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

, an eminent dissenting minister in Ireland, was born Oct. 19, 1680: his father was a dissenting minister in Colraine, his mother a Walkiushaw of Renfrewshire, in Scotland. In 1689 he was separated from his parents; his father having been employed by the Presbyterian clergy to solicit some public affairs in London, at a time when his mother, to avoid the tumult of the insurrections in Ireland, withdrew to Derry. He was at this time with a relation, who in that general confusion determined to remove to Scotland; and having no opportunity of conveying the child to his mother, carried him along with him. Thus he happily escaped the hardships of the siege of Derry, in which Mrs. Abernethy lost all her other children. Having spent some years at a grammar-school, he was removed to Glasgow college, where he continued till he took the degree of M. A. His own inclination led him to the study of physic, but he was dissuaded from it by his friends, and turned to that of divinity; in pursuance of which he went to Edinburgh, and was some time under the care of the celebrated professor Campbell. At his return home, he proceeded in his studies with such success, that he. was licensed to preach by the presbytery before he was 21 years of age. In 1708, having a call by the dissenting congregation at Antrim, he was ordained. His congregation was large, and he applied himself to the pastoral work with great diligence. His preaching was much admired; and, as his heart was set upon the acquisition of knowledge, he was very industrious in reading. In 1716, he attempted to remove the prejudices of the native Irish in the neighbourhood of Antrim, who were of the Popish persuasion, and bring them over to the Protestant faith. His labours were not without success, for several were induced to renounce their errors. About the time the Bangorian controversy was on foot in England, encouraged by the freedom of discussion which it had occasioned, a considerable number of ministers and others, in the North of Ireland, formed themselves into a society for their improvement in useful knowledge. Their plan was to bring things to the test of reason and scripture, without having a servile regard to any human authority. Abernethy pursued this design with much zeal, and constantly attended their meetings at Belfast, whence it was called the Belfast society. Debates, however, soon grew warm, and dissensions high among them, on the subject of requiring subscription to the Westminster confession. This controversy, on the negative side of which Abernethy was one of the principal leaders, was brought into the general synod, and ended in a rupture in 1726. The synod determined, that those ministers, who at the time of this rupture, and for some years before, were known by the name of non-subscribers, should be no longer of their body: the consequence of which was, that the ministers of this denomination found everywhere great difficulties arising from jealousies spread among their people. The reputation which Abernethy had acquired began now to decay, and some of his people forsook his ministry, and went to other congregations: and in a short time the number of the scrupulous and dissatisfied so increased, that they were by the synod erected into a distinct congregation, and provided with a minister. There happened about this time a vacancy in the congregation of Wood-street, in Dublin: to this Abernethy had an invitation, which he accepted. When he came to Dublin, he applied himself to study and to the composing of sermons with as great industry as ever. He wrote all his sermons at full length, and constantly made use of his notes in the pulpit. Here he continued his labours for ten years with much reputation: and while his friends, from the strength of his constitution and his perfect temperance, promised themselves a longer enjoyment of him, he was attacked by the gout, to which he had been subject, in a vital part, and died, Dec. 1740, in the 60th year of his age.

, an English poet and physician, was born at Newcastle-upon-Tyne, Nov. 9, 1721. His father was a reputable butcher of that place. Of this circumstance, which he is said to have concealed from his friends, he had a perpetual remembrance in a halt in his gait, occasioned by the falling of a cleaver from his father’s stall. He received the first rudiments of his education at the grammar-school of Newcastle, and was afterwards placed under the tuition of Mr. Wilson, who kept a private academy. At the age of eighteen be went to Edinburgh to qualify himself for the office of a dissenting minister, and obtained some assistance from the fund of the dissenters, which is established for such purposes. Having, however, relinquished his original intention, he resolved to study physic, and honourably repaid that contribution, which, being intended for the promotion of the ministry, he could not conscientiously retain.

, a dissenting minister of considerable note, was the son of a grocer at Taunton in Somersetshire, where he was born Jan. 28, 1701; and at that place acquired his classical learning, under the care of Mr. Chadwick. From Taunton he was removed to Exeter, that he might be instructed in the French language by Mr. Majendie, a refugee minister in that city. After this, he returned to Mr. Chadwick, where he had for his schoolfellow Mr. Micaiah Towgood; and at Lady-day 1717, they were both put under the academical instruction of Mr. Stephen James and Mr. Henry Grove, the joint tutors at Taunton for bringing up young persons to the dissenting ministry. Under these preceptors, Mr. Amory went through the usual preparatory learning; and in the summer of 1722 was approved of as a candidate for the ministry . Being desirous of improvement, he removed, in the November following, to London, and attended a course of experimental philosophy, under Mr. John Eatnes. Upon his return to Taunton, he preached alternately at several places in the neighbourhood; till, upon Mr. James’s death in 1724. or 1725, Mr. Amory was fixed as a stated assistant preacher to Mr. Datch of Hull Bishops; besides which, he had one monthly turn at Lambrook near South Petherton, and another at West Hatch, four miles from Taunton. At the same time, he was requested by his uncle, Mr. Grove, to take a part in the instruction of the pupils, in the room of Mr. James, with which request he complied. The business assigned him he discharged with great ability and diligence; being well qualified for it by his profound acquaintance with the Greek and Roman languages, his correct taste in the classics, and by his thorough knowledge of the best and latest improvements in sound philosophy. In 1730, he was ordained at Paul’s meeting in Tuutiton, and from this time was united, in the congregation at Taunton, with Mr. Batsen; but that gentleman ‘keeping the whole salary to himself, several of the ’principal persons in the society were so displeased with him, that, early in the spring of 1732, they agreed to build another meetinghouse, and to choose Mr. Amory for their pastor. In the beginning of 1738, on the deatli of Mr. Grove, he became chief tutor in the academy at Taunton, and conducted the business of it with the same abilities, and upon the same principles. He had the advantage of the lectures and experience of his excellent uncle, added to his own: and many pupils were formed under him, of great worth and distinguished improvements in literature. In 1741, he married a daughter of Mr. Baker, a dissenting minister in Southwark; an excellent lady, who survived him, and with whom he lived in the greatest affection and harmony. By this lady he had several children, four of whom survived him. During his residence in Taunton he was held in the greatest esteem, not only by his own society, but by all the neighbouring congregations and ministers; and even those who differed the most from him in religious opinions, could not avoid paying a tribtfte of respect to the integrity and excellence of his character. He was much respected, likewise, by the gentlemen and clergy of the established church, and was particularly honoured, when, very young, with the friendship of Mrs. Howe, with whom he kept up a correspondence by letters. One instance of the respect entertained for mm, and of his own liberal and honourable conduct, cannot be omitted. When some of the principal persons of the Baptist society in Taunton, owing to the disgust they had received at their then pastor, would have deserted him, and communicated to Mr. Amory their intention of becoming his stated hearers, he generously dissuaded them from the execution of their design, as a step which would prove highly injurious to the reputation, members, and interest of the congregation they intended to leave. Mr. Amory was so happy with his people at Taunton, and so generally respected and beloved both in the town and the neighbourhood, that, perhaps, it may be deemed strange that he should be induced to quit his situation. This, however, he did, in October 1759, at which time he removed to London, to be afternoon preacher to the society in the Old Jewry, belonging to Dr. Samuel Chandler. But the grand motive, besides the hope of more extensive usefulness, seems to have been, that he might advantageously dispose of his children, in which respect he succeeded. It must, indeed, be acknowledged, that be did not, in the metropolis, meet with all that popularity, as a preacher, to which he was entitled by his reaj merit. His delivery was clear and distinct, and his discourses excellent; but his voice was not powerful enough to rouse the bulk of mankind, who are struck with noise and parade: and his sermons, though practical, serious, and affecting to the attentive hearer, were rather too philosophical for the common run of congregations. But Mr. Amory enjoyed a general respect; and he received every mark of distinction which is usually paid, in London, to the most eminent ministers of the presbyterian denomination. In 1767, he was chosen one of the trustees to the charities of Dr. Daniel Williams. In 1768, the university of Edinburgh conferred upon him the degree of D. D. and in the same year he was elected one of the six Tuesday lecturers at Sailer’s Hall. It ought to have been mentioned, that previous to these last events, he was chosen, at the death of Dr. Chandler, in 1766, a pastor of the society at the Old Jewry; in which situation he continued till his decease. In 1770, he became movning-preacher at Newington Green, an,d cqlleague with the rev. Dr. Richard Price. When the dissenting ministers, in 1772, formed a design of endeavouring to procure an enlargement of the toleration act, Dr. Amory was one of the committee appointed for that purpose; and none could be more zealous for the prosecution of the scheme, Dr. Amory had the felicity of being able to continue his public services nearly to the last. June 16th, 1774, he was seized with a sudden disorder which left him nearly in a state of insensibility till his death, which happened on the 24th of that month, and in the 74th year of his age. He was interred in Bunhill Fields, on the 5th of July; and his funeral was attended by a respectable number of ministers and gentlemen. The discourse, on the occasion of his death, was preached in the Old Jewry, on the 10th of the same month, by the rev. Dr. Roger Flexman of Rotherhithe, who had been connected with him in an intimate friendship for more than 40 years; which friendship, Dr. Flexman assures us, had never once been interrupted bjr distaste, or darkened with a frown.

, LL.D. a dissenting minister at Pershore, in Worcestershire, of whom we have not been able to recover any particulars, was the author of some useful works. The first was “The easiest introduction to Dr. Lowth’s English Grammar,” 12mo, 1766. His next, “A new and complete Dictionary of the English Language,” 2 vols. 8vo, 1775, the plan bf which was extensive beyond any thing of the kind ever attempted, and perhaps embraced much more than was necessary or useful. It is valuable, however, as containing a very large proportion of obsolete words, and such provincial or cant words as have crept into general use. In 1777, he published “Sentiments on Education, collected from the best writers, properly methodized, and interspersed with occasional observations,” 2 vols. 12mo. In this there are few original remarks, but those few shew an acquaintance with the best principles of virtuous and useful education, in which, we have been informed, the author employed some part of his time. Dr. Ash died in the 55th year of his age at Pershore, March 1779.

, a dissenting minister, was born in Northamptonshire 1709, and served an apprenticeship to a carpenter but having a taste for learning, he was entered a student in the academy kept by Dr. Doddridge, where he made great proficiency in all sorts of useful knowledge. He was afterwards ordained minister of a dissenting congregation at Daventry; and became master of the academy kept by the excellent Dr. Doddridge, by the doctor’s express desire in his will. He died much respected at Daventry, 1774, aged sixty-five. His principles are said to have been those of moderate Calvinism. He published three “Funeral Sermons,” on the deaths of Dr. Watts, Mr. Floyd, and Mr. Clark a “Collection of Tunes and Anthems;” a “Hebrew Grammar;” and an “Introduction to Plane Trigonometry.”

, an English divine, and critical and polemical writer of considerable eminence, was the son of a butcher at South Moulton, in Devonshire, where he was born, Feb. 23, 1747. His relations and friends being dissenters, he was designed by them for the ministerial function and after receiving the first rudiments of his education under his maternal uncle, Mr. Blake, a dissenting minister at South Moulton, he was sent to the dissenting academy at St. Mary Ottery, in the same county. The doctrines taught in this academy were those of the old Nonconformists or Puritans, and for a considerable time, Mr. Badcock adhered to them with sincerity. His proficiency in other respects was such, in the opinion of his tutors, that at the age of nineteen, he received a call to be the pastor of a dissenting congregation at Winborne in Dorsetshire, from which he was invited to the same office, soon after, at Barnstaple in Devonshire where his’ income was more considerable, and which place was more agreeable to him as it was but a few miles from his native town. The date of his removal here is said to be in 1769, and he continued to be the pastor of this congregation for nine or ten years.

, an eminent divine of the church of England in the last century, was born on the 12th of August 1686, at Sheffield in Yorkshire. His father, Thomas JBalguy, who died in 1696, was master of the free grammarschool in that place, and from him he received the first rudiments of his grammatical education. After his father’s death he was put under the instruction of Mr. Daubuz, author of a commentary on the Revelations, who succeeded to the mastership of the same school, Sept. 23, 1696, for whom he always professed a great respect. In 1702 he was admitted of St. John’s college, Cambridge, under the care of Dr. Edmondson and of Dr. Lambert, afterwards master of that college. He frequent^ lamented, in the succeeding part of his life, that he had wasted nearly two years of his residence there in reading romances. But, at the end of that tinie happening to meet with Livy, he went through him with great delight, and afterwards applied himself to serious studies. In 1705-6, he was admitted to the degree of B. A. and to that of M. A. in 1726. Soon after he had taken his bachelor’s degree, he quitted the university, and was engaged, for a while, in teaching the free school at Sheffield, but whether he was chosen master, oxonly employed during a vacancy, does not appear. On the 15th of July 1708, he was taken into the family of Mr. Banks, as private tutor to his son, Joseph Banks, esq. air terwards of Reresby in the county of Lincoln, and grandfather of the present sir Joseph Banks, K. B. so eminently distinguished for his skill in natural history, and the expences, labours, and voyages, he has undergone to promote that part of science. Mr. Balguy, in 1710, was admitted to deacon’s orders, and in 1711 to priest’s by Dr. Sharp, archbishop of York. By Mr. Banks’ s means, he was introduced to the acquaintance of Mr. Bright of Badsworth, in the county of York, and was by him recommended to his father, sir Henry Liddel, of llavensworth castle, who in 1711 took Mr. Balguy into his family, and bestowed upon him the donative of Lamesly and Tanfield in that county. For the first four years after he had obtained thissmall preferment, he did not intermit one week without composing a new sermon and desfrous that so excellent an example should be followed by his son, he destroyed almost his whole stock, and committed, at one time, two hundred and fifty to the flames. In July 1715, he married Sarah, daughter of Christopher and Sarah Broomhead of Sheffield. She was born in 1686, and by her he had only a son, the late Dr. Thomas Balguy, archdeacon of Winchester. After his marriage he left sir Henry Liddel' s family, and lived at a house not far distant, called Cox close, where he enjoyed, for many years, the friendship of George Liddel, esq. member for Berwick-upon-Tweed, a younger son of sir Henry, who usually resided at Raven sworth castle. The first occasion of Mr. Balguy’s appearance as an author, was afforded by the Bangorian controversy. In 1718 he published, without his name, “Silvius’s examination of certain doctrines lately taught and defended by the. llev. Mr. Stebbing;” and, in the following year, “Silvius’s letter to the Rev. Dr, Sherlock.” Both of these performances were written in vindication of bishop Hoadly. Mr. Stehbing having written against these pamphlets, Mr. Balguy, in 1720, again appeared from the press, in the cause of the-bishop, in a tract entitled “Silvius’s defence of a dialogue between a Papist and a Protestant, in answer to the Rev. Mr. Stebbing; to which are added several remarks and observations upon that author’s manner of writing.” This also being answered by Mr. Stebbing, Mr. Balguy had prepared a farther defence but Dr. Hoadly prevailed Upon him to suppress it, on account of the public’s having grown weary of the controversy, and the unwillingness of the booksellers to venture upon any new works relating to it, at their own risk, For a different reason the bishop persuaded him, though with difficulty, to abstain from printing another piece which he had written, called “A letter to Dr. Clarke/' of whom, through his whole life, he was a great admirer. In 1726 he published” A letter to a deist cocerning the beauty and excellence of Moral Virtue, and the support and improvement which it receives from the Christian revelation.“In this treatise he has attacked, with the greatest politeness, and with equal strength of reason, some of the principles advanced by lord Shaftesbury, in his” Inquiry concerning Virtue.“On the 25th of January, 1727-8, Mr. Balguy was collated, by bishop Hoadly, to a prebend in the church of Salisbury, among the advantages of which preferment was the right of presenting to four livings, and of presenting alternately to two others. The best of them did not fall in his life-time. But two small livings were disposed of by him one to the Rev. Christopher Robinson, who married his wife’s sister; the other to his own son. In 1727 or 1728, he preached an assize sermon at Newcastle-upon-Tyne, the subject of which was party spirit. It was printed by order of the judges, and either inscribed or dedicated to Dr. Talbot, bishop of Durham.” The foundation of Moral Goodness, or a farther inquiry into the original of our idea of Virtue,“was published by him in 1728, This performance, which is written in a very masterly and candid manner, was in, answer to Mr. Hutcheson’s” Inquiry into the original of our ideas of Beauty and Virtue“and its design is to shew that moral goodness does not depend solely upon instincts and affections, but is grounded on the unalterable reason of things. Mr. Balguy acquired, about this time, the friendship of Dr. Talbot, bishop of Durham, for which he was chiefly indebted to Dr. llundle, afterwards bishop of Derry though something, perhaps, might be due to his acquaintance with Dr. Benson, Dr. Seeker, and Dr. Butler. Through the assistance of his friends in the chapter of Durham, supported by the good offices of bishop Talbot, he obtained, on the 12th of August 1729, the vicarage of North-AJlerton in Yorkshire, at that time worth only 270l. a year, on which preferment he continued to his death. This was, in some measure, his own fault, for he neglected all the usual methods of recommending himself to his superiors. He had many invitations from Dr. Blackburne, archbishop of York, and Dr. Chandler, bishop of Durham but he constantly refused to accept of them. In the same year he published ”The second part of the foundation of Moral Goodness illustrating and enforcing the principles and reasonings contained in the former being an answer to certain remarks communicated by a gentleman to the author.“The writer of these remarks was lord Darcy. His next publication was” Divine Rectitude or, a brief inquiry concerning the Moral Perfections of the Deity, particularly in respect of Creation and Providence.“A question then much agitated was, concerning the first spring of action in the Deity. This is asserted by our author to be rectitude, while Mr. Grove contended that it is wisdom, and Mr. Bayes, a dissenting minister of Tunbridge, that it is benevolence. The difference between Mr. Grove and Mr. Balguy was chiefly verbal but they both differed materially from Mr. Bayes, as they supposed that God might have ends in view, distinct from, and sometimes interfering with the happiness of his creatures. The essay on divine rectitude was followed by” A second letter to a deist, concerning a late book, entitled ‘ Christianity as old as the Creation,’ more particularly that chapter which relates to Dr. Clarke.“To this succeeded” The law of Truth, or the obligations of reason essential to all religion to which are prefixed some remarks supplemental to a late tract entitled “Divine Rectitude.” All the treatises that have been mentioned (excepting the assize sermon, and the pieces which were written in the Bangorian controversy) were collected, after having gone through several separate editions, by Mr. Balguy, into one volume, and published with a dedication to bishop Hoadly. This dedication was reprinted in the late edition of the works of that prelate, together with two letters of the bishop relating to it, one to Mr. Balguy, and the other to lady Sundon. The greatest regard for our author is expressed by Dr. Hoadly in both these letters, and he acknowledges the pleasure it gave him to receive the sincere praises of a man whom he so highly esteemed. In 1741 appeared Mr. Balguy’s “Essay on Redemption,” in which he explains the doctrine of the atonement in a manner similar to that of Dr. Taylor of Norwich, but Hoadly was of opinion he had not succeeded. This, and his volume of sermons, iittluding six which had been published before, were the last pieces committed by him to the press . A posthumous volume was afterwards printed, which contained almost the whole of the sermons he left behind him. Mr, Balguy may justly he reckoned among the divines and writers who rank with Clarke and Hoadly, in maintaining what they term the cause of rational religion and Christian liberty. His tracts will be allowed to be masterly in their kind, by those who may not entireJy agree with the philosophical principles advanced in them and his sermons have long been held in esteem, as some of the best in the English language. He was remarkable for his moderation to dissenters of every denomination, not excepting even Roman Catholics, though no man had a greater abhorrence of popery. Among the Presbyterians and Quakers he had a number of friends, whom he loved and valued, and with several of them he kept up a correspondence of letters as well as visits. Among other dissenters of note, he was acquainted with the late lord Barrington, and Philips Glover, esq. of Lincolnshire, author of an “Inquiry concerning Virtue and Happiness,” published after his decease in 1751. With the last gentleman Mr. Balguy had a philosophical correspondence. Having always had a weakly constitution, his want of health induced him, in the decline of life, to withdraw almost totally from company, excepting what he found at Harrogate, a place which he constantly frequented every season, and where at last he died, on the 21st of September, 1748, in the sixtythird year of his age. With regard co the letter to Dr. Clarke, which Hoadiy prevented him from publishing, we have the following information from a note in the Biographia Britannica. “From two letters of bishop Hoadly to Mr. Balguy, it appears that both the bishop and Dr. Clarke were exceedingly fearful of any thing’s being published which might be prejudicial to the doctor’s interest so that he could not then (1720) have come to the resolution which he afterwards formed, of declining farther preferment, rather than repeat his subscription to the thirty-nine articles. The solicitude of Dr. Hoadly and Dr. Clarke to prevent Mr. Balguy’s intended publication, was the more remarkable, as it did not relate to the Trinity, or to any obnoxious point in theology; but to the natural immortality of the soul, and such philosophical questions as might have been deemed of an innocent and indifferent nature.”

In 1769, he published “A Sermon preached in Lamv foeth chapel, Feb. 12, 1769, at the consecration of the right rev. Dr. Shute Barrington, bishop of Llandaff.” This was attempted to be answered by Dr. Priestley in a vague and unargumentative pamphlet, entitled “Observations on Church Authority.” In 1772, he published a very able defence of subscriptions to articles of religion, in “A charge delivered to the Clergy” of his archdeaconry, which produced a reply from the rev. John Palmer, a dissenting minister, dated Macclesfield. In 1775, Dr. Balguy published “A sermon on the respective Duties of Ministers and People, at the consecration of the right rev. Richard Hurd, D. D. bishop of Lichfield and Coventry, and the right rev. John Moore, D.D. bishop of Bangor,” Feb. 12. 4to, which produced “Remarks on Dr. Balguy’s Sermon, in a letter to that gentleman, by one of the petitioning clergy.” In 1775, he edited the sermons of Dr. Powell, master of Jesus college, Cambridge, with a life of that divine prefixed. In 1781, the declining state of his health, and particularly the decay of his sight, which ended at last in total blindness, prevented his acceptance of the bishopric of Gloucester, to which his majesty, without any solicitation, had nominated him, on the cteath of bishop Warburton. This he gratefully acknowledges in the dedication of his discourses to the king. In 178^, he published “Divine Benevolence asserted, and vindicated from the reflections of ancient and modern sceptics,” 8vo, which is thought by far the ablest of his performances, but was only part of a larger dissertation on natural religion, which he did not live to complete. In 1785, he republished his father’s “Essay on Redempton,” with a preface seemingly intended to bring his father’s sentiments nearer to the orthodox belief. A collection of his sermons and charges appeared the same year under the title of “Discourses on various subjects,” 8vo. He died Jan. 19, 1795, in his seventy-ninth year, at his prebendal house at Winchester, and was buried in the cathedral, with an inscription giving him the character of a sincere and exemplary Christian, a sound and accurate scholar, a strenuous and able defender of the Christian religion, and of the church of England.

, a dissenting minister, but most noted for his zeal as a political writer, was born at Leeds in Yorkshire, and educated at the university of Glasgow, which he quitted in 1740, with very honourable testimonies to his learning and personal character, from the celebrated Hutchinson, and the mathematical professor Simpson. Where he passed his time after this, we know not; but in 1753, he was ordained pastor of the dissenting meeting at Pinners’ hall, Broad-street, London, a congregation, if we are not mistaken, of the Baptist persuasion. What he was as a divine, is not very clear, but tho whole bent of his studies was to defend and advance civil and religious liberty. This zeal led the famous Thomas Hollis, csq. to engage his assistance in editing some of the authors in the cause of freedom, whose works he wished to reprint with accuracy, and in an elegant form. Toland’s Life of Milton, Milton’s Iconoclastes, and afterwards an Edition of Milton’s prose works, were prepared and corrected by Mr. Baron. For this task he was well qualified, being an industrious collector of books on the subject of constitutional liberty, several of which he communicated to Mr. Hollis, with ms notes, or memorandums of his own in the blank pages, in which, we are told, he was not always in the right. Still he was indefatigable in searching for what he reckoned scarce and valuable liberty-tracts, many of which Mr. Hollis bought of him while he lived, and others he bought at the sale of his books after his death. Mr. Baron, we are likewise told, “only breathed, he did not live, in his own estimation, but whilst he was in someway or other lending his assistance to the glorious cause of religious and civil liberty. He wrote, he published, and republished perpetually in its defence. His character was one of the most artless and undisguised in the world. He was a man of real and great learning of fixed and steady integrity and a tender and sympathizing heart.” Yet with such a heart, we are told, not very consistently, that had he been mindful of his domestic concerns, he might have left a competency behind for his wife and family, but his whole soul was engaged in the cause, and he neglected every other concern. For this absurd and unjust train of feeling, we are referred to the natural impetuosity of his temper, and his eccentricities, which indicated occasional derangements of mind. With many virtues, it is added, and a few faults, which must have been of a peculiar kind, since “they only wanted the elevation of a higher station and a better fate to have assumed the form of virtues,” Mr. Baron passed the greatest part of his life in penurious circumstances, which neither abated the generous ardour, or overcame the laudable independency of iiis spirit. These virtues, “with their blessed effects,” were all he left behind him, for the consolation and support of a widow and three children. He died at his house at Blackheath, Feb. 22, 1768. His principal publication was a collection of what he called liberty-tracts, first published in 2 vols. 1752, under the title of “The pillars of Priestcraft and Orthodoxy shaken.” In 1767, he prepared another edition, enlarged to four volumes, to be published by subscription. In his advertisement he describes himself as a man “who has been made a sacrifice to proud bigots, religious rogues, and psalm-singing hypocrites:” and flatters himself that his subscribers will “enable him to express his utter contempt, and everlasting abhorrence of them all.” To this meek wish, he adds an assurance that the *' names of the subscribers shall not be printed." This edition appeared after his death, and was published for the benefit of his family, along with a-new edition of Milton’s Eikonoclastes, and his manuscript sermons and papers.

, a dissenting minister of considerable note in the beginning of the last century, was born at Temple-hall, in the hamlet of Whellesburgh in Leicestershire, in 1674; and educated, it is believed, at the neighbouring free-school of Market Bosworth. After going through a course of theological studies, he was first settled as a preacher at a meeting-house, erected in 1710, on Temple Farm, the place of his nativity, from which he was called to succeed Dr. Gilpin at Newcastle upon Tyne, where he continued until his death, Sept. 1, 1726, exercising his ministerial functions with success and popularity, and acquiring a high character among hi* brethren for his talents and piety. He wrote several books, 1. “A memorial of the Reformation,” 1721, 8vo, an historical sketch of that event, full of prejudice against the church of England. 2. “A Defence” of the same, 1723, 8vo. 3. “Discourses on Popery,” 1714, 8vo. 4. “Irenicum, or a review of some late controversies about the Trinity, &c.” 1722, 8vo. Of this work one of his biographers says, that, “like many other good men, he was not aware of the pernicious effects of Arianism, and entertained a more favourable idea of the sentiments of some of the dissenting ministers than they deserved. The general principles of the book are good, but not suitably applied.” 5. “Sermons on the Inspiration of the Holy Scriptures.” But his most popular work, and which has gone through many editions, is his “Christian Oratory,” which the biographer just quoted calls the “Dissenters’ Whole Duty of Man.” Job Orton, a very emiitent divine among the dissenters, appears by one of his letters, to have read this book at least ten times.

, a learned divine in the seventeenth century, and bishop of St. Asaph, was born at Barrow in Leicestershire (where his grandfather, father, and brother, were vicars) in 1636-7. On the 24th of May, 1653, he was admitted of St. John’s college, Cambridge, and took his degrees of bachelor of arts in 1656, master of arts in 1660, and of doctor of divinity in 1679. At his coming to the university, he closely applied himself to the study of the learned languages and, by his great diligence and application, soon became so well skilled, particularly in all Oriental learning, that when he was not above eighteen years of age, he wrote a treatise of the excellency and use of the Oriental tongues, especially the Hebrew, Chaldee, Syriac, Arabic, and Samaritan, with a Syriac Grammar, in three books; which he published when he was about twenty years of age. He also distinguished himself, at the same time, by his early piety and seriousness of mind, and by his exemplary sobriety and integrity of life, all which procured him great esteem and veneration. January 3, 1660-1, he was ordained deacon in the church of St. Botolph, Aldersgate, by Robert, bishop of Lincoln and priest, in the same place, the 31st of that month. About this time, Dr. Sheldon, bishop of London, collated him to the vicarage of Ealing in Middlesex. On the 22d of November, 1672, he was chosen, by the lord-mayor and aldermen of London, rector of St. Peter’s, Cornhill, London, and then he resigned the vicarage of Ealing. He now applied himself, with the utmost labour and zeal, to the discharge of his ministry, and so instructive was he in his discourses from the pulpit, so warm and affectionate in his private exhortations, so regular and uniform in the public worship of the church, and in every part of his pastoral function, and so remarkably were his labours crowned with success, that as he himself was justly styled “the great reviver and restorer of primitive piety,” so his parish was deservedly proposed, as the best model and pattern, for the rest of its neighbours to copy after. His singular merit having recommended him to the favour of his diocesan, bishop Henchman, he was collated by him, on the 22d of December, 1674, to the prebend of Chiswick, in the cathedral of St. Paul’s, London and, by his successor bishop Compton, he was also, on the 3d of November, 1681, collated to the archdeaconry of Colchester. In this dignity he behaved, as he had done before in every station of life, In a most regular, watchful, and exemplary manner and not satisfied with the false, or at least imperfect, reports given in by church-wardens at visitations, he visited everjr parish within his archdeaconry in person. November the 5th, 1684, he was installed prebendary of Canterbury, and became also chaplain to king William and queen Mary. In 1691, he was offered, but refused the see of Bath and Wells, then vacant by the deprivation of Dr. Thomas Kenn, for not taking the oaths to king William and queen Mary. liut though he refused that see, because, probably, being a man of a tender conscience, he would not eat Dr. Kenn’s tread, adtording to the language of those times, he afterwards accepted of that of St. Asaph, vacant by the translation of Dr. George Hooper to Bath and Wells, and was consecrated July 16, 1704. Being placed in this eminent station, his care and diligence increased in proportion as his power in the church was enlarged and now when his authority was extended to larger districts, he still pursued the same pious and laborious methods of advancing the honour and interest of religion, by watching over both clergy and laity, and giving them all necessary direction and assistance, for the effectual performance of their respective duties. Accoruingly, he was no sooner advanced to the episcopal chair, but in a pathetic letter to the clergy of his diocese, he recommended to them the “duty of catechising and instructing the people committed to their charge, in the principles of the Christian religion to the end they might know what they were to believe and do in order to salvation” and told them, “he thought it necessary to begin with that, without which, whatever else he or they should do, would turn to little or no account, as to the main end of the ministry.” And to enable them to do this the more effectually, he sent them a plain and easy “Exposition upon the Church Catechism.” This good man did not enjoy his episcopal dignity above three years seven months and twenty days for he died at his lodgings in the cloisters in Westminster- abbey, March 5, 1707-8, in the seventy-first year of his age, and was buried in St. Paul’s cathedral. He left the greatest part of liis estate to the societies for propagating the gospel, and promoting Christian knowledge. To the curacy of MountSorrel in particular, and vicarage of Barrow in the county of Leicester, in a thankful remembrance of God’s mercies vouchsafed to him thereabouts, he bequeathed twenty pounds a year for ever, on condition that prayers be read morning and evening every day, according to the Liturgy of the church of England, in the chapel, and parish church aforesaid; with the sum of forty shillings yearly, to be divided equally upon Christmas-eve, among- eight poor housekeepers of Barrow, as the minister and churchwardens should agree, regard being had especially to those who had been most constantly at prayers, and at the sacrament of the Lord’s Supper, the foregoing year. And if it should so happen, that the Common- Prayer could not be read in the church or chapel aforesaid, his will then was, that what should have been given in either place for that, be in each place allowed to one chosen by the vk-ar of Barrow to teach school, and instruct the youth in the principles of the Christian religion, according to the doctrine of the church of England. His works were many, and full of great variety of learning. Those published by himself were a? follows: 1. “De Linguarum Orientalium, praesertim HeIpraicce, Chaldaica?, Syriacae, Arabicae, et Samaritans, praestantia et usu,” &c. mentioned above. Loud. 1658, 8vo. 2- “Institutionum Chronologicarum libri duo, una cum totidem Arithmetices Chronoiogicae libellis,” Loud. 1669, 4to. 3. “Swvo'&Kov, sive Pandectse Canonum Ss. Apostolorum, et Conciliorum ab Ecclesia Graeca receptoium necnon Canonicarum Ss. Patrum Epistolarum una cum Scholiis antiquorum singulis eorurn annexis, et scriptis aliis hue spectantibus quorum plurima e Bibliothecae Bodleianae aliarumque Mss. Codicibus nunc primum edita reliqua cum iisdem Mss. summa fide et diligentia collata,” Oxonii, 1672, 2 vols. fol. 4. “Codex Canonum Ecclesiae Primitivae vindicatus et illustratus,” Lond. 1679, 4to. 5. “The Church Catechism explained, for the use of the diocese of St. Asaph,” Lond. J 704, 4to, reprinted several times since. Next follow bishop Beveridge’s works, published after his decease by his executor Mr. Timothy Gregory 1. “Private Thoughts upon Religion, digested into twelve articles, with practical resolutions formed thereupon.” Written in his younger years (when he was about twenty-three years old), for the settling of his principles and conduct of life, Lond. 1709. 2. “Private Thoughts upon a Christian Life or, necessary directions for its beginning and progress upon earth, in order to its final perfection in the Beatific Vision,” part II. Lond. 1709. 3. “The great necessity and advantage of Public Prayer and frequent Communion. Designed to revive primitive piety with, meditations, ejaculations, and prayers, before, at, and after the sacrament,” Lond. 1710, These have been reprinted several times in 8vo and 12mo. 4. “One hundred and fifty Sermons and Discourses on several subjects,” Lond. 170S, &c. in 12 vols. 8vo, reprinted at London, 17iy, in 2 vols. fol. 5. “Thesaurus Theologians or, a complete system of Divinity, summed up in brief notes upon select places of the Old and New Testament; wherein the sacred text is reduced under proper heads; explained and illustrated with the opinions and authorities of the ancient fathers, councils, &c.” Lond. 1711, 4 vols. 8vo. 6. “A defence of the book of Psalms, collected into English metre by Thomas Sternhold, John Hopkins, and others with critical Observations on the New Version, compared with the Old,” Lond. 1710, 8vo. In this book he gives the old version the preference to the new. 7. “Exposition of the XXXIX Articles,” Lond. 1710, 1716, fol. Bishop Beveridge’s character is in general represented in a most advantageous light. He was a person of the strictest integrity, of true and sincere piety, of exemplary charity, and of great zeal for religion, and so highly esteemed, that when he was dying, one of the chief of his order deservedly said of him, “There goes one of the greatest and of the best men that ever England bred.” He is also celebrated as a man of extensive and almost universal learning; furnished, to a very eminent degree, with all useful knowledge; and much to be admired for his readiness in the scriptures, which he had thoroughly studied, so that he was able to produce suitable passages from them on all occasions, and happy in explaining them to others. Mr. Nelson says, that he cannot forbear acknowledging the favourable dispensation of Providence to the present age, in blessing it with so many of those pious discourses, which our truly primitive prelate delivered from the pulpit; and that he the rather takes the liberty to call it a favourable dispensation of Providence, because the bishop gave no orders himself that they should be printed, but humbly neglected them, as not being composed for the press. But that this circumstance is so far from abating the worth of the sermons, or diminishing the character of the author, that it raises the excellency of both, because it shews at once the true nature of a popular discourse which is to improve the generality of hearers, and for that purpose to speak to them in a plain and intelligible style. Dr. Henry Felton says, that our learned and venerable bishop delivered himself with those ornaments alone, which his subject suggested to him, and wrote in that plainness and solemnity of style, that gravity and simplicity, which gave authority to the sacred truths he taught, and unanswerable evidence to the doctrines he defended. That there is something so great, primitive, and apostolical, in his writings, that it creates an awe and veneration in our mind that the importance of his subjects is above the decoration of words and what is great and majestic in itself looketh most like itself, the less it is adorned. The author of one of the Guardians, having made an extract out of one of the bishop’s sermons, tells us, that it may for acuteness of judgment, ornament of speech, and true sublime, compare with any of the choicest writings of the ancients, who lived nearest to the apostles’ times. But the author of a pamphlet published in 1711, entitled “A short view of Dr. Bevericlge’s Writings,” passes a very different judgment upon bishop Beveridge’s works, in order to stop, as he says, the mischief they are doing, and that which the publication of his Articles may do. With regard to the bishop’s language, he observes, that he delights in jingle and quibbling; affects a tune and rhyme in all he says, and rests arguments upon nothing but words and sounds, &c. &c. But perhaps this animadverter will “by some be ranked among the persons, of whom Dr. Lupton gives the following character” Those who are censorious enough to reflect with severity upon the pious strains, which are to be found in bishop Beveridge, &c. may possibly be good judges of an ode or essay, but do not seem to criticise justly upon sermons, or express a just value for spiritual things.“After all, whatever faults may be found in bishop Beveridge’s posthumous works, must be charged to the injudiciousness of his executor. He must himself have been an extraordinary man who, with all the faults pointed out by the author of” The short view," could have conciliated the good opinion and favour of men of all principles, and the most eminent patrons of the church and the estimation in which his works continue to be held to this day, prove how little he was injured by the captious quibblings of a writer who was determined to find fault with' that, into the spirit of which he could not enter. The life of bishop Beveridge, prefixed to the folio edition of his works, was written by Mr. Kimber, a dissenting minister of the Baptist persuasion, in London.

, an English divine, probably the son or grandson of the rev. John Biscoe of New Inn hall, Oxford, a nonconformist, was himself educated at a dissenting academy kept by Dr. Benion at Shrewsbury, and was ordained a dissenting minister, Dec. 19, 1716. In 1726, he conformed and received deacon’s and priest’s orders in the church of England, and in 1727 was presented to the living of St. Martin Outwich, in the city of London, which he retained until his death, July 1748. He held also a prebend of St. Paul’s, and was one of his majesty’s chaplains in ordinary. He is now chiefly known for a learned and elaborate work, entitled “The History of the Acts of the Holy Apostles confirmed from other authors and considered as full evidence of the truth of Christianity, with a prefatory discourse upon the nature of that evidence” being the substance of his sermons preached at Boyle’s lecture, in 1736, 1737, 1738, and published in 2 vols. 1742, 8vo. Dr. Doddridge frequently refers to it, as a work of great utility, and as shewing “in the most convincing manner, how incontestably the Acts of the Apostles demonstrates the truth of Christianity.”

“Mr. Blackburne had his objections to the liturgy and articles of the church of England, as well as Mr. Lindsey, and in some instances to the same passages, but differed widely from him on some particular points, which, he thought, as stated by Mr. Lindsey and his friends, could receive no countenance from scripture, unless by a licentiousness of interpretation that could not be justified. But Dr. Priestley and some of his friends having carried the obligation to secede from the church of England farther than Mr. Blackburne thought was either sufficiently candid, charitable, or modest, and had thereby given countenance to the reproach, thrown upon many moderate and worthy men, by hot and violent conformists, for continuing to minister in the church, while they disapproved many things in her doctrine and discipline, he thought it expedient, in justice to himself and others of the same sentiments, to give some check to the crude censures that had been passed upon them. And, accordingly, intending to publish ' Four Discourses’ delivered to the clergy of the archdeaconry of Cleveland, in the years 1767, 1769, 1771, and 1773, he took that opportunity to explain himself on this subject in a preface, as well on behalf of the seceders, as of those whose Christian principles admitted of their remaining in the church without offering violence to their consciences.” Of Dr. Priestley’s conduct he speaks yet more decidedly in a letter dated Jan. 4, 177O, to a dissenting minister, “I cannot think the dissenters will be universally pleased with Dr. Priestley’s account of their principles, not to mention that some degree of mercy seemed to be due to us, who have shown our benevolence to all protestant dissenters, and have occasionally asserted their rights of conscience with the utmost freedom. But no, it seems nothing will do but absolute migration from our present stations, in agreement with our supposed convictions though, perhaps, it might puzzle Dr. Priestley to find us another church, in which all of us would be at our ease, &c.” On the secession of Dr. Disney from the church, a circumstance which appears to have given him great uneasiness, he went so far as to draw up a paper under the title “An Answer to the Question, Why are you not a Socinian r” but this, although now added to his works, was not published in his life-time, from motives of delicacy. He had been suspected, from his relationship and intimacy with Mr. Lindsey and Dr. Disney, of holding the same sentiments with them, and his object in the above paper was to vindicate his character in that respect. Still, as it did not appear in his life-time, it could not answer that purpose, and although we are now told that some time before his death, he explicitly asserted to his relation, the Rev. Mr. Comber, his belief in the divinity of Christ, the suspicions of the public had undoubtedly some foundation in the silence which in all his writings he preserved respecting a point of so much importance. When considerably advanced in years, he formed the design of writing the life of Luther and had made some collections for the purpose, hut was diverted from it by being engaged to draw up a work of far less general interest, the Memoirs of Mr. Thomas Hollis. In 1787, he performed his thirty-eighth visitation in Cleveland, after which he was taken ill at the house of his friend the Rev. William Comber, but reached home a few weeks before his death, which took place Aug. 7, 1787, in his eightythird year. Mr. Blackburne left a widow (who died Aug. 20, 1799), and four children, Jane, married to the Rev. Dr. Disney the Rev. Francis Blackburne, vicar of Brignal, near Greta-bridge, Yorkshire Sarab, married to the Rev. John Hall, vicar of Chew Magna, and rector of Dundry in Somersetshire and William Blackburne, M. D. of Cavendish square, London.

, the foundress of a set of modern fanatics, and the daughter of John Simpson, the keeper of an inn at Fitmy-Can, the half-way house between Banff and Portsoy, in the north of Scotland, was born in 1738; and, when she had completed her one-andtwentieth year, was sent to Glasgow, where she entered into the service of Mr. Martin, one of the principal proprietors of the Delft-work there. In this situation she had remained but a short time, when she accepted proposals of marriage from Robert Buchan, one of the workmen in the service of the same Mr. Martin. For some years, Robert and Elspeth Buchan lived happily together, having many children, whom they educated in a manner suitable to their station in life. At the time of her marriage, Mrs. Buchan was of the episcopal persuasion, but the husband being a burgher-seceder, she adopted his principles, and entered into communion with that sect. She had always been a constant reader of the scriptures; and taking a number of passages in a strictly literal sense, she changed her opinions about the year 1776, became the promulgator of many singular doctrines, and soon brought over to her notions Mr. Hugh Whyte, a dissenting minister at Irvine, and connected with Mr. Bell in Glasgow, and Mr. Bain in Edinburgh; and who, upon Mr. Whyte’s abdication of his charge, settled Mr. Robertson in his place at Irvine. She went on continually making new converts till April 1790, at which time the populace in Irvine rose, assembled round Mr. Whyte’s house, and broke all the windows; when Mrs. Buchan and the whole of her converts, of whom the above-mentioned were a part, to the number of fortysix persons, left Irvine. The Buchanites (for so they were immediately called) went through Mauchlin, Cumnock old and new, halted three days at Kirconnel, passed through Sanquhar and Thornhill, and then settled at a farm-house, the out-houses of which they had all along possessed, paying for them, as well as for whatever they wanted.

, a prelate of the most distinguished character and abilities, was born at Wantage in Berkshire, in 1692. His father, Mr. Thomas Butler, who was a reputable shopkeeper in that town, observing in his son Joseph an excellent genius and inclination for learning, determined to educate him for the ministry, among the protestant dissenters of the presbyterian denomination. For this purpose, after he had gone through a proper course of grammatical literature, at the free grammarschool of his native place, under the care of the rev. Mr. Philip Barton, a clergyman of the church of England, he was sent to a dissenting academy, then kept at Gloucester, but which was soon afterwards removed to Tewkesbury, the principal tutor of which was Mr. Jones, a man of uncommon abilities and knowledge. At Tewkesbury, Mr. Butler made an extraordinary progress in the study of divinity; of which he gave a remarkable proof in the letters addressed by him, whilst he resided at Tewkesbury, to Dr. Samuel Clarke, laying before him the doubts that had arisen in his mind concerning the conclusiveness of some arguments in the doctor’s “Demonstration of the Being and Attributes of God.” The first of these letters was dated November the 4th, 1713; and the sagacity and depth of thought displayed in it immediately excited Dr. Clarke’s particular notice. This condescension encouraged Mr. Butler to address the doctor again upon the same subject, which, ^likewise, was answered by him; and the correspondence being carried on in three other letters, the whole was annexed to the celebrated treatise before mentioned, and the collection has been retained in all the subsequent editions of that work. The management of this correspondence was entrusted by Mr. Butler to his friend and fellow-pupil Mr. Seeker, who, in order to conceal the affair, undertook to convey the letters to the post-office at Gloucester, and to bring back Dr. Clarke’s answers. When Mr. Butler’s name was discovered to the doctor, the candour, modesty, and good sense with which he had written, immediately procured him his friendship. Our young student was not, however, during his continuance at Tewkesbury, solely employed in metaphysical speculations and inquiries. Another subject of his serious consideration was, the propriety of his becoming a dissenting minister. Accordingly, he entered into an examination of the principles of non-conformity; the result of which was, such a dissatisfaction with them, as determined him to conform to the established church. This intention was at first very disagreeable to his father, who endeavoured to divert him from his purpose; and with that view called in the assistance of some eminent presbyterian divines; but finding his son’s resolution to be fixed, heat length suffered him to be removed to Oxford, where he was admitted a commoner of Oriel college, on the 17th of March, 1714. At what time he took orders is uncertain, but it must have been soon after his admission at Oxford, if it be true, as is asserted, that he sometimes assisted Mr. Edward Talbot in the divine service, at his living of Hendred near Wantage. With this gentleman, who was the. second son of Dr. William Talbot, successively bishop of Oxford, Salisbury, and Durham, Mr. Butler formed an intimate friendship at Oriel college, which laid the foundation of all his subsequent preferments, and procured for him a very honourable situation when he was only twentysix years of age. In 1718, at the recommendation of Mr. Talbot and Dr. Clarke, he was appointed by sir Joseph Jekyll to be preacher at the Rolls. This was three years before he had taken any degree at the university, where he did not go out bachelor of law till the 10th of June, 1721, which, however, was as soon as that degree could statutably be conferred upon him. Mr. Butler continued at the Rolls till 1726, in the beginning of which year he published, in one volume 8vo, “Fifteen Sermons preached at that Chapel.” In the mean time, by the patronage of Dr. Talbot, bishop of Durham, to whose notice he had been recommended (together with Mr. Benson and Mr. Seeker) by Mr. Edward Talbot on his death-bed, our author had been presented first to the rectory of Haughton, near Darlington, in 1722, and afterwards to that of Stanhope in the same diocese, in 1725, At Haughton there was a necessity for rebuilding a great part of the parsonagehouse, and Mr. Butler had neither money nor talents for that work. Mr. Seeker, therefore, who had always the interest of his friends at heart, and had acquired a very considerable influence with bishop Talbot, persuaded that prelate to give Mr. Butler, in exchange for Haughton, the rectory of Stanhope, which was not only free from any such incumbrance, but was likewise of much superior value, being indeed one of the richest parsonages in England. Whilst our author continued preacher at the Rolls chapel, he divided his time between his duty in town and country; but when he quitted the Rolls, he resided, during seven years, wholly at Stanhope, in the conscientious discharge of every obligation appertaining to a good parish priest. This retirement, however^ was too solitary for his disposition, which had in it a natural cast of gloominess: and though his recluse hours were by no means lost either to private improvement or public utility, yet he felt at times very painfully the want of that select society of friends to which he had been accustomed, and which could inspire him with the greatest chearfulness. Mr. Seeker, therefore, who knew this, was extremely anxious to draw him out into a more active and conspicuous scene, and omitted no opportunity of expressing this desire to such as he thought capable of promoting it. Having himself been, appointed king’s chaplain in 1732, he took occasion, in a conversation which he had the honour of holding with queen Caroline, to mention to her his friend Mr. Butler. The queen said she thought he had been dead. Mr. Seeker assured her he was not. Yet her majesty afterwards asked archbishop Blackburne if he was not dead? His answer was, “No, madam, but he is buried.” Mr. Seeker, continuing his purpose of endeavouring to bring his friend out of his retirement, found means, upon Mr. Charles Talbot' s being made lord chancellor, to have Mr. Butler recommended to him for his chaplain. His lordship accepted and sent for him; and this promotion calling him to town, he took Oxford in his way, and was admitted there to the degree of doctor of law, on the 8th of December, 1733. The lord chancellor, who gave him also a prebend in the church of Rochester, had consented that he should reside at his parish of Stanhope one half of the year.

Dr. Butler being thus brought back into the world, his merit and talents soon introduced him to particular notice, and paved the way for his rising to those high dignities which he afterwards enjoyed. In 1736, he was appointed clerk of the closet to queen Caroline; and, in the same year, he presented to her majesty a copy of his celebrated treatise, entitled “The Analogy of Religion, natural and revealed, to the constitution and course of Nature.” His attendance upon his royal mistress, by her especial command, was from seven to nine in the evening every day; and though this was interrupted by her death in 1737, yet he had been so effectually recommended by her, as well as by the late lord chancellor Talbot, to his majesty’s favour, that, in the next year, he was raised to the highest order of the church, by a nomination to the bishopric of Bristol; to which see he was consecrated on the 3d of December, 1738. King George II. not being satisfied with this proof of his regard to Dr. Butler, promoted him, in 1740, to the deanry of St. Paul’s London; into which he was installed on the 24th of May in that year, and finding the demands of this dignity to be incompatible with his parish duty at Stanhope, he immediately resigned that rich benefice. Besides our prelate’s unremitted attention to his peculiar obligations, he was called on to preach several discourses on public occasions, which were afterwards separately printed, and have since been annexed to the later editions of the Sermons at the Rolls chapel. In 1746, upon the death of Dr. Egerton, bishop of Hereford, Dr. But> ler was made clerk of the closet to the king; and in 1750, he received another distinguished mark of his majesty’s favour, by being translated to the see of Durham on the 16th of October in that year, upon the decease of Dr. Edward Chandler. Our prelate, being thus appointed to preside over a diocese with which he had long been connected, delivered his first, and indeed his last charge to his clergy, at his primary visitation in 1751. The principal subject of it was, “External Religion.” The bishop having observed, with deep concern, the great and growing neglect of serious piety in the kingdom, insisted strongly on the usefulness of outward forms and institutions, in fixing and preserving a sense of devotion and duty in the minds of men. In doing this, he was thought by several persons to speak too favourably of pagan and popish ceremonies, and to countenance, in a certain degree, the cause of superstition. 'Under that apprehension, an able and spirited writer, who was understood to be a clergyman of the church of England, published in 1752, a pamphlet, entitled “A serious inquiry into the use and importance of External Religion: occasioned by some passages in the right reverend the lord bishop of Durham’s Charge to the Clergy of that diocese; humbly addressed to his lordship.” Many persons, however, and, we believe, the greater part of the clergy of the diocese, did not think our prelate’s charge so exceptionable as it appeared to this author. The charge, which was first printed at Durham, was afterwards annexed to Dr. Butler’s other works, by Dr. Halifax. By his promotion to the see of Durham, our worthy bishop was furnished with ample means of exerting the virtue of charity, the exercise of which was his highest delight. But this gratification he did not long enjoy. He had been but a short time seated in his new bishopric, when his health began visibly to decline; and having been complimented, during his indisposition, upon account of his great resignation to the divine will, he is said to have expressed some regret, that he should be taken from the present world so soon after he had been rendered capable of becoming much more useful in it. In his last illness, he was carried to Bristol, to try the waters of that place; but, these proving ineffectual, he removed to Bath, where, being past recovery, he died on the 16th of June, 1752. His corpse was conveyed to Bristol, and interred in the cathedral there, where a monument, with an inscription, is erected to his memory. On the greatness of bishop Butler’s intellectual character we need not enlarge; for his profound knowledge, and the prodigious strength of his mind, are amply displayed in his incomparable writings. His piety was of the most serious and fervent, and perhaps somewhat of the ascetic kind. His benevolence was warm, generous, and diffusive. Whilst he was bishop of Bristol, he expended, in repairing and improving the episcopal palace, four thousand pounds, which is said to have been more than the whole revenues of the bishopric amounted to, during his continuance in that see. Indeed he used to say that the deanery of St. Paul’s paid for it. Besides his private benefactions, he was a contributor to the' Infirmary at Bristol, and a subscriber to three of the Hospitals at London. He was, likewise, a principal promoter, though not the first founder, of the Infirmary at Newcastle, in Northumberland. lu supporting the hospitality and dignity of the rich and powerful diocese of Durham, he was desirous of imitating the spirit of his patron, bishop Talbot. In this spirit, he set apart three clays every week for the reception and entertainment of the principal gentry of the country. Nor were even the clergy who had the poorest benefices neglected by him. He not only occasionally invited them to dine with him, but condescended to visit them at their respective parishes. By his will, he left five hundred pounds to the society for propagating the gospel in foreign parts, and some legacies to his friends and domestics. His executor was his chaplain, the rev. Dr. Nathaniel Forster, a divine of distinguished literature, who was especially charged to destroy all his manuscript sermons, letters, and papers. Bishop Butler was never married. The bishop’s disposition, which had in it a natural ca’st of gloominess, was supposed to give a tincture to his devotion. As a proof of this, and that he had even acquired somewhat of a superstitious turn of mind, it was alleged, that he had put a. cross in his chapel at Bristol. The cross was a plain piece of marble inlaid. This circumstance, together with the offence which some persons had taken at his charge delivered at Durham, might possibly give rise to a calumny, that, almost fifteen years after his death, was advanced concerning him, in an obscure and anonymous pamphlet, entitled “The Root of Protestant Errors examined.” It was there said, that our prelate died in the communion of the church of Rome. Of this absurd and groundless charge, we shall take no other notice, than to transcribe what the worthy and learned Dr. Porteus has written concerning it, in his Life of Archbishop Seeker. “This strange slander, founded on the weakest pretences and most trivial circumstances that can be imagined, no one was better qualified to confute than the archbishop; as well from his long and intimate knowledge of bishop Butler, as from the information given him at the time by those who attended his lordship in his last illness, and were with him when he died. Accordingly, by an article in a newspaper, signed Misopseudes, his grace challenged the author of that pamphlet to produce his authority for what he had advanced; and in a second article defended the bishop against him; and in a third (all with the same signature) confuted another writer, who, under the name of ‘A real Protestant,’ still maintained that ridiculous calumy. His antagonists were effectually subdued, and his superiority to them was publicly acknowledged by a sensible and candid man, who signed himself, and who really was ‘A dissenting Minister.’ Surely, it is a very unwise piece of policy, in those who profess themselves enemies to popery, to take so much pains to bring the most respectable names within its pale; and to give it the merit of having gained over those who were the brightest ornaments and firmest supports of the protestant cause.”

, a dissenting minister of the Socinian persuasion, son of the rev. Joseph Cappe, minister of the dissenting congregation at Mill hill in Leeds, was born in that town Feb. 21, 1732-3, and educated for some time under the care of his father, whom he lost in his sixteenth year. Having at this early age discovered a predilection for nonconformity, he was placed at the academy of Dr. Aikin at Kilvvorth in Leicestershire, in 1743, and the next year removed to that of Dr. Doddridge at Northampton. During his residence here he overcame somescruples that arose in his mintl respecting the evidences of revealed religion, by examining them in the best writers with great attention. After passing two years at Northampton, he was deprived of the benefit of Dr. Doddriclge’s instructions, who was obliged to leave England on account of his health, and in 1752 went to the university of Glasgow, where he continued three years, improving his knowledge with great industry and success, and forming an acquaintance with many eminent men of the day, particularly Dr. Leechman, Dr. Cullen, Dr. Adam Smith, Dr. Moore, and the late Dr. Black. Having completed his studies, he returned in 1755 to Leeds, and within a short time after was chosen co-pastor, and the following year sole pastor of the dissenting congregation at St Saviourgate, York. This situation he retained for forty years, during which he engaged the respect and affection of his hearers, and was distinguished as a preacher of uncommon eloquence, and a man of great learning and amiable manners. In 1791 and 1793 he experienced two paralytic shocks, which ever after affected both his walking and his speech, but was enabled to employ much of his time in preparing those works for the press which appeared after his death. Weakened at length by paralytic affections, he died Dec. 24, 1800. He published in his life-time, 1. “A Sermon upon the king of Prussia’s Victory at Rosbach,” Nov. 5, 1757. 2. “Three Fast-day Sermons, published during the American War.” 3. “A Sermon on the Thanksgiving-day, 1784.” 4. “A Fast-clay Sermon, written during the American War, but first published in 1795.” 5 “A Sermon on the Death of the rev. Edw. Sandercock.” 6. “A selection of Psalms for Social Worship.” 7. “Remarks in vindication of Dr. Priestley, in answer to the Monthly Reviewers. 17 8.” Letters published in the York Chronicle, signed `A. doughty Champion in heavy armour,' in reply to the attack of Dr. Cooper (under the signature of Erasmus) upon Mr. Lindsey on his resigning the living of Catterick, and “Discourses on the Providence and Government of God.” ' In 1802 were published 61 Critical Remarks on many important passages of Scripture, together with dissertations upon several subjects tending to illustrate the phraseology and doctrine of the New Testament." To these were prefixed, memoirs of his life, by the editor Catherine Cappe, his second wife, 2 vols, 8vo. The chief object of these remarks is to attack the Trinitarian doctrine, and to give those explanations and meanings to various parts of the New Testament language which are adopted by the modern Unitarian school. How far he has been successful may be seen in our references.

, an eminent dissenting minister, was born at Hungerford, in Berkshire, in 1693, where his father was then pastor of a congregation of protestant dissenters. He early discovered a genius for literature, which was carefully cultivated; and being placed under proper masters, he made a very uncommon progress in classical learning, and especially in the Greek tongue. As it was intended by his friends to bring him up for the ministry, he was sent to an academy at Bridgewater; but was sbort removed to Gloucester, that he might become a pupil to Mr. Samuel Jones, a dissenting minister of great erudition and abilities, who had opened an academy in that city, afterwards transferred to Tewkesbury. Such was the attention of that gentleman to the morals of his pupils, and to their progress in literature, and such the skill and discernment with which he directed their studies, that it was a singular advantage to be placed under so able and accomplished a tutor. Chandler made the proper use of so happy a situation, applying himself to his studies with great assiduity, and particularly to critical, biblical, and oriental learning. Among the pupils of Mr. Jones, were Mr. Joseph Butler, afterwards bishop of Durham, and Mr. Thomas Seeker, afterwards archbishop of Canterbury, with whom he contracted a friendship that continued to the end of their lives, notwithstanding the different views by which their conduct was afterwards directed, and the different situations in which they were placed.

On leaving the academy, he continued his studies at Leyden, and these being finished, he began to preach about July 1714; and being soon distinguished by his talents in the pulpit, he was chosen, in 1716, minister of the presbyterian congregation at Peckham, near London, in which statioji he continued some years. Here he entered into the matrimonial state, and began to have an increasing family, when, by the fatal South-sea scheme of 1720, he unfortunately lost the whole fortune which he had received with his wife. His circumstances being thereby embarrassed, and his income as a minister being inadequate to his expences, he engaged in the trade of a bookseller, and kept a shop in the Poultry, London, in partnership with John Gray, who afterwards became a dissenting minister, but conformed, and had a living in Yorkshire. Mr. Chandler continued this trade for about two or three years, still continuing to discharge the duties of the pastoral office. It may not be improper to observe, that in the earlier part of his life Mr. Chandler was subject to frequent and dangerous fevers; one of which confined him more than three months, and threatened by its effects to disable him for public service. He was, therefore, advised to confine himself to a vegetable diet, which he accordingly did, and adhered to it for twelve years. This produced so happy an alteration in his constitution, that though he afterwards returned to the usual way of living, he enjoyed an uncommon share of spirits and vigour till seventy.

, an eminent dissenting divine, great-grand-nephew to the preceding, was the son of the nonconformist rector of Shepperton in Middlesex, and was born in London, June 26th, 1702. At his birth he was so weakly that he was regarded as dead; but by attention and care he recovered some degree of strength. His constitution, however, was always feeble, and probably rendered more so by the assiduity with which he prosecuted his studies and public services. To his pious parents he was indebted for early instruction in religion, and for those salutary impressions which were never erased from his mind. His classical education commenced in London, but being left an orphan in his thirteenth year, he was removed to a private school at St. Alban’s, where he had the happiness of commencing an acquaintance with Mr. (afterwards Dr.) Samuel Clark, the dissenting minister of the place; and having lost his whole patrimony after his father’s death, the protection of this friend enabled him to pursue the course of his studies. In 1715 he left St. Alban’s, and retired to the house of his sister, the wife of Mr. John Nettleton, a dissenting minister at Ongar, in Essex, and while deliberating on the course of life which he should pursue, he received offers of encouragement and support from the duchess of Bedford, if he chose to be educated in one of the universities for the church of England; but could not conscientiously comply with the terms of conformity. Others advised him to devote himself to the profession of the law; but before he had finally determined, he received a letter from Mr. Clark, with generous offers of assistance, if he chose the ministry among the dissenters. These offers he thankfully accepted; and after continuing for some months at St. Alban’s in the house of his benefactor, he was placed, in October 1719, under the tuition of the reverend John Jennings, who kept an academy for the education of nonconformist ministers at Kibworth in Leicestershire. Here he paid particular attention to classical literature, and cultivated an acquaintance with the Greek writers, and also with the best authors of his own country. In 1722, having obtained an ample testimonial from a committee of ministers, by whom he was examined, he became a preacher at Kibworth, which he preferred, because it was an obscure village, and the congregation was small, so that he could pursue his studies with little interruption. During his residence at this place, from June 1723 to October 1725, he is said to have excelled as a preacher. At first he paid particular attention to his compositions, and thus acquired a habit of delivering his sentiments usually with judgment, and always with ease and freedom of language, when he was afterwards, by a multiplicity of engagements, reduced to the necessity of extempore speaking. In 1725, he removed to Market-Harborough, to enjoy the conversation and advice of Mr. Some, the pastor of the congregation in that place and after the year 1727, when he was chosen assistant to Mr. Some, he preached alternately at Kibworth and MarketHarborough. He received several invitations from congregations much more numerous than these; but he determined to adhere to the plan, which he had adopted, of pursuing his schemes of improvement in a more private residence. When he left the academy, his tutor, Mr. Jennings, not long before his death, which happened in 1723, advised him to keep in view the improvement of the course of lectures on which he had attended; and this advice he assiduously regarded during his retirement at Kibworth. Mr. Jennings foresaw, that, in case of his own death, Mr. Doddridge was the most likely of any of his pupils to complete the schemes which he had formed, and to undertake the conduct of a theological academy. Mr. Doddridge’s qualifications for the office of tutor were generally known and approved, in consequence of a plan for conducting the preparatory studies of young persons intended for the ministry, which he had drawn up at the desire of a friend, whose death prevented his carrying it into effect. This plan was shewn to Dr. Watts, who had then no personal acquaintance with the author; but he was so much pleased with it, that he concurred with others in the opinion, that the person who had drawn it up was best qualified for executing it. Accordingly he was unanimously solicited to undertake the arduous office; and after some hesitation, and with a very great degree of diffidence, he consented to undertake it. Availing himself of all the information and assistance which he could obtain from conversation and correspondence with his numerous friends, he opened his academy at Midsummer, in 1729, at Market- Harborongh. Having continued in this situation for a few months, he was invited by a congregation at Northampton; and he removed thither in December 1729; and in March of the following year, he was ordained according to the mode usually practised among dissenters. In this place he engaged, in a very high degree, the love and attachment of his congregation; and he observes, in his last will, “that he had spent the most delightful hours of his life in assisting the devotions of as seuious, as grateful, and as deserving a people, as perhaps any minister had ever the happiness to serve.”

, an English barrister, was the son of the Rev. John Dodson, M. A. a dissenting minister of Marlborough, in Wiltshire, and of Elizabeth, one of the daughters of Mr. Foster, an attorney-at-law of the same place. He was born at Marlborough on the 20th or 21st Sept. 1732, and educated partly under the care of his father, and partly at the grammar-school of that town; and under the direction of his maternal uncle, sir Michael Foster, he was brought up to the profession of the law. After being admitted of the Middle Temple, London, August 31, 1754, he practised many years with considerable reputation, as a special pleader. His natural modesty and cliffiJence discouraged him from attending the courts, and therefore he did not proceed to be called to the bar till July 4, 1783. This measure contributed, as was intended, more to the diminution than to the increase of professional business. He was appointed one of the commissioners of bankrupts in 1770, during the chancellorship of lord Camden, and was continued in that situation till the time of his death. On December 31, 1778, Mr. Dodson married miss Elizabeth Hawkes, his cousin-german, and eldest daughter of Mr. Hawkes, of Marlborough. He enjoyed a life of uninterrupted good health, and indeed little alteration was observeable in his strength or general habits till nearly the last year of his life. It was not till the month of October 1799, that he began more sensibly to feel the effect of disease; and, after a confinement to his room of about a fortnight, he died of a dropsy in his chest, at his house in Boswell-court, Carey-street, London, on the 13th of November of that year; and was buried in Bunhillfields the 21st of the same month. Mr. Dodson’s legal knowledge and discrimination were deservedly estimated by those to whom he was known, and who had occasion to confer with him upon questions of law. He was deliberate in forming his opinion, and diffident in delivering it, but always clear in the principles and reasons on which it was founded. His general acquaintance with the laws, and veneration for the constitution of his country, evinced his extensive acquaintance with the principles of jurisprudence, and his regard for the permanence of the liberties of Britain. In 1762, Mr. Justice Foster published his book, entitled, “A Report of some proceedings on the commission for the trial of the Rebels in the year 1746, in the county of Surrey; and of other crown cases; to which are added, Discourses upon a few branches of the Crown Law.” This work will be to him, said Mr. Dodson, “monumeutum aere perennius.” The impression being large, and a pirated edition being made in Ireland, a new edition, was not soon wanted in England; but in 1776 Mr. Dodson published a second edition with some improvements, and with remarks in his preface on some objections made by Mr. Barrington in his “Observations on the more ancient Statutes.” In 1792 he published a third edition, with an appendix, containing three new cases, which the author had intended to insert in the first edition, and had caused to be transcribed for that purpose. In 1795 Mr. Dobson drew up a life of his truly learned and venerable uncle sir Michael Faster, which was to have formed a part of the sixth volume of the new edition of the Biographia Britannica. It has since been printed separately in 1811, 8vo. But the public are in possession of more ample documents of Mr. Dodson’s deep research and critical judgment in biblical literature, than in legal disquisitions. He had very attentively and dispassionately examined th evidences of revelation, and was firmly convinced of the truth of its pretensions. He was zealous for the true and rational interpretation of its scriptures, because he was strongly persuaded of the great influence such interpretation would have on its reception in the world, and on the consequent happiness of mankind. But having a turn for biblical criticism, and having embraced the principles of the Unitarians, he published many papers in a work entitled “Commentaries and Essays,” written by the members of a small “Society for promoting the knowledge of the Scriptures.” Mr. Dodson was a very early member of this society, not only communicating some papers of his own, but conducting through the press some of the contributions of others. In 1790 he laid before the public, as the result of many years’ study, “New translation of Isaiah, with notes supplementary to those of Dr. Lowth, late bishop of London, and containing remarks on many parts of his Translation and Notes, by a Layman.” In this he has taken more freedoms than can be justified by the principles of sound criticism; which drew forth an able answer from the pen of Dr. Sturges, in “Short remarks on a new Translation of Isaiah,” 8vo. To this Mr. Dodson replied, with urbanity and candour, in “A Letter to the Rev. Dr. Sturges, &c.” 8vo, 179 1.

, an eminent nonconformist, was born at Kidderminster in Worcestershire, in 1730. Having discovered an early inclination to learning, he was sent to Cambridge, and admitted of Pembroke-hall, where he studied with a view to the church, or rather to the meeting, as the church was then under the controul of the republican party. His first destination, however, was to the law, and he wont for some time to receive instructions in an attorney’s office; but his master having employed him to copy some writings on a Sunday, he relinquished the business. It appears to have been after this that he went to the university, and having taken his degrees in arts, became a preacher. His first settlement was at St. Alphage, London-wall. This living being then vacant, Mr. Doolittle appeared as a candidate, with several others, and the parishioners preferring him, he became their pastor in 1654, and remained a very popular preacher, until 1662, when he was ejected for nonconformity. From this he removed to Moorfields, and opened a kind of boarding-school, in which he was so successful as to be obliged to hire a larger house in Bunhillfields, where he continued until the great plague, and then he removed to Woodford. After the plague abated, he returned to London, and saw it laid in ashes by the great fire. On this occasion he and some other nonconformists resumed their preaching, and were for some time unmolested. Mr. Doolittle has the credit of projecting the first meeting-house, which was a hired place in Bunhillfields, but that proving toe small, when the city began to be rebuilt, he erected a more commodious place of worship in Mugwell, or Monkwell-street, Cripplegate, which remains until this day. Here, however, he was occasionally interrupted by the magistrates, who put the laws in execution; but in 1672 he obtained a licence from Charles II. which is still suspended in the vestry-room of the meeting, and for some time continued to preach, and likewise kept an academy at Islington for the education of young men intended for the ministry among the nonconformists. On the corporation-act being passed, when his licence became useless, he was again obliged to leave London, and resided partly at Wimbledon, and partly at Battersea, where, although his house was rifled, he escaped imprisonment. At the revolution he was enabled to resume his ministry in Monkwell-street, and here he closed the public labours of fifty-three years, on May 24, 1707^ the seventyseventh year of his age. Much of this time was spent in writing his various works, many of which attained a high degree of popularity; as, 1. “A Treatise concerning the Lord’s Supper,” 1665, 12mo, which has perhaps been oftener prii ted than almost any book on that subject. 2. “Directions how to live after a wasting plague” (that of London), 1666, 8vo. 3. “A Rebuke for Sin, by God’s burning anger” (alluding to the great Fire). 4. “The Young Man’s Instructor, and the Old Man’s Remembrancer,” 1673, 8vo. 5. “A Call to delaying Sinners,” 1683, 12mo, of which there have been many editions. 6. “A Complete Body of Practical Divinity,” fol. 1723, &c. &c. His son, Samuel, was settled as a dissenting minister at Reading, where-he died in 1717.

In the summer of 1732, Mr. Buncombe’s tragedy of “Lucius Junius Brutus” was read and approved by“the author’s friend, Mr. Mills senior, and by him introduced to the theatrical triumvirate, Booth, Gibber, and Wilks, who also approved it, and promised it should be performed. Booth regretted he could not act in it; and Wilks undertook the part of Titus; unfortunately he died in September following; and the revolt of the players, with the confusion that ensued, prevented its being brought on the stage till two years after, when Mr. Duncombe, unadvisedly, consented to Mr. Fleetwood’s proposal of bringing it on at Drury-lane in November, when the town was empty, the parliament not sitting, and Farinelli, the singer, highly popular at the Hay-market. The consequence was natural and obvious.” The quavering Italian eunuch (to use our author’s own words) proved too powerful for the rigid Roman consul.“Yet it was acted six nights with applause, and repeated in February following, and at the same time was printed in 8vo, with a dedication to lord chief justice Hardwicke. A second edition, in 12mo, with a translation of M. de Voltaire’s” Essay on Tragedy“prefixed, was published in 1747. In April 1735, Mr. Duncombe published, by subscription, in two volumes 12rno, the” Poems,“&c. of his deceased brother-in-law, John Hughes, esq. which were received by his friends and the public with the esteem due to Hughes’s merit. In January, 1735-6, our author’s domestic happiness received a severe shock by the death of his wife, which happened at Spring Grove, in Middlesex, the seat of his first cousin, Mrs. Ofley. In 1737 he collected and published, in one volume 8vo, the” Miscellanies in verse and prose“of Mr. Jabez Hughes, for the benefit of his widow, but the dedication (in her name) to the duchess of Bedford, was drawn up by the rev. Mr. Copping, dean of Clogher. In 1743, on the death of his learned friend, Mr. Samuel Say, a dissenting minister in Westminster, Mr. Duncombe undertook, for the benefit of his widow and daughter, to revise and prepare for the press some of his poems, and two prose essays, which were accordingly published in one volume 4to, in 1745. In 1744, the” Siege of Damascus,“and some other moral plays, having been acted by several persons of distinction for their amusement, Mr. Duncombe was induced to publish” An Oration on the usefulness of Dramatic Interludes in the education of youth,“translated from the Latin of M. Werenfels, by whom it was spoken before the masters and scholars of the university of Basil. On the breaking-out of the rebellion in 1745, our author endeavoured to second his honoured friend, the archbishop of York, by reprinting” A Sermon“(now known to have been written by Dr. Arbuthnot), supposed to be” preached to the people at the Mercat- cross of Edinburgh, on the subject of the union in 1706,“and to the sermon prefixed a preface, without his name, setting forth the advantages which have accrued to the kingdom of Scotland by its union with England. About the same time he also printed, with a preface, a tract, entitled,” The complicated Guilt of the Rebellion,“which had been written by Mr. Hughes in 1716, but was then suppressed, as the insurrection it related to was soon after quelled: this tract was judged by Mr. Duncombe to be equally applicable to the transactions of 1740. In the summer of 1749, being with his relation, Mr. Brooke, at York, Mr. Duncombe was accidentally instrumental to the detection of Archibald Bower, by transmitting to archbishop Herring an account of that adventurer’s escape from the inquisition, taken by memory from his own mouth, which being published the year following by Mr. Barron, a dissenting minister, was disavowed by Bower; though, when called upon, the mistakes which he was able to specify, were found to be few and trifling. This was the first impeachment of his integrity, and exposed him to the attacks of Dr. Douglas, who had before detected Lauder. To the periodical publication called” The World,“Mr. Duncombe contributed one paper, No. 84,” Prosperity and Adversity, an allegory." la

, a dissenting minister of considerable note, was born about 1676, and educated among the dissenters. Of his personal history we have little information. He officiated in the meetings in London between sixty and seventy years, and died in 1768. During this long life, he had never experienced a moment’s ill health. He would scarcely have known what pain was, had he not once broke his arm. He preached to the last Sunday of his life, and died suddenly in his chair, without a ^roan or sigh. All his faculties continued in great perfection, excepting his eye-sight, which failed him some time before his death. He was remarkable for a vivacity and cheerfulness of temper, which never forsook him to his latest breath; and he abounded in pleasant stories. He had published in his earlier days several occasional sermons, some of them preached at Sailers’-hall meeting, a “Treatise on the Sacrament,” 1707, 8vo, and a small collection of poems, in Latin and English. His chief excellence, as a scholar, was in classical learning. When he was above ninety years old, he would repeat, with the greatest readiness and fluency, a hundred verses or more from Homer, Virgil, . Horace, Juvenal, or others of the ancient poets, upon their being at any time occasionally mentioned.

, the very able and accurate historian of the West Indies, was born May 21, 1743, at Westbury in Wiltshire. His father inherited a small paternal estate in the neighbourhood, of about 100l. per annum, which proving insufficient for the maintenance of a large family, he undertook to deal in corn and malt, in which he had but little success. He died in 1756, leaving a widow and six children in distressed circumstances. Mrs. Edwards, however, had two opulent brothers in the West Indies, one of them a wise and worthy man, of a liberal mind, and princely fortune. This was Zachary Bayly, of the island of Jamaica, who took the family under his protection; and as the subject of this article was the eldest, directed that he should be well educated. He had been placed before by his father at the school of a dissenting minister in Bristol, waere he learned writing, arithmetic, and English grammar. His master, whose name was Foot, had an excellent method of making the boys write letters to him on different subjects, such as the beauty and dignity of truth, the obligation of a religious life, the benefits of good education, the mischiefs of idleness, &c. previously stating to them the chief arguments to be used; and insisting on correctness in orthography and grammar. In this employment Mr. Edwards sometimes excelled the other boys, and on Such occasions, his master never failed to praise him very liberally before them all 1; and would frequently transmit his letters to his father and mother. This excited in his mind a spirit of emulation, and gave him the first taste for correct and elegant composition, in which Mr. Edwards, it must be confessed, attained considerable facility. All this time, however, he informs us that he attained but very little learning, and when his uncle took him under his protection, his agent in Bristol considered him as neglected by Mr. Foot, and immediately removed him to a French boarding-school in the same city, where he soon obtained the French language, and having access to a circulating library, acquired a passion for books, which afterwards became the solace of his life.

, D. D. a dissenting minister of the baptist persuasion at Bristol, was the son, and successor in the ministry, of the rev. Hugh Evans, M. A. pastor of a congregation at Broadmead, in that city, where he was born, in 1737. Having gone through the usual course of studies at the dissenting academy^ Mile-end, London, he was admitted a preacher, and for some time exercised his function in the metropolis, but afterwards became assistant to his father in the congregation at Broadmead, Bristol. On his father’s death he succeeded him, and remained in that office for about thirty-two years, admired and beloved by his people, and not less esteemed as the superintendant of a seminary for the education of young men who were designed for the ministry. He was likewise a man of unwearied benevolence, and liberally promoted the establishment of schools for the instruction and clothing of destitute children at Broadmead, Downend, Mangotfield, &c. and himself set a bright example of personal charity and contributions, while he stirred up others to the performance of a similar duty. His publications having procured him considerable reputation as a divine and scholar, he received in 1789, the degree of D. D. from King’s-college, Aberdeen. He died of a paralytic affection, Aug. 9, 1791. Dr. Evans was twice married; first, in 1762, to miss Sarah Jeffries, the only daughter of the rev. Joseph Jeffries, of Taunton, in Somersetshire, by whom he had five children, one of whom, Joseph Jeffries Evans, esq. a merchant of London, died very lately. Mrs. Evans died in 1771; and in 1774, Dr. Evans married miss Sarah Hazle, of Bristol, who survived him. His publications are,1. “Sermons on the Scripture doctrine of the Son and Holy Spirit,” 1766, 12mo, in answer to a petulant attack on the doctrine of the Trinity by one Williams, who was, or pretended to be, a livery-servant. 2. “A collection of Hymns, adapted to public Worship,” 1769, 12mo. 3. “An address to the serious and candid professors of Christianity,” 1772, 12mo, 5th edit. 4. “Christ crucified; or the Scripture doctrine of the Atonement, in four discourses,” 1789, 12mo. 5. Seventeen occasional Sermons, and a few tracts on fugitive subjects.

Mr. Farmer’s first appearance as an author was in a discourse on the suppression of the rebellion of 1745. It was preached on the day of public thanksgiving appointed upon that occasion in 1746, and printed in the same year. This was the only sermon that we recollect his having ever committed to the press. His abilities, though they might have been usefully displayed in that way, led him to those novel opinions on which his temporary fame was founded. Iiv 1761, he published “An Inquiry into the nature and design of Christ’s Temptation in the Wilderness” the general intention of which is to show, that this part of the evangelical history is not only to be understood as a recital of visionary representations, but that the whole was a divine vision, premonitory of the labours and offices of our Lord’s future ministry. An interpretation so new and singular, could not pass unnoticed. In 1762 there appeared a pamphlet against the Inquiry, entitled “Christ’s Temptations, real facts: or, a Defence of the Evangelic History; shewing that our Lord’s temptations may be fairly and reasonably understood as a narrative of what was really transacted.” A second edition of Mr. Farmer’s treatise was soon called for; in which the subject received additional illustration from a considerable number of new notes. Besides this, he published in 1764, an appendix to the “Inquiry,” containing some farther observations on the point in debate, and an answer to objections. Another tract, the publication of which was occasioned by the “Inquiry,” was entitled “The Sovereignty of the Divine Administration vindicated, or a rational Account of our blessed Saviour’s remarkable Temptation in the Wilderness; the Possessed at Capernaum, the Demoniacs at Gadara, and the Destruction of the Swine: with free Remarks on several other important passages in the New Testament.” This was a posthumous piece, which had been written before Mr. Farmer’s work appeared, by Mr. Dixon, who had been a dissenting minister, first at Norwich, and afterwards at Bolton in Lancashire. Mr. Dixon proposes a figurative or allegorical interpretation of our Lord’s temptation. A third edition, with large additions, of Mr. Farmer’s “Inquiry” was published in 1776. In 1771, he published “A Dissertation on Miracles, designed to shew that they are arguments of a divine interposition, and absolute proofs of the mission and doctrine of a Prophet,” 8vo. Not long -after the appearance of the “Dissertation,” a notion was propagated, that Mr. Farmer had made considerable use of a treatise of Le Moine l s on the same subject, without acknowledging it; and it was asserted, that his book had the very same view with Mr. Le Moine’s, and was a copy of his work.Mr. Farmer therefore endeavoured to vindicate himself in a pamphlet, published in 1772, entitled “An Examination of the late rev. Mr. Le Moine’s Treatise on Miracles,” in which he enters into a particular discussion of that performance, and a defence of himself; but the accusation continued to be repeated, particularly by a writer in th? London Magazine.

In 1775, Mr. Farmer gave to the world “Essay on the Demoniacs of the New Testament,” in which his opinions were too far remote from those of the Christian world to give much satisfaction. It was ably attacked by Dr. Worthington, a learned clergyman, who had already favoured the public with some pious and valuable writings, in “An impartial Inquiry into the case of the Gospel Demoniacs, with an Appendix, consisting of an essay on Scripture Demonology,” 1777. There were some things advanced in this work, which, in Mr. Farmer’s opinion, deserved to be considered; and he thought that certain parts of the subject were capable of farther and fuller illustration. He printed, therefore, in 1778, “Letters to the rev. Dr. Worthington, in answer to his late publication, entitled An impartial Inquiry into the case of the Gospel Demoniacs.” Another of Mr. Fanner’s antagonists was the late rev. Mr. Fell, a dissenting minister, at that time of Thaxted in Essex, and afterwards one of the tutors of the dissenting academy at Homerton. This gentleman pubJished in 177l>, a treatise, entitled “Demoniacs an inquiry into the lieathen and the Scripture doctrine of Daemons; in which the hypotheses of the rev. Mr. Farmer, and others, on this subject, are particularly considered,” In this Mr. Fell deduces the injurious consequences to natural and revealed religion which he apprehends to result from the doctrines advanced in the “Dissertation on Miracles,” and the “Essay on the Demoniacs,” but acquits Mr. Farmer of any evil design, and allows “that he really meant to serve the cause of virtue, which he thought could not be more effectually done than by removing every thing which appeared to him in the light of superstition.”

, a dissenting minister, was born at Sleaford in Lincolnshire, Aug. 16, 1715, and after a religious education at home, was placed under Dr. Doddridge at Northampton, where his conduct was exemplary, and his improvement rapid. In 1741, by Doddridge’s particular recommendation, he became a preacher at Taunton; and in 1745 removed to Kidderminster, where he officiated as the pastor of a large congregation of dissenters for thirty-five years, dying in Oct. 1780. He preached thrice every Sunday, besides weekly services, lectures, visits, &c. He also carried on an extensive correspondence with his brethren in various parts of the kingdom, and found leisure to prepare hfs various publications for the press. To enable him to accomplish all this, he was a rigid reconomist of his time, and was seldom in bed after five o'clock in the morning, to which habit, and a temperate mode of living, he used to ascribe his remarkable and almost uninterrupted health and spirits until a short time before his death, when he suffered severely from the stone. It is perhaps more remarkable, that he had no fire in his study in the depth of wiuter. His flow of spirits appears to have been rather immoderate, according to Mr. Orion’s account. “I am told that after preaching twice, and administering the Lord’s Supper, he was so lively in the evening that several of the people were in pain lest he should throw himself out of the pulpit 1” In his sentiments he was what is called a Baxterian, and drew upon himself, on spome occasions, the censures of the more orthodox part of his brethren, particularly by one of his pamphlets, “Candid reflexions on the different modes of explaining the Trinity.” His other works were small pious, tracts some funeral, and occasional sermons and abridgements of Baxter’s “Saints 1 everlasting Rest,” and of some other pieces by that divine. His personal character was so consistent and amiable, that his death was lamented by persons of all persuasions at Kidderminster.

, a dissenting minister of considerable learning, was born, Aug. 22, 1735, at Cockermouth in Cumberland, of poor parents, and was at first brought up to the business of a taylor. He was pursuing this employment in London, when some discerning friends perceived in him a taste for literature, and an avidity of knowledge, which they thought worthy of encouragement; and finding that his principal wish was directed to the means of procuring such education as might qualify him for the ministry among the dissenters, they stepped forward to his assistance, and placed him at the dissenting academy at Mileend, then superintended by Dr. Conder, Dr. Gibbons, and Dr. Walker. Mr. Fell was at this time in the nineteenth year of his age; but, by abridging the hours usually allotted to rest and amusement, and praportionably extending those of application to his studies, and by the assiduous exercise of a quick, vigorous, and comprehensive mind, he made rapid advances in learning, gave his tutors and patrons the utmost satisfaction; and in due time, was appointed to preach to a congregation at Beccles, near Yarmouth. He was afterwards invited to take upon himself the pastoral office in a congregation of Protestant dissenters, at Thaxted, in Essex, where he was greatly beloved by his congregation, and his amiable deportment, and diligence in all the duties of his station, attracted the regard even of his neighbours of the established church. At Thaxted, Mr. Fell boarded and educated a few young gentlemen, and it was also during his residence there, that he distinguished himself by the rapid production of some wellwritten publications, which conduced to establish his character as a scholar. After he had thus happily resided several years at Thaxted, he was unfortunately prevailed upon 'to be the resident tutor at the academy, formerly at Mile-end, when he was educated there, but now removed to Homerton, near London. The trustees and supporters of this academy appear to have been at first very happy that they had procured a tutor peculiarly calculated for the situation; but he had not been there long before differences arose between him and the students, of what nature his biographers have not informed us; but they represent that he was dismissed from his situation without a fair trial and complain that this severity was exerted in the case of “a character of no common excellence a genius of no ordinary size a Christian minister, well furnished with gifts and graces for that office a tutor, who for biblical knowledge, general history, and classic taste, had no superior, perhaps no equal, among any class of dissenters.” This affair happened in 1796, and Mr. Fell’s friends lost no time in testifying their unaltered regard for his character. An annuity of 100l. was almost immediately procured for him, and he was invited to deliver a course of lectures on the evidences of Christianity, for which he was to be remunerated by a very liberal subscription. But these testimonies of affection came too late for his enjoyment of them. Four of his lectures had been delivered to crowded congregations at the Scotch church at Londonwall, when sickness interrupted him, and on Wednesday Sept. 6, 1797, death put a period to his labours. The four lectures he delivered were published in 1798, with eight by Dr. Henry Hunter, who concluded the course, but who does not appear well qualified to fill up Mr. FelPs outline. Mr. Fell’s previous publications, which show that the character given of him by his friends is not overcharged, were 1. “Genuine Protestantism, or the unalienable Rights of Conscience defended: in opposition to the late and new mode of Subscription proposed by some dissenting ministers, in three Letters to Mr. Pickard,” 1773, 8vo. 2. “A Fourth Letter to Mr. Pickard on genuine Protestantism; being a full Reply to the rev. Mr. Toulmin’s Defence of the Dissenters’ new mode of Subscription,” 1774, 8vo. 3. “The justice and utility of Penal Laws for the Direction of Conscience examined; in reference to the Dissenters’ late application to parliament. Addressed to a member of the house of commons,” 1774, 8vo. 4. “Daemoniacs. An enquiry into the Heathen and the Scripture doctrine of Daemons, in which the hypothesis of the rev. Mr. Farmer and others on the subject are particularly considered,” 1779, 8vo. (See Farmer). 5. “Remarks on the Appendix of the Editor of Rowley’s Poems, printed at the end of Observations on the Poem attributed to Rowley by Rayner Hickford, esq.” 8vo, no date (1783). 6. An Essay towards an English Grammar, with a dissertation on the nature and peculiar use of certain hypothetical verbs in the English language,“1784, 12mo. 7.” The Idolatry of Greece and Rome distinguished from that of other Heathen Nations, in a Letter to the rev. Hugh Farmer," 1785, 8vo. Mr. Fell ranks among the orthodox, or calvinistic dissenters; but how far, or whether this had any share in the animosity exerted against him, we are unable to discover, from the obscure manner in which his biographers advert to the disputes in the Homerton academy.

, a dissenting minister, and zealous Socinian, was born at Nottingham in 1698, where he was educated and brought up to trade, after which he studied at Warrington, with a view to enter into the ministry among the dissenters. His proficiency and talents being known to Dr. Thomas, bishop of Winchester, he offered him a living to enter into the church, but this he declined, as inconsistent with the opinions he had formed, and was chosen preacher of a congregation in Bartholomew-close, London, where he continued until 1752. He then became assistant to Dr. James Foster, at Pinners’ -hall, whom he succeeded, and remained sole pastor of that congregation as long as he was able to execute the duties of his office. He died in 1779. Few people, says Dr. Kippis, have written a greater number of pamphlets, some of which being published without his name, were but little noticed by the world; and none of them, we may add, a're now in request. There are, says the same author, instances in which he was singular, not to say whimsical, in his positions. His writings might have been more generally acceptable and useful, if they had been free from a certain quaintness and obscurity of style. Aiming at originality and strength of expression, he often lost perspicuity, and never attained to elegance. The doctor adds, that he was a determined enemy to civil and ecclesiastical tyranny, and a very zealous Socinian.

In the same year (1728) he published “The Prophecies of the Old Testament respecting the Messiah, considered, and proved to be literally fulfilled in Jesus,” in answer to Collins’ s “Scheme of literal Prophecy considered.” Becoming now a preacher of high reputation among dissenters of all denominations, many of whom wished to hear Dr. Gill frequently, but could not be expected to join his congregation, a weekly lecture was established by subscription in 1729, which he continued to preach until 1756, when age, and a multiplicity of engagements, obliged him to resign it. Here a numerous congregation heard those sermons, many of which he moulded afterwards into treatises for publication, particularly his “Treatise on the doctrine of the Trinity,” which appeared in 1731. One object of this treatise was to check the progress Sabellianism had at this time made among the baptists. In 1735, and following years, he published his “Cause of God and Truth,” 4 vols. 8vo, a defence of the Calvinistic against the Arminian sentiments, on the subjects of election, original sin, &c. Dr. Gill’s supralapsarian opinions in this (for such he held with great zeal) being animadverted on in an anonymous pamphlet, he published an answer called “Truth defended, c.” In 1737 he again engaged in controversy on the subject of baptism, with Mr. Samuel Browne, a dissenting minister.

About this time, however, he appears to have had recourse to his pen. His first attempt was a tragedy, which he probably never finished. In 1758 he obtained, by means of Dr. Milner, a dissenting minister, who kept a school at Peckham, which our author superintended during the doctor’s illness, the appointment to be physician to one of our factories in India. In order to procure the necessary expences for the voyage, he issued proposals for printing by subscription “The present state of Polite Literature in Europe,” with what success we are not told, nor why he gave up his appointment in India. In the same year, however, he wrote what he very properly calls a catch-penny “Life of Voltaire,” and engaged with Mr. Griffiths as a critic in the Monthly Review. The terms of this engagement were his board, lodging, and a handsome salary, all secured by a written agreement. Goldsmith declared he usually wrote for his employer every day from nine o'clock till two. But at the end of seven or eight months it was dissolved by mutual consent, and our poet took lodgings in Green Arbour court, in the Old Bailey, amidst the dwellings of indigence, where he completed his “Present State of Polite Literature,” printed for Dodsley, 1759, 12mo.

By this lady, who died May 27, 1774, he had an only son, the subject of this article, who was born Oct. 21, 1735, in a large house in Winchester-street, on the site of the monastery of the Austin friars. He received the first rudiments of Latin and Greek under the tuition of one Barnewitz, a Courlander; and afterwards, on his death, was committed to the care of the rev. Roger Pickering, a dissenting minister, a man unfortunate in life, but an accomplished scholar, who. died in 1755*; when Mr. Gough finished his Greek studies under Mr. Samuel Dyer, the friend of Dr. Johnson and of the contemporary literati. Under these instructors, Mr. Gough has not left us to question his proficiency, nor that early ambition to know and to communicate, which forms the instructive editor and author. At the very early age of eleven he commenced a task which would have reflected credit on any period of life, and he completed it with a perseverance of which there is probably no other instance in our literary annals. This was “The History of the Bible, translated from the French,” (of an Amsterdam edition of 1700) “by II. G. junior,” printed at London in 1747. Of this curious volume, consisting of 160 sheets in folio, his mother, delighted at such a display of laudable application, bore the expence of printing twenty-five copies, as presents to a few friends; and when completed at the press, it was marked, by way of colophon, “Done at twelve years and a half old,” after which, in the copy now before us, follows, “A short Chronology of the Holy Scripture,” in

, a learned dissenter, was born at Norwich in 1715. He received the elements of classical learning in the country, and discovering an inclination for the profession of a dissenting minister, was sent to London to study un'ler the tuition of Mr. Eames. When he had finished his studies, he settled with a small congregation at Wattsfield, in Suffolk, where he improved his acquaintance with the Latin, Greek, and Hebrew languages, in each of which he acquired much critical skill. The favourite object of his pursuit was oriental history, which he applied to the illustration of the sacred writings. Observing a striking conformity between the present customs of the eastern nations and those of the ancients, as mentioned or alluded to in various passages of scripture, he conceived a design at a very early period, of making extracts of such passages in books of travels and voyages, as appeared to him to furnish a key to many parts of holy writ. In 1764 he published a volume of “Observations on divers Passages of Scripture,” &c. The favourable reception which this work met with, encouraged Mr. Harmer to proceed in it, and in 1776 he gave the public an enlarged edition of it, in 2 vols. 8vo. By the preface to this impression we learn that Dr. Lowth bishop of London furnished him with some ms papers of sir John Chardin. In 17S7 Mr. Haroier published two other volumes. A new edition of the whole of this most useful work has lately been published by the rev. Adam Clarke. He was author also of the ' Outlines of a new Commentary on Solomon’s Song, drawn by the help of instructions from the East;“an” Account of the Jewish Doctrine of the Resurrection of the Dead," and some other tracts of less consequence. Mr. Harrner died without a struggle, in November 1788, having passed the preceding day in perfect health.

, a dissenting clergyman, was born in 1729, and having passed with reputation through his grammatical learning, he was entered as student for the profession of a dissenting minister, in the academy supported by Mr. Coward’s funds. Upon quitting this place, he engaged as an assistant to a boarding-school at Peck ham, and preached occasionally for some neighbouring ministers in and out of London. During this period of his life he studied very diligently the Greek and Roman classics, to which he was devoted through life. In 1754 he undertook the care of a grammar-school at Congleton, in Cheshire, and preached for some years on alternate Sundays, to two small societies in the vicinity of that town. In 1765 he removed to Bristol, and in about five years he was obliged, as he pretended, to quit his situation on account of his principles as an Arian and Arminian, being for some time scarcely able to walk along the streets of Bristol without insult; but the truth was, that a charge of immorality was brought against him, which he never satisfactorily answered, and which sufficiently accounted for his unpopularity. He had previously to this, in 1768, obtained the degree of D. D. from the university of Edinburgh, and with this he came to London, and obtained employment as a literary character, and also as an instructor in the Greek and Latin classics. He died miserably poor, in 1794, after having been confined many years in consequence of a paralytic attack. He was author of many works, the most important of which is “A View of the various Editions of the Greek and Roman Classics,” which has been several times reprinted, and has, as well as his “Introduction to the New Testament,” been translated into several foreign languages. His other works were pamphlets on the Arian and Socinian controversy, if we except an edition of the Greek Testament, 2 vols. 8vo, and a “Translation of the New Testament,” into modern English, which exhibits an extraordinary proof of want of taste and judgment.

The principal works of Dr. Hickes are the three following: 1. “Institutiones Grammaticse Anglo-Saxonicae & Maeso-Gothicae. Grammatica Islandica Runolphi Jonas. Catalogus librorum Septentrionalium. Accedit Edwardi Bernardi Etymologicum Britannicum,” Oxon. 1689, 4to. inscribed to archbishop Sancroft. While the dean was writing the preface to this book, there were great disputes in the house of commons, and throughout the kingdom, about the original contract; which occasioned him to insert the ancient coronation oath of our Saxon kings, to shew, what was not very necessary, that there is not the least footstep of any such contract. 2. “Antiquae literature Septentrionalis libri duo: quorum primus G. Hickesu S. T. P. Linguarum Veterum Septentrionalium thesaurum grammatico-criticum & Archaeologicum, ejusdem de antique literatures Septentrionalis militate dissertationem epistolarum, & Andreas Fountaine equitis aurati numismata Saxonica& Dano-Saxonica, complectitur alter contn Humfredi Wanleii librorum Veterum Septentnonaliiim, qui in Ano-liae Bibiiothecis extant, c.ialogum histonco-cr im, necmTn multorum veteruni codicum Septentrionalium alibi extantiuro notitiam, cum totius operis sex mdicibus, Oxon. 1705, 2 or sometimes 3 vols. folio. Foreigners as well as Englishmen, who had any relish for antiquities, have justly admired this splendid and laborious work, which is now scarce and dear. It was originally published at 3l. 3s. the small, and 5l. 5s the large paper. The latter now rarely appears, and the former is worth 15l. The great duke of Tuscany' s envoy sent a copy of it to his master, which his highness looking into, and finding full of strange characters, called a council of the Dotti, and commanded them to peruse and give him an account of. They did so, and reported it to be an excellent work, and that they believed the author to be a man of a particular head; for this was the envoy’s compliment to Hirkes, when he went to him with a present from his master. 3. Two volumes of Sermons, most of which were never before printed, with a preface by Mr. Spinckes, 1713, 8vo. After his death was published another volume of his Sermons, with some pieces relating to schism, separation, &c. 4.” A Letter sent from beyond the seas to one of the chief ministers of the ndnconforming party, &c. 1674“which was afterwards reprinted in 1684, under the title of” The judgment of an anonymous writer concerning these following particulars first, a law for disabling a papist to inherit the crown secondly, the execution of penal laws against protestant dissenters; thirdly, a bill of comprehension all briefly discussed in a letter sent from beyond the seas to a dissenter ten years ago.“This letter was in reality an answer to his elder brother, Mr. John Hickes, a dissenting minister, bred up in Cromwell’s time at the college of Dublin; whom the doctor always endeavoured to convince of his errors, but without success. John persisted in them to his death, and at last suffered for his adherence to the duke of Monrnouth; though, upon the doctor’s unwearied application, the king would have granted him his.life,^ but that he had been falsely informed that this Mr. Hickes was the person who advised the duke of Monmouth to take upon him the title of king. 5.” Ravillac Redivivus, being a narrative of the late trial of Mr. James Mitchel, a conventicle preacher, who was executed Jan. 18, 1677, for an attempt on the person of the archbishop of St. Andrew’s, &c.“6.” The Spirit of Popery speaking out of the mouths of fanatical Protestants; or, the last speeches of Mr. John Kid and Mr. John King, two presbyterian ministers, who were executed for high treason at Edinburgh, 'ten Aug. 14, 1679.“These pieces were published in 1630, and they were occasioned by his attendance on the duke of Lauderdale in quality of chaplain. The spirit of faction made them much read, and did the author considerable service with several great personages, and even with the king. 7.” Jovian; or, an answer to Julian the apostate;“printed twice in 1683, 8vo. This is an ingenious and learned tract in defence of passive obedience and nonresistance, against the celebrated Samuel Johnson, the author of” Julian.“8.” The case of Infant Baptism, 1683;“printed in the second vol. of the” London Cases, 168.5,“4to. 9.” Speculum beatae Virginis, a discourse on Luke i. 28. of the due praise and honour of the Virgin Mary, by a true Catholic of the Church of England, 1686.“10.” An apologetical Vindication of the Church of England, in answer to her adversaries, who reproach her with the English heresies and schisms, 1686,“4to; reprinted, with many additions, a large preface, and an appendix of” Papers relating to the Schisms of the Church of Rome,“1706, 8vo. 11.” The celebrated story of the Thebati Legion no fable: in answer to the objections of Dr. Gilbert Burners Preface to his Translation of Lactantius de mortibus persecutorum, with some remarks on his Discourse of Persecution;“written in 1687, but not published till 1714, for reasons given in the preface. 12.” Reflections upon a Letter out of the country to a member of this present parliament, occasioned by a Letter to a member of the house of commons, concerning the Bishops lately in the Tower, and now under suspension, 1689.“The author of the letter to which these reflections are an answer, was generally presumed to be Dr. Bumet, though that notion was afterwards contradicted, 13.” A Letter to the author of a late paper entitled A Vindication of the Divines of the Church of England, &c. in defence of the history of passive obedience, 16S9.“The author of the” Vindication,“was Dr. Fowler, bishop of Gloucester, though his name was not to it. 14.” A Word to the Wavering, in answer to Dr. Gilbert Burnet’s Inquiry into the present state of aflairs, 1689.“15.” An Apology for the new Separation, in a letter to Dr. Sharp, archbishop of York, &c. 1691.“16.” A Vindication of some among ourselves against the false principles of Dr. Sherlock, &c. 1692.“17.” Some Discourses on Dr. Burnet and Dr.Tillotson, occasioned by the lute funeral sermon of the former upon the latter, 1695.“It is remarkable, that in this piece Hickes has not scrupled to call Tiilotson an atheist. 18.” The Pretences of the Prince of Wales examined and rejected, &c. 1701.“19. A letter in the” Philosophical Transactions,* entitled, “Epistola viri Rev. D G. Hickesii S. T. P ad D. Hans Sloane, M. D. & S. R. Seer, de varia lectione inscriptions, quse in statua Tagis exaratur per quatuor alphabeta Hetrusca” 20. “Several Letters which passed between Dr. G. Hickes and a Popish priest, &c. 1705.” The person on whose account this book was published, was the lady Theophila Nelson, wife of Robert Nelson, esq. 21. “A second collection of controversial Letters relating to the church of England and the church of Rome, as they passed between Dr. G. Hickes and an honourable lady, 1710.” This lady was the lady Gratiana Carew, of Hadcomb in Devonshire. 22. “Two Treatises; one of the Christian Priesthood, the other of the dignity of the episcopal order, against a book entitled, The Rights of the Christian Church.” Trie third edition in 1711, enlarged into two volumes, 8vo. 23. “A seasonable ana 1 modest apology in behalf of the Rev. Dr. Hickes and other nonjurors, in a letter to Thomas Wise, D. D. 1710.” 24. “AVindication of Dr. Hickes, and the author of the seasonable and modest apology, from the reflections of Dr. Wise, &c. 1712.” 25. “Two Letters to Robert Nelson, esq. relating to bishop Bull,” published in Bull’s life. 26. “Some Queries proposed to civil, canon, and common lawyers, 1712;” printed, after several editions, in 1714, with another title, “Seasonable Queries relating to the birth and birthright of a certain person.” Besides the works enumerated here, there are many prefaces and recommendations written by him, at the earnest request of others, either authors or editors.

, archbishop of Tuam, appears to have been of a dissenting family, as he was educated in a dissenting school, between 1690 and 1695, under the direction of the rev. Thomas Rowe, and was a fellow-student with the celebrated Dr. Watts, who said of him, that he was “the first genius in that seminary.” After his academical studies were finished, he resided some time as chaplain with John Hampden, esq. M. P. for Bucks, and afterwards settled as a dissenting minister at Marshfield, in Gloucestershire. The time of his conformity is not ascertained, though it is evident that he was a clergyman of the church of England so early as 1708, for in that year he published a sermon preached at the archdeacon’s visitation at Aylesbury. In the preceding year he had printed a Thanksgiving Sermon on our national Successes, from Ps. cxlix. 6 8. There is a tradition in the family, that he had so greatly recommended himself to the court by his zeal and services in support of the Hanover succession, that, as he scrupled re-ordination, it was dispensed with, and the fivst preferment bescowed on him, was that of a bishopric in Ireland. It is certain that he went into that kingdom as chaplain to the lord lieutenant. He was consecrated bishop of Ferns and Leighlin, February 10, 1721, was translated to Kilinore and Ardagh, July 27, 1727, and preferred to the archiepiscopal see of Tuam, January 27, 1742, with the united bishopric of Enaghdoen, in the room of Dr. Synge, deceased, and likewise with liberty to retain his other bishopric of Ardagh. He died December 14, 1751, in a very advanced age. His publications were, 1. in 1738, at Dublin, a volume of Sermons, sixteen in number, in 8vo; they are judicious and impressive discourses. These were reprinted in London, in 1757, with the addition of the Visitation Sermon mentioned before. In this volume is a Sermon preached in the castle of Dublin, before the duke of Bolton the lord lieutenant of Ireland, after the suppression of the Preston rebellion. 2. A Charge entitled “Instructions to the Clergy of the Diocese of Tuam, at the primary visitation, July 8, 1742.” This, after the death of the author, was reprinted in London, with theapprobation and consent of the rev. Dr. Hort, canon of Windsor it is an excellent address. In the preface to the volume of sermons we learn, that for many years prer vious to its appearance from the press, the worthy author had been disabled from preaching by an over-strain of the voice in the pulpit, at a time when he had a cold with a hoarseness upon him. The providence of God, he says, having taken from him the power of discharging that part of his episcopal office which consisted in preaching, he, thought it incumbent on him to convey his thoughts and instructions from the press, that he might not be useless. The solemn promise that he made at his consecration, “to exercise himself in the Holy Scriptures, so as to be able by them to teach and exhort with wholesome doctrine,” was no small motive to that undertaking, as being the only means left him for making good that promise. It appears, that he kept up an epistolary correspondence with his “old friend,” as he called him, and fellow-student, Dr. Watts, to the closing period of the life of each. In Swift’s works we find a humorous paper of Dr. Hort’s, entitled “A New Proposal for the better regulation and improvement of Quadrille,” and some letters respecting it.

, a philosopher of the Shaftesbury school, was the son of a dissenting; minister in Ireland, and was born Aug. 8, 1694. He, discovered early a superior capacity, and ardent thirst after knowledge; and when he had gone through his school-education, was sent to an academy to begin his course of philosophy. In 1710 he removed from the academy, and entered a student in the university of Glasgow in Scotland. Here he renewed his study of the Latin and Greek languages, and applied himself to all parts of literature, in which he made a progress suitable to his uncommon abilities. Afterwards h.e turned his thoughts to divinity, which he proposed to make the peculiar study and profession of his life, and for the prosecution of this he continued several years longer at Glasgow.

, a learned dissenting divine, was born in 1693, and received his academical learning under his uncle, the rev. Samuel Jones, first of Gloucester, then of Tewksbury, the tutor of Chandler, Butler, and Seeker. He was fellow-student with the latter in 1711, and was a distinguished scholar, when he entered upon academical studies. It is apprehended, that he was a native of the North of England, and that his father was a gentleman in affluent circumstances. There was with him, at the above seminary, a younger brother, a youth of quick parts, who afterwards settled as a dissenting minister at Manchester. Mr. Jones, soon after he had finished his course of preparatory studies, became the minister of the congregation of Protestant dissenters, who assembled for worship in Forest Green, Avening, Gloucestershire, and resided at Nailsworth, where he also kept an academy. He had the character of being an eminent linguist. He was popular as a preacher; for the place of worship was considerably enlarged in his time. His discourses met with the approbation of the more judicious, for his salary amounted to one hundred pounds per annum, and the whole subscription came from persons of superior rank in life. Though a deep scholar and hard student, he was not a man of severe manners; but of an open and social disposition, and one of a bowling party at a place still called the Lodge, on Hampton common, at which healthy exercise he relaxed from his studies, and by his presence and influence preserved decorum in the company. His character secured him the marked respect of a neighbouring clergyman. His anxiety to fulfil an engagement, which he had made, to perform some ministerial service at a place on the other side of the Severn, hastened his death. It escaped his recollection, till the time drew near; to prevent disappointment, he made so much speed, that his tender constitution was injured by it, and a complaint contracted, from which he never recovered. He died in 1724, aged 31.

, an English divine of some note for exciting a controversy respecting the Liturgy, was born in 1700, and is supposed to have been a native of Carmarthen. He was admitted of Worcester college, Oxford, where he took the degree of B. A. about 1721, and quitted the university in or before 1726, in which year he received priest’s orders at Buckden, from Dr. Reynolds, bishop of Lincoln. He had a curacy in that diocese, but in what partis not known. In 1741 he was resident at AbbotsRipton in Huntingdonshire, and soon after was presented to the vicarage of Alconbury, which he resigned in 1751 for the rectory of Boulne-Hurst in Bedfordshire. In 1755 he was vicar of Hitchin, and in 1759 accepted the curacy of Welwyn from Dr. Young, and continued there until 1765, when that celebrated poet died, and Mr. Jones was appointed one of his executors. He afterwards returned to Boulne-Hurst, and probably obtained no other preferment. He was killed by a fall from his horse in going to Abbots-Ripton, but in what year we have not been able to discover, although such a circumstance must have been known to his friends, who, however, have neglected to record it. After his death, many, if not all his manucripts, passed into the hands of the Rev. Thomas Dawson, M. D. a dissenting minister of Hackney, whence they passed to the dissenters’ library in Redcross-street. Some biographical notices which have appeared in the Gentleman’s Magazine were extracted from them. Mr. Nichols has given an extensive series of extracts from his literary correspondence with Dr. Birch, from which many particulars of his talents and character may be gleaned. His chief work was entitled “Free and Candid Disquisitions,” published in 1749. These contained many observations on the defects and improprieties in the liturgical forms of faith and worship of the established church, and proposals of amendments and alterations of such passages as were liable to reasonable objections. There was also a compilation of authorities taken from the writings of some eminent divines of the church of England, with a view to shew the necessity, or at least the expedience, of revising the liturgy, &c. Schemes like this have succeeded each other since the time of Dr. Clarke, but have never been attended with complete conviction, either of their necessity or expedience. The author’s name did not appear to this publication, and Mr. Blackburne, whom he consulted previous to publication, was dissatisfied with his timidity. He wrote, however, a pamphlet in defence of it, and other pamphlets appear pro and con; but the controversy was of no long duration. In 1765 he published “Catholic Faith and Practice,” and “A Letter to a Friend in the Country;” but with the subjects of these we are unacquainted.

, an eminent dissenting divine and biographer, was born at Nottingham, March 28, 1725. His father, Mr. Robert Kippis, a silk- hosier at that town, was maternally descended from clergymen who were ejected for nonconformity, the principles of which were naturally conveyed to their posterity. His father dying when he was about five years of age, he was removed to his grandfather at Sleaford in Lincolnshire, where his talents and application during his grammatical education attracted the peculiar notice of Mr. Merrivaie, pastor of a congregation of dissenters in that town; and his views being, in consequence of his advice, directed to the profession of a dissenting minister, he was placed, at the age of sixteen, in the academy at Northampton, under the care of Dr. Doddridge. Here he prosecuted his studies with such diligence and improvement, and conducted himself with such exemplary propriety, as to conciliate the affectionate esteem and attachment of his tutor; and having completed his course, he was settled as minister of a dissenting congregation at Boston, in Lincolnshire, in September! 746. From Boston he removed to Dorking in Surrey, in 1750; and in 1753, he succeeded Dr. Hughes as pastor to the congregation in Prince’s-street, Westminster, which was his last charge. In the same year he married miss Elizabeth Bott, the daughter of a merchant at Boston, in whom he found a sensible, prudent, sprightly, and cheerful companion, and by whose attentions his mind was relieved from all family concerns; so that he was left at full leisure to prosecute the various duties which his numerous engagements devolved upon him. His settlement with the society in Westminster laid the foundation of that celebrity which he afterwards acquired, and of that extensive usefulness which distinguished his future life. Among his other public services among the dissenters, he was soon introduced into a connection with the presbyterian-fund, to the prosperity of which he was afterwards very ardently devoted and in June 1762, he became a member of Dr. Williams’s s trust, an appointment which afforded him an additional opportunity of being eminently and extensively useful in a variety of respects. His connection with the general body of Protestant dissenting ministers, belonging to the cities of London and Westminster, and with many charitable institutions belonging to the dissenters, gave him frequent occasion to exercise his talents to their advantage.

, a physician of considerable reputation, was the son of Stephen Lobb, a dissenting minister, and grandson of Richard Lobb, esq. M. P. for St. Michael in Cornwall. He was born Aug. 17, 1678, and educated for the ministry among the dissenters, which he exchanged for the study of medicine, and having obtained a diploma from Scotland, practised in London, and left several works on medical topics. He died May 19, 1763, in the eightyfifth year of his age. The following are the titles of his publications: “Treatise of the Small-pox,” London, 1731, 1748, 8vo, which was translated into French in 1749. “Rational method of curing Fevers, deduced from the structure of the human body,” ibid. 1734, 8vo, in this work he adopted the doctrines of Boerhaave. “Medical Practice in curing Fevers,” ibid. 1735, 8vo; “A practical treatise on painful Distempers, with some effectual methods of curing them,” ibid. 1739; “A Treatise on Solvents of the Stone, and on curing the Stone and the Gout by Aliments,” ibid. 1739, which passed through several editions, and was translated into Latin and French. The author considered the matter of urinary calculi and of gout as of an alkaline nature, and vegetable acids as the remedy. “Letters concerning the Plague and other contagious Distempers,” ibid. 1745; “A Compendium of the Practice of Physic,” ibid. 1747. Besides these works, he was the author of several papers printed in the Gentleman’s Magazine; of a sermon preached by him at the ordination of the Rev. John Greene and of some pious tracts.

, a person of some celebrity in his time, as a writer of political pamphlets, was the son of Isaac Mauduit, a dissenting minister at Bermondsey, and was horn there in 1708, and was himself educated for the ministry among the diss.enters. After some time, however, he quitted his clerical employment, and became a partner with his brother Jasper Mauduit, as a merchant; and, when that brother died, carried on the business with equal credit and advantage. His first appearance as aw author was in 1760, when he published anonymously a pamphlet entitled “Considerations on the present German war.” It was intended to shew the impropriety of involving this nation in continental wars, and obtained some attention from the public; which the author supported by publishing soon after, “Occasional thoughts oo the present German War.” When Mr. Wilkes published in 1762, “Observations on the Spanish Paper,” the credit of Mr. Mauduit was so far established by the former pamphlets, that many persons ascribed this also to him. In 1763 he was appointed customer of Southampton, and some time after agent for the province of Massachuset’s, which led him to take an active part in the disputes between the American colonies and the mother country. In consequence of this he published, in 1769, his “Short view of the History of the New- England Colonies.” In 1774, he voluntarily took up the cause of the dissenting clergy, in a pamphlet entitled “The Case of the Dissenting Ministers; addressed to the lords spiritual and temporal.” In the same year he published “Letters of governor Hutchinson,” &c. In 1778 and 1779, he produced several severe tracts against sir William and lord Howe; as, “Remarks upon general Howe’s Account of his Proceedings on Long Island,” &c. Also “Strictures on the Philadelphia Mischianza,” &c. And, “Observations upon the conduct of sir William Howe at the White Plains,” &c. In 1781 he again attacked the same brothers, in “Three Letters addressed to lieut-gen. sir William Howe,” &c. and “Three Letters to lord viscount Howe.” In May 1787, he appointed governor of the society among the dissenters for propagating the gospel in foreign parts, but died on the 14th of the ensuing month, at the age of seventy-nine, in Clement’s-lane, Lombard-street, a bachelor, and possessed of an ample fortune. He is said by some to have been the author of a letter to lord Blakeney, on the defence of Minorca in 1757; and some other tracts on political and temporary subjects, which, whatever effect they might have produced at the time, are now sinking fast into oblivion. The historian of Surrey says ofhim, that “his love of liberty, civil <fnd religious, was tempered with that moderation which Christianity inculcates in every branch of conduct. His acquaintance with mankind taught him that impartiality was the best rule of conduct. In the contests for civil liberty he distinguished the intemperate zeal of the Americans, and soon saw the propriety of withdrawing from such as had separated themselves from their allegiance to Great Britain a fund for propagating the gospel among the subjects of this crown, in which he was supported by the opinions of no less lawyers than Scott and Hill. In like manner he tempered the application of his brethren in England for toleration.”

, an English lady, celebrated for personal accomplishments, and her elegant writings both inverse and prose, was the daughter of Mr. Waiter Singer, a dissenting minister, and born at Ilchester in Somersetshire, Sept. 11, 1674. Her father was possessed of a competent estate near Frome in that county, whhere he lived; but, being imprisoned at Ilchester for nonconformity, married and settled in that town. The daughter, whose talents in other respects appeared very early, began to write verses at twelve years of age. She was also fond of the sister-arts, music and painting; and her father was at the expence of a master, to instruct her in the latter. She was also early accustomed to devout exercises, in which her mind was sincere, ardent, and unconstrained: and this habit, which grew naturally from constitution, was also powerfully confirmed by education and example. She was early acquainted with the pious bishop Ken, who had a very high opinion of her: and, at his request, wrote her paraphrase on the 38th chapter of Job. In 1696, the 22d of her age, a collection of her poems was published: they were entitled “Poems on several occasions, by Philomela,” her name being concealed, but they contributed to introduce her to the public with great advantage.

, a dissenting minister of considerable talents, was born in 1675, and was the second son of the Rev. Giles Say, who had been ejected from the vicarage of St. Michael’s in Southampton by the Bartholomew-act in 1662; and, after king James the second’s liberty of conscience, was chosen pastor of a dissenting congregation at Guestwick in Norfolk, where he continued till his death, April 7, 1692. Some years after, the subject of this article being at Southwark, where he had been at school, and conversing with some of the dissenters of that place, met with a woman of great reputation for piety, who told him, with joy, that a sermon on Ps. cxix. 130, preached by his father thirty years before, was the means of her conversion. Being strongly inclined to the ministry, Mr. Say entered as a pupil in the academy of the Rev. Mr. Thomas Rowe at London about 1G92, where he had for his fellow-students Mr (afterwards Dr.) Isaac Watts, Hughes the poet, and Mr. Josiah Hort, afterwards archbishop of Tuam. When he had finished his studies, he became chaplain to Thomas Scott, esq. of Lyrninge in Kent, in whose family he continued three years. Thence he removed to Andover in Hampshire, then to Yarmouth in Norfolk, and soon after to Lowestoffin Suffolk, where he continued labouring in word and doctrine eighteen years. He was afterwards copastor with the Rev. Mr. Samuel Baxter at Ipswich nine years; and lastly was called, in 1734, to succeed Dr. Edmund Caiamy in Westminster, where he died at his house in James-street, April 12, 1743, of a mortification in his bowels, in the sixty-eighth year of his age.

, a dissenting minister, was the son of a merchant in London, and was educated with Butler and Seeker, afterwards eminent prelates in the church of England, under the learned Mr. Jones, at Tewkesbury, in Gloucestershire, from whose seminary he removed to Utrecht, in Holland, pursued his studies with indefatigable zeal, and took his degree of doctor of laws. While he was in this city, he changed his opinion concerning the mode of baptism, and became a baptist, but occasionally joined in communion with other denominations. On his return to England, he settled in London or Colchester, and devoted his time to various learned and useful treatises. In 1725 appeared his “Essay towards a Demonstration of the Scripture Trinity,” without his name, which was for some time ascribed to Mr. James Pierce, of Exeter. In 1738, a second edition, with some enlargements, was sent out from the press, and in both editions the author’s friends have laboured to prove that dishonourable methods were taken to prevent the spread of it. A new edition of this Essay, freed from the learned quotations with which it abounded, was printed, some years back, in 4to, and, without any dishonourable means, added very little to the Socinian cause. In 1741, he appeared to more advantage in “A New Version of St. Matthew’s Gospel, with Critical Notes and an Examination of Dr. Mill’s Various Readings” a very learned and accurate performance. At the persuasion of his dignified friends, Seeker and Butler, to whom he dedicated his work, he published, in 1745, in two volumes, folio, an “Appendix to H. Stephen’s Greek Lexicon;” a monument of his amazing diligence, critical skill, and precision. He lost several hundred pounds bj this publication, and, by his close application to it for many years, broke his health and spirits. He was never married, and died suddenly, in a retirement near London, March 29, 1759.

His father, by his first wife, had a son, Thomas Scott, a dissenting minister at Norwich, who published several occasional sermons, and died in 1746, leaving two sons, one Thomas Scott, a dissenting minister at Ipswich, author of a poetical version of the Book of Job, a second edition of which was printed in 1774. This has been thought more valuable as a commentary than as a translation. His other son was Dr. Joseph Nicol Scott, who was first a dissenting minister, and published 2 vols. of sermons “preached in defence of all religion, whether natural or revealed.” He was a strenuous opponent of the doctrine of eternal punishments. He afterwards practised physic in London, and died about 1774.

, a natural historian, was born May 31, 1676, at Keiberg, in the parish of Kirkoswald in Cumberland. In 1698 he commenced master of arts in the university of Glasgow, and soon after settled at Low Huddlesceugh, near the place of his birth, in the character of a dissenting minister. In this situation he made a considerable progress in the study of physic, and contracted a love for plants; insomuch, that in 1712, he took a doctor’s degree in medicine at Edinburgh and the next spring, having- a narrow income, and a large family, he removed to Dublin and settled there in both characters, as a divine and a physician. His family, consisting of a wife and three sons, and as many daughters, did not follow till more than a year had elapsed; when, finding himself likely to succeed, he sent for them over. His practice <in medicine soon increased, so far as to enable him to drop his other character entirely, and devote himself wholly to physic; but he died after a short sickness of a violent fever, at hia house in Mark Valley, Frances-street, April 28, 1728, and was buried in the new burial ground belonging to St. Patrick’s, near Cavan Street, to which place his obsequies were attended by a set of children educated by a society t)f gentlemen. He was much regretted by the poor, to whom he had been both as a man, and as a physician, a kind benefactor.

, a dissenting minister of the baptist persuasion, was born at Blackwater-farm, in the parish of St. Michael, and district of St. Alban’s, Hertfordshire, on March 1, 17 10. He appears to have had some classical education, which he afterwards diligently improved, but was not regularly educated for the ministry. In 1738 he published “An abstract of English grammar and rhetoric,” and an advertisement at the end of this volume intimates that he then kept a boarding school. Two of his pupils have been ascertained, Dr. Hugh Smith, an alderman and eminent physician in London, and Dr. William Kenrick. He commenced preacher, without any of the usual forms of admission, but merely because he was thought capable of preaching, when he was about twenty years old; and having been approved of at his outset, he continued and was settled as minister of the baptist congregation at Reading. From this he was invited to become pastor of a similar congregation at Abingdon in 1748, where he spent the remainder of his long life. He began to preach and to print early in life, and he preached and printed to the last. Many of his publications were much approved, and produced occasional correspondence between him and some eminent men of his time, particularly Dr. Watts, Dr. Kennicott, and Dr. Lowth, bishop of London. He was a man of great piety, and of a disposition peculiarly candid, liberal, and benevolent. He died Sept. 5, 1798, in the eightyninth year of his age, and was interred in the baptist burying-ground at Abingdon.

, an able mathematician, was born about 1735 at Newcastle upon Tyne, and descended from a family of considerable antiquity. He received the rudiments of his education at the grammar-school of Newcastle under the care of the rev. Dr. Moises, a clergyman of the church of England. At the age of ten he was removed from Newcastle to Durham, that he might be under the immediate direction of his uncle, a dissenting minister; and having decided in favour of the ministry among the dissenters, he was in 1749 sent to one of their academies at Kendal. In 1751 he studied mathematics at Edinburgh under the tuition of Dr. Matthew Stewart, and made a very great progress in that science. In 1752 he studied theology for two years at Glasgow. Returning home, he began to preach, and in 1757 was ordained minister of a congregation of dissenters at Durham. While here he was a frequent contributor to the “Ladies’ Diary,” in which, as we have recently had occasion to notice, most of the mathematicians of the last and present age, tried their skill; and here also he finished his valuable work on the sphere, which was not, however, published until 1775, when it appeared under the title of the “Doctrine of the Sphere,” in 4to. In the end of 1761, or the beginning of 1762, he accepted of an invitation to become pastor at Great Yarmouth, where he carried on his mathematical pursuits, and having contributed some valuable papers to the Royal Society, he was in 1771 elected a fellow of that learned body. In the same year he accepted an invitation from a congregation at Birmingham, but was induced to recede from this engagement, and accept the office of mathematical tutor to the dissenting academy at Warrington, from which he again removed in 1774 to Nottingham, being chosen one of the ministers of a congregation in that town. Here he entered with great zeal into all the political disputes of the times, and always against the measures of government. After a residence of twenty-four years at Nottingham, Mr. Walker went to Manchester, where he undertook the office of theological tutor in the dissenting academy of that town, to which the duties of mathematical and classical tutor being likewise added, he was soon obliged to resign the whole, in consideration of his age and infirmities. He continued after this to reside for nearly two years in the neighbourhood of Manchester, and was for some time president of the Literary and Philosophical Society of that town, a society which has published several volumes of valuable memoirs, some contributed by Mr. Walker. He then removed to the village of Wavertree near Liverpool, and, in the spring of 1S07, died in London, at the age of seventythree. He was a man of very considerable talents, which appeared to most advantage in the departments of philosophy and the belles lettres, as may be seen in his “Essays on Various Subjects,” published in 1809, 2 vols. 8vo, to which a copious life is prefixed. Some volumes of his “Sermons” have also been published, which probably were suited to the congregations over which he presided, but contain but a very small portion of doctrinal matter, and that chiefly of what is called the liberal and rational kind.

, a learned and useful writer, was born in London about 1679. His father was a dissenting minister of the same name, born at Tysoe, in Warwickshire, who married Constancy Rayner, a woman of extraordinary piety and excellence of temper, by whom he had fourteen children. She died in April 1697, when her funeral sermon was preached and printed by the Rev. Walter Crosse; and Mr. Ward survived her twenty years, dying Dec. 28, 1717, in the eighty-second year of his age. Of his numerous family he left only two, a daughter, and the subject of this article.