscure, and of little use. He published also, several pieces respecting the geographical history of France, and the Greek language, which are forgotten. 6. “Bibliotheca anti-Janseniana,” 4to, a catalogue of writings against Jansenius and his defenders. 7. An edition of the “Annals of Michael Glycas,” in Greek and Latin, fol. 8. A good edition of “Notitia dignitatum omnium imperii Roinani,” 1651, J2mo, a necessary book for the history of the Roman emperors. 9. An edition of Jonas bishop of Orleans’ works, “concerning the Instruction of a Christian King,” 12mo. 10. “De Scriptoribus Ecclesiasticis dissertutio,” 2 vols. 8vi, in which is a dissertation against the story of pope Joan. But the most known among Pere Labhe’s works, is his new “Collection of the Councils,” 1672, 17 vols. fol. with notes; to which is added an 18th vol. entitled “Apparatus alter,” because the 17th is also entitled “Apparatus.” This Collection was finished by Pere Gabriel Cossart, one of his brethren, a better and more judicious critic than himself, and is justly esteemed, though it is deficient in several respects, and contains many faults. Vigneul Marville says of P. Labbe, that he was an honest man, accused of being a little piratical, and of robbing the learned, not through necessity, but for amusement.

, a French Jesuit, was born in 1605, and became successively professor of polite literature, philosophy, and theology; performed missions; and went through several departments of business in his society. Among all his avocations, he found time to be the author of several useful works relating to the history of his country; the most considerable of which are, 1. “Historia Galliarum sub Praefectis Prsetorii Galliarum,” 1672, in 4to. 2. “Historia Coloniarum a Gallis in exteras Nationes missarum,” 1677, in 4to. 3. “De Regibus Franciae et Lege Salica.” 4. “Historia Romana,” 1671, 4to. This includes the period from Julius Caesar to Constantine, and is supported and illustrated by medals and other monuments of antiquity. 5. “Notitia Provinciarum Imperil utriusque cum Notis,” 1675, 4to. He gave also good editions of “Velleius Paterculus” and “Tacitus <le Germairia,” with learned notes, of which Dithrnan availed himself in his edition of 1726.

, a Jesuit, who died i 1748, left a valuable “Paraphrase on the Psalms,” 12mo, and several other works: the principal are, “Le veritable Esprit des Disciples de S. Augustin,” 1705, and 1707, 4 vols. 12mo; “Lettre d'un Abbe” a “EvSque,” &c. “Moral Reflexions, with notes on the New Testament,” written with a design to rival those by P. Quesnel, 12 vols. 12mo. He speaks much of this Jesuit in his “Letters to the Abbe Margon.” Lallemant was among the warmest defenders of the bull Unigenitus.

In 1647 he went to Italy, still under the direction of Holstein, whom he met there, but who had much reason to be dissatisfied with his conduct towards him, which was not respectful. What other faults Lambecius may have been guilty of, are not clearly explained; one at least, we hope, was not true, that he disgusted his uncle by proposing to steal some manuscripts before he left Rome. After remaining nearly two years at Rome, Lambecius returned to France, and went to Toulouse, where he studied law for a year. He again went to Paris, resumed his acquaintance with his former literary friends, and consulted the libraries for materials to enrich a history of the city of Hamburgh, which he had undertaken; but at the request of his parents, he returned home in 1650. About a year after, he was appointed professor of history, and commenced his office in January 1652, with an oration on the connection of history with other sciences, “De historiarum cum caeteris sapientise et literarum studiis conjunctione.” He was uow only in his twenty-fourth year. During his professorship, he took the degree of doctor of laws in France. In 1659, he was elected rector of the college of Hamburgh, and entered on the office in Jan. 1660, with an oration on the origin of the college of Hamburgh. His departure, however, from Hamburgh was approaching; for which various reasons have been assigned. It appears from the evidence produced by Chaufepie, that his religious principles began to be suspected and that he was querulous and ambitious but what, in the opinion of some, precipitated his retreat, was his marriage to an old maid, rich, but avaricious, with whom he found it impossible to live, when he found it impossible to get possession of her fortune. Perhaps all these causes might determine him to leave Hamburgh, which he did in April 1662, and arrived at Vienna, where, being introduced by Miller, the Jesuit, to the emperor Leopold, he presented to his majesty, his “Prodromus Historiae Literariae,” which he printed in 1659, and dedicated to Leopold, and his history of Hamburgh. The emperor received him very graciously, and presented him with a gold chain and medal. In May he left Vienna for Italy, and on his arrival at Venice, sent to the senate of Hamburgh, a formal resignation of his offices of rector and professor. From Venice he went to Rome, and made public profession of the Roman catholic religion. Here he was received into the house of his former patron cardinal Barberini, but was much chagrined to find that his uncle Holstein, who died in 1661, had made the cardinal his heir. In other respects he had no reason to be dissatisfied with his reception at Rome, being very kindly treated by Gudius, Leo AUatius, queen Christina of Sweden, the cardinals Azzolini and Chigi, and the pope himself. At Florence his reception was equally flattering on the part of Charles Dati, and Magliabecchi, who introduced him to Ferdinand II.

After these visits, he returned to Vienna Sept. 28, 1662, and, as it would appear, without any employment or resources. While sitting pensive at his inn, and ignorant which way to turn himself, he received a letter from Miller the Jesuit, mentioned above, and who was confessor to the emperor, requesting him to state in writing in what manner he wished to be employed under his majesty. Lambecius immediately returned for answer, that it had always been his greatest desire to serve the emperor and the august house of Austria, and that if his majesty would be so gracious as to admit him to court, he should endeavour to prove the sincerity of his zeal, by placing the imperial library in a better condition than it had ever been, by writing the history of Germany in general, and of the house of Austria in particular, and by continuing the history of literature, of which he had already dedicated a specimen to, his majesty. In consequence of these offers, the emperor appointed him his under-librarian and historiographer, and the same day (Nov. 27), the emperor spent three hours in shewing Lambecius his collection of medals, and made him a present of some of them. Three months afterwards, on the death of the head librarian, he was appointed to succeed him, and the emperor gave him also the title of counsellor, and bestowed, indeed, every mark of esteem upon him, conversing with him in the most familiar manner, and taking him as part of his suite in some of his travels. During the ten years that he lived at Vienna, he lodged with an advocate, who managed all his domestic concerns, and in return he made him his heir. He died in the month of April 1680. Lambecius was unquestionably one of the most learned men of his time; but his character, in other respects, as may be collected from the preceding narrative, was not without considerable blemishes. With respect to the imperial library, he certainly performed what he undertook, and has laid the learned world under great obligations by his vast catalogue, published in 8 vols. folio, from 1665 to 1679, under the title of “Commentariorum de augustissima Bibliotheca Csesarea Vindobonensi, libri octo.” To thes must be added as a supplement, “Dan. de Nessel Breviarium et supplementum commentariorum Bibl. Caes. Vindobon.” Vienna, 1690, 2 vols. folio. A second edition of this work was published at Vienna in 1766 82, in 8 vols. folio, “opera et studio Ad. Fr. Kollarii,” to which must be added “A. F. Kollarii ad Lambecii commentariorum libros octo, Supplementum liber primus posthumus,” Vienna, 1790, folio. In 1712 Reimann published, at Hanover, an abridgment of this catalogue in one volume, 8vo, under the title “Bibliotheca acromatica.” A new edition of Lambecius’s “Prodromus historic litterariae,” was published by Fabricius, at Leipsic, 1710, folio.

, a Spanish Ex-jesuit, was born at Valemia in 1729, and died in 1798, at Bologna, to which he had retired on the expulsion of his order. Our authority gives little of his personal history. He owed his celebrity to his knowledge of the ancient languages, and of poetry and history, which he taught in the university of Vjlentia. His works are in Spanish, Italian, and Latin; in the Spanish he wrote, 1. “An essay on general History, ancient and modern,” Valentia, 1755, 3 vols. 4to, said to be the best abridgment of the kind which the Spaniards have; at the end he gives the lives of the Spanish poets. 2. “Account of the Castillian poets,” ibid. 1757, 4to. He wrote also tragedies; 1. Joseph,“acted and printed at Valentia in 1762. 2. Don Sancho Abarva,” ibid. 1765, in Italian, and such pure and elegant Italian as to astonish the critics of Italy. He wrote three tragedies; 1. “Iphigenia in Aulis.” 2. “Ormisinda.” 3. “Lucia Miranda.” In Latin, he exhibited his talents for poetry, and is highly commended for the classical purity of style of his “Rhenus,” Bologna, 1781; the subject, the inundations of the Rhine: and his “De serificio civium bologmensium libellus singularis,” ib. 1782, composed in honour of a fête given by the merchants of Italy. He also made a good translation from the Arabic into Hebrew of “Lokman’s Fables,” Bologna, 1781, 4to.

, an English lawyer, was a native of Somersetshire, and educated at Oxford, in St. John’s college, as Wood was informed, where, he adds, he made considerable proficiency in literature. Afterwards he removed to the Middle Temple, but being of a delicate habit, does not appear to have practised as a barrister. Some years before his death, he had embraced the Roman catholic religion, influenced by the artifices of a priest or Jesuit who prevailed on him to leave his estate to the society of Jesuits. He died at Hayes in Middlesex, in August 1655. He was the reporter of certain “Cases in the first three years of K. Car. I.” which were published in French, by Edward Walpole, 1662, folio.

Upon the lord-chancellor Kllesmere’s decline, in 1610, Laud s interest began to rise at court, so that, in November that year, the king gave him the deanery of Gloucester; and as a farther instance of his heing in favour, he was selected to attend the king in his journey to Scotland, in 1617. Some royal directions were by his procurement sent to Oxford, for the better government of the university, before he set out on that journey, the design of which was to bring the church of Scotland to an uniformity with that of England; a favourite scheme of Laud and other divines: but the Scotch were resolute in their adherence to the presbyterian form of church government, and the only fruit of this expensive journey was, that the king found his commands nugatory, and his authority contemned. Laud, however, seems to have advanced in favour with his majesty, for on his return from Scotland, Aug. 2, 1617, he was inducted to the rectory of Ibstock, in Leicestershire; and Jan. 22, 1620-1, installed into a prebend of Westminster. About the same time, there was a general expectation at court, that the deanery of that church would have been conferred upon him; but Dr. Williams, then dean, wanting to keep it in commendam with the bishopric of Lincoln, to which he was promoted^ procured that Laud should be promoted to the bishopric of St. David’s. The day before his consecration, he resigned the presidentship of St. John’s, in obedience to the college-statute; but was permitted to keep his prebend of Westminster in corrimendam, through the lord-keeper Williams’s interest, who, about a year after, gave him a living of about 120l. a year, in the diocese of St. David’s, to help his revenue; and in January 1620, the king gave him also the rectory of Creeke, in Northamptonshire. The preachers of those times introducing in their sermons discussions on the doctrines of predestination and election, and even the royal prerogative, the king published, August 1622, directions concerning preachers and preaching, in which L;iud was said to have a hand, and which, being aimed at the puritans and lecturers, occasioned great clamour among them, and was one of the first causes of Laud’s unpopularity. This year also, our prelate held his famous conference with Fisher the Jesuit, before the marquis of Buckingham and his mother, in order to confirm them both in the protestant religion, in which they were then wavering. The conference was printed in 1624, and produced an intimate acquaintance between him and the marquis, whose special favourite he became at this time, and to whom he is charged with making himself too subservient; the proof of which is said to be, that Buckingham left him his agent at court, when he went with the prince to Madrid, and frequently corresponded with him.

“This great man,” says the abbé“,” owed his death to a medicine given him by a Jesuit at Vienna, which he took from a desire to obtain a too speedy cure for the gout. This removed the disorder suddenly from his foot to his stomach, and killed him. At the time of his death, he was sitting on the side of his bed, with an ink-stand and Barclay’s Argenis beside him. They say that he was continually reading this book, the style of which pleased him exceedingly; and that it was from this taste he intended to form his history.

His character is represented much to his advantage, by several writers, both at home and abroad; and all parties agree in speaking of him as a man of great learning, an able statesman, and a zealons churchman. His fidelity to his queen was certainly honourable in its motive, although it is impossible to defend all his proceedings. Dodd informs us that when at Paris he laid the foundation of three colleges for the education of popish missionaries; one for his countrymen at Paris, which was completed; another at Home, which fell into the hands of the Jesuits; and a third at Doway, the superior of which, for some years, was a Scotch Jesuit.

Bishop Lesley’s writings are, 1. “Afflicti Aninw Consolationes, & tranquilli Animi Conservatio,” Paris, 1574, 8vo. 2. “De Origine, Moribus, & Rebus gestis Scotorum,” Romae, 1578, 4to. It consists of ten books, of which the three last, making half the volume, are dedicated to queen Mary; to whom they had been presented in English, seven years before the first publication in Latin. There are separate copies of them in several libraries. See Catalog, Mss. Oxon. This valuable history is carried down to the queen’s return from France in 1561. He seems unwilling to divulge what he knew of some transactions after that period. “Some things,” says he, “savoured so much of ingratitude and perfidy, that, although it were very proper they should be known, yet it were improper for me to record them, because often, with the danger of my life, I endeavoured to put a stop to them; and I ought to do all that is in me, not to let them be known unto strangers.” With this work are published, 3. “Paraenesis ad Nobilitatem Populumque Scotorum” and, 4. “Regionum & Insularum Scotiae Descriptio.” 5.“” Defence of the Honour of Mary Queen of Scotland; with a Declaration of her right, title, and interest, to the crown of England,“Liege, 1571, 8vo, which was immediately suppressed. 6.” A Treatise, shewing, that the Regimen of Women is conformable to the Law of God and Nature.“These two last are ascribed, by Parsons the Jesuit, to Morgan Philips, but Camden asserts them to be our author’s, Annal. Eliz. sub. ann. 1569. 7.” DeTitulo & Jure Marias Scotorum Reginae, quo Anglias Successionem Jure sibi vindicat,“Rheims, 1580, 4to. 8. There is a ms. upon the same subject in French, entitled” Remonstrance au Pape,“&c. Cotton library, Titus, cxii. 1. and F. 3. 14. 9.” An Account of his Embassage in. England, from 1568 to 1572,“ms. in the advocates’ library in Scotland. Catal. of Oxford Mss. 10.” An Apology for the Bishop of Ross, as to what is laid to his Charge concerning the Duke of Norfolk,“ms. in the library of the lord Longueville. 11.” Several Letters in the hands of Dr. George Mackenzie," who wrote his life.

, a Jesuit missionary, born at Lisbon in 15y3, entered among the Jesuits in his sixteenth year, and in 1622 he went out as one of their missionaries to the East Indies. He was at Goa when the reigning emperor of Abyssinia became a convert to the church of Rome, and many of his subjects followed his example. The missionaries already in the country being desirous of coadjutors to extend their religion, Lobo was deputed to go to Abyssinia, where he resided some years, subject to much danger and many hardships and sufferings; and on his return he was ship, wrecked, and narrowly escaped destruction. He afterwards promoted the interest of the Abyssinian mission at Madrid and Rome; and, notwithstanding his former dangers and hardships, took a second voyage to the Indies. He returned to Lisbon in 1658, and was made rector of the college of Coimbra, where he died in 1678, at the age of eighty-four. He was author of “An Historical Account of Abyssinia,” containing much curious and valuable information, which was translated from the Portuguese language into the French by the abbé le Grand, with additions. An abridgment of this, in 1735, constituted the first publication of Dr. Samuel Johnson.

, a Spanish Jesuit and cardinal, was born Nov. 28, 1583, at Madrid. His talents began to appear so early, that it is said he was able, at three years of age, to read not only printed books, but manuscripts. He maintained theses at fourteen, and was sent to study the taw, soon after, at Salamanca; where he entered into the order f the Jesuits in 1603, against his father’s wish. After finishing his course of philosophy among the Jesuits of Pampeluna, and of divinity at Salamanca, he was sent to Seville by his superiors, on his father’s death, to take possession of his patrimony, which was very considerable, and Which he divided among the Jesuits of Salamanca. He then taught philosophy five years after which, he was professor of divinity at Valladolid. The success with which he filled this chair, convinced his superiors that he was worthy of one more eminent: accordingly he received orders, in the fifth year of his professorship, to go to Rome, to teach divinity there. He set out in March 1621, and arrived at Rome in June the same year, having met with Bjanv dangers in travelling through the provinces of France. He taught divinity at Rome for twenty years, and attended wholly to that employ, without making his court to the cardinals, or visiting any ambassadors.

The publication of his works was in consequence of an order which his vow of obedience would not suffer him to refuse: he published accordingly, seven large volumes in folio , the fourth of which he dedicated to Urban VIII. Upon this occasion he went for the first time to pay his respects to the pope, by whom he was very graciously received; and from that time so highly respected, that Urban made him a cardinal, in Dec. 1643, without any previous notice or solicitation. To this promotion, however, he is said to have shown the greatest repugnance, and would not permit the Jesuits’ college to discover any signs of joy, or grant the scholars a holiday. He looked upon the coach, which cardinal Barberifli sent him, as his coffin; and when he was in the pope’s palace, he told the officers who were going to put on his cardinal’s robes, that he was resolved to represent first to his holiness, that the vows he had made as a Jesuit would not permit him to accept of a cardinal’s hat. He was answered, that the pope had dispensed with those vows. “Dispensations,” replied he, “leave a man to his natural liberty and, if I am permitted to enjoy mine, I will never accept of the purple.” Being introduced to the pope, he asked whether his holiness, by virtue of holy obedience, commanded him to accept the dignity ' to which the pontiff answering, that he did; Lugo acquiesced, and bowed his head to receive the hat. Yet he constantly kept a Jesuit near his person, to be a perpetual witness of his actions. He continued to dress and undress himself; he would not suffer any hangings to be put up in his palace; and established so excellent an order in it, that it was considered as an useful seminary. He died Aug. 20, 1660, leaving his whole estate to the Jesuits’ college at Rome; and was interred, by his own directions, at the feet of Ignatius Loyola, the founder of the order.

, elder brother of the preceding, was born at Madrid in 1580, and became a Jesuit at Salamanca in 1600, where he first employed himself in teaching the rudiments of grammar: but he afterwards was professor of philosophy, and was sent to the Indies. There he filled the divinity-chair in the town of Mexico, and also in Santa Fe. These posts, however, not being agreeable to tfhe Retirement in which he desired to live, he returned to Spain. In the voyage he lost the best part of his commentaries upon the “Summit” of T. Aquinas, and narrowly escaped being taken prisoner by the Dutch. He was afterwards deputed to Rome by the province of Castile, to assist at the eighth general assembly of the Jesuits; and, upon the conclusion of it, he was detained there by two employments, that of censor of the books published by the Jesuits, and that of Theologue general. But finding himselt to be courted more and more, from the time that his brother was made a cardinal, he went back into Spain where he was appointed rector of two colleges, or of a college or school consisting of two divisions, as is that of Westminster. He died in 1652, after writing several books, the chief of which are, 1. Commentarii in primam partem S. Thomae de Deo, trinitate, & angelis,“Lyons, 1647, 2 vols, folio. 2.” De sacramentis in genere, &c.“Venice, 1652, 4to. 3.” Discursus praevius ad theologiam moralem, &c.“Madrid, 1643, 4to. 4.” Quasstiones morales de sacramentis," Grenada, 1644, 4to.

His works are, 1. “Ancient characters of the visible Church, 1625.” 2. “Via tuta, the safe way, &c.” reprinted several times, and translated into Latin, Dutch, and French, printed at Paris, 1647, from the sixth edition published in 1636, 12mo, under the title of “Popery confuted by Papists,” &c. 3. “Via devia, the by-way,” &c. 1630 and 1632, 8vo. 4. “A Case for the Spectacles; or, a Defence of the Via tuta,” in answer to a book written by J. R. called “A pair of Spectacles,” &c. with a supplement in Vindication of sir Humphrey, by the publisher, Dr. Daniel Featly. A book entitled “A pair of Spectacles for sir Humphrey Lynde,” was printed at Roan, 1631, in 8vo, by Robert Jenison, or Frevil, a Jesuit. 5. “An account of Bertram, with observations concerning the censures upon his Tract De corpore et sanguine Christi,” prefixed to an edition of it at London, 1623, 8vo, and reprinted there in 1686, 8vo, by Dr. Matthew Brian.

, a Portuguese Jesuit, and most indefatigable writer, born at Coimbra, in 1596, quitted that order after a time to take the habit of a cordelier. He was strongly in the interest of the duke of Braganza when he seized the crown of Portugal. Being sent to Rome, he acquired for a time the favour of pope Alexander the Vllth, and was preferred by him to several important offices. The violence of his temper however soon embroiled him with this patron, and he went to Venice, where he disputed de omni scibili; and gaining great reputation, obtained the professorship of moral philosophy at Padua. Afterwards, having ventured to interfere in some state matter at Venice, where he had been held very high, he was imprisoned, and died in confinement, in 1681, at the age of 85. He is said, in the “Bibliotheque Portugaise,” to have published 109 different works: and in one of his own books he boasts that he had pronounced 53 public panegyrics, 60 Latin discourses, and 32 funeral orations; that he had written 48 epic poems, 123 elegies, 115 epitaphs, 212 dedications, 700 familiar letters, 2600 poems in heroic verse, 3000 epigrams, 4 Latin comedies, and had written or pronounced 150,000 verses extemporaucously. Yet the man who could declare all this, is hardly known by name in the greater part of Europe; and of the enormous list of his printed works, not more than five are thought worthy of mention by the writers of his life- To write much, is far easier than to write well. The works specified by his biographers are, 1. “Clavis Augustiniana liberi arbitrii,” a book written against father, afterwards cardinal Noris. The disputants were both silenced by authority; but Macedo, not to seem vanquished, sent his antagonist a regular challenge to a verbal controversy, which by some biographers has been mistaken for a challenge to fight. The challenge may be found in the “Journal Etranger” for June 1757. 2. “Schema Sanctae Congregationis,” 1676, 4to a dissertation on the inquisition, full of learning and absurdity. 3. “Encyclopaedia in agonem literatorum,” 1677, folio. 4. “Praise of the French,” in Latin, 1641, 4to; a book on the Jansenian controversy. 5. “Myrothecium Morale,” 4to. This is the book in which he gives the preceding account of what he had written and spoken, &c. He possessed a prodigious memory, and a ready command of language; but his judgment and taste were by no means equal to his learning and fecundity.

, a Jesuit, was born at Paris in 1651, and was professor of rhetoric in his society, doctor of divinity, and rector of the Jesuits college at Rouen, then of the college de Clermont at Paris. He died March 15, 1619, aged 58. He published under the name of Callus, or Le Cocq, which was his mother’s name, “Jo. Galii jurisconsult! notationes in Historiam Thuani,” Ingoldstadt, 1614, 4to, a scarce volume, because suppressed in that year, as pernicious, seditious, and full of falsehoods and calumnies against the magistrates and officers of the king. Machault also translated from the Italian, a, “History of transactions in China and Japan, taken from letters written 1621 and 1622,” Paris, 1627, 8vo. John Baptist de Machault, another Parisian Jesuit, who died May 22, 1640, aged 29, after having been rector of the colleges at Nevers and Rouen, left “Gesta a Soc. Jes. in Regno Sinensi, ^thiopico, et Tibetano;” and some other works of the historical kind, but of little reputation. James de

, a Jesuit also, born 1600, at Paris, taught ethics and philosophy, and was afterwards rector at Alencon, Orleans, and Caen. He died 1680, at Paris. His works are, “De Missionibus Paraguariae et aliis in America meridional!” “De rebus Japonicis” “De Provinces Goana, Malabarica, et aliis” “De Regno Cochineinensi” “De Missione Religiosorum Societatis J. in Perside” “De Regno Madurensi, Tangorensi,” &C.

, a learned Jesuit, was born at Bergamo in 1536, and was instructed by his uncles Basil and Chrysostom Zanchi, canons regular of that city, in Greek, Latin, philosophy and theology. His studies being finished he went to Rome, where his talents became so well known that several princes invited him to settle in their dominions, but he gave the preference to Genoa, where in 1563 he was appointed professor of eloquence, with an ample salary. He continued in that office two years, and was chosen to the office of secretary of state; but in 1565, he returned to Rome, where he entered into the society of Jesuits. He spent six years as professor of eloquence in the Roman college, during which he translated, into the Latin language, the history of the Indies by Acosta, which was published in 1570. He then went to Lisbon at the request of cardinal Henry, and compiled from papers and other documents with which he was to be furnished, a complete history of the Portuguese conquests in the Indies, and of the progress of the Christian religion in that quarter. He returned to Italy in 1581, and some years after was placed, by Clement VIII. in the Vatican, for the purpose of continuing, in the Latin language, the annals of Gregory XIII. begun by him in the Italian of this he had finished three books at the time of his death, which happened at Tivoli Oct. 20, 1603. Soon after he entered among the Jesuits he wrote the life of Ignatius Loyola; but his principal work is entitled “Historiarum Indicarum,” lib. XVI. written in a very pure style, which has been frequently reprinted. The best edition is in two volumes 4to, printed at Bergamo in 1747. The purity of his style was the effect of great labour. Few men ever wrote so slowly; nothing seemed to please him, and he used to pass whole hours in polishing his periods; but we cannot readily credit all that has been reported on this subject, as that he never could finish above twelve or fifteen lines in a clay; that he was twelve years in writing his history of the Indies, and that, to prevent his mind being tainted with bad Latin, he read his breviary in Greek. There are, however, some other particulars of his personal history which correspond a little with all this. He disliked the ordinary commons of the Jesuits’ college, aftid had always something very nice and delicate provided for him, considering more substantial and gross food as incompatible with elegant writing; yet with all this care, he was of such an irascible temper as to be perpetually giving offence, and perpetually asking pardon.

, a learned Jesuit, was born in the French province of Bugey ou the borders of Savoy, in 1670. From the age of twenty-eight he had made himself so completely master of Chinese learning of all kinds, that he was considered as a prodigy, and in 1703, was sent as a missionary into that country, where he was highly esteemed by the emperor Kam-Hi, who died in 1722. By that prince he was employed, with other missionaries, to construct a chart of China, and Chinese Tartary, which was engraved in France in 1732. He made also some separate maps of particular provinces in that vast empire, and the emperor was so pleased with these performances, that he fixed the author at his court. Mailla likewise translated the “Great Annals” of China into French, and transmitted his manuscript to France in 1737, comprising the complete history of the Chinese empire. The first volumes appeared in 1777, under the care of the abbe Grosier, and the whole was completed by him in 1785, making thirteen volumes 4to. The style of the original is heavy, and contains many long and tedious harangues, which the editor has suppressed: it gives many lively and characteristic traits of men and manners. Mailla died at Pekin June 28, 1748, having lived forty -five years in China, and attained his seventy-ninth year. He was a man of a lively but placid character, of an active and persevering spirit, which no labours repressed. The late emperor Kien Long paid the expences of his funeral, which was attended by a procession of seven hundred persons.

, an Italian Jesuit, sent by his superiors as a missionary to Portugal, was a man of an ardent zeal, with that facility of elocution which enthusiasm geu*rally confers. He soon became the fashionable confessor, and people of all ranks put themselves under his direction. He was regarded as a saint, and consulted as an oracle. When the duke d‘Aveiro formed his conspiracy against the king of Portugal, he is said by the enemies of the Jesuits to have consulted with three of that order, one of whom was Malagrida. The king, when he thought proper to banish the Jesuits from his kingdom, suffered Malagrida, Alexander, and Mathos, to remain there; and these are the very three who are supposed to have assisted the conspiracy, by telling the conspirators that it was not even a venial sin to kill a monarch who persecuted the saints, i. e. the Jesuits. Malagrida was some time after sent to the inquisition, for teaching heretical doctrines; an accusation which is said to have been not altogether without foundation. He appears, however, to have been an enthusiast of so extravagant a kind, that no singularities in his writings can be thought extraordinary. He conceived himself to possess the power of working miracles; and declafed to the inquisitors, that God himself had appointed him his ambassador, apostle, and prophet. This, and many other very wild declarations, would not, perhaps, have occasioned his condemnation, had he not unfortunately pretended to have had the death of the king revealed to him. The marquis of Tancors, general of the province of Estremadura, ’happening to die, the castle of Lisbon, and all the fortresses of the Tagus, discharged their cannon in honour of him. Malagrida, hearing this unusual sound in the night, concluded that the king was dead, and desired that the inquisitors would grant him an audience. When he came before them, he said, in order to establish the credit of his predictions, that the death of the king had been revealed to him; and that he also had a vision, which informed him what punishment that monarch was to undergo in the other world for having persecuted the Jesuits. This declaration hastened his condemnation. He was burnt alive on Sept. 21, 1761, at the age of 75, not as a conspirator, but as a false prophet. His true character, perhaps, was that of a lunatic. The works in which his heretical extravagancies are to be found, are entitled “Tractatus de vita et imperio Antichrist!” and (written in the Portuguese language) “The Life of St. Anne, composed with the assistance of the blessed Virgin Mary and her most holy Son.”

, a very learned Spanish Jesuit, was born at Fuente del Maestro, a small village in the province of Estramadura, in 1534. He studied under Dominicus Asoto, a Dominican, and also under Francis Tolet, a Jesuit, who was afterwards a cardinal, and there was no better scholar in the university of Salamanca in his time, than Maldonat. He there taught philosophy, divinity, and the Greek language. He entered into the society of the Jesuits, but did not put on the habit of his order till 1562, when he was at Rome. In 1563, he was sent by his superiors to Paris, to teach philosophy in the college which the Jesuits had just established in that city; where, as the historians of his society tell us, he was so crowded with hearers, that he was frequently obliged to read his lectures in the court or the street, the hall not being sufficient to contain them. He was sent, with nine other Jesuits, to Poictiers, in 1570, where he read lectures in Latin, and preached in French. Afterwards he returned to Paris, where he was not only accused of heresy, but likewise of procuring a fraudulent will from the president de St. Andre, by which the president was made to leave his estate to the Jesuits. But the parliament declared him innocent of the forgery, and Gondi, bishop of Paris, entirely acquitted him of the charge of heresy. He afterwards thought proper to retire to Bourges, where the Jesuits had a college, and continued there about a year and a half. Then he went to Rome, by the order of pope Gregory XIII. to superintend the publication of the “Septuagint'? and after finishing his” Commentary upon the Gospels," in 1582, he died there, in the beginning of 1583.

He composed several works, which shew great parts and learning; but published nothing in his life-time. The first of his performances which came abroad after his death, was his “Comment upon the Four Gospels;” of which father Simon says: “Among all the commentators which we have mentioned hitherto, there are few who have so happily explained the literal sense of the Gospels as John, Maldonat the Spanish Jesuit. After his death, which happened at Rome before he had reached his fiftieth year, Claudius Aquaviva, to whom he presented his” Comment“while he was dying, gave orders to the Jesuits of Pont a Mousson to cause it to be printed from a copy which was sent them. The Jesuits, in the preface to that work, declare that they had inserted something of their own, according to their manner; and that they had been obliged to correct the manuscript copy, which was defective in some places, because they had no access to the original, which was at Rome. Besides, as the author had neglected to mark, upon the margin of his copy, the books and places from whence he had taken a great part of his quotations, they supplied that defect. It even appeared, that Maldonat had not read at first hand all that great number of writers which he quotes; but that he had made use of the labours of former writers. Thus he is not quite so exact, as if he had put the last hand to his Comment. Notwithstanding these imperfections, and some others, which are easily corrected, it appears plainly, that this Jesuit had bestowed abundance of pains upon that excellent work. He does not allow one difficulty to pass without examining it to the bottom. When a great number of literal interpretations present themselves upon the same passage, he usually fixes upon the best, without paying too great a deference to the ancient commentators*, or even to the majority, regarding nothing but truth alone, stript of all authorities but her own.” Cardinal Perron laid, that he “was a very great man, and a true divine; that he had an excellent elocution as a speaker, understood the learned languages well, was deeply versed in scholastic divinity and theology, and that he had thoroughly read the fathers.” His character has been as high among the Protestants, for an interpreter of Scripture, as it was among the Papists. Matthew Pole, in the preface to the fourth volume of his “Synopsis Criticorum,” calls him a tvriter of great parts and learning. “He was,” says Dr. Jackson, “the most judicious expositor among the Jesuits. His skill in expounding the Scriptures, save only where doting love unto their church had made him blind, none of theirs, few of our church, have surpassed.” His “Commentaries upon Jeremiah, Baruch, Ezekiel, and Daniel,” were printed at Lyons in 1609, and at Cologne in 1611. To these were added, his “Exposition of the cixth Psalm,” and “A letter concerning a celebrated dispute which he had with above twenty Protestant ministers at Sedan.” His treatise “De fide,” was printed at Maienne in 1600; and that upon “Angels and Demons” at Paris, in 1605. In 1677, they published at Paris some pieces which had never appeared before; namely, his treatise “Of Grace,” that upon “Original Sin,” upon “Providence,” upon “Justice,” upon “Justification,” and that upon “The Merit of Works;” besides “Prefaces, Harangues, and Letters,” one volume, folio.

We will conclude our account of this celebrated Jesuit, with mentioning an high eulogium of him, given by the impartial and excellent Thuanus; who, after observing that he “joined a singular piety and purity of manners, and an exquisite judgment, to an exact knowledge of philosophy and divinity,” adds, “that it was owing to him alone, that the parliament of Paris, when they had the Jesuits under their consideration, did not pronounce any sentence to their disadvantage, though they were become suspected by the wisest heads, and greatly hated by the university.” Nothing can set the importance of Maldonat in a stronger light, or better shew the high opinion that was had of his merit.

, an ingenious and learned French Jesuit, who has written Latin poetry, was born in the diocese of Clermont, in 1581. He was one of the most ambitious imitators of Virgil; and wrote in the same measure, the same number of books, and in the three different kinds to which that illustrious poet applied himself. Thus we have of Mambrun, “Eclogues,” “Georgics, or four books upon the culture of the soul and the understanding;” and an heroic poem in twelve books, entitled “Constantine, or idolatry overthrown. We cannot, however, say that he has imitated the genius and judgment of Virgil as well as he has his exterior form and ceconomy. He is, indeed, allowed to have had great talents for poetry, and was a good critic, as he has sufficiently shewn in a Latin Peripatetic dissertation upon an epic poem; so that it is not without some foundation that Menage has called him” a great poet, as well as a great critic.“His” Peripatetic dissertation“was published at Paris, 1652, 4to; his” ConstantiYie,“at Amsterdam, 1659, in 12mo; his” Eclogues and Georgics," at Fleche, 1661, in 12mo; in which year also he died, aged eighty.

, a celebrated divine of the reformed church, was born at Oisemond in Picardy, in 1599. At thirteen he was sent to Paris, where he made great advances in the belles lettres and philosophy; and three years after to Saumur, where he studied divinity under Gomarus, and Hebrew under Ludovicus Capellus. He returned to his father in 1618, and afterwards went to Geneva, to finish his course of divinity. The year following he went to Paris, and, by the advice of M. Durand, applied immediately for admission to the holy ministry, to the synod of Charenton, in March 1620, who received him, and settled him in the church of Laon. But his ministerial functions here were soon disturbed; for, the governor of La Fere’s wife having changed her religion, wrote him a letter in vindication of her conduct, and sent him a pamphlet containing the history of her conversion. His answer to this lady’s letter provoked his adversaries to such a degree, that a Jesuit was supposed to have suborned an assassin, who stabbed him deeply, but, as it happened, not mortally, with a knife into his breast. This induced Des Marets to leave Laon, and go to Falaise in 1624. He afterwards accepted a call to the church of Sedan; and soon after took the degree of doctor in divinity at Leyden, in July 1625. Having made a short visit to England, he returned to Sedan. In 1640, he had an invitation to a professorship at Franeker; and to another at Groningen, in 1642. This last he accepted; and from that time to his death, rendered such services to that university, that it was reckoned one of the most flourishing in the Netherlands. The magistrates of Berne, well informed of his abilities and learning, offered him, in 1661, the professor of divinity’s chair at Lausanne; and, in 1663, the university of Leyden invited him to a like professorship there. He accepted of this last, but died before he could take possession of it, at Groningen, May 18, the same year.

But the tiiost considerable by far of all his performances, is his “History of Spain,” divided into thirty books. This he wrote at first in Latin; but, fearing lest some unskilful pen should sully the reputation of his work by a bad translation of it into Spanish, he undertook that task himself, not as a translator, but as an author, who might assume the liberty of adding and altering, as he found it requisite, upon further inquiry into records and ancient writers. Vet neither the Latin nor the Spanish came lower down than the end of the reign of king Ferdinand, grandfather to the emperor Charles V. where Mariana concluded his thirty books; not caring to venture nearer his own times, because he could not speak with the freedom and impartiality of a just historian, of persons who were either alive themselves, or whose immediate descendants were. At the instigation of friends, however, he afterwards drew up a short supplement, in which he brought his history down to 1621, when king Philip 111. died, and Philip IV. came to the crown. After his death, F. Ferdinand Camargory Salcedo, of the order of St. Augustin, carried on another supplement from 1621, where Mariana left off, to 1649$ inclusive; where F. Basil Voren de Soto, of the regular clergy took it up, and went on to 1669, being the fifth year of the reign of Charles II. king of Spain. Gibbon says that in this work he almost forgets that he is a Jesuit, to assume the style and spirit of a Roman classic. It is a work of great research and spirit, although not free from the prejudices which may be supposed to arise from his education and profession. The first edition was entitled “Historiae de rebus Hispaniae, lib.iginti,” Toleti, 1592, folio. To some copies were afterwards added five more books, and a new title, with the date 1595, or in some 1592. The remaining five books were printed as “Histories Hispanic<E Appendix, libri scilicet XXI XXX, cum indice,” Francfort, 1616, fol. There is an edition printed at the Hague, with the continuations, 1733, 4 vols. in 2, fol. The best editions in the Spanish are, that of Madrid, 1780, 2 vols. folio, and that with Mariana’s continuation, ibid. 1794, 10 vols. 8vo. The French have various translations, and the English an indifferent one by capt. Stevens, 1699, fol.

, a Jesuit, born at Trent, who resided many years as a missionary in China, and there compiled several curious works on the history and geography of that country, returned to Europe in 1651, and published a description of China, with an exact map of that empire, and fifteen separate maps of the fifteen provinces; to which he added two others, of Corea and Japan. We have met with an account, though on no warranted authority, that he returned afterwards te Asia, and died at Hang-chew in China, at the age of seventy-four. His works consist of, 1. “Sinicae Historiae Decas prima, a gentis origine ad Christum natum,” 4to, and 8vo. This has been translated by le Pelletier, 1692, in 2 vols. 12mo. 2. “China Illustrata,” already mentioned, Amsterdam, 1649, in folio. This was the best account of China, before that of du Halde. 3, “De Bello inter Tartaros et Sinenses,” which has also been translated. 4. “An account of the number and quality of the Christians in China.” Like other missionaries, he is apt to speak in exaggerated terms of the antiquity, riches, policy, &c. of the Chinese.

, a Jesuit, and a writer of Latin poetry, was born at Dalen in the dutchy of Juliers, in 1606. He professed eloquence and poetry with great credit at Cologne; and wrote, among other things, a long Latin poem entitled “Sarcotis,” or “Sarcothea,” which Lauder brought into new celebrity, by pretending that Milton had borrowed from it. It was an allegory describing the fall of man. Masenius wrote good Latin, and good verses, but full of amplification and declamation. The tracts occasioned by Lander’s accusation of Milton, were translated into French, and published collectively by Barbou, in 2 vols. 12mo, in 1759. Masenius produced also, 1. A kind of art of poetry, under the title of “Palaestra eloquentiae ligatae,” in 4 vols. 12mo. 2. Another treatise entitled “Palaestra styli Romani.” 3. “Anima Historic, seu vita Caroli V. et Ferdinandi,” in 4to. 4. Notes and additions to the Antiquitates et Annales Trevirensium, by Brower, 1670, in folio. 5. “Epitome Annalium Trevirensium,” 1676, 8vo. He died in 1681.

, an eminent French preacher, was born in 1663, the son of a notary at Hieres in Provence In 1681, he entered into the congregation, of the Oratory, and wherever he was sent gained all hearts by the liveliness of his character, the agreeableness of his wit, and a natural fund of sensible and captivating politeness. These advantages, united with his great talents, excited the envy of his brethren, no less than the admiration of others, and, on some ill-founded suspicions of intrigue, he was sent by his superiors to one of their houses in the diocese of Meaux. The first efforts of his eloquence were made at Vienne, while he was a public teacher of theology; and his funeral oration ou Henri de Villars, archbishop of that city, was universally admired. The fame of this discourse induced father de la Tour, then general of the congregation of the Oratory, to send for him to Paris. After some time, being asked his opinion of the principal preachers in that capital, “they display,” said he, “great genius and abilities; but if I preach, I shall not preach as they do.” He kept his word, and took up a style of his own, not attempting to imitate any one, except it was Bourdaloue, whom, at the same time, the natural difference of his disposition did not suffer him to follow very closely. A touching and natural simplicity is the characteristic of his style, and has been thought by able judges to reach the heart, and produce its due effect, with much more certainty than all the logic of the Jesuit Bourdaloue. His powers were immediately distinguished when he made his appearance at court; and when he preached his first advent at Versailles, he received this compliment from Louis XIV. “My father,” said that monarch, “when I hear other preachers, I go away much pleased with them; but whenever I hear you, I go away much displeased with myself.” On one occasion, the effect of a discourse preached by him “on the small number of the elect,” was so extraordinary, that it produced a general, though involuntary murmur of applause in the congregation. The preacher himself was confused by it; but the effect was only increased, and the pathetic was carried to the greatest height that can be supposed possible. His mode of delivery contributed not a little to his success. “We seem to behold him still in imagination,” said they who had been fortunate enough to attend his discourses, “with that simple air, that modest carriage, those eyes so humbly directed downwards, that unstudied gesture, that touching tone of voice, that look of a man fully impressed with the truths which he enforced, conveying the most brilliant instruction to the mind, and the most pathetic movements to the heart.” The famous actor, Baron, after hearing him, told him to continue as he had began. “You,” said he, “have a manner of your own, leave the rules to others.” At another time he said to an actor who was with him “My friend, this is the true orator; we are mere players.” Massillon was not the least inflated by the praises he received. His modesty continued unaltered; and the charms of his society attracted those who were likely to be alarmed at the strictness of his lessons. In 1717, the regent being convinced of his merits by his own attendance on his sermons, appointed him bishop of Clermont. The French academy received him as a member in 1719. The funeral oration of the duchess of Orleans in 1723, was the last discourse he pronounced at Pans. From that time he resided altogether in his diocese, where the mildness, benevolence, and piety of his character, gained all hearts. His love of peace led him to make many endeavours to conciliate his brethren of the Oratory and the Jesuits, but he found at length that he had less influence over divines than over the hearts of any other species of sinners. He died resident on his diocese, Sept. 28, 1742, at the age of 79. His name has since been almost proverbial in France, where he is considered as a most consummate master of eloquence. Every imaginable perfection is attributed by his countrymen to his style. “What pathos” says one of them, “what knowledge of the human heart What sincere effusions of conviction What a tone of truth, of philosophy, and humanity! What an imagination, at once lively and well regulated Thoughts just and delicate conceptions brilliant and magnificent; expressions elegant, select, sublime, harmonious; images striking and natural; representations just and forcible; style clear, neat, full, numerous, equally calculated to be comprehended by the multitude, and to satisfy the most cultivated hearer.” What can be imagined beyond these commendations? Yet they are given by the general consent of those who are most capable of deciding on the subject. His works were published complete, by his nephew at Paris, in 1745 and 1746, forming fourteen volumes of a larger, and twelve of a smaller kind of 12mo. They contain, 1. A complete set of Sermons for Advent and Lent. 2. Several Funeral Orations, Panegyrics, &c. 3, Ten discourses, known by the name of “Le petit Care'me.” 4. “Ecclesiastical Conferences.” 5. Some excellent paraphrases of particular psalms Massillon once stopped short in the middle of a sermon, from defect of memory; and the same happened from apprehension in different parts of the same day, to two other preachers whom he went to hear. The English method of readitfg their discourses would certainly have been very welcome to all these persons, but the French conceive that all the fire of eloquence would be lost by that method: this, however, seems by no means to be necessary. The most striking passages and beauties of Massiilon’s sermons were collected by the abbe de la Porte, in a volume which is now annexed as a last volume to the two editions of his works; and a few years ago, three volumes of his “Sermons” were translated into English by Mr. William Dickson.

, an eminent English prelate, was the son of John Matthew, a merchant of Bristol, and born in that part of the city which lies in Somersetshire, in 1546. He received the first rudiments of learning in the city of Wells, and at the age of thirteen became a student in the university of Oxford, in the beginning of 1558-9. In Christ Church college he took the degree of bachelor of arts, Feb. 11, 1563, and in June 1566, was made master of arts; about which time he entered into holy orders, and was greatly respected for his learning, eloquence, conversation, friendly disposition, and the sharpness of his wit. On the 2nd of November 1569, he was unanimously elected public orator of the university; which office he filled with great applause. In 1570, he was made canon of the second stall in the cathedral of Christy-church, and November 28 following was admitted archdeacon of Bath. In 1571, he petitioned for his degree of bachelor of divinity, but was not admitted to it for two years. In 1572, he was made prebendary of Teynton-Regis with Yalmeten in the church of Salisbury; and in July following was elected president of St. John’s college, Oxford: at which time, being in high reputation as a preacher, he was appointed one of the queen’s chaplains in ordinary. On December lOth, 175S, he was admitted bachelor of divinity; and next year, May 27, proceeded doctor. On the 14th of June, 1576, being archdeacon at Bath, he was commissioned by archbishop Grindal, with some others, to visit the church, city, and deanry of Bristol. In the same year, he was made dean of Christ-church; and then obtained, from the pen of Camden, the distinguished character of " Theologus praestantissimus/' Camden adds, that learning and piety, art and nature, vied together in his composition. Sir John Harrington is also full of his praises, and even Campian the Jesuit speaks highly of his learning and virtues.

, eldest son of the preceding, and a very singular character, was born at Oxford, in 1578, while his tather was dean of Christ church; and matricuJated in 1589, when only eleven years of age. He was the year after admitted student, and by the advantage of quick parts, and a good tutor, he soon acquired considerable distinction as an orator and disputant. After taking his degrees in arts, he left England in 1605, for such improvement as travelling could confer, and made himself a master of some foreign languages. This journey, however, was much against his father’s inclination, who expressly forbade his going to Italy, suspecting probably what happened when he broke his word and went to that country, where he was converted to popery by the celebrated Jesuit Parsons, to the great grief of his father, who was theu in so distinguished a station in the church. He himself informs us that the first impressions made upon him arose from the devout behaviour of the rustics in the churches abroad, and from being convinced of the reality of the liquefaction of the blood of St. Januarius at Naples; but that his complete conversion was reserved for father Parsons, who gave him to read Mr. William Reynolds’ s “Reprehension of Dr. Whitaker,” which he esteemed the most valuable work on wit and humour he had ever seen. It affords, however, no very favourable idea of Mr. Matthew’s conversion, that it was begun by an imposture, and perfected by wit and humour.

, a Jesuit, was born at Lyons in 1633. Besides his skill in the ancient languages, and acquaintance with the classic authors, he had a particular talent for heraldry, and for the arrangement and marshalling of all splendid ceremonies, such as canonizations, &c. so that his plans for those occasions were sought with great avidity. The fertility of his imagination constantly displayed itself in an incredible variety of inscriptions, devices, medals, and other ornaments. He travelled in Italy, Flanders, Germany, and England; and in all places gained improvement and amusement. His memory was so prodigious, that, in order to try it, Christina queen of Sweden, pronounced in his presence at Lyons, and had written down, 300 unconnected words, the strangest she could think of, and it is said that he repeated them all exactly in the same order. This wonderful memory supplied him with an inexhaustible fund of anecdotes; and he spoke Greek and Latin with as much facility as French. He died Jan. 31, 1705, being then seventy-four. His works that remain are, 1. “History of Louis the Great, by medals, emblems, devices, &c.” 2. “Consular History of the city of Lyons,” 1693, folio. 3. Several small treatises on devices, medals, heraldry, &c. particularly his “Methode de Blason,” an edition of which was published at Lyons, in 1770, 8vo, with many additions to the original work. 4. “La Philosophic des Images,” 1694, 12mO, with several others of smaller consequence, which are all enumerated by Niceron.

, son of the preceding, born in 1576, at Pavia, entered among the Jesuits at the age of seventeen, and died at Rome, February 4, 1656, aged eighty, leaving, “Institutions, political and ceconomical,” taken from the Holy Scriptures a good treatise “On the Hebrew Republic” and a “Commentary on the Bible,” the best edition of which is by Pere Tournemine, a Jesuit, 1719, 2 vols. folio. All the above are in Latin.

, a celebrated ecclesiastical author of the fifth century, St. Augustine’s friend, who wrote against the Nestorians and Pelagians, died about the year 451. All his works, which are in Labbe’s Councils, and in the library of the Fathers, were published in 1673, by Gamier, a Jesuit, with long Dissertations, 2 torn, in one volume, folio. M. Baluze published a new edition of them at Paris, 1684, 8vo.

, a father of the church, bishop of Olympus, or Patara, in Lycia, and afterwards of Tyre in Palestine, suffered martyrdom at Chalcis, a city of Greece, towards the end of Dioclesian’s persecution in the year 302 or 303. Epiphanius says “that he was a very learned man, and a strenuous assertor of the truth.” St. Jerome has ranked him in his catalogue of church writers; but Eusebius has not mentioned him; which silence is attributed by some, though merely upon conjecture, to Methodius’s having written very sharply against Origen, who was favoured by Eusebius. Methodius composed in a clear and elaborate style several works i a large one “Against Porphyry the philosopher;” “A Treatise on the Resurrection,” against Origen; another on “Pythonissa,” against the same a book entitled “The banquet of Virgins” one on “Free-will” “Commentaries upon Genesis and the Canticles” and several other pieces extant in St. Jerome’s time. Father Combesis collected several considerable fragments of this author, cited by Epiphanius, Photius, and others, and printed them with notes of his own at Paris, in 1644, together with the works of Amphilochius and Andreas Cretensis, in folio. But afterwards Possinus, a Jesuit, found “The Banquet of Virgins” entire, in a manuscript belonging to the Vatican library; and sent it, with a Latin version of his own, into France, where it was printed in 1657, folio, revised and corrected by another manuscript in the library of cardinal Mazarin. We cannot doubt that this is the true and genuine work of Methodius; as it not only carries all the marks of antiquity in it, but contains word for word all the passages that Photius had cited out of it. It is written in the way of dialogue, after the manner of “Plato’s Banquet of Socrates;” with this difference, that the speakers here are women, who indeed talk very learnedly and very elegantly.

, a French poet, born at Chaumon in Bassigny in 1602, was admitted into the society and confidence of the Jesuits, and is said to have been the first Jesuit of France who acquired any fame by writing poetry in his native language. He was not, however, a poet of the first order; he was rather & college student, possessed of an ardent imagination, but devoid of taste; who, instead of restraining the hyperbolical flights of his genius, indulged them to the utmost. His greatest work was “Saint Louis, ou la Couronne reconquise sur les Infidelles,” an epic poem, in eighteen books. Boileau being asked his opinion of him, answered, “that he was too wrong-headed to be much commended, and too much of a poet to be strongly condemned.” He wrote many other poems of a smaller kind, and several works in prose, on divinity, and other subjects. He died at Paris, the 22d of Aug. 1672.

He was the author of some small pieces, of which the following is a list: 1. “A Sermon at the Coronation of Charles II. April 23, 1661.” In the dedication to the king, by whose command it was published, he says, that “he was now passed his great climacterical, and this was the first time that ever he appeared in print.” 2. “Vindication of himself from Mr. Baxter’s Calumny,” &c. 1662. 3. “Epistola apologetica & parasnetica ad Thcologum quendara Belgam scripta,” 1663, 4to written atBreda, June 1659; reprinted in 1683, under this title, “Epistola, &c. in qua agitur de seren. Regis Car. 11 erga He forma tarn Religionem Affectu.” In this letter, he attempts to clear Charles II. from the imputation of popery, and urges the Dutch to lend their utmost assistance towards his restoration. 4. “The Sum of a Conference with Darcey, a Jesuit, at Brussels,” 1649. 5. “An Argument, drawn from the Evidence and Certainty of Sense, against the Doctrine of Transubstantiaiion.” 6. “Vindication of the Argument,” &c. 7. “Answer to Father Cressy’s Letter;” written about 1662. 8. “Sermon before the King, Nov. 5, 1667.”

The works of this prelate were, 1. “Apologia Catholica,” parti. Lond. 1605, 4to, dedicated to Dr. Richard Bancroft, archbishop of Canterbury. 2. “An exact Discovery of Romish Doctrine in the case of Conspiracy and Rebellion or Romish Positions and Practices,” &c. Lond. 1605, 4to, occasioned by the discovery of the gunpowdertreason-plot. 3. “Apologia Catholica,” part II. Lond. 1606, 4to. 4. “A full Satisfaction concerning a double Romish Iniquitie, hainous Rebellion, and more than heathenish Æquivocation containing three parts. The two former belong to the Reply upon the Moderate Answer: the first for confirmation of the discovery in these two points, treason and equivocation; the second is a justification of protestants touching the same points. The third part is a large discourse confuting the reasons and grounds of other priests, both in the case of rebellion and ^equivocation: published by authoritie,” Lond. 1606, 4to. Father Robert Parsons, the Jesuit, undertook to vindicate his friend, the writer of the “Moderate Answer:” in a book published under the name of P. R. and entitled “ATreatise, tending to Mitigation towards Catholic subjects in England, against Tho. Morton,” 1607, 4to. To this our author returned an answer, entitled, 5. “A Preamble unto an Incounter with, P. R. the author of the deceitful Treatise of Mitigation,” Lond. 1608, 4to. To this book and some others of our

In 1599 he went to Paris, to be minister at Charenton, and chaplain to Catharine of Bourbon, the king’s sister, who was then married to Henry of Lorraine, duke of Bar, and continued a determined protestant in spite of all attempts to convert her. The pope applied to Henry IV. concerning the conversion of his sister, and Henry employed his divines to argue with her; but Du Moulin strengthened her sentiments against all their artifices. Perron and Cotton were the men chiefly employed, with whom Du Moulin had frequent conflicts; and when Henry begged her only to hear his chaplains preach, she consented to hear father Cotton, who was immediately ordered to preach before the king and his sister in the very place where Du Moulin had preached before. On this occasion, to secure herself the better against the wiles of this Jesuit, she contrived to have Du Moulin so placed that he might hear all that Cotton said.

In 1621, he preached a sermon before the king at Windsor, upon Ps. 1. 15, in which there were some expressions supposed by some of his hearers to favour the Romish doctrine of invocation of saints; and this obliged him to publish his sentiments more fully in a treatise On the Invocation of Saints,“which, although he fancied it a complete defence, certainly gave rise to those suspicions which his enemies afterwards urged more fully against him. The same year, he published his” iatribae upon the first part of Mr. Selden’s History of Tythes.“In this work he endeavours, and certainly not unsuccessfully, to convict Selden of many errors, and of obligations to other authors which he has neglected to acknowledge. The king, at least, was so much pleased with it, as to order Selden to desist from the dispute. It appears by this work that Mr. Mountagu availed himself of many manuscripts which he had been at the expence of procuring from abroad, and it is said that there were a great many of these in his library when he died, but that they were taken away by Millicent, his chaplain, who became a Jesuit. In 1622 he published his animadversions on the annals of Baronius, under the title of” Analecta Ecclesiasticarum Exercitationum," fol.

Muretus was thirty-four, when the cardinal Hippolite d'Est called him to Rome, at the recommendation of the cardinal Francis de Tournon, and took him into his service: and from that time his conduct was such as to procure him universal regard. In 1562 he attended his patron, who was going to France in quality of a legate a latere; but did not return with him to Rome, being prevailed on to read public lectures at Paris upon Aristotle’s “Ethics;” which he did with singular applause to 1567. After that, he taught the civil law for four years, with a precision and elegance not common with the lawyers of his time. Joseph Scaliger assures us that he had taken the degrees in this faculty at Ascoli. It is related as a particularity in the life of Muretus, that when he first began to read law lectures at Thoulouse, he was so very indifferently qualified for the province he had undertaken, as to provoke the contempt and ridicule of his pupils, which be afterwards changed into admiration, by a very consummate knowledge in his profession. He spent the remainder of his life in teaching the belles-lettres, and explaining the Latin authors. In 1576 he entered into orders, was ordained priest, and devoted himself with zeal to all the exercises of piety. James Thomasius, in a preface to some works of Muretus, printed at Leipsic, says, that this learned man was a Jesuit at the latter end of his life; but for this there seems to be no foundation. He died at Paris, June 4, 1585, aged fifty-nine. He was made a citizen of Rome, (which title he has placed at the head of some of his pieces) probably by pope Gregory XIIL who esteemed him very highly, and conferred many favours on him.

These errors, and others connected with and flowing from these, together with that “furor allegoricus,” above mentioned, which pushed him on to turn even the whole law and gospel into allegory, are the foundation of all that enmity which has been conceived against Origen, and of all those anathemas with which he has been loaded. His damnation has been often decreed in form; and it has been deemed heretical even to suppose him saved. John Picus, earl of Mirandula, having published at Rome, among his 900 propositions, that it is more reasonable to believe Origen saved than damned, the masters in divinity censured him for it; asserting, that his proposition was rash, blameable, savouring of heresy, and contrary to the determination of the catholic church. This is what Picus himself relates in his “Apolog. c. 7.” Stephen Binct, a Jesuit, published a book at Paris in 1629, concerning the salvation of Origen, in which he took the affirmative side of the question, but not without diffidence and fear. This work is written in the form of a trial; witnesses are introduced, and depositions taken; and the cause is fullypleaded pro and con. The witnesses for Origen are Merlin, Erasmus, Genebrard, and Picus of Mirandula: after this, cardinal Baronius, in the name of Bellarmine, and of all who are against Origen, makes a speech to demand the condemnation of the accused; on whose crimes and heresies having expatiated, “Must I,” says he, “at last be reduced to such an extremity as to be obliged to open the gates of hell, in order to shew that Origen is there otherwise men will not believe it. Would it not be enough to have laid before you his crime, his unfortunate end, the sentence of his condemnation delivered by the emperors, by the popes, by the saints, by the fifth general council, not to mention others, and almost by the mouth of God himself? Yet, since there is no other method left but descending into hell, and shewing there that reprobrate, that damned Origen; come, gentlemen, I am determined to do it, in order to carry this matter to the highest degree of evidence: let us, in God’s name, go down into hell, to see whether he really be there or not, and to decide the question at once.” The seventh general council has quoted a book, and by quoting it “has declared it to be of sufficient authority, to furnish us with good and lawful proofs to support the determination of the council with regard to images. Why should not we, after the example of that council, make use of the same book to determine this controversy, which besides is already but too much cleared up and decided? It is said there, that a man, being in great perplexity about the salvation of Origen, after the fervent prayers of an holy old man, saw plainly, as it were, a kind of hell open; and looking in, observed the heresiarchs, who were all named to him, one after another, by their own names: and in the midst of them he saw Origen, who was there damned among the others, loaded with horror, flames, and confusion.”

, a learned Italian Jesuit, was born at Florence in 1554, and descended from a noble family. He entered the society in 1572, where he was distinguished by the purity of his morals, and his general proficiency in literature, particularly in the Latin tongue. Having finished his studies, he took his master’s degree with great credit, and for some time was Latin tutor, until his tender health rendered the labours of teaching insupportable, and he was preferred to the easier offices of rector of the college at Nola, and afterwards president of the seminary for novices at Naples. In 1598 he was inviced to Rome, where he undertook to draw up a history of the Jesuits; but died in 1606, when he had completed only the first volume of that work, which was published at Rome in 1615, folio, under the title of “Historiae Societatis Jesu Pars prima, sive Ignatius,” and continued by fathers Francis Sacchini, Everard, Jouvency, and Cordara, the last of whom published his continuation in 1750. It makes in all 7 vols. bound usually in six, but is rarely found complete. Orlandini was also the author of “Anmice Litterae Societatis Jesu,” for the years 1583, 1584, and 1586 and also of “Vita Petri Fabri Soc. Jes.” &c.

, a Jesuit who acquired a considerable reputation in his own country as a historian, was born at Bourges in 1644. He was a teacher of the belles lettres in different colleges for several years, and became a celebrated preacher. Some separate lives which he published, in an agreeable style, and with judicious reflections, first attracted the public attention, but his reputation chiefly arose from his historical writings. Voltaire says that father D'Orleans was the first who chose revolutions for his subject, and adds, that the idea was not more happy than the execution. His “History of the Revolutions of England” met with the universal approbation of the French critics, and would have been, says Palissot, a perfect model, had the author concluded with the reign of Henry V11I, but after that he was no longer allowed to be impartial. English critics, however, have a less favourable opinion of his qualifications for writing such a history; and Echard, who translated part of the work, “History of the Revolutions in England under the family of the Stuarts, from 1603 to 1690,” 1711, 8vo, has very properly cautioned his readers against the author’s prejudices. Father D'Orleans, whose private character is represented as very amiable, died in the prime of life iti 1698. His works are, l.the history already mentioned, “Histoire des Revolutions d'Angleterre,” Paris, 1693, 3 vols. 4to, afterwards reprinted in 4 vols. 12ino, with heads. Francis Turpin published a continuation in 1786, in 2 vols. 8vo. 2. “Histoire des Revolutions d' Espagne,” ibid. 1734, 3 vols 4to. This, left incomplete by the author, was finished by Brumoy and Rouille, but it had not the same success as his revolutions of England, which his countrymen are willing to impute to the subject being less interesting. 3. “Histoire de M. Constance, premier minister du roi de Siam, et de la derniere revolution de cet etat,” ibid. 1692, 12mo. 4. “Histoire des deux conquerants Tartares Chimchi et Camhi, qui ont subjugue la Chine,” ibid. 1689, 8vo. 5. The lives, published separately, of Spinola, 1693, 12mo; of P. Cotton, 1688, 4to of Ricci, 1693, 12mo; of Mary of Savoy and the infanta Isabella, 1696, 12mo, and of Stanislaus Kostka, 1712, reprinted in 1727, with the life of Louis de Gonzaga. 6. “Sermons et instructions Chretiennes sur diverses matieres,” 1696, 2 vols. 12mo.

The next year he published “The Picture of a Papist,” in the same style, deducing the superstitions of the Romish church from the rites of paganism. In this work he denies himself to be the author of a book called “The double Pp. or the picture of a traiterous Jesuit:” as also of some other things, which the papists had fathered upon him. The work is dedicated to Robert earl of Salisbury, chancellor of the university, and both were reprinted together in 1606, 8vo.

, a learned French Jesuit, was born November 1, 1673, at Vignory, in Champagne. He was carefully educated at Langres, by an uncle, who was an ecclesiastic, and began his noviciate among the Jesuits in 1691, His uncle bequeathed him an annuity of 400 livres on condition of his residing either at Paris or Dijon. Accordingly he settled at Dijon, where he taught rhetoric fifteen years, and theology fifteen years more, with great applause. Besides Greek and Latin, he understood Spanish, Portuguese, Italian, and English, and had particularly studied antiquities, both sacred and profane. Father Oudin undertook to write commentaries on the whole Bible, but could not finish them, being employed by father Francis Retz, general of his order, in a general history, or Bibliotheque of authors belonging to the Jesuits. This important work had been begun by father Ribadeneira, and carried on to 1618. Alegambe continued it to 1643, and Sotwel to 1673. Other Jesuits were afterwards successively employed to carry it on; but as they had published nothing, and only collected some undigested materials, it was thought that father Oudin would acquit himself better in the undertaking. The learned Jesuit did indeed apply himself to it with indefatigable ardour during the rest of his life, and drew up 1928 articles, but they still remain in ms. He died at Dijon, of a dropsy in his breast, April 28, 1752, aged seventy-nine. The principal among his printed works are, 1. An excellent little poem in Latin, which he wrote at the age of twenty-two, entitled “Somnia,” 8vo and 12mo; and some other poems in the same language, most of which are in “Poemata Didascalica,” 3 vols. 12mo; 2. Harangues in Latin, and several Dissertations on different literary subjects, printed in the abbe le Boeuf 's “Dissertations,” 3 vols. 12mo; 3. Some of the Lives of learned men in* Niceron’s “Memoires;” 4. A Memoir, 4to, “in answer to the Ordinance of M. the bishop of Auxerre,” September 18, 1725, against some propositions dictated by father le Moyne, a Jesuit; 5. “A Commentary on St. Paul’s Epistle to the Romans,” 1743, 12mo, in Latin; 6. An edition of “Publius Syrus,” with notes, Dijon, 1734, 8vo, &C.

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.

, a controversial writer against the Jesuits, was born in Merionethshire in 1572, and educated at Christ Church, Oxford, which he left without taking a degree, “having,” as Wood says, “some petty employment bestowed on him.” He afterwards went to the continent, and entered into the society of the Jesuits in Spain, but discovering that their conduct savoured more of worldly policy than true religion, he made use of the information he had picked up among them to expose their intrigues. With this view he published, 1. “The Running Register; recording a true relation of the state of the English colleges, seminaries, and cioysters of all forraigne parts. Together with a brief and compendious discourse of the lives, practices, couzenage, impostures and deceits of all our English monks, friars, Jesuits, and seminarie priests in general,” Lond. 1626. This curious book (of which some extracts are given in the “Restituta,” vol. I. p. 141) abounds with anecdotes of those English Roman catholics who had fled for refuge to the foreign seminaries. 2. “The unmasking of all popish monks, friars, and Jesuits; or, a treatise of their genealogy, beginnings, proceedings, and present state,” &c. ibid. 1628, 4to. 3. “Speculum Jesuiticum, or the Jesuit’s Looking-glass; wherein they may behold Ignatius (their patron) his progress, their own pilgrimage,” &c. ibid. 1629, 4to. To this is added a list of all their colleges, the number of their fellows, &c. This was reprinted in sir Edward Sandys’s “Europe Speculum.” Owen was living in 1629, as appears by the date of his work, but we have no information of what became of him afterwards.

, an eminent Greek, flourished about 1280, under the reign of Michael Paleologus, and Andronicus his successor. He was a person of high birth r and had acquired no less knowledge in church-affairs in the great posts he had among the clergy of Constantinople, than of state-matters in the high employments he held m the court of the emperor; so that his “History of Michael Paleologus and Andronicus” is the more esteemed, as he was not only an eye-witness of the affairs of which he writes, but had also a great share in them. This history was published by Poussines, a Jesuit, Gr. et Lat. “ex intorpr. et cum not. P. Possini,” Rome, 1666—69, 2 vols. fol. Pachymera composed also some Greek verses; but they were little esteemed, and never printed. Brucker mentions a compendium of the Aristotelian philosophy published from his manuscripts; and Tilman published his paraphrase on the epistles of Dionysius the Areopagite, “Georgii Pachymerae Paraphrasis in decem epistolas bead Dionysii Areopagitæ,” Paris, 1538.

Disabled now from public service, he re-assumed, with greater vigour than ever, the study of the mathematics and fortification; and, in 1645, gave to the public his “Treatise of Fortification.” It was allowed by all who understood the science, that nothing superior had then appeared on that subject; and, whatever improvements have been made since, they have been derived in a manner from this treatise, as conclusions from their principles. In 1651 he published his “Geometrical. Theorems,” which shew a perfect knowledge of all parts of the mathematics. In 1655 he printed a paraphrase, in French, of the “Account,” in Spanish, “of the River of the Amazons,” by father de Rennes, a Jesuit; and we are assured, that blind as he was, yet he drew the chart of that river, and the parts adjacent, which is seen in this work. Of this work an English translation was published by W. Hamilton in 1661, 3vo.

, a native of Antwerp, was born in 1628, and was educated as a Jesuit. He has already been mentioned in our account of Holland us, as the coadjutor of that writer in the compilation of the “Acta Sanctorum.” He died in 1714, in the seventy-eighth year of his age. He was, according to Dupin, less credulous than Bollandus, and became involved in a controversy with the Carmelites respecting the origin of their order. There is little else interesting in his history; but in addition to the account given in our article Bollandus, of the “Acta Sanctorum,” we may now mention that the work has been continued to the fifty-third volume, folio, which appeared in 1794, but is yet imperfect, as it comes only to October 14th. Brunet informs us that there are very few perfect copies to be found in France, some of the latter volumes being destroyed during the revolutionary period. The reprint at Venice, 1734, 42 vols. is of less estimation.

, son of the preceding, one of the most laborious grammarians that Germany ever produced, was born at Hembach, May 24, 1576. He began his studies at Neustadt, continued them at Heidelberg, and afterwards visited some of the foreign universities, at the expence of the elector Palatine, where he was always courteously received, not only on account of his own merit, but his father’s high reputation. Among others, he received great civilities from Isaac Casaubon at Paris. In 1612, he was made rector of the college of Neustadt, which post he held till the place was taken by the Spaniards in 1622, when he was ordered by those new masters to leave the country immediately, at which time his library was also plundered by the soldiers. He published several books on- grammatical subjects, and was remarkably fond of Plautus. This drew him into a dispute with John Gruter, professor at Heidelberg, in 1620, which was carried to such a height, that neither the desolation which ruined both their universities and their libraries, and reduced their persons to the greatest extremities, nor even their banishment, proved sufficient to restrain their animosity, or incline them to the forbearance of mutual sufferers. Philip also undertook the cause of his late father against Owen, mentioned in the last article, whom he answered in a piece entitled “Anti-Owenus,” &c. He was principal of several colleges, as he was of that at Hanau in 1645. The dedication of his father’s exegetical works shews him to be living in 1647, and Saxius conjectures that he died the following year. The same writer informs us that his first publication was “Castigationes in brevem et maledicam admonitionem Joannis Magiri Jesuitae predicantis apud Nemetes Spirantes,” Heidelberg, 1608, 8vo. This refers to a controversy which his father had with Magirus, the Jesuit. He wrote also some commentaries upon the “Holy Scriptures,” and other theological works. He published “Plautus,” in 1609, with notes; also a “Lexicon Plautinum,” in 1614; st Analecta Plautina,“in 1617; a treatise” De imitatione Tereiuiana, ubi Plautum imitatus est,“1617; a second edition of” Plautus,“in 1619, and of the” Analecta Plautina,“in 1620, and again in 1623. H also published a third edition of his” Plautus“in 1641. The” Prolegomena“which it contains of that poet’s life, the character of his versification, and the nature of his comedy, have been prefixed entire to the Delphin edition. He published his answer to Gruter in 1620, with this title,” Provocatio ad senatum criticum pro Plauto et electis Plautinis“and more of this angry controversy may be seen in the long preface prefixed to his” Analecta Plautina.“He also published” Calligraphia Romana, sive Thesaurus phrasium linguae Latinos,“in 1620; and” Electa Symmachiana, Lexicon Symmachianum, Calligraphia Synimachiana,“in 1617, 8vo: to which we may add his father’s life,” Narratio de curriculo vitce et obitu D. Parei," 1633, 8vo.

, famous for his adventures, and his hostility to the Jesuits, was the son of a weaver at Bar-le-duc, of the name of Parisot, where he was born March 8, 1697. He embraced the monastic life in 1716, and the provincial of his order going to Rome, to attend the election of a general in 1734, took Parisot with him as his secretary. In 1736 he went to Pondicherry, and was made a parish-priest of that city by M. Dupleix, the governor but the Jesuits, with whom he quarrelled, found means to remove him from the East Indies to America, whence he returned to Rome in 1744. He was now employed in drawing up an account of the religious rites of the Malabar Christians but, dreading the intrigues of the Jesuits, withdrew to Lucca, where he completed his work, under the title of “Historical Memoirs relative to the Missions into the Indies,” in 2 vols. 4to. As this work contained some curious discoveries of the means made use of by the Jesuit missionaries to increase their number of converts, he greatly offended both his own order and them, and was obliged to quit his country: he went first to Venice, then to Holland, and afterwards to England, where he established in the neighbourhood of London two manufactories of tapestry. From London he removed to Prussia, and from thence into the duchy of Brunswick. Here he was allowed by the pope to assume the habit of a secular priest. He now assumed the name of the abbé Plate!, went to France, and from thence to Portugal, where, on account of the persecutions which he endured, he obtained a pension. Having completed his great work against the Jesuits, he revisited France, and committed it to the press, in 6 vols. 4to. Afterwards he re-entered the order of the capuchins at Commercy, but, being of a restless disposition, he soon quitted their community, and took up his abode at a village in Lorrain, where he died in 1770, at the age of seventy -three.

Having now openly rejected the church of England, which he had sacrificed to his ambition, he became one of the Romish mercenaries, prostituting his pen in defence of transubstantiation, and the worship of saints and images. The papists, it is certain, made sure of him as a proselyte; one of whom, in a letter from Liege, informs his correspondent that he even proposed in council, whether it was not expedient that at least one college in Oxford should be allowed to be catholics, that they might not be forced to be at such charges by going beyond the seas to study. In the same spirit, having invited two popish noblemen, with a third of the church of England, to an entertainment, he drank the king’s health, wishing a happy success to all his affairs; adding, that the religion of the protestants in England seemed to him to be in no better a condition than Buda was before it was taken, and that they were next to Atheists who defended that faith. So very notorious was his conduct, that the more prudent and artful of the popish party condemned it. Father Peter, a Jesuit, and privy-counsellor to king James, in a letter to father la Chaise, confessor to Louis XIV. uses these expressions: “The bishop of Oxford has not yet declared himself openly; the great obstacle is his wife, whom he cannot rid himself of; his design being to continue a bishop, and only change communion, as it is not doubted but the king will permit, and our holy father confirm; though I don't see how he can be farther useful to us in the religion he is in, because he is suspected, and of no esteem among the heretics of the English church; nor do I see that the example of his conversion is like to draw many others after him, because he declared himself so suddenly. If he had believed my counsel, which was to temporize for some longer time, he would have done better; but it is his temper, or rather zeal, that hurried him on to it.” These two letters were first printed in a “Third Collection of Papers relating to the present juncture of affairs in England,” &c. \6S9 9 4to, and have been since inserted in Echard’s and Rapin’s histories.

We shall close this article with an extract from Dr. Maty’s eulogium: “The surprising variety of branches which Dr. Parsons embraced, and the several living as well as dead languages he had a knowledge of, qualified him abundantly for the place of assistant secretary for foreign correspondences, which the council of the royal society bestowed upon him about 1750. He acquitted himself to the utmost of his power of the functions of this place, till a few years before his death, when he resigned in favour of his friend, who now gratefully pays this last tribute to his memory. Dr. Parsons joined to his academical honours those which the royal college of physicians of London bestowed upon him, by admitting him, after due examination, licentiate, on the first day of April, 1751. The diffusive spirit of our friend was only equalled by his desire of information. To both these principles he owed the intimacies which he formed with some of the greatest men of his time. The names of Folkes, Hales, Mead, Stukeley, Needham, Baker, Collinson, and Garden, may be mentioned on this occasion; and many more might be added. Weekly meetings were formed, where the earliest intelligence was received and communicated of any discovery both here and abroad; and new trials were made, to bring to the test of experience the reality or usefulness of these discoveries. Here it was that the microscopical animals found in several infusions were first produced; the propagation of several insects by section ascertained; the constancy of nature amidst these wonderful changes established. His ‘ Remains of Japhet, being historical inquiries into the affinity and origin of the European Languages,’ is a most laborious performance, tending to prove the antiquity of the first inhabitants of these islands, as being originally descended from Gomer and Magog, above 1000 years before Christ, their primitive and still subsisting language, and its affinity with some others. It cannot be denied that there is much ingenuity as well true learning in this work, which helps conviction, and often supplies the want of it. But we cannot help thinking that our friend’s warm feelings now and then mislead his judgment, and that some at least of his conjectures, rest' ing upon partial traditions, and poetical scraps of Irish filids and Welsh bards, are less satisfactory than his tables of affinity between the several northern languages, as deduced from one common stock. Literature, however, is much obliged to him for having in this, as well as in many of his other works, opened a new field of observations and discoveries. In enumerating our learned friend’s dissertations, we find ourselves at a loss whether we should follow the order of subjects, or of time; neither is it easy to account for their surprising variety and quick succession. The truth is, that his eagerness after knowledge was such, as to embrace almost with equal facility all its branches, and with equal zeal to ascertain the merit of inventions, and ascribe to their respective, and sometimes unknown, authors, the glory of the discovery. Many operations which the ancients have transmitted to us, havebeen thought fabulous, merely from our ignorance of the art by which they were performed. Thus the burning of the ships of the Romans at a considerable distance, during the siege of Syracuse, by Archimedes, would, perhaps, still continue to be exploded, had not the celebrated M. Buffon in France shewn the possibility of it, by presenting and describing a model of a speculum, or rather assemblage of mirrors, by which he could set fire at the distance of several hundred feet. Inthe contriving, indeed, though not in the executing of such an apparatus, he had in some measure been forestalled by a writer now very little known or read. This Dr. Parsons proved in a- very satisfactory manner; and he had the pleasure to find the French philosopher did not refuse to the Jesuit his share in the invention, and was not at all offended by the liberty he had taken. Another French discovery, I mean a new kind of painting fathered upon the ancients, was reduced to its real value, in a paper which shewed ouv author was possessed of a good taste for the fine arts: and I am informed that his skill in music was by no means inferior, and that his favourite amusement was the flute. Richly, it appears from these performances, did our author merit the honour of being a member of the antiquarian society, which long ago had associated him to its labours. To another society, founded upon the great principles of humanity, patriotism, and natural emulation, he undoubtedly was greatly useful. He assisted at most of their general meetings and committees and was for many years chairman to that of agriculture always equally ready to point out and to promote useful improvements, and to oppose the interested views of fraud and ignorance, so inseparable from very extensive associations. No sooner was this society formed, than Dr. Parsons became a member of it. Intimately convinced of the nobleness of its views, though from his station in life little concerned in its success, he grudged neither attendance nor expence. Neither ambitious of taking the lead, nor fond of opposition, he joined in any measure he thought right; and submitted cheerfully to the sentiments of the majority, though against his own private opinion. The just ideas he had of the dignity of our profession, as well as of the common links which ought to unite all its members, notwithstanding the differences of country, religion, or places of education, made him bear impatiently the shackles laid upon a great number of respectable practitioners; he wished, fondly wished, to see these broken; not with a view of empty honour and dangerous power, but as the only means observing mankind more effectually, checking the progress of designing men and illiterate practitioners, and diffusing through the whole body a spirit of emulation. Though by frequent disappointments he foresaw, as well as we, the little chance of a speedy redress, he nobly persisted in the attempt; and, had he lived to the final event, would undoubtedly, like Cato, still have preferred the conquered cause to that supported by the gods. Afier having tried to retire from business and from London, for the sake of his health, and having disposed of most of his books with that view, he found it inconsistent with his happiness to forsake all the advantages which a long residence in the capital, and the many connexions he had formed, had rendered habitual to him. He therefore returned to his old house, and died in it, after a short illness, April 4, 1770. The style of our friend’s compositions was sufficiently clear in description, though in argument not so close as could have been wished. Full of Lis ideas, he did not always so dispose and connect them together as to produce in the minds of his readers that conviction which was in his own. He too much despised those additional graces which command attention when joined to learning, observation, and sound reasoning. Let us hope that his example and spirit will animate all his colleagues; and that those practitioners who are in the same circumstances will be induced to join their brethren, sure to find amongst them those great blessings of life, freedom, equality, information, and friendship. As long as these great principles shall subsist in this society, and I tVust they will outlast the longest liver, there is no doubt but the members will meet with the reward honest men are ambitious of, the approbation of their conscience, the esteem of the virtuous, the remembrance of posterity.”

, in both which ways he wrote his name, a celebrated English Jesuit, was the son of a blacksmith, at Nether Stowey, near Bridgewater in Somersetshire, where he was born in 1546; and, appearing to be a boy of extraordinary parts, was taught Latin by the vicar of the parish, who conceived a. great affection for him t, and contributed to his support at Oxford, where he was admitted of Baliol college in 1563. In the university he became so remarkable, as an acute disputant in scholastic exercises, then much in vogue, that, having taken his first degree in arts in 1568, he was the same year made probationer fellow of his college. He soon after became the most famous tutor in the society, and when he entered into orders, was made socius sacerdos, or chaplain fellow. In 1572 he proceeded M. A. was bursar that year, and the next dean of the college; but it is said that being charged by the society with incontinency, and embezzling the college-money, to avoid the shame of a formal expulsion, he was permitted, out of respect to his learning, to resign, which he did in Feb. 1574, obtaining leave to keep his chamber and pupils as long as he pleased, and to have his commons also till the ensuing Easter. These last circumstances have induced some writers to think that it was merely a change of religious principles which occasioned his resignation.

He had till this time openly professed himself a protestant, and was very zealous in introducing books of that religion into the college library: but soon after his resignation, he quitted Oxford for London, and went thence, June 1574, to Louvain: where, meeting with father William Good, his countryman, a Jesuit, he spent a week in the spiritual exercises at the college of that order, and began to entertain an affection for it. He proceeded, however, to Padua, in consequence of a determination he had formed before he left England, which was to study physic as a profession; but he had not been long at Padua, before the unsettled state of his mind and fortune excited in him a curiosity to visit Ilome, where meeting with some English Jesuits, he gave up all thoughts of the medical profession for that of the church. He now went back to Padua, settled his affairs there, and at Rome in May 1575, was chosen a member of the society of Jesus, and admitted into the English college.

Thus, for instance, as Mr. Gee remarks in his introduction to the Jesuit’s memorial, Parsons treated with the duke of Guise to erect a seminary for such a purpose in Normandy; and he now prevailed with Philip II. to extend these foundations in Spain: so that in a short time they could boast not only of their seminaries at Rome and Rheims, but of those at Valladolid, Seville, and St. Lucar in Spain, at Lisbon in Portugal, and at Douay and St. Omers in Flanders. In all these, their youth were educated with the strongest prejudices against their country, and their minds formed to all the purposes that Parsons had in his head. Among other favourite objects, he obliged them to subscribe to the right of the Infanta of Spain to the crown of England, and defended this position in his “Conference about the next succession to that crown,” which went so far as to assert the lawfulness of deposing queen Elizabeth. The secular priests likewise inform us, that, after the defeat of his designs to dethrone that queen, while he stayed in England, he consulted with the duke of Guise in France upon the same subject; and endeavoured to make a list of catholics, who, under the conduct of the duke, were to change the state of England, upon pretence of supporting the title of Mary queen of Scots.

After the defeat of the armada in 1588, he used every means in his power to persuade the Spanish monarch to a second invasion; and when he failed in this, he endeavoured to raise a rebellion in England, urging the earl of Derby to appear at the head of it, who is said to have been poisoned, at his instigation, for refusing to acquiesce. Nor did he stop here. We find sir Ralph Winwood informing secretary Cecil from Paris, in 1602, of an attempt to assassinate the queen that year by another English Jesuit, at the instigation of father Parsons; and when all these plans proved abortive, he endeavoured to prevent the succession of king James by several means; one of which was, exciting the people to set up a democratic form of government, for which he had furnished them with principles in several of his books. Another was, to persuade the pope to make his kinsman the duke of Parma king of England, by joining with the lady Arabella, and marrying her to the duke’s brother, cardinal Farnese. Cardinal d'Ossat gives the king of France a large account of both these projects in one of his letters; and in another mentions a third contrivance which Parsons had communicated to him, and whose object was, that the pope, the king of France, and the king of Spain, should first appoint by common consent a successor for England, who should be a catholic; and then should form an armed confederacy to establish him on the throne.

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."

Cardinal Passionei did not write much besides the articles that have been already mentioned. He worked, indeed, with Fontanini, in revising the “Liber diurnus Romanorum Pontificum,” and produced a paraphrase on the nineteenth psalm, with a few more small pieces: but he was most illustrious for his enlightened knowledge of letters, and his judicious and liberal patronage of learned men and useful works; an example but too little followed in the present age. He had one of the most valuable libraries in Rome, composed of the best, the scarcest, and most remarkable books in all sciences, and in all languages, ancient and modern. He himself was the librarian, and did the honours of it in a manner the more satisfactory to the learned, as no one was more able to second and extend their views on the subjects of their researches. “In this,” says a Swedish traveller, “he was very different from the cardinals Davia, Gualterio, and Imperiali, all three also very rich in books. The first was always reading, and never wrote; the second was always writing, and never read; and the third neither read nor wrote.” Cardinal Passionei’s temper, however, was not equable, and Benedict XIV. delighted to put him in a rage, sometimes by taking away one of his books, and making him think it was lost, but more frequently, which was the greatest provocation our cardinal could receive, by introducing a work written by a Jesuit. On one occasion when the pope did this, the cardinal opened the window, and threw the book with all his force into the square of Monte Cavallo. At this instant the pope appeared, and vouchsafed him his grand benediction. It is said, that by way of answer to this benediction, a certain gesture of the cardinal’s put a stop to the pleasantry that the pope had promised himself from this scene. He most cordially hated the Jesuits; and had it depended on him, their society would have been soon dissolved. On this subject and every other on which he entered with the pope Benedict, he spoke with the firmest independence, and the pope generally found it necessary in all disputes to yield to him. Let us not forget, however, that it was this cardinal who opened the treasures of the Vatican to Dr. Kennicott, in a very handsome order signed by his name. This was at the time justly said to be an honour which no work relating to the Bible could boast of since the reformation.

The first work discovered of his writing is “Το ὕϕος ἄγιον; or an Exercise on the Creation, and an Hymn to the Creator of the World; written in the express words of the Sacred Text; as an attempt to shew the Beauty and Sublimity of Holy Scripture,” 1716, 8vo. This was followed by a poem, entitled “Sighs on the Death of Queen Anne,” published in 1719; subjoined to which are three poems, viz, 1. “Paraphrase on part of the cxxxixth Psalm.” 2. “The Choice.” 3. “Verses to Lady Elizabeth Cecil, on her Birth-day, Nov. 23, 1717.” At the end of this work he mentions, as preparing for the press, “The History of the two last Months of King Charles I.” and solicits assistance; but this never was published. He also mentions a poem on Saul and Jonathan, not then published. During his residence at the university, and perhaps in the early part of it, he wrote a comedy called the “Humours of the University; or the Merry Wives of Cambridge.” The ms. of this comedy is now in the possession of Octavius Gilchrist, esq. of Stamford, who has obliged the editor with a transcript of the preface . In August 1719, he occurs curate of King’s Cliff, in Northamptonshire, and in 1721 he offered to the world proposals for printing the history and antiquities of his native town. In 1723, he obtained the rectory of Godeby Maureward, by purchase, from Samuel Lowe, esq. who at that time was lord of the manor, and patron of the advowson. In 1727, he drew up a poetical description of Belvoir and its neighbourhood, which is printed in Mr. Nichols’s History of Leicestershire; and in that year his first considerable work appeared, under the title of “Academia Tertia Anglicana; or, The Antiquarian Annals of Stanford, in Lincoln, Rutland, and Northampton Shires; containing the History of the University, Monasteries, Gilds, Churches, Chapels, Hospitals, and Schools there,” &c. ornamented with XLI plates; and inscribed to John duke of Rutland, in an elaborate dedication, which contains a tolerably complete history of the principal events of that illustrious family, from the founder of it at the Conquest. This publication was evidently hastened by “An Essay on the ancient and present State of Stamford, 1726,” 4to, by Francis Hargrave, who, in the preface to his pamphlet, mentions a difference which had arisen between him and Mr. Peck, because his publication forestalled that intended by the latter. Mr. Peck is also rather roughly treated, on account of a small work he had formerly printed, entitled “The History of the Stamford Bull-running.” In 1729, Jie printed a single sheet, containing, “Queries concerning the Natural History and Antiquities of Leicestershire and Rutland,” which were afterwards reprinted in 174O. He was elected a Fellow of the Society of Antiquaries, March 9, 1732, and in that year he published the first volume of “Desiderata Curiosa; or, A Collection of divers scarce and curious Pieces, relating chiefly to matters of English History 5 consisting of choice Tracts, Memoirs, Letters, Wills, Epitaphs, &c. Transcribed, many of them, from the originals themselves, and the rest from divers ancient ms Copies, or the ms Collations of sundry famous Antiquaries, and other eminent Persons, both of the last and present age: the whole, as nearly as possible, digested into order of time, and illustrated with ample Notes, Contents, additional Discourses, and a complete Index.” This volume was dedicated to lord William Manners; and was followed, in 1735, by a second volume, dedicated to Dr. Reynolds, bishop of Lincoln. There being only 250 copies of these volumes printed, they soon became scarce and high-priced, and were reprinted in one volume, 4to, by subscription, by the late Mr. Thomas Evans, in 1779, without, however, any improvements, or any attempt, which might perhaps have been dangerous by an unskilful hand, at a better arrangement. In 1735, Mr. Peck printed, in a quarto pamphlet, “A complete Catalogue of all the Discourses written both for and against Popery, in the time of King James the Second; containing in the whole an account of four hundred and fifty-seven Books and Pamphlets, a great number of them not mentioned in the three former Catalogues; with references after each title, for the more speedy finding a further Account of the said Discourses and their Authors in sundry Writers, and an Alphabetical List of the Writers on each side.” In 1736, he obtained, by the favour of bishop Reynolds, the prebendal stall of Marston St. Lawrence, in the cathedral church of Lincoln. In 1739, he was the editor of “Nineteen Letters of the truly reverend and learned Henry Hammond, D. D. (author of the Annotations on the New Testament, &c.) written to Mi*. Peter Stainnough and Dr. Nathaniel Angelo, many of them on curious subjects,” &c. These were printed from the originals, communicated by Mr. Robert Marsden, archdeacon of Nottingham, and Mr. John Worthington. The next year, 1740, produced two volumes in quarto; one of them entitled “Memoirs of the life and actions of Oliver Cromwell, as delivered in three Panegyrics of him written in Latin; the first, as said, by Don Juan Roderiguez de Saa Meneses, Conde de Penguiao, the Portugal Ambassador; the second, as affirmed by a certain Jesuit, the lord ambassador’s Chaplain; yet both, it is thought, composed by Mr. John Milton (Latin Secretary to Oliver Cromwell), as was the third with an English version of each. The whole illustrated with a large Historical Preface many similar passages from the Paradise Lost, and other works of Mr. John Milton, and Notes from the best historians. To all which is added, a Collection of divers curious Historical Pieces relating to Cromwell, and a great number of other remarkable persons (after the manner of Desiderata Curiosa, vol. I. and II.)” The other, “New Memoirs of the Life and Poetical Works of Mr. John Milton; with, first, an Examination of Milton’s Style; and, secondly, Explanatory and Critical Notes on divers passages in Milton and Shakspeare, by the Editor. Thirdly, Baptistes; a sacred Dramatic Poem in Defence of Liberty, as written in Latin by Mr. George Buchanan, translated into English by Mr. John Milton, and first published in 1641, by order of the House of Commons. Fourthly, The Parallel) or archbishop Laud and cardinal Wolsey compared, a vision, by Milton. Fifthly, The Legend of sir Nicholas Throckmorton, knt. Chief Butler of England, who died of poison, anno 1570, an Historical Poem, by his nephew sir Thomas Throckmorton, knt. Sixth, Herod the Great, by the Editor. Seventh, The Resurrection, a Poem, in imitation of Milton, by a Friend. And eighth, a Discourse on the Harmony of the Spheres, by Milton; with Prefaces and Notes.” Of these his “Explanatory and Critical Notes on divers passages of Shakspeare” seem to prove that the mode of illustrating Shakspeare by extracts from contemporary writers, was not entirely reserved for the modern commentators on our illustrious bard, but had occurred to Mr. Peck. The worst circumstance respecting this volume is the portrait of Milton, engraved from a painting which Peck got from sir John Meres of KirkbyBeler in Leicestershire. He was not a little proud to possess this painting, which is certainly not genuine and what is worse, he appears to have known that it was not genuine. Having asked Vertue whether he thought it a picture of Milton, and Vertue peremptorily answering in the negative, Peck replied, “I'll have a scraping from it, however: and let posterity settle the difference.”

In 1681, king Charles, in consideration of the services of his father, the admiral, and of a debt due to him from the crown at his death, which that extravagant monarch had no other means of paying, granted to Penn a province in North America, lying on the West side of the Delaware, called the New Netherlands; but, on this occasion, denominated by the king, in respect to the grantee, Pennsylvania. Penn soon after published an account of the province, with the king’s patent, describing the country and its produce, and proposing easy terms of settlement to such as might be inclined to go thither. He also sent a letter to the native Indians, informing them of his desire to hold his possession, not only by the king’s grant, but with their consent and love, acknowledging the injustice which had been done them by Europeans, and assuring them of his peaceable intentions. He then drew up, in twenty-four articles, “The Fundamental Constitution of Pennsylvania;” and the following year he published the “Frame of Government of Pennsylvania.” This having all the attractions of a popular form, and promising unlimited freedom to all religious sects, and, what was most of all agreeable to them, an emancipation from the expences of an established religion, many single persons, and some families, went to the new province. They soon began to clear and improve their lands, and to build a city, which Penn, keeping in view the principle of brotherly love, which is the strength of civil society, named Philadelphia. Commissioners were also appointed to treat with the Indians; and, in: 1682, he visited his newly-acquired territory. At this time he passed about two years in the province, adjusting its interior concerns, and establishing a friendly correspondence with his neighbours; but found it, at the same time, necessary to vindicate himself, in a spirited letter, from the accusation of ambition and the desire of wealth. The following year, 1683, he gave a more full description of Pennsylvania, in “A Letter addressed to the Committee of the Free Society of Traders to that province, residing in London.” He mentions, that two general assemblies had been held, and with such concord and dispatch, that they sat but three weeks, and at least seventy laws were passed, without one dissent in any material point. He also informs the traders, that the assembly had presented him with an impost on certain goods imported and exported; which impost, after his acknowledgments of their affection, he had freely remitted. He also says, after mentioning the establishment of courts of justice, that to prevent law-suits, three peace-makers had been chosen by every county-court, in the nature of common arbitrators. Before he left the province, he addressed an epistle of caution to his friends of the same religious persuasion settled in it; reminding them of the conspicuous station in which they were then placed; being transplanted from oppression, not only to liberty, but to power; and beseeching them to improve the opportunity which God had now put into their hands. Having thus settled his infant colony, he returned to his wife and family in England in 1684. Not many months after the return of Penn from his colony, Charles II. died, and the respect which James II. bore to the late admiral, who had recommended his son to his care, together with that monarch’s personal acquaintance with Penn himself, procured for him a free access at court. He therefore made use of the opportunity, thus afforded him, of soliciting relief for his persecuted friends, the Quakers, fifteen hundred of whom remained prisoners at the decease of Charles II. All this was meritorious; but the rest of Penn’s conduct seems not quite consistent. The nation, at this time, was justly alarmed, as well knowing the king’s inclination to popery; but Penn’s biographers tell us, that he had no such fears. He had long been intimate with the king, and had given credit to the protestations which James had repeatedly made, of his intention to establish liberty of conscience. On his accession, therefore, Penn took lodgings at Kensington; and his ready and frequent reception at court, drew on him the suspicion of being himself a Papist. Burnet, as was hinted before, so far leaned to this opinion, as to mention it in his history, and to declare that Penn was intimate with Petre the Jesuit, and employed by James II. in Holland, in 1686. Burnet also adds the following description of Penn’s character: “He was a talking vain man, who had long been in the king’s favour. He had such an opinion of his own faculty of persuading, that he thought none could stand before it, though he was singular in that opinion; for he had a tedious luscious way, that was not apt to overcome a man’s reason, though it might tire his patience.” Burnet, therefore, was evidently no friend to Penn. But much of this tediousness and egotism may be proved from Penn’s works. Tiilotson had the same suspicions as Burnet; and having mentioned them publicly, Penn, by letter, inquired of him, if he had really spread the report of his being a Papist? In this letter Penn has these words, among others: “I abhor two principles in religion, and pity them that own them: obedience upon authority, without conviction; and, destroying them that differ from me for God’s sake.” Tiilotson, in reply, mentions the ground of his suspicion; namely, that he had heard of Penn’s corresponding with some persons at Rome, and particularly with Jesuits; but professes his particular esteem of Penn’s parts and temper, and says not a word of his intimacy with Petre, who was in England which, had it subsisted, as both were public men at court, Tiilotson must have known In reply, Penn. declared that he held no correspondence with any Jesuit, priest, or regular, in the world, of the Romish communion, and even that he knew not one any where; declaring himself to be a Christian whose creed was the Scripture. In conclusion, Tiilotson declared himself fully satisfied, and, as in that case he had promised, he heartily begs pardon of Penn. The correspondence may be seen at length in Penn’s Works*. In this year, 1686, he published “A Persuasive to Moderation to Dissenting Christians, &c. humbly submitted to the king and his great council;” soon

, 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.

The catalogue of the works of Petau affords an uncommon proof of diligence; for we are assured, that besides the labour of composing, compiling, &c. he transcribed every thing with his own hand for the press, and employed no amanuensis or reader to assist him. Among his works are: 1. “Synesii Dio, vel de ipsius vitae institute,” mentioned already as published in Morel’s edition of St. Chrysostom. 2. “Panegyricus Ludovico XIII. Francix et Navarrx regi, &c. in natalem diem,” &c. 1610, 12mo. 3. “De laudibus Henrici magni carmen,” &c. 1&10, 4. “Oratio de laudibus Henrici magni,” Rheims, 1611, 4to. 5. “Synesii Opera,” Paris, 1612 1633, 3 vols. folio. 6. “Julian! imperatoris orationes tres panrgyricaD,” Flexise (La Fieche), 1613, 8vo. 7. “Themistii Orationes septemdecim. Gr. Lat.” ibid. 1613, 8vo. 8. “Tragce iia, Carthaginienses,” ibid. 1614, 8vo, a tragedy in the manner of Seneca, which it was then the fashion to imitate. 9. “Pompa regia Ludovici XIII” &c. a collection of the complimentary verses on the royal visit to La Fieche, mentioned before, 1614, 4to. 10 “Nicephori Breviariuin Historicum,” Gr. et Lat.“Paris, 1616, 8vo. 11.” Themistii, cognomento Suadae, orationes novemdecim, Gr et Lat.“ibid. 1618, 4to. 12.” Soteria ad S. Genov-fam,“ibid. 1619, 4to, his votive poem to St. Genevieve. 13. Another, in praise of the same saint,” Panegyricus in S Genevefam,“ibid. 1619, 4to. 14.” D. Petavii Orationes,“ibid. 1620, 1622, 1624, 8vo. 15.” D. Petavii Opera Poetica,“ibid. 1621, 8vo, reprinted at least three times. 16.” Office de S. Genevieve,“ibid. 1621, 16mo. 17. Epiphanii Opera omnia,” ibid. 1622, 2 vols. folio, reprinted at Cologn 1682. In April following the publication of this work, Salmasius took occasion to attack Petau, in his edition of the “Pallio” of Tertullian, and certainly not in very respectful language. Petau’s biographer says he ought to have taken no notice of such an attack, as in that case his silence would have completely disconcerted Salmasius, a man who could not exist without a quarrel with some contemporary; or, at all events, Petau should have been content with a short answer to such an opponent. Perhaps Petau might have been pf this opinion, if he had not considered that Salmasius was a Protestant, and regarded by Protestants as the man who would one day supply the loss of Joseph Scaliger; and he was not therefore sorry to have this opportunity, not only to defend himself against Salmasius, but to attack him in his turn. He published, accordingly, 18. “Animadversionum liber,” under the fictitious name of Antonius Kerkoetius Aremoricus, and die fictitious place of “Rhedonis apud Yvonem Halecium,” i.e. “Parisiis, apud Sebast. Cramoisy,” 1622, 8vo. This brought on an angry controversy, in which Salmasius certainly had some advantages, from his superior knowledge of the manner of handling the weapons of controversy; and perhaps we may be permitted to say, from his having the, better cause to support. Petau’s pamphlets, on this casion, were entitled “Mastigophores,” and consisted of three, and a supplement, published in 162:5 and 1624. But we hasten to his more important chronological works, uhich, of all others, preserve his memory in our times: 19. “Opus de doctrina Temporum,” Paris, 1627, 2 vols. folio, reprinted, with additions from his own copy, Amst. 170:3, folio. 20. “Uranologion, sive systema variorum authorum, qui de sphaera ac sideribus, eorumque motibus Grasce commentati sunt,” ibid. 163O, folio,“intended as a supplement to his” Doctrina temporum“to which an additional volume was published, with dissertations from the Mss. of Petau and Sirmond, in 1703, folio. 21.” Tabulue Chronologicae Regum, Dynastarum, Urbium, &c. a mundo coridito, &c. &c.“ibid. 1628, on large sheets, and often reprinted: the best edition is that of Vesel, 1702. 22.” Rationarium Temporum,“ibid. 1633, 12mo. the best known and most useful of all his works, and long the standard book in all seminaries and private libraries, for chronology and history. It was consequently often reprinted, improved, and enlarged, not only by the author, but by various other editors. There are two editions, printed at Leyden in 1724 and 1745, 2 vols. 8vo, which are said to be the best. Besides these, and many other works of inferior importance enumerated by his biographer, Petau published a considerable number of theological pieces, which have sunk into oblivion, except perhaps his” Theologica dogmata,“Paris, 1G44, 5 vols. folio; reprinted more correctly at Antwerp, 1700, 3 vols. folio. Of this work, Bayle has observed, that Petavius did the Socinians great service, though unawares, and against his intentions and quotes the following passage from the” Lettres Choisies“of Mr. Simon” If there be any thing to censure in Petavius’s works, it is chiefly in the second tome of his “Dogmata Theologica,” in which he seems to favour the Arians. It is true, that he softened those passages in his preface; but as the body of the work continues entire, and the preface, which is an excellent piece, came afterwards, it has not entirely prevented the harm which that book is like to do at this time, when the new Unitarians boast, that father Petavius declared for them.“Baylo thinks he has resolved this, by informing us that Petavius’s original design, in the second volume of his” Dogmata Theologica,“was, to represent ingenuously the doctrine of the three first centuries. Having no particular system to defend, he did not disguise the opinions of the fathers; but acknowledged that some of them entertained false and absurd notions concerning the Trinity. All this, however, either from fear, or upon better consideration, he retracted, and published a” Preface,“in which he laboured solely to asseYt the orthodoxy of the fathers. The” Dogmata Theologica of Petavius,“says Gibbon,” is a work of incredible labour and compass: the volumes which relate solely to the incarnation (two folios of 837 pages) are divided into sixteen books: the first of history, the remainder of controversy and doctrine.“” The Jesuit’s learning,“adds our infidel historian,” is copious and correct: his Latinity is pure, his method clear, his argument profound and well connected: but he is the slave of the fathers, the scourge of heretics, and the enemy of truth and candour, as often as they are inimical to the Catholic cause."

"I remember there was a great difference between him and sir (Hierom Sankey), one of Oliver’s knights, about 1660. They printed one against the other. * The knight had been a soldier, and challenged sir William to fight with him. Sir William is extremely short-sighted, and being the cballengee it belonged to him to nominate place and weapon. He nominates for the. place a dark cellar, and the weapon to be a great carpenter’s axe. This turned the knight’s challenge into ridicule, and it came to nought Sir William can be an excellent droll, if he has a mind to it, and will preach extempore incomparably, either in the presbyterian way, independent, capucin friar, or Jesuit.

, a learned Jesuit, born at Avignon in 1692, where he died some little time after 1770, was for a long time professor of physics and hydrography at Marseilles. His works and translations on these and similar subjects are very numerous: 1. “Elemens du Pilotages,” 1737, 12mo. 2. A translation of Maclaurin’s Fluxions, 1749, 2 vols. 4to. 3. “Pratique du pilotage,” 1749, 8vo. 4. “Theory and practice of gauging,” 8vo. 5. “Maclaurin’s Algebra translated,” 1750, 8vo. He translated also the Course of Experimental Philosophy by Desaguliers, Dyche’s Dictionary of Arts and Sciences, which was supplanted by Prevot’s “Manuel Lexique,” Ward’s Young Mathematician’s Guide, and Smith’s Optics. From the German he translated Baker’s Treatise of the Microscope, 1754. His ideas and language were clear, and he was esteemed for the mildness and agreeableness of his character, as well as for his talents.

It is remarkable, that no writer of antiquity has made any mention of this author; for it is generally supposed, that the Phcedrus mentioned by Martial is not the same. Seneca evidently knew nothing of him; otherwise he never could have laid it down, as he does, for matter of fact, that the Romans had not attempted fables and Esopean compositions: “Fabellas et ^sopeos logos, intentatum Romanis ingeniis opus.” This may account for the obscurity in which the name and reputation of Quintus Curtius lay buried for so many years; which was likewise the case with Velleius Paterculus and Manilius. Even Isaac Casaubon, with all his learning, did not know there was a Phaedrus among the ancients, till Peter Pithou, or Pithceus, published his “Fables.” c It is by your letter,“says Casaubon,” that I first came to be acquainted with Phaedrus, Augustus’s freedman, for that name was quite unknown to me before; and I never read any thing either of the man or of his works, or, if I did, I do not remember it.“This letter of Casaubon was written in 1596, at which time Pithceus published the” Fables of Phoedrus," at Troyes. He sent a copy of them to father Sirmond, who was then at Rome; and this Jesuit shewed it to the learned men in that city, who judged it, at first, a supposititious work; but, upon carefully examining, altered their opinion, and thought they could observe in it the characteristical marks of the Augustan age.

, a learned Jesuit, was born at Luxemburg, in the vicinity of St. Hubert’s, in the Ardennes, in 1575. He entered the society of the Jesuits at the age of twenty-one: and besides his other accomplishments, was distinguished for his knowledge of scriptural history and chronology. After taking the degree of doctor of divinity, he was employed, according to the usual practice of his order, in teaching philosophy, scholastic divinity, and biblical literature, in the universities of Gratz, Vienna, and Prague. He died at Ratisbon in 1636, about the age of 6 I, leaving, among other works of inferior importance, 1. “Chronologica Synopsis sacrorum Temporum,” 1624. 2. “Manuale Chronologicum veteris Testamenti,” 1635. 3. “Chronologic Veteris Testament! accuratum Examen,” 1637, &c.

Having a good estate of his own, and being generous, as most men of genius are, he would never take any thing for his pieces. He drew them commonly over a bottle, which he loved so well, that he spent great part of his hours of pleasure in a tavern. This was the occasion that some of his best pieces, especially such as are as large as the life, are to be found in those houses; particularly at the Mitre Tavern, in Stocks-market, where there was a room called the Amsterdam, adorned with his pictures in black and white. The room took its name from his pieces; which, representing a Jesuit, a Quaker preaching, and other preachers of most sects, was called the Amsterdam; as containing an image of almost as many religions as are professed in that free city. He drew also other pieces of humour for a Mr. Shepheard, a vintner, at the Bell, in Westminster, which Mr. Holmes, of the Mitre, purchased, to make his collection of this master’s pieces the more complete; and the benefit of shewing them was not a little advantageous to his house. Piper drew also a piece, representing a constable with his myrmidons, in very natural and ludicrous postures. He seldom designed after the life, and neglected colouring: yet he sometimes, though very rarely, coloured some of his pieces, and is said not to have been very unsuccessful in it. He was a great admirer and imitator of Augustine Caracci, Rembrandt, and Heemskirk’s manner of design, and was always in raptures when he spoke of Titian’s colouring: for, notwithstanding he never had application enough to make himself a master of that part of his art, he admired it in those that were so, especially the Italians. He drew the pictures of several of his friends in black and white; and maintained a character of truth, which shewed, that if he had bestowed time to perfect himself in colouring, he would have rivalled the best of our portrait-painters. Towards the latter end of his life, having impaired his fortune, he sometimes took money. He drew some designs for Mr. Isaac Becket, who copied them in mezzothto. Those draughts were generally done at a tavern; and, whenever he pleased, he could draw enough in half an hour to furnish a week’s work for Becket .

, a Jesuit, most known for his “Pantheum mythicum,” of which his French biographers assert that an “Englishman, named Tooke, gave a translation, prefixing his own name, without that of the author” and this book has gone through a vast number of editions. He died at Lyons, in 1673, at an advanced age. He had been employed as a teacher of youth in that city, and most of his works are formed for the use of students. They consist of, a large dictionary, since superseded by that of Joubert; a small one in 12mo, entitled “Flos Latinitatis;” “Indiculus universalis,” a kind of nomenclator colloquies; a treatise on particles and another on the funerals of the ancients with a work on rhetoric. Pomey was well versed in the Latin authors, but his publications would have been more valuable had he been more attentive to method and exactness.

, a zealous and learned Jesuit, was born in 1675, at Vendees, near Caen, and after pursuing his theological studies at Paris, in 1708, he was nominated to the chair of rhetoric in the college of Louis le Grand, which he filled with great diligence, success, and reputation, for thirty-three years, and formed many pupils that did honour to the instructions of their master. He died in 1741, at the age of sixty-six. His writings are numerous, chiefly in the Latin language there are two “Collections of Harangues,” published in 1735 and 1747 also six Latin tragedies and five Latin comedies. He was also author of several fugitive pieces in prose and verse. He had a brother, Charles Gabriel, who died in 1770, at the age of 85, a considerable writer, but known principally for a work entitled “Nouvelles Liieraires de Caen,” in 3 vols. 8vo, being a collection of pieces in prose and verse, written by the academicians of that city, and also for “Forty-four Dissertations on different subjects,” read before the academy of Caen, of which he was a member more than thirty years.

, a learned Jesuit, was born at Mantua in 1534, of a good but decayed family. He was educated principally at Rome, and made such progress in learning, that the cardinal Hercules de Gonzaga made him his secretary, and intrusted him with the education of Francis and Scipio de Gonzaga, his nephews. After studying divinity at Padua, he was admitted into the society of Jesuits in 1559. As a preacher, he had distinguished success, both in Italy and France; and having a very uncommon talent both for languages and for negociation, he was employed by pope Gregory XIII. in important embassies to Poland, Sweden, Germany, and other parts of Europe. When he returned to Rome, he laboured to effect a reconciliation between Henry IV“. of France and the court of Rome. This, however, displeased the Spanish court, by whom he was compelled to leave that city. He died at Ferrara, Feb. 26, 1611, being then seventy-eight years old. Possevin, though so deeply skilled in politics and knowledge of mankind, was a man of profound erudition and exemplary piety. The most important of his works are, 1.” Bibliotheca selecta, de ratione studiorum,“published at Rome in 1593, folio, and reprinted at Venice in 1607, in 2 vols. folio, with many augmentations. This work was intended as a general introduction to knowledge; at once to facilitate the approach to it, and to serve as a substitute for many books, the perusal of which the author considered as dangerous for young minds. Tt treats distinctly of every science, with great extent of learning, but not always with sufficient correctness. 2.” Apparatus sacer,“Cologne, 1607, 2 vols. folio. The intention of this book was to give a general knowledge of the commentators on the Scriptures, and other theological writers. Though the catalogues it contains were from the first imperfect and ill-digested, it was much circulated, as the best book of the time, and it contains notices of above six thousand authors. It is now become almost entirely useless. 3.” Moscovia," 1587, folio; a description of Russia, the fruit of some of his travels. 4. Some controversial and other theological books. 5. Some smaller works, written and published in Italian. Possevin’s Life was published by father Dorigny at Paris, 1712, 12mo.

, nephew to the preceding, was born also within the barony of Kendal in Westmorland, about 1591, and became clerk of Queen’s college, Oxford, in the beginning of 1606. On April 30, 1610, he took the degree of B.A.and July 8, 1613, that of M.A.; and the same year was chosen chaplain of the college, and afterwards fellow of it. He was then a great admirer of Dr. Henry Airay, provost of that college, some of whose works he published, and who was a zealous puritan, and a lecturer at Abingdon in Berks, where he was much resorted to for his preaching. 'On March the 9th, 1620, he took the degree of bachelor of divinity, and February 17, 1626-7, that of doctor, having succeeded his uncle Dr. Barnabas Potter in the provostship of his college on the 17th of June, 1626. “Soon after,” says Mr. Wood, “when Dr. Laud became a rising favourite at court, he, after a great deal of seeking, was made his creature, and therefore by the precise party he was esteemed an Arminian.” On March the 15th, 1628, he preached a Sermon on John xxi. 17. at the consecration of his uncle to the bishopric of Carlisle at Ely House in Hoiborn which was printed at London, 1629, in 8vo, and involved him in a short controversy with Mr. Vicars, a friend of his, who blamed him for a leaning towards Arminianism. In 1633 he published his “Answer to a late Popish Pamphlet, entitled, Charity mistaken.” The cause was this A Jesuit who went by the name of Edward Knott, but whose true name was Matthias Wilson, had published in 1630, a little book in 8vo, called “Charity mistaken, with the want whereof Catholicks are unjustly charged, for affirming, as they do with grief, that Protestancy un repented destroies Salvation.” Dr. Potter published an answer to this at Oxford, 1633, in 8vo, with this title: “Want of Charitie justly charged on all such Romanists as dare (without truth or modesty) affirme, that Protestancie destroy eth Salvation; or, an Answer to a late Popish pamphlet, intituled, Charity mistaken, &c.” The second edition revised and enlarged, was printed at London, 1634, in 8vo. Prynne observes, that bishop Laud, having perused the first edition, caused some things to be omitted in the second. It is dedicated to King Charles I. and in the dedication Dr. Potter observes, that it was “undertaken in obedience to his majesty’s particular commandment.”

Louis XIII. and de Noyers, minister of state and superintendant of the buildings, wrote to him at Rome to oblige him to return to France to which he consented with great reluctance. He had a pension assigned him, and a lodging ready furnished at the Thuilleries. He drew the picture o “The Lord’s Supper,” for the chapel of the castle of St. Germain, and that which is in the Jesuit’s noviciate at Paris. He began “The Labours of Hercules,” in the gallery of the Louvre; but Vouet’s school railing at him and his works, put him out of humour with his own country. He was also weary of the tumultuous way of living at Paris, which never agreed with him. For these reasons he secretly resolved to return to Rome, pretending he went to settle his domestic affairs and fetch his wife; but when he was there, whether he found himself in his proper situation, or was quite put off from any thought of returning to by tae deaths of Richelieu and the king, which happened about that time, he never afterwards left Italy. He continued working on his easel-pieces, and sent them from Rome to Paris the French buying them very eagerly, whenever they could be obtained, and valuing his productions as much as Raphael’s.

, in Latin Possinus, a learned Jesuit, of Narbonne, in the 17th century, resided a considerable time at Rome, where he was much esteemed by Christina, queen of Sweden, cardinal Barberini, and several other illustrious persons. He understood Greek well, had very carefully studied the fathers, and has left translations of a great number of Greek authors, with notes a “Catena of the Greek Fathers on St. Mark,” Rome, 1673, fol. and other works. He died 1686, aged 77.

At the age of sixteen, when he was in Germany, he hit upon the wild project of passing for a Formosan. He recollected, that he had heard the Jesuits speak much of China and Japan; and was rash enough to think, that what he wanted of a right knowledge, he might make up by the strength of a pregnant invention, which here, it must be confessed, found ample scope for employment. He set himself to form a new character and language, a grammar, a division of the year into twenty months, a new religion, and whatever else was necessary to support the deceit. His alphabet was written from right to left like the Oriental tongues and he soon inured his hand to write it with great readiness. He now thought himself sufficiently prepared to pass for a Japanese converted to Christianity he altered his Avignon certificate as artfully as he could re-assumed his old pilgrim’s habit, and began his tour, though with a heavy heart, to the Low Countries. Under the notion of a Japanese converted by some Jesuit missionaries, and brought to Avignon to be instructed by them, as well as to avoid the dreadful punishments inflicted on converts by the emperor of Japan, he travelled several hundred leagues, with an appearance, however, so dismal and shabby, as to exceed even the common beggars.

, a learned Jesuit, was born at Inicbenhen, in the Tyrol, in 1561. He was educated among, and joined the society of the Jesuits in his twentieth year. After having, through a long life, borne the reputation of a man of piety and erudition, and an able teacher, he died December 22, 1634, in the seventy-fourth year of his age. He was author or editor of various works connected with his profession, and of some of classical criticism. Among these are the “Alexandrian Chronicle,” 1615, 4to “Bavaria Sancta,” Monac. 1615—27, 3 vols. folio, with plates bySadeler; “Bavaria Pia,” ibid, 1628, folio, with plates by the same an excellent edition of “Martial,” Mentz, 1627, folio, and another of “Quintus Curtius.”

In April 1589, he accompanied don Antonio, the expelled king of Portugal, then in London, to his dominions, when an armament was sent to restore him and for his conduct on this occasion, was honoured by the queen with a gold chain. On his return to England, the same year, he touched upon Ireland, where he visited Spenser the poet, whom he brought to England, introduced into the queen’s favour, and encouraged by his own patronage, himself being no inconsiderable poet. Spenser has described the circumstances of sir Walter’s visit to him in a pastoral, which about two years after he dedicated to him, and entitled <: Colin Clout’s come home again.“In 1592 he was appointed general of an expedition against the Spaniards at Panama. Soon after this we find him again in the House of Commons, where he made a distinguished figure, as appears from several of his printed speeches. In the mean time, he was no great favourite with the people, and somewhat obnoxious to the clergy, not only on account of his principles, which were not thought very orthodox, but because he possessed some lands which had been taken from the church. His enemies, knowing this, ventured to attack him; and, in 1593, he was aspersed with atheism, in a libel agairfst several ministers of state, printed at Lyons with this title:” Elizabeths Reginse Angliae Edictum, promulgatum Londini, Nov. 29, 1591; et Andr. Philopatris ad idem responsio.“In this piece the writer, who was the Jesuit Parsons, inveighs against sir Walter Ralegh’s” School of Atheism“insinuating, that he was not content with being a disciple, but had set up for a doctor in his faculty. Osborn accounts for this aspersion thus:” Ralegh,“says he,” was the first, as I have heard, who ventured to tack about, and sail aloof from the beaten track of the schools; and who, upon the discovery of so apparent an error as a: torrid zone, intended to proceed in an inquisition after more solid truths till the mediation of some, whose livelihood lay in hammering shrines for this superannuated study, possessed queen Elizabeth, that such a doctrine was against God no less than her father’s honour, whose faith, if he owned any, was grounded upon school-divinity. Whereupon she chid him, who was, by his own confession, ever after branded with the title of Atheist, though a known asserter of God and providence." That he was such an assert er, has been universally allowed yet Wood not only adopts the unfavourable opinion of his principles, but pretends to tell us from whom he imbibed them.

His works may be divided into classes, according to Oldys’s arrangement, 1. “Poetical: including his poems on Gascoigne’s Steel-Glass; The Excuse; The silent Lover; the Answer to Marloe’s Pastoral; with his poems of Cynthia, and two more on Spenser’s Fairy-Queen; The Lover’s Maze; a Farewei to Court; The Advice; which last three are printed in an old” Collection of several ingenious Poems and Songs by the wits of the age,“1660, in 8vo; another little poem, printed in the London Magazine for August 1734; several in the Ashmolean library at Oxford, namely,” Erroris Responsio,“and his” Answer, to the Lie,“&c. three pieces written just before his death, viz. his Pilgrim; his” Epigram in allusion to the Snuff' of a Candle,“and his Epitaph, printed in his” Remains.“There is likewise ascribed to him a satirical Elegy upon the death of the lord treasurer Cecil, earl of Salisbury, printed by Osborne in his Memoirs of king James, and said to be our author’s by Shirley in his Life of Ralegh, p. 179. Of his poems, a beautiful and correct, but limited edition, has lately been published by sir E. JBrydges, with a memoir of his life, written with the taste and feeling which distinguish all the productions of that gentleman’s pen. 2. Epistolary: viz. Letters, eight-and-twenty of which Mr. Oldys tells us he has seen in print and manuscript. 3. Military: these discourses relate either to the defence of England in particular, or contain general arguments and examples of the causes of war among mankind. On the former subject he seems to have drawn up several remonstrances, which have but sparingly and slowly come to light. However, as he had a principal hand in the determinations of the council of war for arming the nation when it was under immediate apprehensions of the Spanish invasion, there is reason to believe that he was the author of a treatise concerning” Notes of Direction“for such” Defence of the Kingdom,“written three years before that invasion. To this treatise was also joined a cc Direction for the best and most orderly retreat of an army, whether in campaign or straits.” And these were then presented in manuscript to the privy-council. One advice is, that since frontier forces are unlikely to prevent an enemy from landing, if they should land through the deficiency or absence of our shipping (for this is the force which Ralegh was ever for having first used against such foreign invasions) it were better by driving or clearing the country of provisions, and temporizing, to endeavour at growing stronger, and rendering the enemy weaker, than to hazard all by a confused and disorderly descent of the populace to oppose the first landing, as their custom was formerly. But this was one of the chief points, which a little before the approach of the Spanish armada was opposed by Thomas Digges, esq. muster-master-general of the queen’s forces in the Low Countries, in a “Discourse of the best order for repulsing a foreign Force,” &c. which he then published. This occasioned an Answer, which having been found in an old manuscript copy among others of sir Walter Ralegh’s discourses, and several circumstances agreeing with the orders in the council of war, as well as some passages in his “History of the World,” and his other writings, it was published by Nathaniel Booth, of Gray’s Inn, esq. at London, 1734, in 8vo, under this title: “A Military Discourse, whether it be better for England to give an invader present battle, or to temporize and defer the same,” &c. But Ralegh’s opinion upon this subject is more fully given in his Discourses of the original and fundamental cause of natural and necessary, arbitrary and customary, holy and civil wars; which, though published several years after his death, have sufficient marks of authenticity. 4. Maritimal: viz. his “Discourse of the invention of shipping,” &c. printed among his essays in 1650, in 8vo; his “Observations and Notes concerning the Royal Navy and Sea-service,” dedicated to prince Henry, printed likewise among his essays; his Letter to that prince concerning the model of a ship, printed among his Remains; his “Report of the truth of the Fight about the isles of Azores,” printed in 1591, in 4to, and reprinted by Hakluyt, vol. It.; his Relation of the Action at Cadiz, already mentioned; and his “Memorial touching Dover Port,” printed in a pamphlet, entitled “An Essay on ways and means to maintain the Honour and Safety of England,” published by sir Henry Sheers in 1701, in 4to. Sir Walter, in the introduction to his “Observations and Notes concerningthe Royal Navy and Sea-service,” men* tions a “Discourse of a maritimal voyage, with the passages and incidents therein,” which he bad formerly written to prince Henry; and in his “History of the World” he takes notice of another treatise, written to the same prince, “Of the art of War by Sea;” “a subject to my knowledge,” says he, “never handled by any man, ancient or modern; but God has spared me the labour of finishing it, by the loss of that brave prince; of which, like an eclipse of the sun, we shall find the effects hereafter.” 5. Geographical; viz. several discourses and papers of his concerning the discovery, planting, and settlement of Virginia, which were formerly in the hands of sir Francis Walsingham “A treatise of the West Indies;” “Considerations on the Voyage for Guiana,” a manuscript containing leaves in 4to, in the library of sir Hans Sloane, bart. and now in the British Museum “Discovery of the large, rich, and beautiful empire of Guiana,” pqblished by himself, and mentioned above. His “Journal of his second Voyage to Guiana,” which remains still in manuscript; and his “Apology” for the said voyage. 6. Political viz. “The Seat of Government,” shewing it to be upheld by the two great pillars of civil justice and martial policy; “Observations concerning the causes of the magnificency and o'pulency;” “The Prince; or Maxims of State,” printed at London, 1642, in 4to. Wood says that it is the same with “Aphorisms of State,” published by John Milton at London, in 1661, in 8vo. “The Cabinet-Council, containing the chief arts of Empire, and mysteries of State discabineted,” &c. published by John Milton, esq. London, 1658, 8vo. In the second edition at London, 1692, 8vo, it is entitled “The Arts of Empire and mysteries of State discabineted,” &c. “The Spaniard’s Cruelties to the English in Havanria” his “Consultation about the Peace with Spain” and our protecting the Netherlands, in manuscript. “The present state of Spain, with a most accurate account of his catholic majesty’s power and rights also the names and worth of the most considerable persons in that kingdom,” in manuscript; which seems to be a different piece from “The present state of Things, as they now stand between the three kingdoms, France, England, and Spain,” also in manuscript; “A Discourse on the Match propounded by the Savoyan between the lady Elizabeth and the prince of Piedmont,” and another on that “between, prince Henry of England and a daughter of Savoy,” both in manuscript “A Dialogue between a Jesuit and a i\ecusarit shewing how claugv rous their principles are to Christian Princes,” published by Philip Ralegh, esq. among jour author’s genuine Remains, at the end of an Abridgment of his History of the World, London, 1700, in 8vo; “A Dialogue between a counsellor of state and a justice of peace,” better known in the printed copies by the title of the “Prerogative of Parliaments,” dedicated to king James, and printed at Midelburge, 1628, in 4to, and reprinted in 1643 in 4to A “Discourse of the words Law and Right,” jn manuscript in the, Ashmolean library “Observations touching Trade and Commerce with the Hollander and other nations, as it was presented to king James; wherein is prqve.d, that our sea and land commodities serve to enrich and strengthen other countries against our own” printed in 1653, in 12mo. But it is doubtful whether this tract was written by our author. 7. Philosophical viz. “A treatise of the Soul” in manuscript in the Ashmolean library, His “Sceptic,” or Speculations printed among his Remains. “Instructions to his Son and Posterity,” 1632, in J2mo; and to this is subjoined “The dutiful Advice of a Joving Son to his aged Father:”. a treatise of “Mines, and the trial of Minerals;” and a “Collection of chymical and medicinal Receipts;” both which are in manuscript, 8. Jiistorical: viz. his “History of the World,” the best edition of which is that by Oldys, 1736, fol. with a life. Dr. Birch published a collection of his “Miscellaneous Works,” including most of the above, 1748, in 2 vols. 8vo. Mr. Cayley has lately published a very elaborate life of sir Walter, which includes every information as yet procurable, respecting this very extraordinary and unfortunate man.

, a French Jesuit, and an able classical scholar, was born at Tours, in 1621, and entered into the society in 1639. He taught polite literature for nine years, and published various works both on that subject and on religion, which made him say to the abbe de la Chambre that he served God and the world by turns. To Latin he was particularly partial, and wrote with great facility and elegance in that language, both in prose and verse. Of the latter, he exhibited many specimens which were unrivalled in his time, particularly his “Hortorum libri quatuor;” a work, which has been much admired and applauded. It was first printed at Paris, in 1665, and afterwards re-printed with alterations and corrections by the author. In 1780, Brotier edited an edition at the Barbou press. An English version of it was published at London, in 1673, 8vo, by the celebrated Evelyn; and again, in 1706, by Mr. James Gardiner of Jesus college, in Cambridge. All his Latin poems, consisting of odes, epitaphs, sacred eclogues, and these four books upon gardens, were collected and published at Paris, in 1681, in 2 vols. 12mo. In French, which he also wrote with elegance, he published several treatises on polite literature, at various times, which were printed collectively in 1684, 2 vols. 4to, Paris; and at Amsterdam, in 2 vols. 8vo, and translated into English by Basil Rennet and others, in 1705, in 2 vols. 8vo, under the title of “The Critical Works of Mons. llapin.” The first volume contains a comparison between Demosthenes and Cicero for eloquence, Homer and Virgil for poetry, Thucydides and Livy for history, Plato and Aristotle for philosophy: the second, reflections on eloquence, on Aristotle’s poetry, on history, on philosophy. Rapin’s general design in this work was, as he tells us himself, to restore good taste, which had been somewhat corrupted by a spirit of profound erudition, that had reigned in the preceding age: but, although there are many just observations in his work, it is not that on which it would be safe for a student to rely; nor is his preference of the Roman to the Greek writers to be justified. Some of his arguments on this part of his subject are childish.

Herbert ascribes some law publications to William Rastall, but doubtfully. He carried on the printing business from 1530 to 1534. When Justice Rastall he published “A collection (abridged) of the Statutes in force and use,” in 1557, often reprinted. It contains copies of statutes not elsewhere extant, and in some instances more complete transcripts of several acts than are commonly printed in the Statutes at large and it seems to be a republication and enlargement of the abridgment which was printed by his father in 1519. The other son, John, was commonly, but improperly called Mr. Justice Rastall, from having been a justice of the peace. Some works, in controversy with bishop Jewell, have been attributed to William Rastall, but were written by a John Rastall, no relation, as far as we know, of this family, who became a Jesuit, and died abroad in 1600.

, a celebrated Jesuit, was born in 1583, at Sospello, in the county of Nice. He resided almost wholly in France; and though his singular opinions, joined to a temper naturally morose and satirical, involved him in many disputes with his society, he would not quit it. He died at Lyons, October 31, 1663, aged eighty, and the Carmelites paid him funeral honours in all their convents on account of the book he had written on the Scapulary. A complete collection of his works was printed at Lyons; in 1665, 20 vols. fol. Tom. XX is not numbered so, but entitled “Apopompaeus,” 1669, and falsely marked Cracow; it contains those works which father Raynaud did not choose to own. They discover uncommon learning and extent of reading; but as almost all the subjects he has chosen are singular, and treated in a singular and extravagant manner, his books sold slowly at first, and Boissat, who printed them, was ruined, and died in an hospital. Most of his works had been published separately, and their author suffered the mortification of seeing some of them put into the Index. Two of the best and most remarkable among them are, “Erotema cle bonis et mails Libris,” i. e. Questions concerning good and bad books; and “Symbola Antoiiiana,” Rome, 1648, 8vo, relative to St. Anthony’s fire.

, a learned Spanish Jesuit, was born in Grenada about 1730. After a liberal education, in which he made great proficiency in philosophy and mathematics, and discovered much taste for the fine arts, he retired to Italy on the expulsion of his order. In 1782 he sent to the society opened in Madrid for the fine arts, a memoir which gained the first prize; and in 1788 he carried off the prize proposed by the academy of Seville. These two memoirs, which were printed in 1789, at Seville, met with the approbation of all the foreign literary journals. He had already obtained considerable fame on the continent from his elaborate work, printed at Seville in 1766, on the “Roman Antiquities in Spain,” and had contributed very much to Masdeu’s critical and literary history of Spain, printed in 1781, &c. But perhaps he is best known to artists and men of taste, by his “Saggi sul ristabilimento clelP antica arte de‘ Greci, e de’ Romani Pittori,” vol. I. Venice, 1784. The second edition of this elegant work was published in 2 vols. 8vo, at Parma, by Mr. Joseph Molini in 1787. The author’s object was, as the title indicates, to investigate and restore the ancient art of Grecian and Roman painting, and therefore in his first volume he gives a circumstantial account of encaustic painting as practised by the ancients, by which the lustre of their works is preserved to this day. He proves that they not only used the encaustic art in painting, but employed it in varnishing their statues, and even their utensils, ships, houses, &c. After descanting on the disadvantages that arise from painting in oil, he discloses the method of preparing the materials employed in encaustic painting, with the manner of using them; and substantiates this system by the opinions of many members of the Clementine academy of Bologne, and of several professors of the academies of Venice, Verona, Padua, &c. also of others who, beside himself, have tried them; particularly at Mantua, where under the patronage of the marquis Bianchi, many pictures were painted, of which Requeno gives an account. Artists, however, have not in general been very forward to adopt this plan, which, as the author explains it, differs very much from what has been proposed by Count de Caylus, Cochin, Bachelier, Muntz, and others. The abbe Requeno died at Venice in 1799.

, the most illustrious painter of the English school, was born at Plympton, in Devonshire, July 16, 1723. His ancestors on both sides were clergymen. His father had no adequate provision for the maintenance of his large family, but appears to have liberally encouraged his son’s early attempts in that art, of which he afterwards became so illustrious a professor. When but eight years of age, Joshua had made himself master of a treatise, entitled “The Jesuit’s Perspective,” and increased his love of the art still more, by studying Richardson’s “Treatise on Painting.” In his seventeenth year, he was placed as a pupil under his countryman, Mr. Hudson, whom, in consequence of some disagreement, he left in 1743, and removed to Devonshire for three years, during which, after some waste of time, which he ever lamented, he sat down seriously to the study and practice of his art. The first of his performances, which brought him into notice, was the portrait of captain Hamilton, father of the present marquis of Abercorn, painted in 1746. About this time he appears to have returned to London.

, a celebrated Spanish Jesuit, was born at Toledo, in 1527, and was enrolled by St. Ignatius among his favourite disciples in 1540, before the society of the Jesuits had received the papal sanction. In 1542 he studied at Paris, and afterwards at Padua, where he was sent to Palermo to teach rhetoric. After many,' and long travels for the propagation of the interests of the society in various parts of Europe, he died at Madrid, Oct. 1, 1611. One of his visits was with the duke of Feria to England, in 1558, and his inquiries here, or what he made subsequently, encouraged him to publish a treatise “On the English schism,” 1594, 8vo, in which, it is said, there is less rancour and acrimony than might have been expected, and some curious anecdotes respecting the personal character of queen Mary. He is, however, chiefly known for his Lives of various Saints and Jesuits, and as the founder of that biography of the Jesuits which Alegambe and others afterwards improved into a work of some importance. One of his principal lives, published separately, is that of the founder, St. Ignatius de Loyola. Of this work there have been several editions, the first in 1572, and the second with additions in 1587, in neither of which he ascribes any miracles to his master, and is so far from supposing any, that he enters into an inquiry, whence it could happen that so holy a man had not the gift of miracles bestowed upon him, and really assigns very sensible reasons. But notwithstanding all this, in an abridged edition of his life of Ignatius, published at Ipres in 1612, miracles are ascribed to Ignatius, and Ribadeneira is made to assign, as his reason for not inserting such accounts before, that though he heard of them in 1572, they were not sufficiently authenticated. Bishop Douglas, who is inclined to blame Ribadeneira for this insufficient apology, has omitted to notice that this Ipres edition of the life was published a year after Ribadeneira’s death, and therefore it is barely possible that the miracles, and all that is said about them, might have been supplied by some zealous brother of the order. His “Lives of the Saints” were translated into English, and published in 2 vols. 8vo.

, a celebrated Jesuit, was born Oct. 6, 1552, of a good family at Macerata. He went to the Indies, finished his theological studies at Goa, taught rhetoric there, and being in the mean time appointed missionary to China, learnt the language of that country, nor did he neglect mathematics, which he had studied at Rome under the learned Clavius. After many troubles and difficulties, he arrived at Pekin, where he was esteemed by the emperor, the mandarins, and all the learned, acquired great reputation, drew a map for the Chinese, and was permitted to preach the Christian religion. He purchased a house at Pekin, where he built a church, and died there, in 1610, aged fifty-eight, leaving some very curious memoirs respecting China, which father Frigualt has made use of in writing his history of that vast empire. Father d'Orleans, a Jesuit, who published a “Life of Ricci,” in 1693, 12mo, says, that this father drew up a short catechism for the Chinese, in which he introduced scarcely any but such points of morality and religion as are most conformable to Christianity. These words of father d‘Orleans, says L’Avocat, have furnished the enemies of the Jesuits, with abundant matter for critical reflections.

, an Irish prelate, was born at Carrington in Cheshire, about 1562, and was entered of Jesus college, Oxford, in 1576, where he took his degrees in arts, and continued some years in the university, teaching grammar chiefly. His first preferment in the church appears to have been to the living of Waterstock in Oxfordshire, in 1580, which he resigned in 158!. In 1583, he was admitted to that of South Wokingdon, which he resigned in 1590. He was also rector of St. Mary Magdalen, Bermondsey, and of Winwick in Lancashire. He was afterwards made archdeacon of Meath in Ireland, thence preferred to the deanery of St. Patrick’s, Dublin, and in 1612 to the bishopric of Killaloe. He died in 1632, and was buried in his cathedral. To this dry catalogue of preferments, we can only add generally that he was much respected for piety and learning; but there are no particulars of his life and progress from a state of comparative obscurity to the bishopric. As he was an eminent tutor, he might owe some of his preferments to the gratitude of his pupils. He published “A Letter concerning the News out of Ireland, and of the Spaniards landing, and the present state there,” Lond. 1601, 4to; and “Claim of antiquity in behalf of the Protestant Religion,” ibid. 1608, 4to; a tract written in controversy with Fitz Simon the Jesuit, whose answer is entitled “A catholic confutation of Mr. John Rider’s Claim of Antiquity, and a calming comfort against his caveat,” Roan, 1608, 8vo. To this was added a “Reply to Mr. Rider’s postscript, and a discovery of puritan partiality in his behalf.” But this prelate is most remembered on account of his dictionary, “A Dictionary, English and Latin, and Latin and English,” Oxon. 1589, 4to. This must have been at that time a work of great utility, although Fuller accuses him of borrowing from Thomasius. Wood says it was the first that had the English before the Latin, which is not correct, as this was the case in the “Promptorium parvulum,” printed by Pynson in 1499, and the “Ortus Vocabulorum,” by W. de Worde, in 1516 but it certainly was the first Latin Dictionary in which the English part was placed at the beginning of the book, before the Latin part.

At Boudry, accidentally meeting a Greek bishop, Archimandrite of Jerusalem, who was making a collection in Europe to repair the holy sepulchre, our adventurer was prevailed upon to accompany him as his secretary and interpreter and, in consequence, travelled, alms’-gathering, through Switzerland; harangued the senate of Berne, &c. but at Soleure, the French ambassador, the marquis de Bonac, having made him discover who he was, detained him in his service, without allowing him even to take leave of his “poor Archimandrite,” and sent him (as he desired) to Paris, to travel with the nephew of M. Goddard, a Swiss colonel in the French service. This fortnight’s journey was the happiest time of his life. In his ideas of the magnificence of Paris, Versailles, &c. he greatly mistook. He was also much flattered, and little served. Colonel Goddard’s proposals being very inadequate to his expectations, he was advised to decline accepting them. Hearing that his dear “Mama” had been gone two months to Savoy, Turin, or Switzerland, he determined to follow her; and, on the road, sent by the post a paper of satirical verses, to the old avaricious colonel, the only satire that he ever wrote. At Lyons he visited mademoiselle du Chatelet, a friend of madam de Warens; but whether that lady was gone to Savoy or Piedmont, she could not inform him. She urged him, however, to stay at Lyons, till she wrote and had an answer, an offer which he accepted, although his purse was almost exhausted, and he was often reduced to lie in the streets, yet without concern or apprehension, choosing rather to pay for bread than a lodging. At length, M. Rolichon, an Antonian, accidentally hearing him sing in the street a cantata of Batistin, employed him some days in copying music, fed him well, and gave him a crown, which, he owns, he little deserved, his transcripts were so incorrect and faulty. And, soon after, he heard news of “Mama,” who was at Chambery, and received money to enable him to join her. He found her constant and affectionate, ana 1 she immediately introduced him to the intendant, who had provided him the place of a secretary to the commissioners appointed by the king to make a general survey of the country, a place which, though not very lucrative, afforded him an honourable maintenance for the first time in his life. This happened in 1732, he being then near 21. He lodged with “Mama,” in whose affection, however, he had a formidable rival in her steward, Claude Anetj yet they all lived together on the best terms. The succeeding eight or nine years, viz. till 1741, when he set out for Paris, had few or no events. His taste for music made him resign his employment for that of teaching that science; and several of his young female scholars (all charming) he describes and introduces to his readers. To alienate him from other seducers, at length his “Mama” (he says) proposed to him being his mistress, and became so; yet sadness and sorrow embittered his delights, and, from the maternal light in which he had been accustomed to view this philosophical lady, who sinned, he adds, more through error than from passion, he deemed himself incestuous. And let it be remembered that she had a husband, and had had many other gallants. Such is his “good-hearted” heroine, the Aspasia of his Socrates, as he calls tier, and such was he. This is another of his “Confessions.” Thus madam de Warens, Rousseau, and Anet, lived together in the most perfect union, till a pleurisy deprived him of the latter. In consequence of the loss of this good manager, all her affairs were soon in the utmost disorder, though JohnJames succeeded to the stewardship, and though he pawned his own credit to support hers. Determining now to compose, and for that purpose, first to learn, music, he applied to the abbe Ulancnard, organist of the cathedral of Besanc,on. But, just as they were going to begin, he heard that his portmanteau, with all his cloaths, was seized at Rousses, a French custom-house on the borders of Switzerland, because he had accidentally, in a new waistcoat-pocket, a Jansenist parody of the first scene of Racine’s “Mithridates,” of which he had not read ten lines. This loss made him return to Chambery, totally disappointed, and resolved, in future, to attach himself solely to “Mama,” who, by degrees, reinstated his wardrobe. And still cotitin, ing to study Rameau, he succeeded, at last, in some compositions, which were much approved by good judges, and thus did not lose his scholars. From this aera he dates his connexion with his old friend Gauffeconrt, an amiable man. since dead, and M. d Conzie, a Savoyard gentleman, then living. The extra* ityatn-e of his mistr* ss, in spite of all his remonstrances, made? uim absent himself from her, which increased their ex pe ices, but at the same time procured him many respectable friends, whom he name.-. His uncle Bernard was now dead in Carolina, whither he went in oruer to build Charles-tow1, as na* his cousin, in the service of tue king of Prussia. His health at this time visibly, but unaccountably, declined. “The sword cut the scabbard.” Besides his disorderly passions, his illness was partly occasioned by the tury vv:tn union he studied chess, shutting hunself up, for that purpose, whole days and nights, till he looked like a corpse, and partly by his concern and anxiety for madam de Warens, who by her maternal care and attention saved his life. Being ordered by her to drink milk in the country, he prevailed on her to accompany him, and, aoout the end of the summer of 1736, they settled at Charmett- j s, near the gate of Chambery, but solitary and retired, in a house whose situation he describes with rapture. “Moments dear and regretted.” However, not being able to bear milk, having recourse to water, which almost killed him, and leaving off wine, he lost his appetite, and had a violent nervous affection, which, at the end of some weeks, left him with a beating of his arteries, and tingling in his ears, which have lasted from that time to the present, 30 years after; and, from being a good sleeper, he became sleepless, and constantly short-breathed. “This accident, which might have destroyed his body, only destroyed his passions, and produced a happy effect on his soul.” “Mama” too, he says, was religious; yet, though she believed in purgatory, she did not believe in hell. The summer passed amidst their garden, their pigeons, their cows, &c. theauiumn in their vintage and their fruit-gathering; and in the winter they returned, as from exile, to town. Not thinking that he should live till spring, he did not stir out, nor see any one but madam de Warens and M. Salomon, their physician, an honest man, and a great Cartesian, whose conversation was better than all his prescriptions. In short, John-James studied hard, recovered, went abroad, saw all his acquaintance again, and, to his great surprise and joy, beheld the buds of the spring, and went with his mistress again to Charmettes. There, being soon fatigued with digging in the garden, he divided his time between the pigeon-house (so taming those timid birds as to induce them to perch on his arms and head), bee-hives, and books of science, beginning with philosophy, and proceeding to elementary geometry, Latin (to him, who had no memory, the most difficult), history, geography, and astronomy. One night, as he was observing the stars in his garden, with a planisphere, a candle secured in a pai), a telescope, &c. dressed in a flapped hat, and a wadded pet-en-V air of “Mama’s,” he was taken by some peasants for a conjurer. In future, he observed without a light, and consulted his planisphere at home. The writings of Port-royal and of the Oratory had now made him half a Jansenist. But his confessor and another Jesuit set his mind at ease, and he had recourse to several ridiculous expedients to know whether he was in a state of salvation. In the mean time, their rural felicity continued, and, contrary to his advice, madam de Warens became by degrees a great farmer, of which he foresaw ruin must be the consequence.

, a voluminous French writer, was born at Laon, in Picardy, Aug. 26, 1686. His father and mother were of good families, both protestants, and sutrerers for their religion. His mother’s body was ordered to be drawn upon a hurdle, because she died in the protestant faith, and his father was condemned to be hanged for endeavouring to escape into Holland, but was saved at the intercession of the chancellor Voisin, who prevailed on the Jesuit La Chaise to obtain his pardon. His son was educated first at the college of Laon, and afterwards in that of Du Plessis at Paris, Having finished his philosophical studies, some family discontents, owing to the introduction of a step- mother, determined him to go to Holland, where he entered into the company of the French cadets attached to the regiment of guards belonging to the States-general. He served with reputation until after the battle of Malplaquet, when he returned to his studies, and married. In order to maintain himself and family, he commenced the business of teaching for fourteen or fifteen years at the Hague, and educated in that time above fifty young men of family, who afterwards rose to offices of distinction in the republic. This employment, however, he relinquished in 1723, in order to devote his time to the study of politics and history, and became editor or contributor to various literary and political journals, in which he was assisted by some Frenchmen of talents, who, like himself, had taken refuge in Holland. Political writers are not always safe, even in republics; and Rousset, in 1747, having written some pamphlets against the magistrates, and in favour of the prince of Orange, was arrested at Amsterdam, and confined for some weeks there or at the Hague; but when the prince was made Stadtholder, by the name of William IV. he not only released Rousset, but soon after conferred on him the title of counsellor extraordinary, and appointed him his historiographer. Returning now to Amsterdam, he plunged farther into politics by becoming one of the chiefs of the party known in that country by the name of Doelisten, from Doele, the name of a hotel where they assembled. This party obtained what they demanded, but the stadtholder wishing to unite all parties in the common cause, and the Doelisten having become obnoxious to the public, he dismissed Rousset, in 1749, from the places he had conferred on him, and forbid the publication of a work he had written against the French court. Rousset being at the same time informed that he was in danger of being taken up, went to Brussels, where his pen was his chief resource, and there he died in 1762.

, a learned Portuguese Jesuit, was born in 1530, at Conde, in the province of Douro, and entered the society in 1545. After the usual course of studies, he taught at Coimbra, Rome, and other places, and was considered as an excellent preacher and interpreter of the scriptures, on which last account he was employed, by pope Pius V. on a new edition of the Bible. He died at Arona, in the Milanese, Dec 30, 1596, in the sixty-sixth year of his age. His chief works are “Scholia in quatuor Evangelia,” Antwerp and Cologn, 1596, 4to; and “Notationes in totam s cram Scripturam,” &c. Antwerp, 1598, 4to reprinted, with other scholi or notes, by Mariana and Tirini. Dupin says, that of all the Commentaries upon the scriptures there is nothing more concise and useful than the notes of our author, whose sole object, he adds, is to give the literalest use in a few words and in an intelligible manner. De Sa was the author of another work, which, although a very small volume, is said to have employed him for forty years: it is entitled “Aphorismi Confessariorum,” printed first at Venice, 1595, 12mo, and afterwards frequently reprinted in various places. Dupin calls it a moral work it seems rather a set of rules for confessors in cases of conscience and Lavocat tells us it contains some dangerous positions respecting both morals and the authority of kings. It underwent so many corrections and emendations before the pope would license it, that it did not appea- until the year before the author died. The French translations of it have many castrations.

, a celebrated Jesuit, was born in 1570, in the diocese of Perugia. He was professor of rhetoric at Rome during several years, and secretary to his general, Vitelleschi, seven years. He died December 26, 1625, aged 55. His principal works are, “A Continuation of the History of the Jesuits* Society,” begun by Orlandino. Of this Sacchini wrote the 2d, 3d, 4th, and 5th parts or volumes, fol. 1620 1661. An addition to the fifth part was made by Jouvency, and the whole completed by Julius Cordara. Perfect copies are very rarely to be met with. Sacchini was also the author of a small book judiciously written and much esteemed, entitled “De ratione Libros cum profectu legendi,” 12mo, at the end of which is a discourse, “De vitanda Librorum moribus noxiorum lectione,” which father Sacchini delivered at Rome in his rhetorical school in 1603.

, a learned Jesuit of Avignon, where he was born in 1557, entered into that society in 1578, and became a noted tutor. He was afterwards made rector of the college of Besancon, and died at Paris Jan. 23, 1640, in the eighty-third year of his age. He wrote some pious tracts, but is principally known for his “Annals of the Old Testament,” published in 1618 24, b vols. folio. As this work appeared too voluminous for general use, M. de Sponde, bishop of Pamiers, requested leave to publish an abridgment in the manner of his abridgment of Baronius; but Salian, conscious how much originals suffer by abridgments, refused this request with much politeness; and when induced at last to make an abridgment himself, contrived to do it in such a manner as to render the original almost indispensable to his readers.

, a learned Jesuit of France, was born at Rouen in 1676. He taught polite literature with distinguished reputation at Caen, where he contracted an intimate friendship with Huet, bishop of Avranche. A taste for poetry is said to have been the principal bond of their union. He afterwards professed rhetoric at Paris; and was for some time charged with the education of the prince of Conti. He was librarian to the king when he died, September 2 I, 1733. He published separately various Latin poems, which are reckoned among the purest of modern times; and also published them in a collected form, “ Carnumim libri quatuor,” Paris, 1715, 12mo, and various theses and philological dissertations but is best known by his translation of the works of Horace with notes a work which has been very well received. The satires and epistles are ably translated; but the odes are rather weakened by a languid paraphrase than a version answerable to the original. His notes are learned, and many of them very useful for understanding his author; but there are also marks of a falsely delicate and fastidious taste, not uncommon among French critics. The best editions of his Horace are those of Paris, 1728, 2 vols. 4to, and 1756, 3 vols. 12mo.

, a learned Jesuit, was born at Cifuentes, in New Castile, about 1553. According to the practice of the society, with such young men as have distinguished themselves in their studies, he was appointed to teach the learned languages and the belles lettres in the Jesuits’ colleges at Oropesa, Madrid, and other places, and was at last chosen professor of divinity at Alcala. Here he spent thirteen years in commenting on the Scriptures, the result of which he published in various volumes in folio, at different times. Jt is perhaps no inconsiderable proof of their merit that Poole has made frequent references to them in his “Synopsis Criticorum.” He died in 1628.

, a celebrated French geographer, was born at Abbeville in Picardy, Dec. 20, 1600, Afte* he had finished his juvenile studies at the Jesuits’ college of Amiens, he betook himself to merchandise; but, sustaining considerable losses, quitted that calling, and applied himself to geography, a turn for which he had acquired under his father, who had published several maps. When only eighteen or nineteen, he drew a map of Ancient Gaul on four sheets, but did not publish it till 1627, lest, as we are told, it should, on account of his youth, be thought his father’s; or, which is rather more probable, lest it should not be sufficiently correct for publication. This, however, was so favourably received, as to encourage him to proceed with confidence and vigour, and in the course of his life he executed nearly three hundred large maps, ancient and modern, and caused an hundred methodical tables to be engraven concerning the divisions of the dominions of Christian princes. He also wrote several works to explain and illustrate his maps as> “Remarks upon the Ancient Gauls;” “Treatises of the four parts of the World;” “Two Tables of the Cities and Places, which occur in the maps of the Rhine and Italy;” “A Description of the Roman Empire, of France, Spain, Italy, Germany, and the British Isles, together with the ancient Itineraries:” all which are very necessary illustrations of the maps, which they are intended to accompany. He wrote also an account of the “Antiquities of Abbeville,” which engaged him in a contest with several learned men; with father Labbe, the Jesuit, in particular. He made also a “Sacred Geography,” divided into two tables; and a “Geographical Index of the Holy Land.” He was preparing other works, and had collected materials for an atlas of his own maps; but his incessant labours brought on an illness, of which, after languishing for near two years, he died at Paris, July 7, 1667, in the sixty-eighth year of his life, leaving two sons, William and Adrian, who were likewise geographers of considerable merit. Their father had received particular marks of esteem and kindness from the cardinals Richelieu and Mazarin; and was geographer and engineer to the king. His atlas was at last published at Paris, in 1693, 2 vols. folio.

We have already mentioned several noble instances of his munificence to the republic of letters: and his works exhibit equal zeal for the promotion of literature. In 1581, he published an English version of, 1. “Four Books of the Histories of Cornelius Tacitus, and the Life of Agricola; with notes upon them,” folio, dedicated to queen Elizabeth. The notes were esteemed so valuable as to be translated into Latin by Isaac Gruter, and published at Amsterdam, 1649, in 12mo, to which Gruter subjoined a treatise of our author, published ia 1598, under the title, 2. “A View of certain Military Matters, or commentaries concerning Roman Warfare;” which, soon after its first appearance, was translated into Latin by Marquardus Freherus, and printed at Heidelberg in 1601, but having become exceeding scarce, was reprinted by Gruter. In 1596, he published a collection of the best ancient writers of our English history, entitled, 3. “Rerum Anglicarum Scriptores post Bedain praecipui, ex vetustissimis codicibus nunc primum in lucem editi:” to which he added chronological tables at the end, from Julius Caesar to the coming in of William the Conqueror. This was reprinted at Francfort in 1601, which edition has a complete index to it. The collection contains William of Malmsbury’s history of the kings of England, and the lives of the English bishops; the histories of Henry of Huntingdon the annals of Roger de Hoveden the chronicle of Ethelvverd, and the history of Ingulphus with a dedication to queen Elizabeth, &c. Wharton, in the preface to his “Anglia Sacra,” objects only to Malmsbury’s history, which he says was printed from an incorrect ms. 4. He undertook and finished an edition, most beautifully printed, of “St. Chrysostom’s Works” in Greek, printed in 1613, 8 vols. folio. In the preface, he says, “that, having himself visited, about twelve years before, all the public and private libraries in Britain, and copied out thence whatever he thought useful to his design, he then sent some learned men into France, Germany, Italy, and the East; to transcribe such parts as he had not already, and to collate the others with the best manuscripts.” At the same time, he makes his acknowledgment to several great men for their assistance; as Thuanus, Velserus, Schottus, Isaac Casaubon, Fronto Duca3us, Janus Gruterus, Hoeschelius, &c. In the eighth volume are inserted sir Henry Savile’s own notes, with those of the learned John Bois, Thomas Allen, Andrew Downes, and other learned men. The whole charge of this edition, including the several sums paid to learned men, at home and abroad, employed in finding out, transcribing, and collating, the best manuscripts, is said to have amounted to no less than 8000l.; but, as soon as it was finished, the bishops and clergy of France employed, somewhat unfairly, as has been said, Fronton Due, or Fronto Ducaeus, who was a learned Jesuit, to reprint it at Paris, in 10 vols. folio, with a Latin translation, which lessened the price of sir Henry’s edition; yet we are told, that the thousand copies which he printed were all sold*. In 1618, he published a Latin work, written by Thomas Bradwarclin, abp. of Canterbury, against Pelagius, entitled, 5. “De Causa Dei contra Pelagium, et de virtute causarum;” to which he prefixed the life of Bradwardin. This book was printed from six Mss. carefully collated. 6. “Nazianzen’s Steliteutics,” 1610. Towards this, says Oldys, he was favoured with the ms epistles of Nazianzen out of the Bod* leian library, “which was a singular courtesy, and done because of his affection to the storing and preserving of the library,” as if any thing could have been refused to such a benefactor. 7. “Xenophon’s Institution of Cyrus,” Gr. 1613, 4to. In 1621, he published a collection of his own mathematical lectures. 8. <: Praelectiones Tredecim in principium Elementorum Euclidis Oxoniae habitae,“4to. 9.” Oratio coram Elizabetha Regina Oxonice hahita, anno 1592,“Oxon. 1658, 4to; published by Dr. Barlow from the original in the Bodleian library, and by Dr. Lamphire, in the second edition of *' Monarchia Britannica,” Oxford, 1681, 8vo. 10. He translated into Latin king James’s 46 Apology for the Oath of Allegiance.“Six letters of his, written to Hugo Blotius, and Sebastian Tenguagelius, keepers of the imperial library, were published in Lambecius’s” Bibliotheca,“vol. III.; four are printed among” Camdeni fcpistolae,“and others are in the Cotton and, Harleian Mss. He was also concerned in the new translation of the Bible, executed by command of James I. being one of the eight persons at Oxford who undertook to translate the four Gospels, Acts, and Revelations. He left behind him several Mss. some of which are now in the Bodleian library, such as 1.” Orations.“2.” Tract of the original of Monasteries.“3.” Tract concerning the Union of England and Scotland, written at the command of king James I.' 1 He wrote notes likewise upon the margin of many books in his library, particularly of Eusebius’s

, an eminent physician and naturalist, was the son of a very learned physician of the same mimes at Zurich, where he was born, August 2, 1672. His father dying in the prime of life, he appears to have been left to the care of his mother, and his maternal grandfather. He was educated at Zurich under the ablest professors, of whom he has left us a list, but Says that he might with great propriety add his own name to the on cber, as he went through the greater part of his studies with no other guide than his own judgment. In 1692 he commenced his travels, and remained some time at \ltdorf, attending the lectures of Wagenseil, Hoffman^ father and son, Sturm, &c. In 1693 he went to Utrecht, where he took his degree of doctor of physic in Jan. 1694, and Pi 1695 returned to Nuremberg and Altdorf to study mathematics under Sturm and Eimmart. To Sturm he addressed a learned letter on the generation of fossil shells, which iie attempted to explain on mathematical principles; but, discovering the fallacy of this, he adopted the theory of our Dr. Woodward, whose work on the subject of the natural history of the earth he translated into Latin, and published at Zurich in 1704. Returning to Zurich, before this period, he was appoint-, ed first physician of the city, with the reversion of the professorship of mathematics. He now began to write various dissertations on subjects of natural history, particularly that of Swisserland, and wrote a system of natural history in German, which he published in parts in the years 1705, 6, and 7, the whole forming three small 4to volumes. He published afterwards three more in 1716, 1717, and 1718, which complete the natural history of Swisserland, with the exception of the plants, of which he had formed an herbal of eighteen vast volumes in folio. His “Nova litteraria Helvetica” began in 1702, and were continued to 1715. In 1694 he began his tours on the Alps, which he repeated for many years, the result of which was published under the title of “Itinera Alpina,” one volume of which was published at London in 1708, 4to, and four at Leyden in 1713. In the course of these journeys, he improved the geography of his country, by a small map of Toggenbourg, and by his map of Swisserland in four large sheets. Amidst all these pursuits, his official duties, and his extensive literary correspondence, he found leisure to gratify his taste for medallic history, and translated Jobert’s work on that subject, which does not, however, appear to have been printed. In 1712, Leibnitz, being acquainted with his learning and fame, procured him an invitation from the czar, Peter the Great, to become his majesty’s physician, but the council of Zurich induced him to decline the offer, by an additional salary. Some time afterward, he obtained a canonry; but, according to Meister, his colleagues had no very profound respect for him, of which he gives the following ludicrous proof: A favourite crane belonging to Dr. Scheuchzer one day made her escape, and the doctor was obliged to climb the roof of the house to recover her, which he did at no small risk. The canons are said to have declared on this occasion, that they would have given a pension to the crane, if the doctor had broke his neck. It appears that this disrespect was mutual. They considered Scheuchzer as an intruder, and he despised their ignorance in condemning the Copernican system, and the theory of Swammerdam, as profane and pernicious. He appears to have had a considerable hand in the political and ecclesiastical affairs of Zurich, and had at one time a sharp controversy on religion with a Jesuit of Lucerne, whom Meister describes as the Don Quixote of the Romish church. In 1731 appeared his great work, “Physica sacra,” in 4 vols. folio, which was immediately republished in French at Amsterdam, in both instances enriched with a profusion of fine plates illustrative of the natural history of the Bible. This had been preceded by some lesser works on the same subject, which were now incorporated. He did not long survive this learned publication, dying at Zurich about the end of June 1733. He was a member of many learned societies, of our Royal Society, and of those of Berlin, Vienna, &c. and carried on a most extensive correspondence with the principal literati of Europe. He left a well-chosen and numerous library, a rich museum of natural history, and a collection of medals. Besides the works we have incidentally noticed, he published, 1. “Herbarium Diluvianum,” Zurich, 1709, reprinted and enlarged, at Leyden, 1723, folio. 2. “Piscium querelse et vindicise,” Zurich, 1708, 4to. 3. “Oratio cle Matheseos su in Theologia,” ibid. 1711, 4to. 4. “Museum Diluvianum,” ibid. 1716, 8vo.5. “Homo diluvii testis,” ibid. 1726, 4to. G. “De Helvetii aeribus, aquis, locis, specimen,” ibid. 1728, 4to. He also wrote in German, a treatise on the mineral waters of Swisserland, Zurich, 1732, 4to. In 1740, Klein published “.Sciagraphia lithologica curiosa, seu lapidum figuratorum nomenclator, olim a Jo. Jac. Scheuchzero conscriptus, auctus et illustratus,” 4to. Of his “Physica Sacra,” we have noticed the first edition published at Augsburgh, 1731—1735, four vols. folio, or rather eight volumes in four, the text of which is in German; this edition is valued on account of its having the first impressions of the plates. The Amsterdam edition, 1732 38, 8 vols. has, however, the advantage of being in French, a language more generally understood, and has the same plates. Scheuchzer had a brother, professor of natural philosophy at Zurich, who died in 1737, and is known to all botanists by his laborious and learned “Agrostographia,” so valuable for its minute descriptions of grasses. He had a son with whom we seem more interested, John Gaspak Scheuchzer, who was born at Zurich in 1702, and after studying at home came over to England, and received the degree of' M. D. at Cambridge, during the royal visit of George I. in 1728, and died at London April 13, 1729, only twenty-seven years old. He had much of the genius and learning of his family, and was a good antiquary, medallist, and natural historian. He translated into English Koempfec’s history of Japan, 1727, 2 vols. folio, and had begun a translation 1 of Koempfer’s travels in Muscovy, Persia, &c. but did not live to complete it. He wrote also a treatise on inoculation. Some part of the correspondence of this learned family is in the British Museum.

, a learned Jesuit, was born in 1608, in the diocese of Wurtzburg. His favourite studies were philosophy and mathematics, which he taught till his death. He passed several years at Palermo, whence he removed to Rome, where he contracted an intimacy with the celebrated Kircher, who communicated to him several of his observations on the arts and sciences. Schott was author of several works, of which the most remarkable are, 1, “Physica curiosa; sive Mirabilia Naturae et artis,” 1667, 4to. 2. “Magia naturalis et artificialis,” 1657 59, 4 vols. 4to, reprinted in 1677. 3. “Technica curiosa,” Norimberg, 1664, 4to, in which is found the first idea of the airpump. 4. “Anatomia Physico-hydrostatica Fontium et Fluminum.” 5. “Organum Mathematicum.” In the various writings of this Jesuit are to be met with the germs of the greater part of modern experiments in physics. Complete sets of them should consist of 20 vols., but they are not easily procured, as they were almost entirely forgotten, till brought to notice in 1785 by the abbé Mercier, in his “Notice des ouvrages de Caspar Schott.”

, an eminent painter, was born at Antwerp in 1.589. Under the instructions of Henry van Balen, and Abraham Janssens, he had made considerable progress in the art before he went to Italy. On his arrival at Rome, he became the disciple of Bartolommeo Manfredi; and from him adopted a taste for the vigorous style of Michael Angelo Caravaggio, to which he added somewhat of the tone and colour he had brought with him from his native country; producing the powerful effect of candle-light, though often falsely applied in subjects which appertain to the milder illumination of the day. He at length accepted the invitation of cardinal Zapara, the Spanish ambassador at Rome, to accompany him to Madjrid, where he was presented to the king, and was engaged in his service, with a considerable pension. After some years he returned to Flanders, and his fellow-citizens were impatient to possess some of his productions; but they who had been accustomed to the style of Rubens and Vandyke, were unable to yield him that praise to which he had been accustomed, and he was obliged to change his manner, which he appears to have done with facility and advantage, as many of his latter pictures bear evident testimony. His most esteemed productions are, the principal altar-piece in the church of the Carmelites at Antwerp, the subject of which is the marriage of the virgin; and the adoration of the magi, the altar-piece in the cathedral of Bruges. The former is much after the manner of Rubens. Vandyke painted his portrait among the eminent artists of his country, which is engraved by Pontius. He died in 1651, aged sixty-two. His son Daniel, who was born at Antwerp in 1590, was a painter of fruit and flowers, which he, being a Jesuit, executed at his convent at Rome. He appears, indeed, to have painted more for the benefit of the society to which he had attached himself, than for his private advantage: and when he had produced his most celebrated picture, at the command of the prince of Orange, it was presented to that monarch in the name of the society, which was munificently recompensed in return. He frequently painted garlands of flowers, as borders for pictures, which were filled up with historical subjects by the first painters. He died at Antwerp in 1660, aged seventy.

Several other works of his were printed after his death, or left in manuscript. I. “God made man, A Tract proving the nativity of our Saviour to be on the 25th of December,” Lond. 1661, 8vo, with his portrait. This was answered in the first postscript to a treatise entitled tc A brief (but true) account of the certain Year, Month, Day, and Minute of the birth of Jesus Christ,“Lond. 1671, 8vo, by John Butler, B. D. chaplain to James duke of Ormonde, and rector of Litchborow, in the diocese of Peterboroup-h. 2.” Discourse of the office of Lord Chancellor of England,“London, 1671, in fol. printed with Dugdale’s catalogue of lord chancellors and lord keepers of England from the Norman conquest. 3, Several treatises, viz.” England’s Epinomis;“already mentioned, published 1683, in fol. by Redman Westcot, alias Littleton, with the English translation of Selden’s” Jani Anglorum Facies altera.“4.” Ta. ble talk: being the discourses or his sense of various maU ters of weight and high consequence, relating especially to Religion and State,“London, 1689, 4to, published by Richard Mil ward, amanuensis to our author. Dr. Wilkins observes, that there are many things in this book inconsistent with Seiden’s great learning, principles, aud character. It has, however, acquired popularity, and still continues to be printed, as an amusing and edifying manual. 5.” Letters to learned men;“among which several to archbishop Usher are printed in the collection of letters at the end of Parr’s life of that prelate; and two letters of his to Mr. Thomas Greaves were first published from the originals by Thomas Birch, M. A. and F. R. 8. in the life prefixed to Birch’s edition of the” Miscellaneous works of Mr. John Greaves,“Lond. 1737, in two volumes, 8vo. 6.” Speeches, Arguments, Debates, &c. in Par! lament.“7. He had a considerable hand in, and gave directions and advice towards, the edition of” Plutarch’s Lives,“printed in 1657, with an addition of the year of the world, and the year of our Lord, together with many chronological notes and explications. His works were collected by Dr. David Wiljvins, and printed at London in three volumes fol. 1726. The two first volumes contain his Latin works, and the third his English. The editor has prefixed a long life of the author, and added several pieces never published before, particularly letters, poems, &c. In 1675 there was printed at London in 4to,” Joannis Seldeni Angli Liber de Nummis, &c. Huic accedit Bibliotheca Nummaria.“But this superficial tract was not written by our author, but by Alexander Sardo of Ferrara, and written before Selden was born, being published at Mentz, 1575, in 4to. The” Bibliotheca Nummaria" subjoined to it was written by father Labbe the Jesuit.

, a learned Jesuit and commentator on the Scriptures, was born in 1555, at Ram her wilier in Lorrain, After studying the languages, he taught ethics, philosophy, and theology at Wurtzberg and Mentz, in which last city he died, May 20, 1610, leaving many works, of which the following are the principal: “Commentaries on several Books of the Bible,” Mogunt. 1611; “Opuscula Theologica,” 3 torn. fol.; and others which are collected in J6 vols. fol. Dupin gives this author some praise, but objects to him as dealing too much in digression, and as frequently being a trifling and inconclusive reasoner.

In 1739 he attracted the attention of the public, we are told, by an epitaph to the memory of Thomas Coster, esq. member for Bristol; in which it has been observed, “that he has contrived to raise emotions of pity, grief, and indignation, to a very high degree.” How far these lines are calculated to produce such an effect the reader may judge. The next year he published a pamphlet on the Bristol waters; but from this period we hear no more of him until 1752, when he was at Paris, and there obtained the title of Doctor, if he obtained it at all. Until this time he appears to have lived in obscurity, but at an age when vigorous exertion usually subsides, he seems to have resolved to place himself in a conspicuous situation whatever hazard might attend it, and commenced a public writer with a high degree of intrepidity and virulence. In 1754 he began this career with “The Marriage Act,” a political novel, in which he treated the legislature with such freedom, that it occasioned his being taken into custody, from whence, however, he was soon released. This was followed by “Letters on the English Nation, by Battista Angeloni, a Jesuit, who resided many years in London. Translated from the original Italian by the author of the Marriage Act,” 1755, 2 vols. 8vo. It is perhaps unnecessary to say that the author and translator were the same person, and that the imposition was immediately detected by the similarity of language, and virulent abuse of the establishment in church and state to that which pervades the “Marriage Act.” But his most celebrated performances were a series of “Letters to the People of England,” written in a style vigorous and energetic, though slovenly and careless, yet well calculated to make an impression on common readers; and they were accordingly read with avidity, and circulated with diligence. They had a very considerable effect on the minds of the people, and galled the ministry, who seem to have been at first too eager to punish the author. On the publication of the “Third Letter,” we find warrants dated March 4th and 8th, 1756, issued by lord Holdernesse, to take up both Scott the publisher and the author. This prosecution, however, seems to have been dropped and the culprit proceeded for some time unmolested, “having declared (says one of his answerers) that he would write himself into a post or into the pillory, in the last of which he at length succeeded.” On Jan. 12, 1758, a general warrant was signed by lord Holdernesse, to search for the author, printer, and publishers of a wicked, audacious, and treasonable libel, entitled “A sixth Letter to the People of England.” At this juncture government seems to have been effectually roused: for having received information that a seventh letter was printing, by virtue of another warrant dated Jan. 23, all the copies were seized and entirely suppressed. In Easter Term an information was filed against him by Mr. Pratt, then attorney-genera], afterwards lord Camden; and on June 17th, the information was tried, and the author found guilty. On Nov. 28th following, he received sentence, by which he was fined five pounds, ordered to stand in the pillory Dec. 5, at Charing Cross, to be confined three years, and to give security for his good behaviour for seven years, himself in 500l. and two others in 150l. each.

In 1583 he married Frances, the only surviving daughter and heir of sir Francis Walsingham, a young lady of great beauty and worth, who is said to have endeared herself to him by those lovely qualities which embellish and improve the female character; and about the same time the queen conferred on him the honour of knighthood. She also gave him a sinecure in Wales of the yearly value of 120l. but at what time is uncertain. About 1584 several plots and conspiracies formed against the queen’s person, both at home and abroad, greatly alarmed her. To remove her fears of danger, the nobility and gentry, and indeed men of all degrees and conditions, instituted an association under the direction of the earl of Leicester, binding themselves under the most solemn obligations to prosecute even to death those enemies of their country who should attempt any thing against their sovereign. Of the zeal of sir Philip Sidney at this momentous crisis no doubt can be entertained. While the efforts of Leicester exposed him to the rude censures and severe aspersions of anonymous writers, his nephew took up the pen to vindicate his fame. With this view he composed an answer to a publication, entitled “Leicester’s Commonwealth,” the reputexl author of which was Parsons the noted Jesuit; but sir Philip’s production has not been thought conclusive as to the chief points in dispute, and it remained in ms. until the publication of the Sidney papers in 1746.

, a very learned French Jesuit, was the son of a magistrate, and born at Riom, Oct. 12, 1559. At ten years of age he was sent to the college of Billon, in Lower Auvergne, the first seminary which the Jesuits had in France. He entered into the society in 1576, and two years after took the vows. His superiors, discovering his uncommon talents, sent him to Paris; where he taught classical literature two years, and rhetoric three. Two of his pupils were Charles of Valois, duke D‘Angouleme, the natural son of Charles IX., and Francis de Sales. During this time, he acquired a perfect knowledge of the Greek and Latin languages; and formed that style which has been so much esteemed by the learned. It is said that he took Muretus for his model, and never passed a day without reading some pages in his writings; and it is certain that by this, or his natural taste, he became one of the purest Latin writers of his time. In 1586, he began his course of divinity, which lasted four years. He undertook to translate into Latin the works of the Greek fathers, and began to write notes upon Sidonius Apollinaris. In 1590, he was sent for to Rome by the general of the order, Aquaviva, to take upon him the office of his secretary; which he discharged for sixteen years with success, and clothed the sentiments of his employer in very superior language. The study of antiquity was at that time his principal object: he visited libraries, and consulted manuscripts: he contemplated antiques, medals, and inscriptions: and the Italians, though jealous of the honour of their nation, acknowledged his acuteness as an antiquary, and consulted him in many cases of difficulty. At Rome he formed a friendship with the most eminent men of the time, particularly with Bellarmine and Tolet, who were of his own society, and with the cardinal Baronius, D’Ossat, and Du Perron. Baronius was much assisted by him in his “Ecclesiastical Annals,” especially in affairs relating to the Greek history upon which he furnished him with a great number of works, translated from Greek into Latin.

, a learned Jesuit, was a native of Poland, and born in 1562. He entered among the Jesuits at Rome in 1581, and made great progress in his studies. Being sent back to Poland, he taught philosophy at Wilna for four years, and divinity for ten. He became, from his reputation for learning, rector of several colleges, and superior of the convent at Cracow. He died July 26, 1618, at the age of fifty-six. He published many works against the Protestants, and particularly against the Socinians, but merits notice chiefly for his system of “Logic,” printed at Ingolstadt, 1618, 2 vols. 4to. Rapin styles this a noble work, and it certainly once had considerable reputation.

, another Roman catholic champion, was born in Lincolnshire in 1566, and studied for some time at Trinity-college, Oxford; but afterwards went to llome, where he was a pupil of Bellarmin. Having concluded his studies in Spain, he took his doctor’s degree at Valladolid, and in 1603 arrived in England as a missionary. His proceedings here were not much different from those of other popish propagandists, except that he appears to have been frequently at variance with those of his own communion, and particularly with Parsons the celebrated Jesuit. In 1625, he was appointed bishop of Chalcedon. He happened at this time to be at Paris, but returned immediately to England “to take upon him the government of the English catholicks,” and remained unmolested until he had a quarrel with the regulars of his own church, which made his character known; and a reward being offered for apprehending him, he escaped to France, where he died March 18, 1655. He wrote various works in defence of popery, as well as of himself, in his dispute with the regulars. The former were answered by bishop Martin, Dr. Hammond, and Dr. Daniel Featley, in whose works, as his name occurs, this brief sketch has been thought necessary.

, son of Matthew Soanen, attorney to the presidial of Riom in Auvergne, and Gilberte Sirmond, niece of the learned Jesuit James Sirmond, was born January 6, 1647, at Riom, and entered the congregation of the Oratory at Paris, 1661, where he chose father Quesnel for his confessor. On quitting that establishment, he taught ethics and rhetoric in several provincial towns, and devoted himself afterwards to the pulpit, for which he had great talents. Having preached at Lyons, Orleans, and Pans, with applause, he was invited to court, preached there during Lent in 1686 and 1688, and being appointed bishop of Senez soon after, acquired great veneration in his diocese by his regular conduct, charity to the poor, and abstemious life. At length, having appealed from the bull Unigenitus to a future council, and refused to listen to any terms of accommodation on the subject, he published a “Pastoral Instruction,” giving an account to his diocesans of his conduct respecting the bull. This “Instruction” gave great offence, and occasioned the famous council of Embrun held 1727, in which M. de Tencin procured it to be condemned as rash, scandalous, &cf, and M. the bishop of Senez to be suspended from all episcopal jurisdiction, and all sacerdotal functions. After this council M. Soanen was banished to la Chaise Dieu, where he died, December 25, 1740, leaving “Pastoral Instructions,” “Mandates,” and “Letters.” The “Letters” have been printed with his Life, 6 vols. 4to. or 8 vols. 12mo. his “Sermons,” 1767, 2 vols. 12mo.

fora g'iceque. Nor did any ri:aii-ever exactness in his family.“ Many are the encomiums which have been bestowed upon this noble and illustrious person. Burnet tells us that” he was very learned in his own profession, with a great deal more learning in other professions; in divinity, philosophy, and history. He had a great capacity for business, with an extraordinary temper; for he was fair and gentle, perhaps to a fault, considering his post: so that he ru:d all the patience and softness, as well as the justice and equity, becoming a great magistrate.“Lord Orford calls him” one of those divine men, who, like a chapel in a palace, remain unprofaned, while all the rest i tyranny, corruption, and folly. All the traditional accounts of him, the historians of the last age, and its best authors, represent him as the most incorrupt lawyer, and the honestest statesman, as a master-orator, a genius of the finest taste, and as a patriot of the noblest and most extensive views; as a man who dispensed blessings by his life, and planned them for posterity.“He was a very great patron of men of parts and learning, and particularly of Mr. Addison, who has drawn his character at large in one of his” Freeholders,“in that of May 4, 1716, where he has chosen -his lordship’s motto for that of his paper,” Prodesse quam conspici.“Lord Somers was one of those who first redeemed Milton’s” Paradise Lost“from that obscurity in which party-prejudice and hatred had suffered it long to lie neglected, and who pointed out the merits of that noble poem. The most unfavourable character of lord Somers is that drawn by Swift, once his friend, as appears by the dedication of the” Tale of a Tub,“if that be Swift’s; and here we may notice that lord Somers’s biographer, Mr. Cooksey, offers some arguments, and combines some facts, to prove that this satire was the production of his lordship, and of his gay young friend lord Shrewsbury. The characters of Peter, Jack, and Martin, are said to have been sketched from living persons, and these sketches of character, after many years remaining in ms. and passing through the hands of lord Shaftesbury and sir William Temple, are said to have been published by dean Swift. That this work was the sportive production of Mr. Somers,” I have no doubt,“says Mr. Cooksey,” from the private tradition of the family, and drawn by him from real life, and originals within his own observation.“Blurton, the uncle of Mr. Somers, a good and pious man, furnished, it is said, the portrait of the church of England man. The character of Jack, the Calvinist, exhibited that of his grandfather, Somers, who was so devoted an admirer of Richard Baxter, of presbyterian memory, as to be induced to spend most of his latter days with him at Kidderminster, and to direct his remains to be deposited under a cross in the church-yard there, as he supposed the ground hallowed by die sanctity of Baxter. Peter had his lineaments from father Petre, the Jesuit. Lord Somers’s later biographer, Mr. Maddock, after examining the probability of this story, discredits it, and leaves the” Tale of a Tub" the property of its generally reputed author, dean Swift; and most readers, we apprehend, will be more inclined to acquiesce in the opinion of Mr. Maddock than in that of Mr. Cooksey.

, Sotwellus, but properly Southwell (Nathaniel), was an English Jesuit of the seventeenth century, and is entitled to some notice, as one of the historians of his order, but we have no particulars of his own life. Being employed to write the lives of eminent authors among the Jesuits, he carried on the plan of llibadeneira and Alegambe down to his own times, that is, the latter part of the seventeenth century. His improved edition was published under the title of “Bibliotheca scriptorum societatis Jesu, opus inchoatum a R. P. Petro Ribadeneira, et productum ad annum 1609: continuatum a Philippo Alegambe ad annum 1643; recognitum, et productum ad annum 1675, a Nathanaelo Sotvvello,” Rome, 1676, fol. This is, of course, reckoned the best edition of this collection of biography, but some prefer that of Alegambe, on account of its superior correctness.

, an English Jesuit and poet, was born in 1560, and is said to have descended from an ancient family, either in Norfolk or Suffolk. Being sent abroad for education, he became a Jesuit at Rome, Oct. 1578. In 1585, he was appointed prefect of studies in the English college there, and not long after was sent as a missionary into England. His chief residence was with Anne countess of Arundel, who died in the Tower of London. After carrying on his mission for some time, he was, in July 1592, apprehended and examined with the strictest rigour, but having evaded the questions put to him, was imprisoned for three years, and as he affirmed, underwent the torture several times. He owned that he was a priest and a Jesuit, that he came into England to preach the truths of the catholic religion, and was prepared to lay down his life for it. In Feb. 1595, he was tried at the bar of the King’s Bench, Westminster, and executed the next day at Tyburn. He was a man of singular parts, says Dodd, and happy in a peculiar talent of expressing himself in the English language, both in prose and verse. Edmund Bolton, whom Warton calls a sensible critic, speaks of Southwell’s works in the same strain of panegyric “Never must be forgotten St. Peter’s complaint, and those other serious poems said to be father Southwell’s: the English whereof, as it is most proper, so the sharpness and light of wit is very rare in them.” Mr. Headley seems first to have revived the memory of Southwell, as a poet, by some curious specimens, in which he has been followed by Mr. Ellis. “There is a moral charm,” says Headley, “in the little pieces of Southwell, that will prejudice most readers of feeling in their favour.” Unless, however, there were encouragement for republication, which is not very probable, Southwell’s fame must principally rest on these specimens, as his works are rarely to be met with; yet Mr. Ellis remarks that the few copies known to exist, are the remnant of at least twenty-four different editions, of which eleven were printed between 1593 and 1600.

Richard had some classical education at Dublin, under Peter White, a celebrated school-master, whence he was sent to Oxford in 1563, and admitted of University-college. After taking one degree in arts, he left Oxford, and undertook the study of the law with diligence, first at FurnivaPsnn, and then at Lincoln’s-inn, where he resided for some time. He then returned to Ireland, married, and turned Roman Catholic. Removing afterwards to the continent, he is said by A. Wood to have become famous for his learning in France, and the Low Countries. Losing his wife, while he was abroad, he entered into orders, and was made chaplain, at Brussels, to Albert archduke of Austria, who was then governor of the Spanish Netherlands. At this place he died in 1618, being universally esteemed as an excellent scholar in the learned languages, a good divine, philosopher, historian, and poet. He kept up a constant correspondence with Usher, afterwards the celebrated archbishop, who was his sister’s son. They were allied, says Dodd, “in their studies as well as blood; being both very curious in searching after the writings of the primitive ages. But their reading had not the same effect. The uncle became a catholic, and took no small pains to bring over the nephew.” Stanyhurst published several works, tke first of which was written when he had been only two years at Oxford, and published about five years after. Ic was a learned commentary on Porphyry, and raised the greatest expectations of his powers, being mentioned with particular praise, as the work of so young a man, by Edmund Campion, the Jesuit, then a siudent of St. John’seollege. It is entitled “Harmonia, seu catena dialectics in Porphyrium,” Lond. 1570, folio. 2. “De rebus in Hibernia gestis, lib, iv.” Antwerp, 1584, 4to. According t*v Keating, this work abounds, not only in errors, but misrepresentations, which Stanyhurst afterwards acknowledged. 3. “Descriptio Hiberniac,” inserted in Holinshed’s Chronicle. 4. “De vita S. Patricii, Hiberniae Apostoli, lib. ii.” Antw. 1587, 12mo. 5. “Hebdotnada Mariana,” Antw. 1609, 8vo. 6. “Hebdomacla Euclmristiea,” Douay, 1614, 8vo. 7. “Brevis prsemonitio pro futura concertatione cum Jacobo Usserio,” Douay, 1615, 8vo. 8. “The Principles of the Catholic Religion.” 9. “The four first books of Virgil’s Æneis, in English Hexameters,” 1583, small 8vo, black letter. To these are subjoined the four first Psalms the first in English Iambics, though he confesses, that “the lambical quantitie relisheth somwhat unsavorly in our language, being, in truth, not al togeather the toothsomest in the Latine.” The second is in elegiac verse, or English hexameter or pentameter. The third is a short specimen of the asclepiac verse; thus “Lord, my dirye foes, why do they multiply.” The fourth is in sapphics, with a prayer to the Trinity in the same measure. Then follow, “certayne poetical conceites,” in Latin and English: and after these some epitaphs. The English throughout is in Roman measures. The preface, in which he assigns his reasons for translating after Phaer, is a curious specimen of quaintness and pedantry. Mr. Warton, in his History of Poetry, seems not to have attended to these reasons, such as they are; but thus speaks of the attempt of Stanyhurst: “After the associated labours of Phaier end Twyne, it is hard to say what could induce Robert [Richard] Stanyhurst, a native of Dublin, to translate the four first books of the Æneid into English hexameters, which he printed at London, in 15S3, and dedicated to his brother Peter Plunket, the learned baron of Dusanay [Dunsanye], in Ireland. Stanyhurst was at that time living at Leyden, having left England for some time, on account of the [his] change of religion. In the choice of his measure he is more unfortunate than his predecessors, and in other respects succeeded worse. Thomas Naishe, in his Apology of Pierce Pennilesse, printed in 1593, observes, that * jltany hurst, the otherwise learned, trod a foul, lumbring, boistrcus, wallowing measure, in his translation of Virgil. He had never been praised by Gabriel Harvey for his labour, it therein he had not been so famously absurd.' Harvey, Spenser’s friend, was one of the chief patrons, if not the inventor of the English hexameter here used by Stanyhurst.” His translation, opens thus:

Stanyhurst had a son William, born at Brussels in 1601. He became a Jesuit, and a writer of reputation among persons of his communion. He died in 1663. Sojwell has given a list of his works, of which we shall mention only “Album Marianum, in quo prosa et carmine Dei in Austriacos beneficia, et Austriacornm erga Deum obsequia recensentur.” Louvaine, 1641, folio,

, a celebrated controversialist on the side of the papists, was born at Henfield, in Sussex, in 1535, of a genteel family from Yorkshire. Having been educated at Canterbury and Winchester, he was removed to New college, Oxford, where he obtained a perpetual fellowship in 1554. In the same reign, which was that of Mary, he was made prebendary of Chichester; but on the accession of Elizabeth, left the kingdom, vith his father and other relations, and settled at Louvain, where he distinguished himself by his controversial writings against Jewel, Home, Whitaker, and other eminent divines of the English church. He also visited Paris and Rome, but returned to Louvain, where he translated Bede’s Church History into English. He then became regius professor of divinity in the new university of Douay, and canon in the church of St. Amoiue. He became a Jesuit, but again relinquished the order, and returning to Louvain, was appointed regius professor in divinity there, canon of St. Peter’s, and dean of Hillerbeck. He died in 1598, and was buried in the church of St. Peter at Louvain. Clement VIII. had invited him to Rome, but he did not choose to go. This pope, it is said, intended to bestow upon him a cardinal’s hat, and that this honour was prevented by his death. He was, however, so great an admirer of Stapleton’s writings, that he ordered them to be read publicly at his table. Cardinal Perron, who was an eminent author himself, esteemed him, both for learning and acuteness, the first polemical divine of his age; and Whitaker himself, seems to allow no less.

At Sutton, while he performed all the duties of a diligent and faithful pastor, he adhered closely to his studies, and in 1662, produced his “Origines Sacræ; or a rational account of the Christian Faith, as to the truth and divine authority of the Scriptures, and the matters therein contained,” 4to. The highest compliment paid him in consequence of this very learned work, was at a visitation, when bishop Sanderson, his diocesan, hearing his name called over, asked him if he was any relation to the great Stillingfleet, author of the Origines Sacræ? When modestly informed that he was the very man, the bishop welcomed him with great cordiality, and said, that “he expected rather to have seen one as considerable for his years as he had already shewn himself for his learning.” This work has indeed been always justly esteemed one of the ablest defences of revealed religion that had then appeared in any language. It was republished by Dr. Bentley in 1709, with “Part of another book upon the same subject, written in 1697, from the author’s own manuscript,” folio. Bishop Sanderson, as a special mark of his respect, granted the author a licence to preach throughout his diocese; and Henchman, bishop of London, conceived so high an opinion of his talents, that he employed him to write a vindication of archbishop Laud’s conference with Fisher, the Jesuit. Laud’s conference had been attacked in a publication entitled “Labyrinthus Cantuariensis, or, Dr. Laud’s Labyrinth, by T. C.” said to have been printed at Paris, in 1658, but which did not appear till 1663. Stillingfleet’s answer was entitled “A rational account of the grounds of the Protestant Religion; being a vindication of the lord archbishop of Canterbury’s relation of a conference,” &c. Lond. 1664, fol. Such was his readiness in composition, that he is reported to have sent to the press six or seven sheets a week of this volume, which Dr. Tillotson said he “found in every part answerable to its title, a rational account.”

, an eminent, though self-taught mathematician, was a native of Scotland, and son of a gardener in the service of the duke of Argyle. Neither the time nor place of his birth is exactly known, but from a ms memorandum in our possession it appears that he died in March or April 1768. The chief account of him that is extant is contained in a letter written by the celebrated chevalier Ramsay to father Castel, a Jesuit at Paris, and published in the Journal de Trevoux, p. 109. From this it appears, that when he was about eighteen years of age, his singular talents were discovered accidentally by the duke of Argyle, who found that he had been reading Newton’s Principia. The duke was surprised, entered into conversation with him, and was astonished at the force, accuracy, and candour of his answers. The instructions he had received amounted to no more than having been taught to read by a servant of the duke’s, about ten years before. “I first learned to read,” said Stone; “the masons were then at work upon your house: I went near them one day, and I saw that the architect used a rule and compasses, and that he made calculations. I inquired what might be the use of these things; and I was informed, that there was a science called arithmetic: I purchased a book of arithmetic, and I learned it. I was told there was another science called geometry: I bought the books, and I learned geometry. By reading I found that there were good books in these two sciences in Latin: I bought a dictionary, and 1 learnt Latin. I understood that there were good books of the same kind in French: I bought a dictionary, and I learned French. And this, my lord, is what I have done. It seems to me that we may learn every thing, when we know the twenty-four letters of the aipiuibet.” Delighted with this account, the duke drew him from obscurity, and placed him in a situation which enabled him to pursue his favourite objects. Stone was author and translator of several useful works 1 “A new Mathematical Dictionary, 1726, 8vo. 2.” Fluxions,“1730, 8vo. The direct method is a translation of L' Hospital’s Analyse des infiniment petits, from the French; and the inverse method was supplied by Stone himself. 3.” The Elements of Euclid," 1731, 2 vols. 8vo. This is a neat and useful edition of the Elements of Euclid, with an account of the life and writings of that mathematician, and a defence of his elements against modern objectors. 4. ' A paper in the Philosophical Transactions, vol. xli. p. 218, containing an account of two species of lines of the third order, not mentioned by sir Isaac Newton, or Mr. Sterling; and some other small productions.

, an ingenious and learned Jesuit, was born at Rome in 1572, and entered the society of Jesuits in 1591. His ordinary residence was in the Roman college, where he taught rhetoric, and it was while thus employed that he drew up for the use of his scholars his “Prolusiones Academical,” on different subjects of classical literature, a work elegantly written, and containing many ingenious remarks and just precepts. That prolusion in which he imitates the manner of some of the most eminent Latin poets, has been celebrated by Addison in Nos. 115, 119, and 122 of the “Guardian,” as “one of the most entertaining, as well as the most just pieces of criticism” that he ever read. The “Prolusiones” were published at Cologne, 1617, 8vo, and reprinted at Oxford in 1631, but there are other editions. Strada died in the Roman college in 1649, in the seventieth year of his age.

, a Spanish Jesuit, born at Grenada, Jan. 5, 1548, was a professor of reputation at Alcala, at Salamanca, and at Rome. He was afterwards invited to Coimbra in Portugal, where he became the principal professor of divinity. He is an author of the most voluminous kind: his works extended to twenty -three volumes, in folio; and so extraordinary was his memory, that if any passage was cited from them, he could' immediately go on to the end of the chapter or book. Yet, with all his talents, his examiners had such an indifferent opinion of him, that it was with some difficulty he gained admission into the order of Jesuits. He died at Lisbon, Sept. 25, 1617. By order of pope Paul V. he wrote a book “against the errors of the English sect,” which James I. caused to be publicly burnt at St. Paul’s. “Happy should I be,” said he, “could I seal with my blood the truths I have defended with my pen.” Yet unpopular as this work must have rendered his name in this country, his treatise on law, “Tractatus de Legibus,” was printed in London in 1679, in folio. His works are chiefly on the subjects of metaphysics, morality, and theology; and what seems to recommend them is, that he almost every where relates and explains, with great fidelity and precision, the different sentiments of divines concerning the subjects on which he treats. The Jesuits consider Suarez as the greatest and best scholastic divine their order has produced, and lavish the highest encomiums upon him. He was the principal author of the system of Congruism, which is at bottom only that of Molina, although, perhaps, better adapted to the method and language of the theolorians, and disguised under a less offensive form. Father Noel, a French Jesuit, made an abridgment of the works of this commentator, which was published at Geneva in 173;2, in folio. There is a prolix life of him by AntonyIgnatius Deschamps, printed at Perpignan in 1671, a 4to of 800 pages.

, a Jesuit, and a missionary from France to the court of Siam, who died in Bengal of a contagious disorder in 1694, is recorded as the author of twcr voyages to Siam, in 2 vols. at Paris, 1686 and 1689. It has, however, been since proved, that he was credulous in the extreme; was much flattered and imposed upon^ and has given a most exaggerated account of the power and wealth of the king of Siam; other narratives are therefore preferred to his. He went first with the two French ambassadors, the chevalier de Chamont, and the abbe de Choisi.

, a Jesuit of Antwerp, known for his skill in the mathematical sciences, published, among other things, a good treatise on astronomy; an edition of Euclid’s Elements, with the application of the problems and theorems to practical use. In matters of astronomy, the prejudices of the times seem to have prevented him from more effectually defending the system of Copernicus. He died in 1660. His works were published collectivelv, at Antwerp, in 1669 and 1707, in one volume, folio.

, a celebrated Jesuit, was born December 16, 1643, near Vire in Lower Normandy, and after teaching the belles lettres and philosophy with credit, rose gradually to the highest offices in his society, was appointed confessor to Louis XIV. on the death of father de la Chaise, 1709, and chosen an honorary member of the academy of inscriptions and belles lettres. He procured the constitution Unigenitus, engaged warmly in the disputes which arose concerning that bull, and after the king’s death, in 1715, was banished to Amiens, and then to la Fleche, where he died, September 2, 171i>, aged seventysix. His works are, “Defense des nouveaux Chretiens et des Missionnatres de la Chine, du Japon, et des Indes,” 12mo. This book made much noise. “Observations sur la nouvelle Defense de la Version Franchise du Nouveau Testament imprime* a Mons,” c. Rouen, 1634, 8vo. The latter is an apology for M. Mallet’s writings. Father Tellier was author of several other works, particularly the Delphin Quintus Curtius, which is esteemed. He did not belong to the same family with Tellier, mentioned in the preceding article.

In 1685, he attended the unfortunate duke of Monmouth, by his grace’s desire, both before, and at the time of his execution; and Burnet tells us that he spoke to his grace with a freedom becoming his station, both as to the duke’s public conduct and private life, yet with such prudence and circumspection, as to give no offence. In 1687, Dr. Teiiison held a conference with Andrew Pulton, his opponent before mentioned, respecting the protestant religion, a detail of which he afterwards published under the title of “A true account of a Conference held about Religion at London, Sept. 29, 1687, between Andrew Pulton, Jesuit, and Thomas Tenison, D. D. as also that which led to it, and followed after it,” Lond. 1687. Soon after Dr. Tenison published the following tracts, arising from this conference, or connected with the popish controversy in general: “A Guide in matters of Faith, with respect especially to the Romish practice of such a one as is infallible;” “Mr. Pulton considered in his sincerity, reasonings, and authorities; or, a just answer to what he has hitherto published in his true and full account of a conference, &c. his re,marks, and in them his pretended confutation of what he calls Dr. T.'s (Dr. Tillotson’s) Rule of Faith;” “Six Conferences concerning the Eucharist, wherein is shewed, that the doctrine of Transubstantiation overthrows the proofs of the Christian religion,” from the French of La Placette “The Difference between the Church of England and the Church of Rome; in answer to a book written by a Romanist, entitled The Agreement between them;” and “An Examination of Bellarmine’s tenth note of holiness of life.”

The works of Theodoret were published in Greek and Latin, by father Sirmond, at Paris, 164-2, in 4 vols. folio; a work not of much pecuniary value unless when joined with a fifth, which the Jesuit Gamier added, in 1684, consisting of other pieces, which had never been printed before, of supposititious pieces, learned dissertation*, and an account of the life, principles, and writings of Theodoret. A new edition has since been published by Schultze, Halae, 1768 74, in 5 vols. 4to, or in 10 vols. 8vo. The “Ecclesiastical History” of Theodoret, which is divided into five books, is a kind of supplement to Socrates and Sozomen, as being written after theirs, about the year 450. It begins where Eusebius leaves off, at the rise of the Arian heresy in 322, and ends with 427, before the beginning of the Nestorian heresy. It has been translated and published by Valesius, with Eusebius and the other ecclesiastical historians, and republished with additional notes, by Reading, at London, 1720, in 3 vols. folio.

, son of Martin Tzerclais, hereditary sénéchal of the county of Namur, was descended from an ancient and illustrious family, which was one of the seven patrician families of Brussels. It is said that he was originally a Jesuit; but, going into the army, he commanded the Bavarian troops under the duke Maximilian. He had a great share in the victory gained at Prague, November 8, 1620, over the unfortunate elector palatine Frederic V. and afterwards defeated successively the armies of count Mansfeldt, the duke of Brunswick, and the margrave of Baden Dourlach. At the battle of Lutter in Luneuburg, 1626, he conquered the Danish army, which their king commanded in person. In 1629, he was sent to Lubeck, as plenipotentiary for concluding a peace with Denmark, had the sole command of the imperial forces the following year, instead of Walstein, and took the city of Magdeburg by storm, in 1631, where his soldiers committed the most horrid cruelties, barbarities, and ravages during three days. This unhappy city, after having been given up to pillage, was destroyed by fire, and almost all the inhabitants,.men, women, and children, murdered in the most inhuman manner; a barbarous massacre, which will for ever tarnish the glory of this celebrated general. He then invaded Saxony, and took Leipsic; but was defeated three days after, Sept. 17, the same year, 1631, by Gustavus Adolphus, king of Sweden. Having rallied his forces he repulsed Horn, chief of the protestant party General Tilly was at length wounded by a cannon ball while defending the passage of Lech against the Swedes, and died of his wound, April 30, 1632. Tilly is said to have been remarkable for two virtues, seldom found in his profession, the strictest chastity and temperance. He was likewise very popular with his troops, to whom he was always kind and liberal, and at last bequeathed sixty thousand crowns to the old regiments which had served under him.

Tiraboschi’s work encountered some criticisms during the progress of publication; and it would not be surprizing to find many blemishes in such a vast undertaking. Of these criticisms, where just, he availed himself in his second edition, but entered into no controversy, unless with the Spanish ex-Jesuit Lampillas. Tiraboschi was of opinion, that the Spaniards had been greatly instrumental in the corruption of taste in Italy; and on this principle he had, in his work, severely criticised Martial, Seneca, and Lucan, all Spaniards by birth. This excited the patriotic zeal of some of the Spanish ex- Jesuits settled in Italy, and especially of Lampillas, who wrote an “Apologetic Essay on Spanish Literature,” which Tiraboschi answered.

, a learned cardinal, was born in 1532, at Cordova, and appointed professor of philosophy in the university of Salamanca at the early age of fifteen, which is not remarkable if, according to Dominic Soto, who was his master, he was a “monster of genius.” Having afterwards entered the Jesuits’ order, he was sent to Rome, where he taught theology and philosophy with reputation, and philosophised after the genuine manner of the Peripatetic school. Paul V. chose father Tolet for his preacher, and he held the same office under the succeeding pontiffs, with that of theologian in ordinary, besides being entrusted with several important commissions. Pope Gregory XIII. appointed him judge and censor of his own works, and Clement VIIL raised him to the cardinalate in 1594, being the first Jesuit who held that dignity. He is said to have been a lover of justice and equity, and laboured with great zeal and success to reconcile Henry IV. with the court of Rome. He died in that city in 1596, aged sixty-four. Henry IV. out of gratitude, ordered a solemn service to be performed for him at Paris and at Rouen. This learned cardinal left several works, the principal are “Commentaries on St. John,” Lyons, 1614, fol.; “On St. Luke,” Rome, 1600, folio “On St. Paul’s Epistle to the Romans,” Rome, 1602, 4to “A Summary of cases of conscience, or instruction for priests,” Paris, 1619, 4to, translated into French, 4to, and a great number of other treatises.

He published some things for the benefit and assistance of youth: as, “Synopsis Grsecas linguae;” “Ovid’s Fasti,” from the Delphin edition, with an English interpretation and notes; and, “The Pantheon, or history of the heathen gods.” This book was first written in Latin by Francis Pomey, a Jesuit, and translated into English by one who conceals his name under initial letters. This translation was afterwards revised and corrected, with the addition of a new index, cuts of the deities, and other improvements, by Mr. Tooke; and the tenth edition, printed in 1726, was adorned with new cuts, copied from the sixth Latin, edition, published at Utrecht by Samuel Pitiscus, in 1701. Mr. Tooke translated PuffendorPs “Whole Duty of Man according to the law of nature,” with the notes of Barbeyrac, into English; and bishop GastrelP* “Institutes of the Christian Religion,” into Latin. The supplement to the account of Gresham college, inserted in the second appendix of “Stow’s Survey of London,” was written by him, and given to the editor Mr. Strype.

, a learned French Jesuit, was born at Rennes, April 26, 1661,- of an ancient family. He entered among the Jesuits in 1680, and besides other literary honours due to his merit, was appointed librarian to the society in Paris. His range of study had been so extensive that most of his learned contemporaries considered him as an oracle in every branch of science, taste, or art. The holy scriptures, divinity, the belles lettres, antiquities, sacred and profane, criticism, rhetoric, poetry, had all been the objects of his pursuit, and added to his accomplishments. He was for many years editor of the “Journal de Trevoux,” one of the most celebrated in France, in which he wrote a great many essays and criticisms of considerable merit and acuteness. He published also a good edition of“Menochius,” 1719, 2 vols. fol. and an edition of Prideaux’s History of the Jews. He died May 16, 1739, He was a man of a communicative disposition, and very attentive to strangers. There was, however, some degree of vanity in his composition, and he even prided himself on his birth, but upon the whole, was an estimable character, and contributed, by his Journal, to the diffusion of much useful knowledge.

His son, Theodore, was educated, by the advice of Beza^ who was his godfather, and he made a vast progress in learning. The testimony which was given him in 1600, when he went to see foreign universities, represents him as a person of very great hopes. He confirmed this character + all the learned men under whom he studied, or with whom hee became acquainted during the course of his travels, and these comprized most of the eminent men on the contii w > in England. He returned to Geneva in 1606, and gave such proofs of his learning that he was the same year chosen professor of the Hebrew language. In 1607 he married Theodora Rocca, a woman of great merit in all respects, sister to the first syndic of the commonwealth, and grand-daughter to the wife of Theodore Beza, at whose house she had been educated, and whose goddaughter she was. He was chosen minister in December 1605, and created rector of the university in 1610. In 1614 he was requested to read some lectures in divinity besides those on the Hebrew language, on account of the indisposition of one of the professors; and when the professorship of divinity became vacant in 1618, he was promoted to it, and resigned that of Hebrew. The same year he was appointed by the assembly of pastors and professors to answer the Jesuit Colon, who had attacked the French version of the Bible in a book entitled “Geneve Plagiaire.'” This he did in his “Coton Plagiaire,” which was extremely well received by the public. At the same time he was sent with Diodati from the church of Geneva to the synod of Dorr.,' where he displayed his great knowledge in divinity, and a moderation which was highly applauded. He had permission to go to the duke of Rohan for some months in 1632, and fully answered the expectation of that nobleman, who shewed him afterwards great esteem, which he returned by honouring the duke’s memory with an oration, whicij he pronounced some days after the funeral of that great man in 1638. He carried on a very extensive correspondence in the reformed countries, where he gained the friendship of the most learned men, and of several princes and great lords. He had much facility in composing oration:* and Latin verses, and his conversation was highly instructive, for he had joined to the study of divinity and of several languages, the knowledge of the law, and of other sciences, and of sacred and profane history, especially with regard to the two last centuries, particulars of which he frequently introduced, and applied when in company. In 1655 he was appointed by the assembly of pastors to confer and concur with John Dury in the affair of the rennion between the Lutherans and the reformed, on which subject he wrote several pieces. He died of a fever on the 19th. of November, 1657, having survived all the foreign divines who were present at the synod of Don. He was an open and sincere man, zealous for religion and the service of the churches, a great enemy to vices, though very mild towards persons. His advice was highly esteemed both for the civil government, and in the two ecclesiastical bodies, and by strangers, a great number of whom consulted him. He left, among other children, Lewis Tronchin, who was a minister of the church of Lyons, and was chosen four years after to fill his place in the church and professorship of divinity at Geneva. He died in 1705. He was esteemed one of the ablest divines of his time, and a man of great liberality of senti ment. He was well known to, and corresponded with our archbishops Tillotson and Tenison, and the bishops Compton, Lloyd, and Burnet, who gives him a very high character in his Tour through Switzerland.

Dr. Tucker was esteemed an excellent Greek and Latin scholar. “The purity of his Latin pen,” says Fuller, “procured his preferment. He was an able divine, a person of great gravity and piety, and well read in curious and critical authors.” His publications are, 1. “Charisma, sive Donum Sanationis, seu Explicatio totius qusestionis de mirabilium sanitatum gratia, &c.” Lond. 1597, 4to. This is the work which, Prince says, introduced him to the favour of queen Elizabeth. It is a historical defence of the power of our kings in curing what is called the king’s evil. Deirio, the Jesuit, answered it, and “with him,” say Wood and Prince, “are said to agree most fanaticks,” and we may add, most persons of common sense. Tucker was, if we mistake not, the first who wrote in defence of the royal touch, and Carte, the historian, the last, or perhaps the celebrated Whiston, who has a long digression on the subject in his life. 2. “Of the Fabrick of the Church and Church-men’s Living,” Lond. 1604, 8vo. This appears’ to have been written to obviate the scruples of some of the puritan party. The subjects treated are: I. “Of parity and imparity of gifts; of competency and incompetency of men’s livings; and of the reward of men’s gifts or maintenance, so called; of parity and imparity of men’s livings, which ariseth out of the equality or inequality of men’s gifts, and of preferments so called; of singularity and plurality of beneh'ces, and of the cause thereof, viz. dispensations; of the friends and enemies of pluralities; and of supportance and keeping of the fabrick of the church upright, in which he vindicates the hierarchy and constitution of the church of England against the enemies thereof, who are for reducing all to a parity and equality.” 3. “Singulare Certamen cum Martino Becano Jesuita,” Lond. 1611, 8vo, in defence of James I. against Becan and Bellarmin.

, a learned and indefatigable Jesuit of Rome, was born in 1545, and taught rhetoric in that city with reputation during twenty years, and was afterwards rector of several colleges. He promoted the study of the belles lettres in his society, and died at Rome, April 6, 1599, aged 54. His principal works, are, 1. “The Life of St. Francis Xavier;” the best edition of this is that of 1596, 4to. On this work we shall have occasion to make some remarks in our article of Xavier. 2. “The History of Loretto,” 8vo. 3. A treatise on the Latin Particles. 4. “An Abridgment of Universal History,” from the creation to 1598, &c. All the above are in elegant Latin. The best editions of his Universal History are those which have a continuation by father Philip Briet, from 1618 to 1661. The best French translation of it is by the abbe Lagneau, Paris, 1757, 4 vols. 12mo, with notes.

Being now settled to his liking, and freed from worldly connexions and cares, he devoted himself entirely to the pursuit of every species of literature, human and divine; He was admitted fellow of the college, and acknowledged to be a model of piety, modesty, and learning. About this time, the learned Jesuit Fitz-simons (See Fitz-Simons), then a prisoner in Dublin-castle, sent out a challenge , defying the ablest champion that should come against him, to dispute with him about the points in controversy between the Roman and the Protestant churches. Usher, though but in his nineteenth year, accepted the challenge; and when they met, the Jesuit despised him as but a boy; yet, after a conference or two, was so very sensible of the quickness of his wit, the strength of his arguments, and his skill in disputation, as to decline any farther contest with him. This appears from the following letter of Usher, which Dr. Parr has inserted in his life; and which serves also to confute those who have supposed that there was not any actual dispute between them. “I was not purposed, Mr. Fitz-simons, to write unto you, before you had first written to me, concerning some chief points of your religion, as at our last meeting you promised; s but, seeing you have deferred the same, for reasons best known to yourself, I thought it not amiss to inquire farther of your mind, concerning the continuation of the conference begun betwixt us. And to this I am the rather moved, because I am credibly informed of certain reports, which I could hardly be persuaded should proceed from him, who in my presence pretended so great love and affection unto me. If I am a boy, as it hath pleased you very contemptuously to name me, I give thanks to the Lord, that my carriage towards you hath been such as could minister unto you no just occasion to despise my youth. Your spear belike is in your own conceit a weaver’s beam, and your abilities such, that you desire to encounter with the stoutest champion in the host of Israel; and therefore, like the Philistine, you contemn me as being a boy. Yet this I would fain have you know, that I neither came then, nor now do come unto you, in any confidence of any learning that is in me; in which respect, notwithstanding, I thank God I am what I am: but I come in the name of the Lord of Hosts, whose companies you have reproached, being certainly persuaded, that even out of the mouths of babes and sucklings he was able to shew forth his own praises. For the farther manifestation thereof, I do again earnestly request you, that, setting aside all vain comparisons of persons, we may go plainly forward in examining the matters that rest in controversy between us; otherwise I hope you will not be displeased, if, as for your part you have begun, so 1 also for my own part may be bold, for the clearing of myself and the truth which I profess, freely to make known what hath already passed concerning this matter. Thus intreating you in a few lines to make known unto me your purpose in this behalf, I end; praying the Lord, that both this and all other enterprises that we take in hand may be so ordered as may most make for the advancement of his own glory and the kingdom of his son Jesus Christ.” Tuus ad Aras usque,

In 1600 he was received master of arts, appointed proctor, and chosen catechetical lecturer of the university. In 1601, though under canonical age, yet on account of his extraordinary attainments, he was ordained both deacon and priest by his uncle Henry Usher, then archbishop of Armagh. Not long after, he was appointed to preach constantly before the state at Christ-church in Dublin on Sundays in the afternoon; when he made it his business to canvass the chief points in dispute between the papists and the protestants. He vehemently opposed a toleration, which the former were then soliciting, and some were consenting to; of which he gave his opinion from these words of Ezekiel, “And thou shalt bear the iniquity of the house of Judah forty days; I have appointed thee each day for a year:” iv. 6. They are part of Ezekiel’s vision concerning the destruction of Jerusalem and of the Jewish nation, which he applied thus to the state of Ireland “From this year I reckon forty years and then those, whom you now embrace, shall be your ruin, and you shall bear their iniquity.” This being then uttered in a sermon, says Dr. Parr, seemed only the random-thought of a young man, who was no friend to popery; but afterwards, at the end of forty years, namely in 1641, when the Irish rebellion broke out, and many thousand of protestants were murdered, it was considered by many as even prophetical. On other occasions he was thought to betray an extraordinary foresight, and there was a treatise published “De predictionibus Usserii.” In 1603 he was sent over to England with Dr. Luke Challoner, in order to purchase books for the library at Dublin; the English army, who defeated the Spaniards at Kinsale, having contributed the sum of 1800l. for this purpose. On his arrival he found sir Thomas Bodley at London, employed in the same manner for his newlyerected library at Oxford, and they are said to have mutually assisted each other. It was during his absence upon this occasion that his mother was reconciled to the Romish religion, which gave him the most afflicting concern, and the more as she continued obstinate to the last, dying at Drogheda in the communion of that church. It appears also, that her father, the recorder, though outwardly a conformist to the new religion, after its establishment by Q. Elizabeth, yet still retained his old affection for popery, as appears from his supporting first in his own house Edmund Campian, afterwards the famous Jesuit, then a refugee from England, and in the next place recommending him to a friend in the country, where he might be secure from the danger of being seized and brought to justice for treasonable practices, in drawing her majesty’s subjects from their allegiance. The recorder took care however to conduct himself so prudently, as to give no umbrage to the government, and by that means continued unmolested in his post.

The same year, 1612, upon his return to Ireland, he married Phoebe, only daughter of Dr. Luke Challoner, who died this year April the 12th, and in his last will recommended our author to his daughter for a husband, if she was inclined to marry. In 1615 there was a parliament held at Dublin, and a convocation of the clergy, in which were composed certain articles relating to the doctrine and discipline of the church. These articles were drawn up by Usher, and signed by archbishop Jones, then lord chancellor of Ireland, and speaker of the house of bishops in convocation, by order from James I, in his majesty’s name. Among these articles, which amount to the number of one hundred and four, besides asserting the doctrine of predestination and reprobation in the strongest terms, one of them professes that there is but one catholic church, out of which there is no salvation; and another maintains thut the sabbath-day ought to be kept holy. Upon these accounts Dr. Heylin called the passing of these articles an absolute plot of the Sabbatarians and Calvinists in England to make themselves so strong a party in Ireland as to obtain what they pleased in this convocation. Our author was well known to be a strong asserter of the predestinarian principles; and being besides of opinion that episcopacy was not a distinct order, but only a different degree from that of presbyters, he certainly cannot be exculpated from the charge of puritanism. However, as he always warmly asserted the king’s supremacy, and the episcopal form of church government established, and all the discipline of it, it has been said that all the objections to him, as inclined to puritanism, were the effect of party, the church beginning about this time to be divided between the Calvinistic and Arminiau principles upon the quinquarticular controversy. Dr. Parr tells us, his enemies were of no great repute for learning and worth; and that our author, hearing of their attempts to deprive him of his majesty’s favour, procured a letter from the lord deputy and council of Ireland to the privy council in England, in defence of his principles, which he brought over to England in 1619, and satisfied his majesty so well upon that point, that in 1620 he promoted him to the bishopric of Meath. In November 1622 he made a speech in the castle-chamber at Dublin upon the censuring of certain officers, concerning the lawfulness of taking, and the danger of refusing, the oath of supremacy; which pleased king James so well that he wrote him a letter of thanks for it. In 1623 he was constituted a privy counsellor of Ireland, and made another voyage to England, in order to collect materials for a work concerning the antiquities of the churches of England, Scotland, and Ireland, which the king himself had employed him to write and soon afterhis return to Ireland was engaged in answering the challenge of Malone, an Irish Jesuit of the college of Louvain.

He was again in England, when king James, just before he died, advanced him to the archbishopric of Armagh; but, as he was preparing to return to Ireland, he was seized with a quartan ague, which detained him nine months. Before he left England he had a disputation with a popish priest at Drayton in Northamptonshire, the seat of lord Mordaunt, afterwards earl of Peterborough. He was scarce recovered from his ague, when this lord Mordaunt, then a zealous Roman catholic, being very desirous to bring his lady into the pale of that church, cpncluded that there could be no better or more certain way than to procure a disputation to be held between two learned and principal persons, one of each side, at which his lady should be present. In that resolution he chose, for the champion of his own cause, the Jesuit Beaumont, whose true name was Rookwood, being brother to that Rookwood who was executed for the gunpowder treason. Against this antagonist lady Peterborough chose our primate, who, notwithstanding his health was not sufficiently confirmed to engage in such a task, yet from the ardent zeal for the reformed doctrine with which he was constantly animated, and to save a soul from falling into the wiles of an artful Jesuit, he did not refuse to comply with her ladyship’s request. The place appointed for holding the disputation was my lord’s seat at Drayton, a place very proper for the business, as being furnished with a most copious library of the writings of all the ancient fathers of the church, which were ready at hand, if it should happen that any of them should be re-> ferred to in the engagement. The heads of the dispute were agreed to be upon transubstantiation, the invocation of saints, of images, and the perpetual visibility of the church. After it had been held for three days, five hours each day, in which our primate sustained the part of respondent, that office for the fourth day lay upon Beaumont, according to the regulation settled by himself. But he sent a letter to the baron, with an excuse, alleging, “that all the arguments which he had formed had slipt out of his memory, nor was he able by any effort to recollect them, imputing the cause of the misfortune to a just judgment of God upon him, for undertaking of his own accord, without the licence of his superiors, to engage in a dispute with a person of so great eminence and learning as the primate.” Such a shameful tergiversation sunk deeply into the mind of lord Mordaunt, so that, after some conferences with the primate, he renounced popery, and Cod­tinued in the profession of the protestant faith to the end of his life.

This account is given in the life of our archbishop by Dr. Nicholas Bernard, who says he had it from an eye and ear witness. And it is in a great measure confirmed by the reproach thrown upon Beaumont by Chaloner, a secular priest, who in a piece wrote against the Jesuit “admonishes him to beware of Drayton-house, lest he should there chance to light upon another Usher, and be again put to flight, to the great disgrace both of himself and his profession.” As to the primate, the eminent service done by this disputation to lady Peterborough could not but be very sensibly felt by her; and that it was so, she gave his grace sufficient proofs in that extraordinary kindness and respect which she shewed to him all his life after.

, a Jesuit, and a modern Latin poet of considerable talents, was born in 1664 at Gausses in the diocese of Beziers, in Languedoc. He was educated at the Jesuits’ college in Beziers, and became one of the society in 1680. He was afterwards professor and rector of the schools belonging to the Jesuits in Montpellier, Toulouse, and Auch and died at Toulouse in 1739. He published a volume of poetical “Opuscula” and a good “Dictionary of Poetry,” in Latin,“4to, and had made great progress on a Latin and French Dictionary, which he did not live to finish. His principal Latin poem is his” Praedium Rusticum,“on the subject of a country farm, which, some thought, raised him to the first rank of modern Latin poets. The poem, however, is confessedly tedious, perhaps from the nature of the plan, and cannot be read with pleasure unless by those who happen to unite the scholar’s taste with the farmer’s knowledge. Arthur Murphy published in 1799, a translation of the fourteenth book of the” Praedium Rusticum,“which treats of bees. This he says was a juvenile performance, but he has introduced among the bees” French principles,“” corresponding societies," and other articles of very recent date, the prototypes of which are certainly not to be found in Vaniere.

a Jesuit of France, eminently distinguished for his accomplishments in the belles-lettres, was born in 1605, at Paray, a small town in Charolois, in the diocese of Autun. He entered into the society of the Jesnits in 1621; and, after having finished the course of his studies, taught polite literature and rhetoric for seven years. Afterwards he was called to Paris, to explain the Holy Scriptures; which province he sustained for six and thirty years, all the while cultivating poetry and classical literature, in which he particularly excelled. He died at Paris in Dec. 1681. He understood the Latin tongue very exactly, and also spoke it with the greatest purity and elegance. He was a man of good talents, great acuteness, solid and accurate judgment, and profound learning; so that he had all the qualities necessary to make him, what he was generally allowed to be, a very good critic.

, or Venantius Honorius Clementianus Fortunatus, a Christian poet of the sixth century, was a native of Italy, and studied at Ravenna. He applied himself to grammar, rhetoric, poetry, and jurisprudence, but was most attached to rhetoric and poetry, and was honoured by Hilduinus, the abbot of St. Denis, with the title of Scholasticissimus. It sems uncertain what was the cause of his leaving Italy for France, but the step was peculiarly fortunate for him, as his poetical genius procured him the most honourable reception. Princes, bishops, and persons of the highest ranks, became eager to confer on him marks of their esteem. He arrived in France during the reign of Sigebert, king of Austrasia, who received him with great respect. This being about the time of the king’s marriage with Brunehaut, in the year 566, Venantius composed an epithaiamium, in which he celebrated the graces and perfections of the new queen. It is also said, that he gave the king lectures on politics. The following year he went to Tours to perform a vow to St. Martin, whose image had cured him of a complaint in his eyes. He then went to Poictiers, and was invited by St. Radegonda, the foundress of a monastery there, to reside in the capacity of her secretary; and afterwards, when he became a priest, she appointed him her chaplain and almoner. He resided here for some years, employing his time in study and writing, and edifying the church as much by his example as by his works. He was much esteemed by Gregory of Tours and other prelates, and was at last himself raised to be bishop of Poictiers, which dignity, it is said, he did not long enjoy. He died about the commencement of the seventh century, some say in the year 609. His works consist of eleven books of poetry, mostly of the elegiac kind, and generally short: hymns adapted to the services of the church: epitaphs, letters to several bishops, and some to Gregory of Tours: courtly verses addressed to queen Radegonda, and her sister Agnes, usually sent with presents of flowers, fruit, &c. four books of the “Life of St. Martin,” in heroic verse: several lives of the saints. Editions of his works were published at Cagliari in 1573, 1574, and 1584, and at Cologne in 1600: but all these are said to be incomplete and incorrect, yet they shew the respect paid to him as the best Latin poet of his time. In 1603 Christopher Brower, a German Jesuit, produced a very correct edition, with notes, printed at Fulda, and reprinted at Mentz, in 1617, 4to; but this contains only his poems. His other works are in the “Bibliotheca Patrum,” of Lyons, 1677. The most complete edition is that of Rome, published under the title of “Venantii opera omnia quae extant, post Browerianam editionetn mine recens novis addiiamentis aucta, not. et scholiis illustr. opera Mich-Ange Luchi,” 1786—87, 2 vols. 4to.

a learned Spanish Jesuit, was born at Cordova in 1552, and entered the society of the Jesuits in the twenty-sixth year of his age. We have very few particulars, even by Antonio, of his personal history, unless that he was distinguished for his extensive theological and mathematical knowledge, and for some time was associated with Jerome Prado in a commentary on Ezekiel. It would appear that Villalpando had the king’s orders for this undertaking, as far as respected the description of the Temple, and city of Jerusalem; and Prado, dying before the work was finished, Villalpando has the sole reputation of the whole. It was published under the title of “Explanationes in Ezechielem,” Rome, 1596 1604, 3 vols. fol. As a commentary, the catholic writers, Dupin, &c. assure us that it is one of the most learned. His skill in architecture gave him great advantages in endeavouring to trace the figure and dimensions of the temple of Solomon, but unfortunately he employed a sort of theory which was guided more by imagination than judgment. Having laid it down as a first principle, that the model of the temple, having been given by God himself, must be perfect, he therefore exhausted all the powers of conjecture and fancy to describe an edifice that should answer that character. This led him, among other errors, to introduce many embellishments and additions not mentioned in the sacred text; instead of three courts, for example, he has described no less than eleven. But the reader who is curious in the inquiry, may consult Calmet’s Dictionary, where there are engravings as well as a description, from Villalpando. He edited also a work of St. Remi, “Remigii Rhemensis in Epistolas S. Pauli tractatus,” Mentz, which was not, however, published until after his death, as the date is 1614, fol. He died at Rome, May 23, 1608.

M. des Maizeaux, in his life of St. Evremond, has recorded several particulars relative to the life and character of Isaac Vossius, which are certainly not of a very favourable cast. St. Evremond, he tells us, used to spend the summers with the court at Windsor, and there often saw Vossius; who, as St. Evremond described him, understood almost all the languages in Europe, without being able to speak one of them well; who knew to the very bottom the genius and customs of antiquity, yet was an utter stranger to the manners of his own times. He expressed himself in conversation as a man would have done in a commentary upon Juvenal or Petronius. He published books to prove, that the Septuagint version was divinely inspired; yet discovered, in private conversation, that he believed no revelation at all: and his manner of dying, which was far from being exemplary, shewed that he did not. Yet, to see the frailty of the human understanding, he was in other respects the weakest and most credulous man alive, and ready to swallow, without chewing, any extraordinary and wonderful thing, though ever so fabulous and impossible. This is the idea which St. Evremond, who knew him well, has given of him. If any more proofs of his unbelief are wanting, Des Maizeaux has given us them, in a note upon the foregoing account of St. Evremond. He relates, that Dr. Hascard, dean of Windsor, with one of the canons, visited Vossius upon his death-bed, and pressed him to receive the sacrament; but could not prevail, though they begged of him at last, that, “if he would not do it for the love of God, he would at least do it for the honour of the chapter.” Des Maizeaux relates another fact concerning Vossius, which he received from good authority; namely, that, when Dr. Hascard pressed him to take the sacrament, he replied, “I wish you would instruct me how to oblige the farmers to pay me what they owe me: this is what I would have you do for me at present.” Such sort of replies are said to have been common with him; and that once, when a brother of his mother was sick, and a minister was for giving him the communion, he opposed it, saying, “this is a pretty custom enough for sinners; but my uncle, far from being a sinner, is a man without vices.” As to his credulity and propensity to believe in the most implicit manner any thing singular and extraordinary, Mons. Renaudot, in his dissertations added to “Anciennes Relations des Indes & de la Chine,” relates, that Vossius, having had frequent conferences with the father Martini, during that Jesuit’s residence in Holland for the printing his “Atlas Chinois,” made no scruple of believing all which he told him concerning the wonderful things in China; and that he even went farther than Martini, and maintained as a certain fact the antiquity of the Chinese accounts above that of the books of Moses. Charles II. who knew his character well, used to call him the strangest man in the world for “there is nothing,” the king would say, “which he refuses to believe, except the Bible;” and it is probable, that the noble author of the “Characteristics” had him in his eye while he was writing the following paragraph. “It must certainly be something else than incredulity, which fashions the taste and judgment of many gentlemen, whom we hear censured as Atheists, for attempting to philosophize after a newer manner than any known of late. I have ever thought this sort of men to be in general more credulous, though after another manner, than the mere vulgar. Besides what I have observed in conversation with the men of this character, I can produce many anathematized authors, who, if they want a true Israelitish faith, can make amends by a Chinese or Indian, one. If they are short in Syria or the Palestine, they have their full measure in America or Japan. Histories of Incas or Iroquois, written by friers and missionaries, pirates and renegadoes, sea-captains and trusty travellers, pass for authentic records, and are canonical with the virtuosos of this sort. Though Christian miracles may not so well satisfy them, they dwell with the greatest contentment on the prodigies of Moorish and Pagan countries.” This perfectly corresponds with the nature and character of Isaac Vossius, although lord Shaftesbury might have more than one in his eye when he wrote it.

, an eminent Puritan divine, was born at Hawkshead in Lancashire, in 1581, and was educated at St. John’s-college, Cambridge. After completing his studies there he went to London, and in 1614 became rector of St. John’s the Evangelist in Watling-street, where he continued nearly forty years, refusing every other offer of preferment. About the same time he became chaplain to Dr. Felton, bishop of Ely, who made choice of him the very morning of his consecration. He distinguished himself in the popish controversy; and, in 1623, held a public disputation with a priest of the name of Smith, before a very large assembly, and by consent of both parties, an account of it was afterwards published. He had likewise some encounters with Fisher, the celebrated Jesuit, and others who were deemed the most able disputants on the side of the church of Rome. In 1635 he was brought into trouble, for having preached a sermon in favour of the sacred observance of the Sabbath; archbishop Laud was so unwise as to admonish him for thjs, and afterwards had hitn prosecuted in the Star-chamber, fined and imprisoned. The parliament reversed this sentence, and condemned the whole proceedings against Mr. Walker, and he was restored to his living of St. John’s. In 1643, he was chosen one of the assembly of divines, and was also one of the witnesses against archbishop Laud, and one of those who took upon them to swear that the unfortunate prelate had endeavoured to introduce popery. In his sermons, too, before the parliament, he made use of those expressions, which tended to lessen the king in the eyes of the people; and although he was one of those who afterwards petitioned against his majesty’s death, he was also one of those who did not reflect how much their violent harangues and sermons had contributed to that event. He died in 1651, aged seventy years, and was interred in his own church in Watling-street. Fuller gives him a high character, as a man “well skilled in the Oriental languages, and an excellent logician and divine. He was a man of a holy life, an humble spirit, and a liberal ham!, who well deserved of Zion college library and who, by his example and persuasion, advanced a thousand pounds for the maintenance of preaching ministers in his native country.” He published, 1. “The sum of a Disputation between Mr. Walker, pastor of St. John the Evangelist, and a Popish priest, calling himself Mr. Smith, but indeed Norris,” 1623. 2. “Fisher’s folly unfolded, or the vaunting Jesuit’s challenge answered,” 1624. 3. “Socinianism in the fundamental point of Justification discovered and confuted.” 4. “The doctrine of the Holy Weekly Sabbath,” 1641. 5. “God made visible in all his Works,” 1644; besides several sermons preached before the parliament. We shall have occasion to mention another publication of Mr. Walker’s, when we come to speak of Anthony Wotton.

When the revolution took place, all this vanished; the statue was taken down, and the chapel restored to the form of rooms as before; and Walker, conscious that he had gone farther than any person in his situation, and that not only contrary to the laws of the land, but the statutes of the university, both general and particular, meditated his escape. In Dec. 1688, he set out along with Andrew Pulton, a Jesuit, and others, intending to go to France; but hearing that the populace in the county of Kent were collected to seize all the papists that endeavoured to leave the kingdom, he came back, and was apprehended at Feversham, whence he was conveyed to London, and imprisoned in the Tower. In the mean time, in February 1689, his place was declared vacant at Oxford, on account of his being a papist, and was filled op by Mr. Ferrer, the senior fellow.

Mr. Wild’s person was thin and meagre, and his stature moderately tall. He had an extraordinary memory; and, as his pupils frequently invited him to spend an evening with them, he would often entertain them with long and curious details out of the Roman, Greek, and Arabic, histories. His morals were good; he was addicted to no vice, but was sober, temperate, modest, and diffident of himself, without the least tincture of vanity. About 1720 he removed to London, where he spent the remainder of his life under the patronage of Dr. Mead. When he died is not known, but in 1734, which is supposed to have been after his death, was published his translation from the Arabic of “Mahomet’s Journey to Heaven,” which is the only piece of his that was ever printed. The writer of his life informs us that it was once suspected that he was a Jesuit in disguise, but for this there appears to have been no foundation. Before he went to Oxford, we have the following notice respecting him in a letter from Dr. Turner to Dr. Charlett, dated Norwich, March 4, 1714. “A taylor of this town, of about thirty years of age, ha within seven years, mastered seven languages, Latin, Greek, Hebrew, Chaldaic, Syriac, Arabic, and Persic. Mr. Professor Ockley being here since Christmas has examined him, and given him an ample testimonial in writing of his skill in the Oriental languages. Our dean also thinks him very extraordinary. But he is very poor, and his landlord lately seized a Polyglot Bible (which he had made shift to purchase) for rent. But there is care taken to clear his debts, and if a way could be thought of to make him more useful, I believe we could get a subscription towards part of his maintenance.” This we find by the above narrative was accordingly done.

, an eminently learned Italian Jesuit, was born in Venice, March 27, 1714, the son of an eminent Tuscan lawyer, settled in the Venetian states. He received his education in the schools of the Jesuits in that metropolis, and, as early as the age of fifteen, evinced such uncommon powers and attainments as to be introduce'd into that society, already proverbial for its sagacity and conduct in discovering juvenile talents of every kind. In October 1731, he took the habit, went through his noviciate in Vienna, and became soon after professor of belles lettres in the college of his order at Govitz. It was not long before he was called by his superiors to Rome, ordained a priest in 1740, attached to the Roman province, and sent on a mission to the Marche of Ancona. He exercised similar functions also in Tuscany, Lombardy, and almost the whole of northern Italy, with extraordinary success and fame, and without the least diversion from his favourite pursuit the study of ecclesiastical, civil, and literary history. He availed himself of these peregrinations through the several capitals of Italy, in cultivating the friendship of all the eminent literary characters he met with, and in making every where those deep researches in literature, antiquities, -bibliography, and history, which have supplied him with a great part of his literary history of Italy, his annals of literature, and his several historical and diplomatic collections.