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, a learned divine of the Lutheran persuasion, was born at Zwolle, a town of Overyssel, in 1718, and was a preacher in the Lutheran church at Haerlem for fifty-one years, where his public and private character entitled him to the highest esteem. His favourite motto, “God is love,” was the constant rule of his pastoral conduct. In 1752, he had the chief hand in establishing the Haerlem Society of Sciences, and in 1778 formed a separate branch for the study of Œconomics. In both he acted as secretary for many years; and, besides some Sermons, published, in the Transactions of that Society, a variety of scientific papers. He died at Haerlem in 1795.

These writings afford an idea of the merit of Abauzit as a divine. To judge of the depth of his physical and mathematical knowledge, it must be remembered that he defeuded Newton against father Castel; that he discovered an error in the “Principia,” at a time when there were few people in Europe capable of reading that work; and that Newton corrected the error in the second edition. Abauzit was one of the first who adopted the grand conceptions of Newton, because he was a geometrician sufficiently learned to see their truth. He was perfectly acquainted with many languages; he understood antient and modern history so exactly, as to be master of all the principal names and dates; he was so accurate a geographer, that the celebrated Pococke concluded, from his minute description of Egypt, that he must, like himself, have travelled in that country; he had a very extensive 'knowledge of physics; and lastly, he was intimately conversant with medals and antient manuscripts. All these different sciences were so well digested and arranged in his mind, that he could in an instant bring together all that he knew upon any subject. Of this the following example has been given. Rousseau, in drawing up his Dictionary of Music, bad taken great pains to give an accurate account of the music of the antients. Conversing with Abauzit upon the subject, the librarian gave him a clear and exact account of all that he had with so much labour collected. Rousseau concluded that Abauzit had lately been studying the subject: but this learned man, of whom it might almost literally be said that he knew every thing, and never forgot any thing, unaffectedly confessed, that it was then thirty years since he had inquired into the music of the antients. It was probably owing to the strong impression which this incident made upon the mind of Rousseau, that the only panegyric which his wretched temper ever permitted him to write upon a living person, was what is given above upon Abauzit. It yet remains to be noticed that an edition of his works was printed at Amsterdam in 2 vols, after that of Geneva, and, according to the editors of the Diet. Historique, considerably different from it.

, a learned Protestant divine, was born at Nay in Berne, in 1658, according to Niceron, or in 1654, as in the Gen. Dictionary. He studied at Puy Laurent, at Saumur, at Paris, and at Sedan; at which last place he received the degree of doctor in divinity. He intended to have dedicated himself very early to the ministry; but the circumstances of the Protestants of France rendering it impracticable there, he accepted the offer of the count d'Espense, an officer in the service of the elector of Brandenburgh, by whom he was settled at Berlin, as a French minister. Here he resided many years, and his congregation, at first very thin, was greatly increased by the revocation of the edict of Nantes. In 1688, the elector, Frederic William, died, and our author accepted of an invitation from marshal Schomberg, to go with him first into Holland, and then into England, with the prince of Orange. In 1689 he went to Ireland, and was there in the following year, when his patron was killed at the battle of the Boyne. On his return to England, he became minister of the French church at the Savoy, but the air disagreeing with him, he went again to Ireland, and would have been promoted to the deanery of St. Patrick’s had he been acquainted with the English language. He obtained, however, that of Killaloo, the value of which was far inferior, and never had any other promotion. He occasionally visited England and Holland, for the purpose of printing his works, which were all in French. In one of these visits to London, he died at Marybone, Sept. 25, 1727. He was strongly attached to the cause of king William, as appears by his elaborate defence of the Revolution, and his history of the Assassination-plot. He had great natural abilities, which he cultivated with true and useful learning. He was a most zealous defender of the primitive doctrine of the Protestants, as appears by his writings; and that strong nervous eloquence, for which he was so remarkable, enabled him to enforce the doctrines of his profession from the pulpit with great spirit and energy.

, eldest brother to the archbishop, was born also in the town of Guildford in 1560; educated by the same schoolmaster; and afterwards sent to Balliol college, Oxford, in 1575. In 1582 he took his degree of M. A. and soon became a celebrated preacher; to which talent he chiefly owed his preferment. Upon his first sermon at Worcester, he was chosen lecturer in that city, and soon after rector of All Saints in the same place. John Stanhope, esq. happening to hear him preach at Paul’s cross, was so pleased with him, that he immediately presented him to the rich living of Bingham in Nottinghamshire. In 1594 he became no less eminent for his writings than he had been for his excellence in preaching. In 1597 he took his degree of D. D. In the beginning of king James’s reign he was appointed chaplain in ordinary to his majesty; who had such an opinion of him as a writer, that he ordered the doctor’s book “De Antichristo” to be reprinted with his own commentary upon part of the Apocalypse. He had also acquired much reputation for his writings against Dr. William Bishop, then a secular priest, but afterwards titular bishop of Chalcedon. In 1609 he was elected master of Balliol college; which trust he discharged with the utmost care and assiduity, by his frequent lectures to the scholars, by his continual presence at public exercises, and by promoting discipline in the society. In May 1610 the king nominated Dr. Abbot one of the fellows in the college of Chelsea, which had been, lately founded for the encouragement and promotion of polemical divinity. In November 1610 he was made prebendary of Normanton in the church of Southwell; and in 1612 his majesty appointed him regius professor of divinity at Oxford; in which station he acquired the character of a profound divine, though a more moderate Calvinist than either of his two predecessors in the divinity-chair, Holland and Humphrey: for he countenanced the sublapsarian tenets concerning predestination. He was not, however, less an enemy to Dr. Laud than his brother; and in one of his sermons pointed at him so directly, that Laud intended to have taken some public notice of it.

The fame of Dr. Abbot’s lectures became very great; and those which he delivered upon the supreme power of kings against Bellarmine and Suarez afforded the king so much satisfaction, that, when the see of Salisbury became vacant, he named him to that bishoprick; and he was consecrated by his own brother, the archbishop of Canterbury, Dec. 3, 1615. It would appear that he had enemies who would have deferred his promotion for various reasons. When he came to do homage, the king said, “Abbot, I have had very much to do to make thee a bishop; but I know no reason for it, unless it were because thou hast written against one,” alluding to Dr. Bishop before-mentioned. In his way to Salisbury, he took a solemn farewell of Oxford, and was accompanied for some miles by the heads of houses and other eminent scholars, who deeply regretted his departure. On his arrival at Salisbury he bestowed much attention on his cathedral, which had been neglected, and raised a considerable subscription for repairs. He afterwards visited the whole of his diocese, and preached every Sunday while his health permitted, which was not long, as the sedentary course he had pursued brought on the stone and gravel, which ended his pious and useful life, March 2, 1617. He had enjoyed his bishoprick only two years and three months, and was interred in the cathedral. He was twice married; the last time, which is said to have given offence to his brother the archbishop, about half a year after his promotion to the see. The lady, whose name seems to have escaped the researches of his biographers, was Bridget Cheynell, wU dow, and mother of the famous Francis Cheynell. By his first wife he left one son, or more, and a daughter who was married to sir Nathaniel Brent, warden of Merton college. All his biographers concur in the excellence of his character, his eminent piety, charity, and learning. One of them has attempted a parallel between the two brothers, viz. that “George was the more plausible preacher, Robert the greater scholar; George the abler statesman, Robert the deeper divine; gravity did frown in George, and smile in Robert.”

The most celebrated of his writings were his two volumes of “Discourses on the Divine Attributes,” the first of which only was published during his life. These excited a very general attention and admiration, were much applauded and recommended by archbishop Herring, and are still held in high esteem. Four volumes of “Posthumous Sermons” were likewise published, the two first in 1748, and the others in 1757: to which is prefixed the life of the author, written, as is generally understood, by Dr. Duchal. In 1751, a volume of his controversial “Tracts” was published in London. He published in his life-time three occasional Sermons, and a pamphlet or two on the dissenting controversy. He left behind him a diary of his life, which begins in February 1712-13, a little after his wife’s death. It consists of six large volumes in quarto, ia a very small hand, and very closely written. It is, indeed, say his biographers, an amazing work, in which the temper of his soul is throughout expressed with much exactness; and the various events he met with are described; together with his reflections upon them, and his improvements of them. The whole bears such characters of a reverence and awe of the Divine presence upon his mind, of a simplicity and sincerity of spirit, and of the most careful discipline of the heart, that how great soever his reputation in the world was, it shews his real worth to have been superior to the esteem in which he was held.

, an English divine, was educated at Oxford, where he took the degree of B. A. July 4, 1513, and that of M. A. June 27, 1516, and afterwards proceeding in divinity, became doctor of that faculty. He was not only a man of learning, but a great master of instrumental music, and well skilled in the modern languages. These qualifications introduced him at court, where he became domestic chaplain to queen Catherine, wife of Henry VIII. and tauoht her music and grammar. Strype calls him “the lady Marie’s chaplain.” In 1530 queen Catherine gave him the living of Bradwelljuxta-mare, in Essex; and the affection he bore to his royal mistress engaged him in that dangerous controversy which was occasioned by king Henry’s determination to divorce Catherine that he might be at liberty to marry Anne Bullen. Able opposed this divorce both by word and writing, publishing a tract, entitled, “Tractatus de non dissolvendo Henrici et Catherinæ matrimonio.” Tanner mentions this, or perhaps another tract, by the name of “Invicta Veritas: An answer, that by no manner of Jaw it may be lawful for the king to be divorced from the queen’s grace, his lawful and very wife.” It is not improbable that this was a distinct tract from the former, as in the Stat. 25 Henry VIII. c. 12, he is mentioned as having “caused to be printed divers books against the said divorce and separation animating the said lady Catherine to persist in her opinion against the divorce procured divers writings to be made by her by the name of Queen-­abetted her servants to call her Queen.” In 1534 he was prosecuted for being concerned in the affair of Elizabeth Barton, called the Holy Maid of Kent, and was found guilty of misprision of treason. He was also one of those who denied the king’s supremacy over the church; for which he was imprisoned, and afterwardshanged, drawn, and quartered in Smithfield, July 30, 1540. In a room in Beauchamp’s Tower, in the Tower of London, anciently a place of confinement for state prisoners, are a great number of inscriptions on the wall, written by the prisoners, and among others, under the word Thomas a great A upon a bell, a punning rebus on his name.

, an eminent magistrate of the city of London, was one of the younger sons of James Abney, esq. of Willesley, in the county of Derby, where his ancestors had resided for upwards of five hundred years. He was born January 1639; and, as his mother died in his infancy, his father placed him at Loughborough school, in Leicestershire; to be under the eye of his aunt, lady Bromley, widow of sir Edward Bromley, a baron of the Exchequer in the reigns of queen Elizabeth and James I. At what time he came to London, we are not told; but he appears to have carded on business with success and reputation, as in 1693 he was elected sheriff of London, and in the following year he was chosen alderman of Vintry ward, and about the same time received the honour of knighthood from king William. In 1700, some years before his turn, he was chosen lord mayor, and employecd his influence in favour of the Protestant religion with much zeal. He had the courage, at this critical juncture, when the king of France had proclaimed the Pretender king of Great Britain, to propose an address from the Corporation to king William, although opposed by the majority of his brethren on the bench; and he completely succeeded. The example being followed by other corporations, this measure proved of substantial service to the king, who was thereby encouraged to dissolve the Parliament, and take the sense of the people, which was almost universally in favour of the Protestant succession. The zeal sir Thomas had displayed in this affair, as well as his steady adherence to the civil and religious privileges established by the Revolution, rendered him so popular, that his fellow-citizens elected him their representative in parliament. He was also one of the first promoters of the Bank of England, and for many years before his death was one of its directors. He died Feb. 6, 1721-2, aged 83, after having survived all his senior brethren of the court of Aldermen, and become the father of the city. He was a man of strict piety and independence of mind, and munificent in his charities. Having been educated among the dissenters, he attended their places of worship in common, but in his magistracy attended the church, on all public occasions, and. wjien solicited to support pubirc charities. The most remarkable circumstance of his hospitality, is the kind and lasting asyr lum which he provided for the celebrated Dr. Watts at his house at Stoke Newington. That eminent divine was attacked by an illness in 1712, which incapacitated him for public service. “This calamitous state,” says Dr. Johnson, “made the compassion. of his friends necessary, and drew upon him the attention of sir Thomas Abney, who received him into his house; where, with a constancy of friendship and uniformity of conduct not often to be found, he was treated for thirty-six years with all the kindness that friendship could prompt, and all the attention that respect could dictate. Sir Thomas died about eight years afterwards, but he continued with the lady and her daughters to the end of his life.”

The Eastern nations are generally extravagant in their applause of men of learning; and have bestowed the highest encomiums and titles upon Abulfafagius, as, the prince of the learned, the most excellent of those who most excel, the example of his times, the phoenix of his age, the glory of wise men, &c. Our historian, Gibbon, esteems him “eminent both in his life and death. In his life he was an elegant writer of the Syriac and Arabic tongues, a poet, physician, and a moderate divine. la his death, his funeral was attended by his rival the Nestorian patriarch, with a train of Greeks and Armenians, Who forgot their disputes, and mingled their tears over the grave of an enemy.” His death took place in 1286.

, bishop of Hagustald, or Hexham, in Northumberland, succeeded Wilfrid in that see, in the year 709. He was a monk of the order of St. Benedict, an Anglo-Saxon by birth, and had his education under Bosa, bishop of York; and was then taken under the patronage of Wilfrid, whom he accompanied in a journey to Rome. Here he improved himself in ecclesiastical usages and discipline; which his historian, Bede, tells us it was impracticable for him to learn in his own country. This prelate by the help of architects, masons, and glaziers, hired irT Italy, ornamented his cathedral to a great degree of beauty and magnificence, furnished it with plate and holy vestments, procured a large collection of the lives of the Saints, and erected a noble library, consisting chiefly of ecclesiastical learning. About the year 732, he was driven from his see into banishment, but for what cause is unknown. He was esteemed a very able divine, and was remarkably skilled in church-music. He not only revived and improved church music, but introduced the use of many Latin hymns hitherto unknown in the northern churches of England. Acca wrote the following pieces; -“Passiones Sanctorum;” or the Sufferings, of the Saints; “Officia Susp Ecclesiae;” and “Epistolae ad Amicos:” a treatise also for explaining the Scriptures, addressed to Bede, which occurs, or at least part of it, in the catalogue of the Bodleian library. He died in the year 740, having governed the church of Hexham 2-1 years, under Egbert king of the Northumbrians. His body was buried with great solemnity in the church at Hexham.

, a learned Prussian divine, was born at Geneva in 1696, took orders in 1722, and in 1724 was promoted to the church of Werder in Berlin. He enjoyed the protection of the prince-royal of Prussia; and having in 1730 accompanied the son of M. de Finkenstein to Geneva, was admitted into the society of pastors. Eight years after, the king of Prussia appointed him counsellor of the supreme consistory, and in 1740, a member of the French directory, with the title of Privy-counsellor. Having been received into the academy of Berlin in 1743, he was also appointed inspector of the French college, and director of the Charity-house. He died in 1772. He was long the correspondent of the Jesuits Colonia, Tournemine, Hardouin, Poreus, and of father Le Long, and Turretine, Trouchin, and Vernet of Geneva. He often preached before the royal family of Prussia; and such were his powers of oratory, that a celebrated French comedian at Berlin, who there taught the theatrical art, recommended his pupils to hear Achard. He was of a very feeble constitution, and for twenty years subsisted entirely on a milk-diet. In the Memoirs of the Academy of Berlin, for 1745, there is the outline of a very considerable work, in which he proves the liberty of the human mind against Spinosa, Bayle, and Collins. Two volumes of “Sermons sur divers textes de l'Ecriture Sainte,” were published at Berlin after his death.

, LL. D. an English divine and civilian, of whose birth and family we have no account. During the reign of queen Mary, he travelled in France and Italy, where he studied the civil law. In 1560, he was public orator at Cambridge; and, in the following year, created doctor of laws. In 1562, he was admitted an advocate in the Arches court; and afterwards lived in the family of archbishop Parker, who gave him a prebend, probably that of Southwell. In 1567, he was vicar-general to Home, bishop of Winchester; and, in 1575, the archbishop of Canterbury permitted him to hold the rectory of Elington, alias Wroughton, in the diocese of Sarum, with any other benefice. In 1576, he was appointed master of the faculties, and judge of the prerogative court, in Ireland, after he had been turned out of all the situations he held in England, on account of his dissolute conduct. When, he died is not known. He wrote, in his better days:

, a divine, philosopher, and civilian of the sixteenth century, was born at Trent, where he was afterwards in orders; but, being disposed to a liberality of sentiment not tolerated there, he went to Switzerland in 1557, and made profession of the Protestant religion on the principles of Calvin. From thence he went to Strasburgh, and lastly to England, where he was hospitably received. Queen Elizabeth gave him a pension, not as a divine, but as an engineer. In gratitude, he addressed to her his book on the “Stratagems of Satan,” a work in which are unquestionably many sentiments of greater liberality than the times allowed, but, at the same time, a laxity of principle which would reduceill religions into one, or rather create an indifference about the choice of any. It was first printed at Basle, in 1565, under the title of “De stratagematibus Satanae in religionis negotio, per superstitionem, errorem, heresim, odium, calumniam, schisma, &c. libri VIII.” It was afterwards often reprinted and translated into most European languages. His latest biographer says, that this work may be considered as the precursor of Lord Herbert of Cherbury, and thoso other English philosophers who have reduced the articles of religion to a very small number, and maintain that all sects hold its essential principles. Acontius, however, had his enemies and his supporters; and even the former could allow that, in many respects, he anticipated the freedom and liberality of more enlightened times, although he was, in many points, fanciful and unguarded. A better work of his is entitled “De methodo sive recta investigandarum, tradendarumque artium, ac scientiarum ratione, libellus,” Basle, 1558, 8 vo. This has often been reprinted, and is inserted in the collection “De Studiis bene instituejulis,” Utrecht, 1658. His “Ars muniendorum oppidorum,” in Italian and Latin, was published at Geneva in 1585. In one of the editions of his “Stratagemata,” is an excellent epistle by him, on the method of editing books. He had also made some progress in a treatise on logic, as he mentions in the above epistle, and predicts the improvements of after-times.

, a German divine, of the tenth century, archbishop of Magdeburg, was educated in the monastery of St. Maximum of Treves, and promoted to the above see in the year 968. Previous to that, in the year 961, he was employed by the emperor Otho I. to preach the gospel to the people along the Baltic sea, and the Sclavonians with the latter he had considerable success.

, pope, who deserves some notice on account of his personal merit, was born in Utrecht, 1459, of parents reputed mean, who procured him a place among the poor scholars in the college of Louvain, where his application was such as to induce Margaret of England, the sister of Edward IV. and widow of Charles duke of Burgundy, to bear the expences of his advancement to the degree of doctor. He became successively a canon of St. Peter, professor of divinity, dean of the church of Louvain, and fastly, vice-chancellor of the university. Recollecting his own condition, he generously founded a college at Louvain, which bears his name, for the education of poor students. Afterwards Maximilian I. appointed him preceptor to his grandson Charles V. and sent him as ambassador to Ferdinand king of Spain, who gave him the bishoprick of Tortosa. In 1517 he was made cardinal, and during the infancy of Charles V. became regent; but the duties of the office were engrossed by cardinal Ximenes. On the death of Leo X. Charles V. had so much influence with the cardinals as to procure him to be chosen to the papal chair, in 1522. He was not, however, very acceptable to the college, as he had an aversion to pomp, expence, and pleasure. He refused to resent, by fire and sword, the complaints urged by Luther; but endeavoured to reform such abuses in the church as could neither be concealed or denied. To this conduct he owed the many satires written against him during his life, and the unfavourable representations made by the most learned of the Roman Catholic historians. Perhaps his partiality to the emperor Charles might increase their dislike, and occasion the suspicion that his death, which took place Sept. 24, 1523, was a violent one. For this, however, we know no other foundation, than a pasquinade stuck upon the house of his physician “To the deliverer of his country.” He is said to have composed an epitaph for himself, expressing, that the greatest misfortune of his life was his being called to govern. He has left some writings, as, 1. “Questiones et Expositiones in IV. Sententiarum,” Paris, 1512 and 1516, fol.; 1527, 8vo. In this he advanced some bold sentiments against papal infallibility. Although he wrote the work before he was pope, he reprinted it without any alteration. 2. “Questiones Quodlibeticae,” Louvain, 1515, 8vo; Paris, 1516, fol. Foppen gives a large list of his other writings. His life was written by Paulus Jovius, Onuphrius Panviuius, Gerard Moringus, a divine of Louvain, and lastly by Caspar Burman, under the title “Analecta Historica de Adriano VI. Trajectino, Papa Romano,” Utrecht, 1727, 4to.

, an historian and rhetorician, born at Praeueste in Italy, about the year 160, taught rhetoric at Rome, according to Perizonius, under the emperor Alexander Severus. He was surnamed MEXryXaxro--, Honeytongue, on account of the sweetness of his style. He was likewise honoured with the title of sophist, an appellation in his days given only to men of learning and wisdom. He loved retirement, and devoted himself to study; and his works shew him to have been a man of excellent principles and strict integrity. He greatly admired and studied Plato, Aristotle, Isocrates, Plutarch, Homer, Anacreon, Archilochus, &c.; and, though a Roman, gives the preference to the writers of the Greek nation. His two most celebrated works are his “Various History,” and that “Of Animals.” He wrote also an invective against Heliogabalus, or, as some think, Domitian; but this is not certain, for he gives the tyrant, whom he lashes, the fictitious name of Gynnis. He composed likewise a book “Of Providence,” mentioned by Eustathius; and another on divine appearances, or the declarations of providence. Some ascribe to him also the work entitled “Tactica, or De re Militari;” but Perizonius is of opinion, that this piece belonged to another author of the same name, a native of Greece. There have been several editions of his “Varipus History.” The Greek text was published at Rome in 1545, by Camillas Peruscus. Justus Vulteius gave a Latin translation, which was printed separately in 1548; and joined to the Greek text in a new edition, by HenricusPetrus, at Basil, 1555. It contains likewise the works of several other authors, who have treated on such subjects as ^lian. John Tornaesius published three several editions at Lyons, in 1587, 1610, and 1625. All these were eclipsed by that of John Schefferus, in 1647 and 1662: he rectified the text in many places, and illustrated the whole with very learned notes and animadversions. Perizonius gave a new edition in two volumes, 8vo, at Leyden, 1701. He followed the translation of Vulteius, which he rectified in many places, together with the Greek text, illustrating the most intricate passages with learned notes. The nextand best edition of this work is that of Abraham Gronovius, who has given the Greek text and version of Vulteius, as corrected by Perizonius, together with the notes of Conrad Gessner, John Schefferus, Tanaquil Faber, Joachim Kuhnius, and Jac. Perizonius; to which he has added short notes of his own, and the fragments of Ælian, which Kuhnius collected from Snidas, Stobaeus, and Eustathius. His treatise on animals is in many respects a curious and important work, but, like that of Pliny, often disgraced with ridiculous and fabulous accounts.

, an Arian presbyter, or monk, of the fourth century, had a contest with Eustathius for the bishoprick of Sebastia and Armenia; and being disappointed, endeavoured to lessen the power and dignity of the episcopal order, by maintaining that bishops were not distinguished from presbyters by any divine right, but that according to the institution of the New Testament, their offices and authority were absolutely the same.As about this time there were some bishops who had given offence by their arrogance, these opinions of Ærius became highly popular, and he was enabled to form a considerable sect, named Brians. He also condemned prayers for the dead, stated fasts, and the celebration of Easter; but whether these were constituent principles with his followers, does not appear. Both they and he, however, were opposed by the Arians; and by the church at large, excluded from churches and cities, and obliged to associate in private places and deserts, as long as they continued a party. It is perhaps unnecessary to add, that their opinion respecting the equality of bishops and presbyters has been since adopted by the modern presbyterians, and has been ably combated by writers in favour of the established church.

, an eminent divine of a very ancient family in Cumberland (whose name was de Aguilon, corruptly Aglionby), the son of Edward Aglionby, esq. and Elizabeth Musgrave of Crookdayke, was admitted a student of Queen’s College, Oxford, in 1583. Being elected fellow, he went into orders, and became an eloquent and learned preacher. Afterwards he travelled abroad, and was introduced to the acquaintance of the famous cardinal Bellarmin. On his return he was made chaplain in ordinary to Queen Elizabeth, and in 1600 took the degree of D. D. About that time he obtained the rectory of Islip, near Oxford, and in 1601 was elected principal of St. Edmund’s hall. He was likewise chaplain in ordinary to king James I. and, according to Wood, had a considerable share in the translation of the New Testament ordered by the king in 1604. The Biog. Brit, says, that Wood mentions no authority for this assertion; but Wood, in his Annals, gives his name among the other Oxford divines who were to translate the Gospels, Acts, and Apocalypse. Dr. Aglionby died at Islip, Feb. 6, 1609-10, aged fortythree, and was buried in the chancel of the parish church. He was eminent for his learning, deeply read in the Fathers, and a distinguished critic in the languages. His son George Aglionby was eighth dean of Canterbury, byappointment of Charles I. but was never installed, nor reaped any advantage by it, as the parliament had then (1642) seized on the profits of those capitular bodies, which were within the power of their arms, and he survived his nomination but a few months, dying at Oxford Nov. 1643, aged forty. From this family probably descended William Aglionby, a gentleman of polite learning, who was envoy from Queen Anne to the Swiss Cantons, and author of a book entitled “Painting illustrated, in three dialogues, with the lives of the most eminent painters from Cimabue to Raphael,” Lond. 1685, 4to. In Macky’s Characters (really written by Mr. Davis, an officer in the customs) he is thus spoken of “He has abundance of wit, and understands most of the languages well knows how to tell a story to the best advantage; but has an affected manner of conversation is thin, splenetic, and tawny complexioned, turned of sixty years old;” to which Swift added in manuscript, “He had been a Papist.” In a collection of letters published some years ago, there are several from Dr. William Aglionby, F. R. S. dated from 1685 to 1691, principally written from different parts of the continent, and probably by the same person, who is styled Doctor in Swift’s Works.

, archbishop of Lyons, was one of the most celebrated and learned prelates of the ninth century. Dr. Cave and Olearius tell us he was a Frenchman, but Du Pin says there is no absolute proof of this. He was born in the year 779, as father Mabillon deduced from a short martyrology, upon which Agobard seems to have written some notes with his own hand. In the year 782 he came from Spain to France. Leidrade, archbishop of Lyons, ordained him priest in the year 804, and nine years after he was appointed coadjutor, or corepiscopus to that prelate, and when, in the year 816, Leidrade returned to a monastery at Soissons, Agobard was substituted in his room with the consent of the emperor, and the whole synod of the French bishops, who highly approved of the choice which Leidrade had made of a successor. This ordination, however, was objected to, as it is contrary to the canons, that a bishop should choose his successor himself. Agobard notwithstanding enjoyed the see quietly till he was expelled from it by the emperor Louis le Debormaire, because he had espoused the party of his sou Lothaire, and been one of the chief authors of deposing him in the assembly of bishops at Compiegne in the year 833. For Lewis, having secured himself against the injustice and violence which had been offered by Lothaire and the bishops of his party, prosecuted the latter in the council of Thionville in the year 835. Agobard, who had retired to Italy, with the other bishops of his party, was summoned three times before the council, and refusing to appear, was deposed, but no person was substituted in his room. His cause was again examined in the year 836, at an assembly held at Stramiac near Lyons: but it continued still undetermined, on account of the absence of the bishops, whose sole right it was to depose their brother. At length, the sons of the emperor having made their peace with him, they found means to restore Agobard, who was present in the year 838, at an assembly held at Paris; and he died in the service of his sovereign, in Xaintonge, June 5, in the year 840. This church honoured him with the title of saint. He had no less share in the affairs of the church, than those of the empire; and he shewed by his writings that he was a much abler divine than a politician. He was a strenuous defender of ecclesiastical discipline, very tenacious of the opinions he had once espoused, and very vigorous in asserting and defending them. Dupin, however, acknowledges that he was unfriendly to the worship of images, and it appears that he held notions on that subject which would have done honour to more enlightened times. He wrote a treatise entitled “Adversus dogma Faslicis ad Ludovicum Imp.” against Felix Orgelitanus, to shew that Christ is the true son of God, and not merely by adoption and grace. He wrote likewise several tracts against the Jews, a list of which may be seen in the General Dictionary, 10 vols. fol. from whence our account of him is principally taken. His style is simple, intelligible, and natural, but without elevation or ornament. He reasons with much acuteness, confirming his arguments, as was the custom then, by the authority of the fathers, whom he has largely quoted. His works were buried in obscurity for several ages, Until Papirius Masso found a manuscript of them by chance at a bookseller’s shop at Lyons, who was just going to cut it to pieces to bind his books with. Masso published this manuscript at Paris in 1603 in 8vo, and the original was after his death deposited in the king of France’s library. But Masso having suffered many errors to escape him in his edition, M. Baluze published a more correct edition at Paris, 1666, 2 vols. 8vo, from the same manuscript, and illustrated it with notes. He likewise added to it a treatise of Agobard entitled “Contra quatuor libros Amalarii liber,” which he copied from an old manuscript of Peter Marnæsius, and collated with another manuscript of Chifflet. This edition has been likewise reprinted in the “Bibliotheca Patrum.”

, a Saxon divine, born at Isleben, April 20, 1492, was an eminent doctor of the Lutheran church, though chargeable with vanity, presumption, and artifice. Bayle gives rather a confused account of his life, from which, however, it appears that he made himself distinguished in 1538, upon the following occasion. Luther, in the course of his ministry, was insisting upon the necessity of imprinting deeply in the minds of the people, that doctrine of the gospel, which represents Christ’s merits as the source of man’s salvation; and while he was eagerly employed in censuring and refuting the popish doctors, who mixed the law and the gospel together, and represented eternal happiness as die-fruit of legal obedience, Agricola took an opportunity to declaim against the law, maintaining that it was neither fit to be proposed to the people as a rule of manners, nor to be used in the church as a means of instruction; and that the gospel alone was to be inculcated and explained both in the churches and in the schools of learning. This was the foundation of the sect of Antinomians, who appeared in England during the usurpation of Cromwell, and carried their extravagant doctrines to a higher pitch than this Agricola. But the fortitude, vigilance, and credit of Luther suppressed the followers of Agricola for the present; and Agricola himself, intimidated by the opposition of so powerful an adversary, acknowledged and renounced his system. His recantation, however, does not seem to have been sincere, since we are told that, when his fears were dispelled by the death of Luther, he returned to his errors, and gained many proselytes. Still it has been pleaded on the part of Agricola, by Mosheim, that the full extravagance of Antinomianisra is not to be attributed to him, and that his principal fault lay in some harsh and inaccurate expressions, that were susceptible of dangerous and pernicious interpretations. If therefore, we follow the intention of Agricola, without interpreting, in a rigorous manner, the uncouth phrases and improper expressions he so frequently and so injudiciously employed, his doctrine, Mosheim thinks, will plainly amount to this; “That the ten commandments, published during the ministry of Moses, were chiefly designed for the Jews, and on that account might be lawfully neglected and laid aside by Christians; and that it was sufficient to explain with perspicuity, and to enforce with zeal, what Christ and his apostles had taught in the New Testament, both with respect to the means of grace and salvation, and the obligations of repentance and virtue.” He died at Berlin in 1566.

, a native of Finland, and a Lutheran divine of considerable eminence in the sixteenth century, studied divinity and medicine in the university of Wittemberg. Having become acquainted with Luther, that reformer recommended him to Gustavus I.; and on his return to Sweden, he was made rector of Abo, in 1539. Gustavus afterwards sent him to Lapland to preach Christianity to the benighted Laplanders. In 1554, he was appointed bishop of Abo, and then went into Russia, with the archbishop of Upsal, Laurentius Petri, in order to have a conference with the clergy of that country. He died in 1557. He translated the New Testament into the Finland language, which was printed at Stockholm, 1548; and is said also to have translated into the same language a work entitled “Rituale Ecclesise ab erroribus pontificiorum rep.urgatus.”

, an eminent English nonconformist divine, who flourished in the latter end of the sixteenth, and beginning of the seventeenth centary, but it is not known when or where he was born. In 1590 he joined the Brownists, and by his adherence to that sect shared in their persecutions. He was well versed in the Hebrew language, and wrote many excellent commentaries on the holy scriptures which gained him great reputation. The Brownists having fallen into great discredit in England, they were involved in many fresh troubles and difficulties; so that Ainsworth at length quitted his country, and fled to Holland, whither most of the nonconformists, who had incurred the displeasure of queen Elizabeth’s government, had taken refuge. At Amsterdam Mr. Johnson and he erected a church, of which Ainsworth was the minister. In conjunction with Johnson he published, in 1602, “A confession of faith of the people called Brownists;” but being men of violent spirits, they split into parties about certain points of discipline, and Johnson excommunicated his own father and brother: the presbytery of Amsterdam offered their mediation, but he refused it. This divided the congregation, half of which joining Ainsworth, they excommunicated Johnson, who made the like return to that party. The contest grew at length so violent, that Johnson and his followers removed to Embden, where he died soon after, and his congregation dissolved. Nor did Mr. Ainsworth and his adherents live long in harmony, for in a short time he left them, and retired to Ireland; but when the heat and violence of his party subsided, he returned to Amsterdam, and continued with them until his death. Dr. Heylyn’s account of their contentions at Amsterdam, sufficiently shows what implicit obedience some men expect who are not much inclined to pay it, either to the church or the state.

, an English divine, was born in Suffolk, and educated in Trinity college, Cambridge, where he took the degree of M. A. and was afterwards incorporated of the university of Oxford, June 7, 1592. Wood says, he was the rarest poet and Grecian that any one age or nation produced. He attended the unfortunate earl of Essex in his voyage to Cadiz, as his chaplain; and entertaining some doubts on religion, he was prevailed upon to declare himself a Roman Catholic, and published “Seven Motives for his Conversion,” but he soon discovered many more for returning to the church of England. He applied himself much to caballistic learning, the students of which consider principally the combination of particular words, letters, and numbers, and by this, they pretend to see clearly into the sense of scripture. In their opinion there is not a word, letter, number, or accent, in the law, without some mystery in it, and they even venture to look into futurity by this study. Alabaster made great proficiency in it, and obtained considerable promotion in the church. He was made prebendary of St. Paul', doctor of divinity, and rector of Thai-field in Hertfordshire. The text of the sermon which he preached for his doctor’s degree, was the first verse of the first chapter of the first book of Chronicles, namely “Adam, Seth, Enoch,” which he explained in the mystical sense, Adam signtfying misery, &c. He died April 1640. His principal work was “Lexicon Pentaglotton, Hebraicum, Chaldaicum, Syriacum, &c.” Lond. 1637, fol. He published also, in 1621, “Commentarius de bestia Apocalyptica,” and other works of that stamp. As a poet he has been more highly applauded. He wrote the Latin tragedy of “Roxana,” which bears date 1632, and was acted, according to the custom of the times, in Trinity college hall, Cambridge. “If,” says Dr. Johnson, in his life of Milton, “we produced any thing worthy of notice before the elegies of Milton, it was perhaps Alabaster’s Roxana.” He also began to describe, in a Latin poem entitled “Elisceis,” the chief transactions Of queen Elizabeth’s reign, but left it unfinished at the time of his death. The manuscript was for some time in the possession of Theodore Haak, and some manuscript verses of his are in the library of Gonvil and Caius college, Cambridge, and the Elisceis is in that of Emmanuel.

, in Latin Alanus de Lynna, a famous divine of the fifteenth century, was born at Lynn, in the county of Norfolk, and educated in the university of Cambridge; where he applied himself diligently to the study of philosophy and divinity, and, having taken the degree of doctor, became an eminent preacher. Bale, who gives Alan an advantageous character, yet blames him for using allegorical and moral expositions of scripture; while Pits commends the method he took to explain the holy scriptures, which was by comparing them with themselves, and having recourse to the ancient fathers of the church. But he is more generally celebrated for the useful pains he took in making indexes to most of the books he read. Of these Bale saw a prodigious quantity in the library of the Carmelites at Norwich. Alan flourished about the year 1420, and wrote several pieces, particularly “De vario Scripturæ sensu;” “Moralia Bibliorum;” “Sermones notabiles;” “Elucidarium Scripturæ;” “Prelectiones Theologiæ;” “Elucidationes Aristotelis.” At length he became a Carmelite, in the town of his nativity, and was buried in the convent of his order.

Albano was well versed in some branches of polite liteMature; but, not understanding Latin, he endeavoured to supply this defect by carefully perusing the Italian translations of such books as could be serviceable to him in his profession. He excelled in all parts of painting, but was particularly admired for his small pieces; though he himself was much dissatisfied that his large pieces, many of which he painted for altars, were not equally applauded. He delighted much in drawing the fair sex, whom he has represented with wonderful beauty; but has been reckoned not so happy in his imitation of men. He sometimes represented divine stories, but his compositions on love subjects were most eagerly sought after. “He did not,” says Malvasia, “feign Cupid heavy and sleeping, as Guido did, but represented him seated majestically on a throne; now directing the sportive exercises of the little Loves shooting at a heart fixed on a trunk of a tree; now presiding over their sprightly dances, round the marble monument of Flora crowned with a chaplet of blooming flowers; and now surveying the conquest of the little winged boys over the rural satyrs and fauns. If he represented a dead Adonis, he always introduced a band of loves, some of whom, viewing the wound, drew back in the utmost horror; while others, exasperated, broke to pieces their bows and arrows, as being no longer of use to them since Adonis was no more; and others, again, who, running behind the fierce wild boar, brandished their darts with an air of vengeance.” Albano was of a happy temper and disposition; his paintings, says the same author, breathing nothing but content and joy; happy in a force of mind that conquered every uneasiness, his poetical pencil carried him through the most agreeable gardens to Paphos and Cytherea: those delightful scenes brought him over the lofty Parnassus to the delicious abodes of Apollo and the Muses.

, a Lutheran divine, born, according to some, in Weteraw, or, according to others, at a small village near Francfort on the Main, studied divinity at Wittemberg, and became one of the most zealous adherents of Luther, who had a great friendship for him. He was for some time preacher to Joachim II. elector of Brandenburgh, but on a dispute respecting the revenues of the clergy, he lost that situation, and travelled intw various places, maintaining the doctrines of the reformation. In 1548 he was a preacher at Magcleburgh; but the Interim, proposed by Charles V. and fatal to so many of the Protestant clergy, oblige'd him to leave that place, and reside in a private station at Hamburgh. He was afterwards appointed &uperintendant-general of New Brandenburgh, in Mecklenburgh, where he died May J, 1553. He collected from the book, written by Albizzi (See Albizzi), of the conformities of St. Francis with Jesus Christ, the most remarkable absurdities and follies, and published them under the title of the “Alcoran of the Cordeliers.” He printed this collection in German, in the year 1531, without name of place or printer; and again in Latin at Wittemberg, in 1542 4, and called the Alcoran, because the Franciscans of his time paid as much veneration to the conformities as the Turks do to their alcoran. Luther honoured the compilation of his disciple with a preface. Conrad Baudius augmented it with a second book, translated it into French, and published it in 1556, one vol. 12mo; afterwards at Geneva, in 1560, in 2 vols. 12 mo. The last edition of this satirical work is that of Amsterdam in 1734, in 3 vols. 12mo, with copper-plates. There is also of this Albert, “Judicium de Spongia Erasmi, Roterodami;” and several other pieces in Latin and German, particularly a collection of forty-nine fables, called “The book of Wisdom and Virtue,” Francfort, 1579, 8 vo, in German verse. His satirical turn pervades all his writings.

, a celebrated divine and politician of Venice, was born there in 1430, and at the age of ten, entered into the religious order of the Servites, where he made profession for six years. He afterwards taught philosophy, and became a popular preacher, and his zeal and talents pointed him out as the proper person to succeed to the vacant bishopric of Torcello, which, however, was given to another. The republic of Venice employed him in many affairs of state, and even sent him as ambassa dor to Turkey. He died in the prime of life in 1475, when his reputation was such, that a medal was struck in honour of his memory. He left, according to Sansovino, several works in Latin, on the knowledge of God, the history of the Servites, and other theological subjects, and an explanation of some passages in Dante. Possevin, in his “Sacred Apparatus,” improperly attributes the two firstmentioned works to Paul Nicoletti.

, a philosopher of Crotona, the son of Perithus, was one of the disciples of Pythagoras, and flourished probably about 500 B. C. He acquired a high degree of reputatjon in the Italian school by his knowledge of nature, and his skill in medicine. He is said to have been the first person who attempted the dissection of a dead body; and in the course of his operations, he made some discoveries in the structure of the eye. The sura of his philosophical tenets, as far as they can be collected from scattered fragments, is this Natural objects, which appear multiform to men, are in reality two-fold intelligent natures, which are immutable; and material forms, which are infinitely variable. The sun, moon, and stars are eternal, and are inhabited by portions of that divine fire, which is the first principle in nature. The moon is in the form of a boat, and when the bottom of the boat is turned towards the earth, it is invisible. The brain is the chief seat of the soul. Health consists in preserving a due mean between the extremes of heat and cold, dryness and moisture.

After Alcuinus had spent many years in the most intimate familiarity with Charlemagne, he at length, with great difficulty, obtained leave to retire to his abbey of St. Martin’s, at Tours. Here he kept up a constant correspondence with the emperor, and the contents of their letters show their mutual love of religion and learning, and their anxiety to promote them in the most munificent manner. In one of these letters, which Dr. Henry has translated, there is a passage which throws some light on the learning of the times “The employments of your Alcuinus in his retreat are suited to his humble sphere; but they are neither inglorious nor unprofitable, I spend my time in the halls of St. Martin, in teaching some of the noble youths under my care the intricacies of grammar, and inspiring them with a taste for the learning of the ancients; in describing to others the order and revolutions of those shining orbs which adorn the azure vault of heaven; and in explaining to others the mysteries of divine wisdom, which are contained in the holy scriptures: suiting my instructions to the views and capacities of my scholars, that I may train up many to be ornaments to the church of God, and to the court of your imperial majesty. In doing this, I find a great want of several things, particularly of those excellent books in all arts and sciences, which I enjoyed in my native country, through the expence and care of my great master Egbert. May it therefore please your majesty, animated with the most ardent love of learning, to permit me to send some of our young gentlemen into England, to procure for us those books which we want, and transplant the flowers of Britain into France, that their fragrance may no longer be confined to York, but may perfume the palaces of Tours.” Mr. Warton, who in his History of Poetry gives some account f the learned labours of Alcuinus, endeavours to undervalue his acquirements. This, in an enlightened age like the present, is easy, but is scarcely candid or considerate. Alcuinus was one of the few who went beyond the learning of his age, and it is surely impossible to contemplate his superiority without veneration. Mr. Warton has likewise asserted, what is a mistake, that Alcuinus advised Bede to write his Ecclesiastical History. He probably copied this from Leland, without examining the dates. Alcuinus must have been a mere child, if born at all, when Bede wrote his history. But there was another Alcuinus, an abbot of Canterbury, who was strictly contemporary with Bede, and may have been his adviser.

Charlemagne often solicited him to return to court, but he excused himself, and remained at Tours until his death, May 19, 804. He was buried in the church of St. Martin, where a Latin epitaph of twenty-four verses, of his own, composition, was inscribed upon his tomb. This epitaph is preserved by father Labbe, in his Thesaurus Epitaphiorum, printed at Paris 1686. He understood the Latin, Greek, and Hebrew languages extremely well; was an excellent orator, philosopher, mathematician, and, according to William of Malmesbury, the best English divine alter Bede and Adhelme. How greatly France was indebted to him for her flourishing state of learning in that and the following ages, we learn from a German poet, cited by Camden in his Britannia:

, an English divine, was bishop of Shireburn in the time of the Saxon heptarchy, and in the eighth century. William of Malmesbury says that he was the son of Kenred, or Kenter, brother of Ina king of the West-Saxons. He was born at Caer Bladon, now Malmesbury, in Wiltshire. He had part of his education abroad in France and Italy, and part at home under Maildulphus, an Irish Scot, who had built a little monastery where Malmesbury now stands. Upon the death of Maildulphus, Aldhelm, by the help of Eleutherius bishop of Winchester, built a stately monastery there, and was himself the first abbot. When Hedda, bishop of the WestSaxons, died, the kingdom was divided into two dioceses; viz. Winchester and Shireburn, and king Ina promoted Aldhelm to the latter, comprehending Dorsetshire, Wiltshire, Devonshire, and Cornwall: he was consecrated at Rome by pope Sergius I. and Godwin tells us that he had the courage to reprove his holiness for having a bastard. Aldhelm, by the directions of a diocesan synod, wrote a book against the mistake of the Britons concerning the celebration of Easter, which brought over many of them to the catholic usage in that point. He likewise wrote a piece, partly in prose and partly in nexameter verse, in praise of virginity, dedicated to Ethelburga abbess of Barking, and published amongst Bede’s Opuscula, besides several other treatises, which are mentioned by Bale and William of Malmesbury, the latter of whom gives him the following character as a writer: “The language of the Greeks,” says he, “is close and concise, that of the Romans splendid, and that of the English pompous and swelling as for Aldhelm, he is moderate in his style; seldom makes use of foreign terms, and never without necessity; his catholic meaning is clothed with eloquence, and his most vehement assertions adorned with the colours of rhetoric: if you read him with attention, you would take him for a Grecian by his acuteness, a Roman by his elegance, and an Englishman by the pomp of his language.” He is said to have been the first Englishman who ever wrote in Latin; and, as he himself tells us in one of his treatises on metre, the first who introduced poetry into England “These things,” says he, “have I written concerning the kinds and measures of verse, collected with much labour, but whether useful I know not; though I am conscious to myself I have a right to boast as Virgil did:

, an eminent scholar and divine, was son of Henry Aldrich of Westminster, gentleman, and born there in 1647. He was educated at Westminster under the celebrated Busby, and admitted of Christ Church, Oxford, in 1662. Having been elected student, he took the degree of M. A. in April 1669; and, entering soon after into orders, he became an eminent tutor in his college. Feb. 1681, he was installed canon of Christ Church; and in May accumulated the degrees of B. and D. D. In the controversy with the papists under James II. he bore a considerable part; and Burnet ranks him among those eminent clergj T men who “examined all the points of popery with a solidity of judgment, a clearness of arguing, a depth of learning, and a vivacity of writing, far beyond any thing which had before that time appeared in our language.” In short, he had rendered himself so conspicuous, that, at the Revolution, when Massey, the popish dean of Christ Church, fled beyond sea, the deanry was conferred upon him, and he was installed in it June 17, 1689. In this station he behaved in a most exemplary manner, zealously promoting learning, religion, and virtue in the college where he presided. In imitation of his predecessor bishop Fell, he published generally every year some Greek classic, or portion of one, as a gift to the students of his house. He wrote also a system of logic, entitled “Artis Logicae compendium;” and many other things. The publication of Clarendon’s History was committed to him and bishop Sprat; and they were charged by Oldmixon with having altered and interpolated that work; but the charge was sufficiently refuted by Atterbury. In the same year that he became dean of Christ Church he was appointed one of the ecclesiastical commissioners who were to prepare matters for introducing an alteration in some parts of the church service, and a comprehension of the dissenters. But he, in conjunction with Dr. Mew, bishop of Winchester, Dr. Sprat, bishop of Rochester, and Dr. Jane, regius professor of divinity in the university of Oxford, either did not appear at the meetings of the committee, or soon withdrew from them. They excepted to the manner of preparing matters by a special commission, as limiting the convocation, and imposing upon it, and they were against all alterations whatever. Besides attainments in polite literature, classical learning, and an elegant turn for Latin poetry, of which some specimens are in the Musae Anghcanae, he possessed also great skill in architecture and music; so great, that, as the connoisseurs say, his excellence in either would alone have made him famous to posterity. The three siues of the quadrangle of Christ Church, Oxford, called Peck water-square, were designed by him; as was also the elegant chapel of Trinity college, and the church of All-Saints in the High-street; to the erection of which Dr. Ratcliff, at his solicitation, was a liberal contributor. He cultivated also music, that branch of it particularly which related both to his profession and his office. To this end he made a noble collection of church music, and formed also a design of writing a history of the science; having collected materials, which are still extant in the library of his own college. His abilities indeed as a musician have caused him to be ranked among the greatest masters of the science: he composed many services for the church, which are well known; as are also his anthems, to the number of near 20. In the “Pleasant Musical Companion,” printed 1726, are two catches of his; the one, “Hark the bonny Christ Church Bells,” the other entitled “A Smoking Catch;” for he himself was, it seems, a great smoaker. Besides the preferments already mentioned, he was rector of Wem in Shropshire. He was elected prolocutor of the convocation in February 1702, on the death of Dr. Woodward, dean of Sarum. He died at Christ Church, December 14, 1710. The tracts he published in the popish controversy were two, “Upon the Adoration of our Saviour in the Eucharist,” in answer to O. Walker’s discourses on the same subject, printed in 1687, and 1688, 4to. We have not been able to get an account of the Greek authors he published, except these following: 1. Xenophontis Memorabilium, lib. 4, 1690, 8vo. 2. Xenophontis Sermo de Agesilao, 1691, 8vo. 3. Aristese Historia 72 Interpretum, 1692, 8vo. 4. Xenophon, de re equestri, 1693, 8vo. 5.Epictetus etTheophrastus, 1707, 8vo. 6. Platonis, Xenopliontis, Plutarchi, Luciani, Symposia, 1711, 8vo. This last was published in Greek only, the rest in Greek and Latin, and all printed at Oxford. His logic is already mentioned. He printed also Elements of Architecture, which was elegantly translated and published in 1789, 8vo. with architectural plates, by the rev. Philip Smyth, LL. B. fellow of New College, and now rector of Worthing, Shropshire. He had a hand in Gregory’s Greek Testament, printed at Oxford in 1703, folio; and some of his notes are printed in Havercamp’s edition of Josephus.

, a native of Norfolk, was elected fellow of C. C. C. Cambridge in 1536, proceeded M. A. the year following, became their steward in 1539, and not long after obtained leave of the society to go and study abroad for a limited time; which he afterwards procured to be extended for two years more. By assiduous application he became, as Strype informs us, not only a great proficient in the Greek and Latin tongues, but an “eminent Protestant divine, and a learned minister of the gospel.” His works, indeed, which are written with much plainness and simplicity, but at the same time with great strength of reasoning and argument, sufficiently shew that he ought to be ranked in the list of the most considerable reformers. This extraordinary merit, while it obliged him to continue an exile during the reign of queen Mary, recommended him powerfully to the favour of her sister Elizabeth; who no sooner came to the crown than she appointed him one of her chaplains, gave him a commission to act under her as an ambassador, and nominated him to the vacant see of Rochester; but after a long absence, he either died on his return, or soon after, and never became possessed of the bishopric. It is said he was buried in the church of St. Thomas Apostle, in London, Aug. 30, 1559.

, a celebrated divine of the confession of Augsbourg, was born at Edinburgh, April 23, 1500. He soon made a considerable progress in schooldivinity, and entered the lists very early against Luther; this being then the great controversy in fashion, and the grand field in which all authors, young and old, were accustomed to display their abilities. Soon after he had a share in the dispute which Patrick Hamilton maintained against the ecclesiastics, in favour of the new faith he had imbibed at Marpurgh: he endeavoured to bring him back to the catholic religion; but this he could not effect, and even began himself to doubt about his own religion, being much affected by the discourse of this gentleman, and more still by the constancy he shewed at the stake, where David Beaton, archbishop of St. Andrew’s, caused him to be burnt. The doubts of Ales would perhaps have been carried no further, if he had been left unmolested to enjoy his canonry in the metropolitan church of St. Andrew’s; but he was persecuted with so much violence by the provost of St. Andrew’s, whose intrigues he preached against that he was obliged to retire into Germany, where he became at length a perfect convert to the Protestant religion, and persevered therein till his death. In the different parties which were formed, he sometimes joined with those that were least orthodox; for, in 1560, he maintained the doctrine of George Major, concerning the necessity of good works. The change of religion, which happened in England after the marriage of Henry VI IL with Anna Boleyn, induced Ales to go to London, in U35, where he was highly esteemed by Cranmer, archbishop of Canterbury, Latimer, and Thomas Cromwel, who were at that time in favour with the king. Upon the fall of these favourites, he was obliged to return to Germany, where the elector of Brandenburg appointed him professor of divinity at Francfort upon the Oder, in 1540. Two years afterwards he had a dispute there, upon the question “Whether the magistrate can and ought to punish fornication” and he maintained the affirmative with Melancthon. He was greatly offended at their not deciding this dispute, and perhaps his discontent was the reason of his quitting Francfort precipitately; and it is certain that the court of Brandenburgh complained of him, and wrote to the university of Wittemberg to have him punished. He retired, however, to Leipsic; and while he was there, he refused a professor’s chair, which Albert duke of Prussia intended to erect at Koningsberg, and which was erected the year following. Soon after, he was chosen professor of divinity at Leipsic, and enjoyed it till his death, which happened on the 17th of March 1565. The following are the titles of his principal works: 1. “De necessitate et merito Bonorum Operum, disputatio proposita, in celebri academia Lipsica ad 29 Nov. 1560.” 2. “Commentarii in evangelium Joannis, et in utramque epistolam ad Timotheum.” 3. “Expositio in Psalmos Davidis.” 4. “De Justificatione, contra Osiandrum.” 5. “De Sancta Trinitate, cum confutatione erroris Valentini.” 6. “Responsio ad triginta et duos articulos theologorum Lovaniensium.”

It was at Anchyala, a town of Cilicia, that he was shewn a monument of Sardanapalus, with this inscription “Sardanapalus built Anchyala and Tarsus in a day Passenger, eat, drink, and enjoy thyself all else is nothing.” This, probably, moved his contempt very strongly, when he compared such petty acquisitions to what he projected. From Cilicia he marched forwards to Phoenicia, which all surrendered to him, except Tyre; and it cost him a siege of seven months to reduce this city. The vexation of Alexander, atbeing unseasonably detained by this obstinacy of the Tyrians, occasioned a vast destruction and carnage; and the cruelty he exercised here is among the deepest stains on his character. After besieging and taking Gaza, he went to Jerusalem, where he was received by the high priest; and, making many presents to the Jews, sacrificed in their temple. He told Jadduas (for that was the priest’s name), that he had seen in Macedonia a god, in appearance exactly resembling him, who had exhorted him to this expedition against the Persians, and given him the firmest assurance of success. Afterwards, entering Ægypt, he went to the oracle of Jupiter Ammon, and upon his return built the city of Alexandria. It was now that he took it into his head to assume divinity, and to pretend himself the son of the said Jupiter Ammon, for which his mother Olympias would sometimes rally him, not unpleasantly, “Pray,” she would say, “cease to be called the son of Jupiter: thou wilt certainly embroil me in quarrels with Juno.” Policy, however, was at the bottom of this: it was impossible that any such belief should be really rooted in his breast, but he found by experience that this opinion inclined the barbarous nations to submit to him; and therefore he was content to pass for a god, and to admit, as he did, of divine adoration. So far, indeed, was he from believing this of himself, that he used among his friends to make a jest of it. Thus, afterwards, when he was bleeding from a wound he had received, “See here,” says he, “this is your true genuine blood, and not that ixpp, or thin fine liquor, which issues, according to Homer, from the wounds of the immortals.” Nay, even his friends sometimes made free with this opinion, which shews that he did not hold it sacred: for once, when it thundered horridly loud, and somewhat terrified the company, the philosopher Anaxarchus, who was present, said to Alexander, “And when wilt thou, son of Jupiter, do the like” “Oh,” said Alexander, “I would not frighten my friends.”

, one of the most celebrated followers of Aristotle, flourished about the year 200. He was so called from Aphrodisea, a town in Caria, where he was born. He penetrated, with such success, into the meaning of the most profound speculations of his master, that he was not only respected by his contemporaries as an excellent preceptor, but was followed by subsequent Aristotelians among the Greeks, Latins, and Arabians, as the best interpreter of Aristotle. On account of the number and value of his commentaries, he was called, by way of distinction, “The Commentator.” Under the emperor Septimus Severus he was appointed public professor of the Aristotelian philosopln r, but whether at Athens or Alexandria is uncertain. In his works he supports the doctrine of Divine Providence; upon this head he leaned towards Platonism, but on most other subjects adhered strictly to Aristotle. In his book concerning the soul, he maintains that it is not a distinct substance by itself, but the form of an organized body.

With these productions king James is said to have been delighted, and honoured the. author with his conversation, calling him his philosophical poet. He began likewise to bestow some more substantial marks of his favour, as soon as Mr. Alexander followed him to the court of England. In the month of July 1613, he appointed him to be one of the gentlemen ushers of the presence to prince Charles; but neither the manners nor the honou s of the court made any alteration in the growing propensity of our author’s muse towards serious subjects. From having acquired the title of a philosophical, he endeavoured now to earn that pf a divine poet, by publishing, in 1614, his largest work, entitled “Doomsday, or the Great Day of Judgment,” printed at Edinburgh, in 4to, afterwards in the same size in London, and aoain in folio with his other works. In 1720, the first two books were edited by A. Johnstoun, encouraged by the favourable opinion of Addison who, however, did not live to see the edition published.

, an English non-conformist divine, was the son of Mr. Tobias Allein, and born at the Devizes, in Wiltshire, 1633. He discovered an extraordinary tincture of religion, even in his childhood; at eleven years of age he was much addicted to private prayer; and on the death of his brother Edward, who was a worthy minister of the gospel, he entreated his father that he might be educated for that profession. In four years he acquired a competent knowledge of Greek and Latin, and was declared by his master n't for the university. He was, however, kept some time longer at home, where he was instructed in logic, and at sixteen was sent to Lincoln college, Oxford. In 1651 he was removed to Corpus Christi college, a Wiltshire scholarship being there vacant. While at college he vras remarkably assiduous in his studies, grave in his temper, but cheerfully ready to assist others. He might in a short time have obtained a fellowship, but he declined that for the sake of the office of chaplain, being pleased with the opportunity this gave him of exerting his gift in prayer, the liturgy being then disused. In July 1653, he was admitted bachelor of arts, and became a tutor. In this arduous employment he behaved himself with equal skill and diligence; several of his pupils became very eminent non-conforming ministers, and not a few attained to considerable preferment in the established church. In 1655 he became assistant in the ministry to Mr. G. Newton, of Taunton, in Somersetshire, where he married the same year. His income was small, but was somewhat increased by the profits of a. boarding-school, which Mrs. Allein kept. During seven years that he lived in this manner, he discharged his pastoral duty with incredible diligence; for, besides preaching and catechising in the church, he spent several afternoons in a week in visiting the people of the town, and exhorting them to a religious life. These applications were at first far from being welcome to many families; but his meekness, moderation, and unaffected piety, reconciled them to his advice, and made him by degrees the delight of his parishioners. He was deprived in 1662, for nonconformity. He preached, however, privately, until his zeal and industry in this course brought him into trouble. On the 26th day of May, 1663, he was committed to Ivelchester gaol, and was with seven ministers and fifty quakers confined in one room, where they suffered great hardships; tut they still continued to preach till the assizes. These were held before Mr. justice Foster, and at them Mr. Allein was indicted for preaching on the 17th of May preceding; of which indictment he was found guilty, and sentenced to pay a hundred marks, and to remain in prison till his fine was paid. At the time of his receiving sentence, he said, that he was glad that it had appeared before his country; that whatever he was charged with, he was guikv of nothing but doing his duty; and all that did appear by the evidence was, that he had sung a psalm, and instructed his family, others being there, and both in his own house. He continued in prison a year, which broke his constitution; but, when he was at liberty, he applied himself to his ministry as earnestly as ever, which, brought on him a painful disorder. The five miles act taking place, he retired from Taunton to Wellington, where he continued but a short time, Mr. Mallack, a merchant, inviting him to lodge at a house of his some distance from Taunton. In the summer of 1665, he was advised to drink the waters near the Devizes, for his health. But before he left Mr. Mallack’s house, viz. on the I Oth of July in that year, some friends came to take their leave of him; they were surprised praying together, and for this were sentenced to sixty days imprisonment, which himself, seven ministers, and forty private persons, suffered in the county gaol. This hindered his going to the waters; and his disease returning, he lost another summer. At length, in 1667, he went, but was far from receiving the benefit he expected. After some time he went to Dorchester, where he grew better; but applying himself again to preaching, catechising, and other duties, his distemper returned with such violence, that he lost the use of his limbs. His death was then daily expected; but by degrees he grew somewhat better, and at length went to Bath, where his health altered so much, that his friends were in hopes he would have lived several years; but growing suddenly worse again, he died there, in the month of November, 1668, being somewhat above thirty-five years old. He was a man of great learning, and greater charity; zealous in his own way of worshipping God, but not in thft least bitter towards any Christians who worshipped in another manner. He preserved a great respect for the church, notwithstanding all his sufferings; and was eminently loyal to his prince, notwithstanding the severities of the times. His writings breathe a true spirit of piety, for which they have been always and deservedly esteemed. His body lies in the chancel of the church of St. Magdalen, of Taunton, and on his grave-stone are the following lines

, or rather Allen (Thomas), a pious English divine, was born about 1682, and educated at Wadham college, Oxford, where he probably took only his bachelor’s degree, as we do not find him in the list of upper graduates. In 1714 he was presented to the rectory of Kettering, in Northamptonshire, on which he resided the whole of his life, and was exemplary in all the duties of the pastoral office, nor less indefatigable as a writer, although his success in this last character bore little proportion to the magnitude of his labours. Of his printed works we know only, 1. “The Practice of an Holy Life; or the Christian’s Daily Exercise, in Meditations, Prayer, &c.” London, 1716, 8vo. 2. “The Christian’s sure Guide to Eternal Glory,” both popular works, and afterwards translated into the Russian language. 3. “A Sermon before the Criminals in Newgate,” 1744. 4. “The New Birth, or Christian Regeneration, in Miltonic or blank verse,” 1753, 8vo. Besides these, he wrote “Pandects of Christianity” “The harmony and agreement between Moses and Christ” “The Primitive and Apostolic Fathers, with their genuine Writings” “God the best interpreter of his law” “The Divine Worship and Service of the Church of England,” with some others, for which he issued proposals, but was obliged to desist from want of encouragement. Lists of these Mss. he sent to various clergymen, requesting they would bear the expence, &c.; and accompanied them with letters in an eccentric style, and with no small portion of conceit. Mr. Allen died May 31, 1755, suddenly, as he was reading prayers in his church.

, a learned divine, was born in the year 1573, educated in the king’s school at Worcester, and from thence removed to Brazen-nose college, Oxford, 1589. He was elected a probationer fellow of Merton college in 1593. He afterwards went into orders; but, instead of preaching, he applied himself to the more abstruse and critical parts of learning. This recommended him to the esteem of sir Henry Savile, by whose interest he obtained a fellowship of Eton college in 1604, and whom he assisted in his elaborate edition of St. Chrysostom. While at Eton, he assisted the studies of Dr. Hammond, then a school-boy, particularly in the Greek language. He wrote “Observationes in libellum Chrysostomi in Esaiam.” He died Oct. 10, 1638, and was buried in Eton college chapel. He was a benefactor in books to the libraries of Brazen ­nose and Merton colleges.

, an eminent English divine, was born in March 1619, at Uppington near the YVrekin in Shropshire. He was at first educated at a free-school in that neighbourhood, and afterwards removed to one at Coventry, taught by Philemon Holland the translator. In 1636, he was sent to Oxford, and entered a commoner in Christ-church, under the tuition of Mr. Richard Busby, afterwards master of Westminster school. Six months after his settlement in the university, Dr. Fell, dean of Christ-church, having observed the parts and industry of young Allestry, made him a student of that college, where he applied himself to his books with great assiduity and success. When he had taken the degree of bachelor of arts, he was chosen moderator in philosophy, in which office he continued till the disturbances of the kingdom interrupted the studies and repose of the university. In 1641, Mr. Allestry, amongst other of the Oxford students, took ar;ns for the king, under sir John Biron, and continued therein till that gentleman withdrew from Oxford, when he returned to his studies. Soon after, a party of the parliament forces having entered Oxford and plundered the colleges, Mr. Allestry narrowly escaped being severely handled by them. Some of them having attempted to break into the treasury of Christ-church, and having forced a passage into it, met with nothing but a single groat and a halter, at the bottom of a large iron chest. Enraged at their disappointment, they went to the deanry, where having plundered as much as they thought fit, they put it all together in a chamber, locked it up, and retired to their quarters, intending next day to return and dispose of their prize; but, when they came, they found themselves disappointed, and every thing removed out of the chamber. Upon examination it was discovered, that Mr. Allestry had a key to the lodgings, and that this key had been made use of. Upon this he was seized, and would probably have suffered severely, had not the earl of Essex called away the forces on a sudden, and by that means rescued him from their fury. In October following, he took arms again, and was at the battle fought betwixt the king and the parliament’s forces under the command of the earl of Essex upon Keinton-field in Warwickshire; after which, understanding that the king designed immediately to march to Oxford, and take up his residence at the deanry of Christ-church, he hastened thither to make preparations for his majesty’s reception; but in his way was taken prisoner by a party of horse from Boughton-house, which was garrisoned by lord Say for the parliament: his confinement, however, was but short, as the garrison surrendered to the king. And now Mr. Allestry returned again to his studies, and the spring following took his degree of master of arts. The same year he was in extreme danger of his life by a pestilential distemper, which raged in the garrison at Oxford; but as soon as he recovered, he entered once more into his majesty’s service, and carried a musquet in a regiment formed out of the Oxford scholars. Nor did he in the mean time neglect his studies, “but frequently (as the author of the preface to Dr. Allestry’s Sermons expresses it) held the musquet in one hand and the book in the other, unitinEf the watchfulness of a soldier with the lucubrations of a student.” In this service he continued till the end of the war; then went into holy orders, and was chosen censor of his college. He had a considerable share in that test of loyalty, which the university of Oxford gave in their decree and judgment against the Solemn League and Covenant. In 1648, the parliament sent visitors to Oxford, to demand the submission of that body to their authority: those who refused to comply were immediately proscribed; which was done by writing their names on a paper, and affixing it on the door of St. Mary’s church, signifying that such persons were, by the authority of the visitors, banished the university, and required to depart the precincts within three days, upon pain of bein,; taken for spies of war, and proceeded against as such. Mr. Allestry, amongst many others, was accordingly expelled the university. He now retired into Shropshire, and was entertained as chaplain to the honourable Francis Newport, esq. and upon the death of Richard lord Newport, that gentleman’s father, in France, whither he had Hed to avoid the violence of the prevailing party, was sent over to France to take care of his effects. Having dispatched this affair with success, he returned to his employment, in which he continued till the defeat of king Charles II, at Worcester. At this time the royalists wanting an intelligent and faithful person to send over to his majesty, Mr. Allestry was solicited to undertake the journey, which he accordingly did; and having attended the king at Roan, and received his dispatches, returned to England. In 1659, he went over again to his majesty in Flanders; and upon his return was seized at Dover by a party of soldiers, but he had the address to secure his letters, by conveying them to a faithful hand. The soldiers guarded him to London, and after being examined by a committee of the council of safety, he was sent prisoner to Larnbeth-house, where he contracted a dangerous sickness. About six or eight weeks after, he was set at liberty; and this enlargement was perhaps owing to the prospect of an approaching revolution; for some of the heads of the republican party, seeing every thing tend towards his majesty’s restoration, were willingby kindnesses to recommend themselves to the royal party.

, a very learned and eminent divine of the church of England, although a native of France, and well known by his numerous and excellent writings, was born in 1641 at Alençon; and having received a liberal education, which highly improved his great natural parts, he became minister of the reformed church at Rouen. At this place, before he was thirty-five years of age, he distinguished himself by publishing some very able pieces, which excited much notice, and he was invited to Charenton, then the principal church the reformed had in France, and whither the most considerable persons of the Protestant religion constantly resorted. As he now saw himself in a condition to promote the interest of the church, he applied himself to the task with all imaginable zeal, and preached several valuable sermons in defence of the faith, against the artful attempts of the bishop of Meaux, who was then labouring to overturn the reformed religion, by seeming concessions to its professors. Upon the revocation of the edict of Nants, Mr. Allix found himself obliged to quit France, and had prepared a pathetic discourse, which he intended to have delivered as his farewell to his congregation, but was obliged to omit it, although it was afterwards printed.

Dr. Allix enjoyed a very uncommon share of health and spirits, as appears by his latest writings, in which there is not only all the erudition, but all the quickness and vivacity that appeared in his earliest pieces. Those who knew him, derived the same pleasure from his conversation, that the learned found in his productions; for, with an extensive share of learning, he had a remarkable liveliness of temper, and expressed himself on the driest subjects with much sprightliness, and in a manner out of the common road. He was consulted by the greatest men of his age, on the deepest and most intricate parts of learning, and received the praise of the ablest critics of his time. It was not any single branch of literature, or a few related to each other, that could occupy his thoughts, but the whole circle of sciences which fall under the cognizance of a general scholar and sound divine. His sermons shew him to have been an admirable orator, and at the same time a profound scholar, and the several ancient authors whose writings he published, testify his skill in criticism, and his perfect acquaintance with antiquity. His treatises on ecclesiastical history discover a vast fund of reading, and an exact comprehension of his subject, with a warm zeal for the Protestant religion. He laboured also to serve it by the tracts he rescued froro oblivion, to shew, which they did effectually, that the charge of novelty on which the Papists insisted so loudly, was not only unreasonable, but entirely groundless. His thorough acquaintance with Hebrew and Rabbinical learning was displayed in his laborious performance in defence of the doctrine of the Trinity, in which his sincerity is as conspicuous as his learning. If in the prosecution of those deep and recondite studies, he sometimes mistook his way, and erred in his computations, as when he fixed the year of Christ’s second coming at 1720, it was no more than had befallen the greatest men who have travelled this road before him, particularly Joseph Mede and bishop Lloyd; neither have these instances convinced other eminent men that the roads are impassable, since the very learned dean Prideaux, and the sagacious sir Isaac Newton, have devoted many of their hours to the like inquiries. Dr. Allix continued his application to the last, and died at London, Feb. 21, 1717, in the seventy-­sixth year of his age, leaving behind him the reputation of a man, equally assiduous in the right discharge of all the offices of public and private life, and every way as amiable for his virtues and social qualities, as venerable from his uprightness and integrity, and celebrated for his various and profound learning.

, a German protestant divine, and a voluminous writer, was some time professor of philosophy and divinity at Herboni in the county of Nassau; afterwards professor at Alba Julia in Transylvania, where he continued till his death, which happened in 1638, in his 50th year. Of his public character, we only know that he assisted at the synod of Dort. He applied himself chiefly to reduce the several branches of arts and sciences into systems. His “Encyclopaedia” has been much esteemed even by Roman catholics: it was printed at Herborn, 1610, 4to, ibid. 1630, 2 vols. fol. and at Lyons, 1649, and sold very well throughout all France. Vossius mentions the Encyclopaedia in general, but speaks of his treatise of Arithmetic more particularly, and allows the author to have been a man of great reading and universal learning. Jiaillet has the following quotation from a German author: “Alstedius has indeed many good things, but he is not sufficiently accurate; yet his Encyclopedia was received with general applause, when it first appeared, and may be of use to those who, being destitute of other helps, and not having the original authors, are desirous of acquiring some knowledge of the terms of each profession and science. Nor can we praise too much his patience and labour, his judgment, and his choice of good authors: and the abstracts he has made are not mere scraps and unconnected rhapsodies, since he digests the principles of arts and sciences into a regular and uniform order. Some parts are indeed better than others, some being insignificant and of little value, as his history and chronology. Jt must be allowed too, that he is often confused by endeavouring to be clear; that he is too full of divisions and subdivisions; and that he affects too constrained a method.” Lorenzo Brasso says, “that though there is more labour than genius in Alstedius’s works, yet they are esteemed; and his industry being admired, has gained him admittance into the temple of fame.” Alstedius, in his “Triumphax Bibliorum Sacrorum, seu Encyclopaedia Biblica,” Francfort, 1620, 1625, 1642, 12mo, endeavours to prove, that the materials and principles of all the arts and sciences maybe found in the scriptures, an opinion which has been since adopted by others. John Himmelius wrote a piece against his “Theologia Polemica,” which was one of the best performances of Alstedius. He also published in 1627, a treatise entitled “De Mille Annis,” wherein he asserts that the faithful shall reign with Jesus Christ upon earth a thousand years, after which will be the general resurrection and the last judgment. In this opinion, he would not have been singular, as it has more or less prevailed in all ages of the church, had he not ventured to predict that it would take place in the year 1694. Niceron has given a more copious list of his works, which are now little known or consulted.

, an eminent German divine, was born at Embden, Feb. 17, 1583, of a family of considerable note in Friesland. His father, Menso Alting, was one of the first who preached the doctrines of the reformation in the territory of Groningen, about the year 1566, and under the tyrannical government of the duke of Alva. He faithfully served the church of Embden during the space of thirty-eight years, and died Oct. 7th, 1612. His sjn was from a child designed for the ministry, and sent very early to school, and afterwards into Germany in 1602. At Herborn he made such uncommon progress under the celebrated Piscator, Matthias, Martinius, &c. that he was allowed to teach philosophy and divinity. While preparing for his travels into Switzerland and France, he was chosen preceptor to three young counts, who studied at Sedan with the electoral prince Palatine, and took possession of that employment about September 1605; but the storm which the duke of Bomllon was threatened with by Henry IV. obliging the electoral prince to retire from Sedan with the three young noblemen, Alting accompanied them to Heidelberg. Here he continued to instruct his noble pupils, and was admitted to read lectures in geography and history to the electoral prince till 1608, when he was declared his preceptor. In this character he accompanied him to Sedan, and was afterwards one of those who were appointed to attend the young elector on his journey into England in 1612, where he became acquainted with Dr. Abbot, archbishop of Canterbury, Dr. King, bishop of London, Dr. Hackwell, preceptor to the prince of Wales; and also had the honour of an audience of king James. The marriage between the elector and the princess of England being solemnized at London in Feb. 1613, Alting left England, and arrived at Heidelberg. In the ensuing August he was appointed professor of the common places of divinity, and to qualify himself for presiding in theological contests, he took the degree of D. D. In 1616 he had a troublesome office conferred upyn him, that of director of the collegium supientite of Heidelberg. In 1618 he was offered the second professorship of divinity, vacant by the death of Coppeniiis, which he refused, but procured it for Scultetus.

, a Swiss historian and divine, was born in 1697, and, according to one authority, at Berne, where his father had been rector; or. according to another at Zofinguen, and died in 1758, curate of Inns, a village in the canton of Berne. In 1735 he was appointed moral and Greek professor at Berne, and afterwards published some valuable works on the geography, history, and antiquities of Swisserland. In conjunction with Breitinger, he compiled the collection entitled “Tempe Helvetica,” Zurich, 1735—43, 6 vols. 8vo. His other works are, 2. “Metelemata philoiogico-critica, quibus difficilioribus N. Test, locis ex antiquitnte lux affunditur,” Utrecht, 1753, 3 vols. 4to. 3. “A Description of the Glaciers,” in German, Zurich, 1751—53, 8vo. 4. “Principia Ethica, ex monitis legis naturæ et præceptis religionis Christianæ deducta,” Zurich, second edition, 1753, 2 vols. 8vo.

, an eclectic philosopher of the third century, was a native of Tuscany, and the contemporary of Porphyry, and studied the principles of the Stoic philosophy under Lysimachus. He became afterwards acquainted with the writings of Numenius, and from him learned and adopted the dogmas of Plato, but at last, about the year 246, became the disciple of Plotinus. For twenty-four years he associated with this master, and probably never would have quitted him, if Plotinus, on account of his health, had not been obliged to go to Campania. Amelius then settled at Apamea in Syria, and it was no doubt his long residence here which led Suidas into the mistake that he was a native of the place. The word Amelius in Greek signifies negligent, but no epithet could ever be worse applied than to him. Porphyry therefore tells us that he preferred being called Amerius, and he is accordingly recorded under this name by Eunapius in his lives of the Greek sophists. His disciples also bestowed on him the title of noble. He wrote nearly an hundred treatises, none of which have descended to our times. One of them was a discussion on the difference between the doctrines of Numenius and Plotinus. Eusebius, Theodoret, and St. Cyril, quote a passage from Amelius in which he brings the beginning of the Gospel of St. John in confirmation of the doctrine of Plato on the divine nature. He had an adopted son, Justin Hesychius, to whom he left his writings. The time of his death is not known.

Mr. Ames very early discovered a taste for English history and antiquities, in which he was encouraged by his two friends Mr. Russel, preacher at St. John’s Wappino-, and Mr. John Lewis, minister of Margate, an eminent divine and antiquary. Some time before 1720, in attending Dr. Desaguliers’ lectures, he formed an acquaintance with Mr. Peter Thompson, an eminent Hamburgh merchant, and member for St. Alban’s, a gentleman of great humanity, and strong natural parts, who supplied the want of a liberal education by a conversation with men and books. He was also a lover of our national antiquities, and many years fellow of the royal and antiquary societies. This friendship continued uninterrupted till the death of Mr. Ames. Some time before 1730, Mr. Lewis, who had himself collected materials for such a subject, suggested to Mr. Ames the idea of writing the history of printing in England. Mr. Ames declined it at first, because Mr. Palmer, a printer, was engaged in a similar work, and because he thought himself by no means equal to an undertaking of so much extent, But when Mr. Palmer’s book came out, it was far from answering the expectations of Mr. Lewis, or' Mr. Ames, or those of the public in general. Mr. Ames, therefore, at length consented to apply himself to the task, and after twenty-five years spent in collecting and arranging his materials, in which he was largely assisted by Mr. Lewis and other learned friends, and by the libraries of lord Oxford, sir Hans Sloane, Mr. Anstis, and many others, published, in one vol. 4to, 1749, “Typographical Antiquities, being an historical account of Printing in England, with some memoirs of our ancient Printers, and a register of the books printed by them, from the year 1471 to 1600; with an appendix concerning printing in Scotland and Ireland to the same time.” In his preface he speaks with great humility of his work, and of its imperfections; but it certainly has no faults but what may well be excused in the first attempt to accomplish an undertaking of such vast extent. He inscribed this work to Philip lord Hardwicke, lord high chancellor of Great Britain. Mr. Ames was at this time fellow of the royal and antiquary societies, and secretary to the latter of these learned bodies. He was elected F. A. S. March 3, 1736, and on the resignation of Alexander Gordon, previous to his going to settle in Carolina, 174], v.as appointed secretary. In 1754, the rev. W. Norris was associated with him, and on his decease became sole secretary till 1784. This office gave Mr. Ames further opportunities of gratifying his native curiosity, by the communication as well as the conversation of the literati; and these opportunities were further enlarged by his election into the royal society, and the particular friendship shewn to him by sir Hans Sloane, then president, who nominated him one of the trustees of his will.

, a divine in the reigns of king James and Charles I. and famous for his casuistical and controversial writings, but much more so abroad than in his own country, was descended from an ancient family, which is said to remain in Norfolk and Somersetshire, and was born in 1576. He was educated at Christ-church college, in Cambridge, under the celebrated champion of Calvinism, Mr. William Perkins, and this gave a rigid strictness to his opinions, which was not agreeable to some of his associates in the university. One instance of this is given by Fuller, which we shall transcribe as recording a feature in the manners of the times. He says, that “about the year 1610-11, this Mr. Ames, preaching at St. Mary’s, took occasion to inveigh against the liberty taken at that time; especially in those colleges which had lords of misrule, a Pagan relique; which, he said, as Polydore Vergil has observed, remains only in England. Hence he proceeded to condemn all playing at cards and dice anirming that the latter, in all ages, was accounted the device of the devil and that as God invented the one-and-twenty letters whereof he made the bible, the devil, saith an author, found out the one-and-twenty spots on the die that canon law forbad the use of the same saying Inventio Diaboli nulla consuetudine. potest validari. His sermon,” continues our author, “gave much offence to many of his auditors the rather because in him there was a concurrence of much nonconformity insomuch that, to prevent an expulsion from Dr. Val. Gary, the master, he fairly forsook the col lege, which proved unto him neither loss nor disgrace being, not long after, by the States of Friesland, chosen Professor of their university.” There seems, however, some mistake in this, and Dr. Maclaine has increased it by asserting in his notes on Mosheim’s Ecclesiastical history, that Ames fled to Franeker to avoid the persecution of archbishop Bancroft. This prelate certainly pressed conformity on the Puritans as much as he could, but a man who only preached against cards and dice could have nothing to fear from him. The fact was, that the archbishop died some months before this sermon at St. Mary’s.

It might not, however, be long after, that he went to Holland, the common refuge of many of the divines of this period who were strong opponents to church discipline, for in 1613, his dispute with Grevinchovius, minister at Rotterdam, appeared in print. From thence, we are told, he was invited by the states of Friesland, to the divinity chair in the university of Franeker, which he filled with universal reputation for many years. He was at the synod of Dort, in 1618, and informed king James’s ambassador, from time to time, of the debates of that assembly. After he. had been at least twelve years in the doctor’s chair at Franeker, he resigned his professorship, and accepted of an invitation to the English congregation at Rotterdam, the air of Franeker being too sharp for him, who tvas troubled with such a difficulty of breathing, that he concluded every winter would be his last. Besides, he was desirous of preaching to his own countrymen, which he had disused for many years. He held many public discourses, published many learned books, and acquired a great degree of popularity among all classes. Upon his removal to Rotterdam, he wrote his “Fresh suit against Ceremonies” but did not live to publish it himself, for his constitution was so shattered, that the air of Holland was of no service, upon which, he determined to remove to New England; but his asthma returning at the beginning of winter, put an end to his life at Rotterdam, where he was buried, Nov. 14, (N. S.) 1633, aged fifty-seven. In the spring following, his wife and children embarked for New England, and carried with them his valuable library of books, which was a rich treasure to that country at tliat time Of his private character we know little, but it is generally agreed that he was a man of very great learning, a strict Calvinist in doctrine, and of the persuasion of the Independents, with regard to the subordination and power of classes and synods. As a teacher he was so much approved, that students came to him from many parts of Europe, particularly Hungary, Poland, Prussia, and Flanders. Mosheim, who, upon what authority we know not, calls him a Scotch divine, says, that he was one of the first among the reformed who attempted to treat morality as a separate science, to consider it abstractedly from its connection with any particular system of doctrine, and to introduce new light and a new degree of accuracy and precision into this master-science of life and manners. The attempt, he adds, was laudable, had it been well executed; but the system of this learned writer was dry, theoretical, and subtle, and was thus much more adapted to the instruction of the studious, than to the practical direction of the Christian.

, a dissenting divine, was born at Hinckley in Leicestershire in 1736, and was for many years a preacher at Hampstead, near London, and afterwards at Coseley, in Staffordshire, from which he retired in his latter days to his native town, where he died June 8, 1803. He was a man of some learning in biblical criticism, as appears by his various publications on theological subjects. He wrote, 1. “An account of the occasion and design of the positive Institutions of Christianity, extracted from the Scriptures only,” 1774, 8vo. 2. “An essay towards an interpretation of the Prophecies of Daniel, with occasional remarks upon some of the most celebrated commentaries on them,” 1776, 8vo. 3. “Considerations on the doctrine of a Future State, and the Resurrection, as revealed, or supposed to be so, in the Scriptures; on the inspiration and authority of the Scripture itself; on some peculiarities in St. Paul’s Epistles; on the prophecies of Daniel and St. John, &c. To which are added, some strictures on the prophecies of Isaiah,” 1798, 8vo. In this work, which is as devoid of elegance of style, as of strength of argument, and which shows how far a man may go, to whom all established belief is obnoxious, the inspiration of the New Testament writers is questioned, the genuineness of the Apocalypse is endeavoured to be invalidated; and the evangelical predictions of Isaiah are transferred from the Messiah to the political history of our own times. The most singular circumstance of the personal history of Mr. Amner, was his incurring the displeasure of George Steevens, the celebrated commentator on Shakspeare. This he probably did very innocently, for Mr. Steevens was one of those men who wanted no motives for revenge or malignity but what he found in his own breast. He had, however, contracted a dislike to Mr. Amner, who was his neighbour at Hampstead, and marked him out as the victim of a species of malignity which, we believe, has no parallel. This was his writing several notes to the indecent passages in Shakspeare, in a gross and immoral style, and placing Mr. Amner’s name to them. These appeared first in the edition of 1793, and are still continued.

Dr. Amory’s character was excellent in every view. It seems, says Dr. Kippis, to have been formed upon that of his uncle, Mr. Grove; with whom he had been closely connected from his infancy, and his connection with whom he considered as the principal felicity of his life. His piety was equally rational and fervent. It was founded on the most enlarged sentiments concerning the divine providence and government; and was, therefore, displayed in a spirit of cheerful devotion, love, and confidence. None could excel him as a husband, a father, a master, and a friend. He was distinguished for his general benevolence and humanity; and as a companion he was remarkably pleasing and engaging. He abounded with a number of short stories, drawn from an extensive knowledge of books and inen, which, while they were entertaining, were calculated and designed to convey instruction.

“Soon will be published, A Letter to lord Orrery, in answer to what his lordship says in his late remarks in praise of Swift’s sermon on the Trinity; being an attempt to vindicate the divinity of God, the Father Almighty; and to convince his lordship, if he has a mind open to conviction, that the tritheistic discourse preached by the dean of St. Patrick’s, is so far from being that masterpiece my lord Orrery calls it, that it is ija reafity the most senseless and despicable performance that ever was produced by orthodoxy to corrupt the divine religion of the blessed Jesus. By Thomas Amory, esq.”

, an eminent French divine, was born in September 1596, at Bourgueil, a small town of Touraine, of an ancient family originally from Orleans. Having gone through his course of philosophy, he was sent to Poictiers, to read law; to which he applied himself with great assiduity, and is said to have spent fourteen hours a day in that study. At the end of his first year, he took the degree of licentiate; but Mr. Bouchereau, minister of Saumur, advising him to study divinity, and the reading of Calvin’s Institutions having strongly inclined him to follow this advice, he acquainted his father that he earnestly desired to be a clergyman, and obtained his assent, though tiot without difficulty. He then went to study at Saumur, where he continued a considerable time as student of divinity. Upon his admission into orders, he was presented to the church of St. Agnau, in the country of Mayne, and eighteen months after, he was invited to Saumur, to succeed Mr. Daillé, appointed minister of Charenton. About the same time that the church of Saumur desired him for their minister, the academic council fixed upon him for professor of divinity; and his admission to the professorship, his previous examination, and his inaugural thesis “De sacerdotio Christi,” redounded much to his reputation.

In 1631, he was sent deputy to the national council at Charenton; and by this assembly was appointed to address the king, and lay before his majesty their complaints concerning the infraction of the edicts.: he was particularly charged not to deliver his speech upon his knees, as the deputies of the former national synod had done. He managed this affair with so much address, that he was introduced to the king according to the ancient custom, and in the manner that was agreeable to the assembly: and it was on this occasion that he became acquainted with cardinal Richelieu, who conceived a great esteem for him, and imparted to him the design he had formed of re-uniting the two churches. The Jesuit who conferred with Mr. Amyraut upon this subject was father Audebert. Mr. de Villeneuve, lord lieutenant of Saumur, having invited them both to dinner, took care they should confer in private, but Mr. Amyraut protested, that he could not forbear imparting to his colleagues all that should pass between them. The Jesuit told him he was sent by the king and his eminence, to propose an agreement in point of religion; that the Roman catholics were ready to sacrifice to the public truicjuilJity the invocation of saints, purgatory, and the merit of good works; that they would set bounds to the pope’s power, and in case they met with opposition from the court of Rome, they would lay hold on that occasion to create a patriarch; that the laity should be allowed the communion in both kinds; and that they would give up several other points, provided they found in the Protestants a sincere desire of peace and union. But he declared, when Mr. Amyraut touched upon the doctrines of the eucharist, that no alteration would be admitted there; and Amyraut immediately answered, that then they could come to no aoreement. This conference lasted about four hours: the Jesuit still required secrecy but Mr. Amyraut protested, according to the declaration he had made first to Mr. Villeneuve, that he would communicate the whole matter to his colleagues, and that he would be answerable for their prudence and discretion. About this time he published a piece, in which he explained the mystery of predestination and grace, according to the hypothesis of Camero, which occasioned a kind of civil war amongst the protestant divines of France. Those who disliked the hypothesis, derided it as a novelty, especially when they saw themselves joined by the great du Moulin, who accused Amyraut of Arianism. The authority of this famous divine, to whom the people paid a great respect and veneration on account of the many books of controversy he had published, made so deep an impression in the minds of many ministers, that, though Amyraut had published a piece, wherein he maintained Calvin to have held universal grace, yet many deputies at the national synod of Alengon came charged with instructions against him, and some were even for deposing him. The deputies of the provinces beyond the Loire were the most violent against him; but the synod, after having heard Amyraut explain his opinion, in several sessions, and answer the objections, honourably acquitted him, and enjoined silence in respect to questions of this nature. This, however, was not strictly observed by either side; for complaints were made against Amyraut, in the national synod of Charenton, for having acted contrary to the regulations concerning that silence; and he, in his turn, complained of infractions of the same nature. The assembly, by a kind of amnesty, suppressed these mutual complaints; and having renewed the injunction of silence, sent back Amyraut to his employment, permitting him to oppose foreigners who should attack him, in what manner the synod of Anjou should think proper, and this synod allowed him to publish an answer to the three volumes of Spanhemius upon universal grace, which occasioned the writing of several others.

Such was the consequence of his interference in this controversy; but as the history of opinions is perhaps one of the most interesting branches of biography, we shall more particularly state Amyraut’s hypothesis: It may be briefly summed up in the following propositions: “That God desires the happiness of all men, and that no mortal is excluded by any divine decree, from the benefits that are procured by the death, sufferings, and gospel of Christ: That, however, none can be made a partaker of the blessings of the gospel, and of eternal salvation, unless he believe in Jesus Christ: That such indeed is the immense and universal goodness of the Supreme Being, that he refuses to none the power of believing; though he does not grant unto all his assistance and succour, that they may wisely improve this power to the attainment of everlasting salvation; and That, in consequence of this, multitudes perish, through their own fault, and not from any want of goodness in God.” Mosheim is of opinion that this is only a species of Arminiariism or Pelagianism artfully disguised under ambiguous expressions, and that it is not very consistent, as it represents God as desiring salvation for ally which, in order to its attainment, requires a degree of his assistance and succour which he refuses to many. Amyraut’s opinion was ably controverted by Rivet, Spanheim, De Marets, and others; and supported afterwards, by Daille, Blondel, Mestrezat, and Claude.

The general doctrine of Anaximander, concerning nature and the origin of things, was, that infinity is the first principle of all things; that the universe, though variable in its parts, as one whole is immutable; and that all things are produced from infinity, and terminate in it. What this philosopher meant by infinity, has been a subject of a dispute productive of many ingenious conjectures, which are, however, too feebly supported to merit particular notice. The most material question is, whether Anaximander understood by infinity the material subject, or the efficient cause, of nature. Plutarch asserts, the infinity of Anaximander to be nothing but matter. Aristotle explains it in the same manner, and several modern writers adopt the same idea. But neither Aristotle nor Plutarch could have any better ground for their opinion than conjecture. It is more probable, that Anaximander, who was a disciple of Thales, would attempt to improve, than that he would entirely reject, the doctrine of his master. If, therefore, the explanation, given above, of the system of Thales be admitted, there will appear some ground for supposing, that Anaximander made use of the term infinity to denote the humid mass of Thales, whence all things arose, together with the divine principle by which he supposed it to be animated. This opinion is supported by the authority of Hermias, who asserts, that Anaximander supposed an eternal mover or first cause of motion, prior to the humid mass of Thales. And Aristotle himself speaks of the infinity of Anaximander as comprehending and directing all things. After all, nothing can be determined, with certainty, upon this subject.

, a Milesian, who was born about the fifty-sixth olympiad, or B. C. 556, was a hearer and companion of Anaximander. He followed the footsteps of his master, in his inquiries into the nature and origin of things, and attempted to cast new light upon the system. He taught, that the first principle of all things is air, which he held to be infinite, or immense. Anaximenes, says Simplicius, taught the unity and immensity of matter, but under a more definite term than Anaximander, calling it air. He held air to be God, because it is diffused through all nature, and is perpetually active. The air of Anaximenes is, then, a subtle ether, animated with a divine principle, whence it becomes the origin of all beings, and in this sense Lactantins understood his doctrine.

Anaximenes was probably the continuator of the doctrine of Thales and Anaximander, concerning the first principle of nature, with this difference only, that he supposed the divine energy to be resident in air, or ether. Chiefly attentive, however, to material causes, he was silent concerning the nature of the divine mind.

, an eminent divine, of the reformed church at Metz, was born March 17, 1617. He studied from the ninth or tenth year of his age in the Jesuits’ college, then the only one at Metz where there was an opportunity of being instructed in polite literature. In this college he gave such proofs of genius, that the heads of the society left nothing unattempted in order to draw him over to their religion and party, but he continued firm against their attacks, and that he might be the more enabled to withstand them, took the resolution of studying divinity, in which he was so indefatigable, that his father was often obliged to interpose his authority to interrupt his continual application, lest it suould injure his health. He went to Geneva in the year 1633, and performed his course of philosophy there under Mr. du Pattr, and his divinity studies under Spanheim, Diodati, and Tronchin, who had a great esteem for him. He left Geneva in April 1641, and offered himself to the synod of Charenton, in order to take upon him the office of a minister. His abilities were greatly admired by the examiners, and his modesty by the ministers of Paris; and the whole assembly was so highly satisfied with him, that they gave him one of the most considerable churches, which was unprovided for, that of Meaux, where he exercised his ministry till the year 1653, and became extremely popular, raising an extensive reputation by his learning, eloquence, and virtue, and was even highly respected by those of the Roman catholic communion. He displayed his talents with still greater reputation and success in his own country, where he was minister from the year 1653, till the revocation of the edict of Nantes in 1685. He retired to Francfort after that fatal blow; and having preached in the French church at Hanau, the whole assembly was so edified by it, that they immediately called together the heads of the families, in order to propose that he might be desired to accept of the office of minister among them. The proposition was agreed to; and they sent deputies who prevailed on him, and he began the exercise of his ministry in that church about the end of the year 1685. It was now that several persons who had quitted the French church, for some disgust, returned to it again. The professors of divinity, and the German and Dutch ministers, attended frequently upon his sermons. The count of Hanau himself, who had never before been seen in that church, came thither to hear Mr. Ancillon. His auditors came from the neighbouring parts, and even from Francfort, and people, who understood nothing of French, flocked together with great eagerness, and said, that they loved to see him speak; a degree of popularity which excited the jealousy of two other ministers, who at length rendered his situation so uneasy that he was induced to abandon voluntarily a place from which they could not force him. If he had chosen to rely upon the voice of the people, he might have still retained his situation, but it was his opinion that a faithful pastor ought not to establish his own interests upon any division between a congregation and its ministers, and as through his whole life he had been averse to parties, and had remonstrated often against cabals and factions, he would not take advantage of the disposition which the people were in towards him, nor permit them to act. Having therefore attempted every method which charity suggested without success, he resolved to quit Hanau, where he had to wrangle without intermission, and where his patience, which had supported several great trials, might possibly he at last overcome; and for these reasons he left it privately. He would now have returned to Francfort to settle, but in consideration of his numerous family, he preferred Berlin, where he received a kind reception from the elector of Brandenbourg. He was also made minister of Berlin, and had the pleasure of seeing his eldest son made judge and director of the French who were in that city, and his other son rewarded with a pension, and entertained at the university of Francfort upon the Oder, and at last minister in ordinary of the capital. He had likewise the satisfaction of seeing his brother made judge of all the French in the states of Brandenbourg, and Mr. Cayart, his son-in-law, engineer to his electoral highness. He enjoyed these circumstances undisturbed, till his death at Berlin, September 3, 1692, aged seventy-five years. His marriage was contracted in a very singular way: The principal heads of families of the church of Meaux seeing how much their minister distinguished himself, and hearing him sometimes saying, that he would go to Metz to see his father and relations, whom he had not seen for several years, were apprehensive lest they should lose him. They thought of a thousand expedients in order to fix him with them for a long time; and the surest way in their opinion was to marry him to some rich lady of merit, who had an estate in that country or near it. One of them recollected he had heard, that Mr. Ancillon having preached one Sunday in the morning at Charenton, he was universally applauded; and that Mr. Macaire especially, a venerable old gentleman, of very exemplary virtue and piety, and possessed of a considerable estate at Paris and about Meaux, had given him a thousand blessings and commendations, and said aloud to those who sat near him in the church, that he had but one daughter, who was an only child, and very dear to him; but if that gentleman, speaking of Mr. Ancillon, should come and ask her in marriage, he would give her with all his heart. Upon this, they went to ask him, whether he still continued in that favourable opinion of him; he replied, that he did; and accompanied that answer with new expressions of his esteem and affection for Mr. Ancillon; so that the marriage was concluded in the year 1649, and proved a very happy one, although there was a great disparity of years, the young lady being only fourteen.

, or Andradius, a learned Portuguese, was born in 1528, at Coimbra, and distinguished himself at the council of Trent, where king Sebastian sent him as one of his divines. He pveached before the assembly the second Sunday after Easter in 1562: nor was he contented with the service he did in explaining those points upon which he was consulted, but he employed his pen in defence of the canons of the council, in a treatise entitled “Orthodoxarum explicationum, lib. x.” Venice, 1564, 4to, a very rare edition, and more correct than that of Cologn of the same date. It forms a reply to a book published by Chemnitius, against the doctrine of the Jesuits before the close of the council of Trent; and as Chemnitius took this opportunity of writing a very large work, entitled “Examen concilii Tridentini,” Andrada thought himself obliged to defend his first piece against this learned adversary. He composed therefore a book, which his two brothers published after his death, at Lisbon, in 1578, 4to, entitled “Defensio Tridentinse fidei catholicse quinque libris comprehensa, adversus ha^reticorum calumnias, et praesertim Martini Chernnitii.” This work is likewise very difficult to be met with. There is scarce any catholic author who has been more quoted by the protestants than he, because he maintained the opinions of Zuinglius, Erasmus, &c. concerning the salvation of the heathens. Andrada was esteemed an excellent preacher: his sermons were published in three parts, the second of which was translated into Spanish by Benedict de Alarcon. The Bibliotheque of the Spanish writers does not mention all his works; the book he wrote concerning the pope’s authority, during the council (“De conciliorum autoritate,”) in 1562, is omitted. The pope’s legates being very well pleased with this work, sent it to cardinal Borromeo; the court of Rome also approved it extremely, and the pope returned the author thanks in a very obliging manner; from which circumstances it will not be difficult to appreciate its merits. He stands indeed very high among popish writers, and many encomiums have been bestowed upon him: Osorius, in his preface to the “Ort&odox explanations of Andradius,” gives him the character of a man of wit, vast application, great knowledge in the languages, with all the zeal and eloquence necessary to a good preacher; and Rosweidus says, that he brought to the council of Trent the understanding of a most profound divine, and the eloquence of a consummate orator.

, a celebrated Lutheran divine of the sixteenth century, was born at Waibling, a town in the duchy of Wmemberg, March 25, 1528. His father, whose name was James Endris, was a smith. He applied himself to letters with great success for three years; but his parents, being poor, had resolved to bring him up to some mechanical profession, and had agreed with a carpenter for that purpose, when several persons of distinction, who discovered marks of genius in him, contributed to support him in the prosecution of his studies, in which he made a considerable advance. In 1545, he took his master’s degree at Tubingen, and studied divinity and the Hebrew language at the same university. In 1546 he was appointed minister of the church of Stutgard, the metropolis of the duchy of Wirtemberg; and his sermons were so well approved of, that his fame reached the duke, who ordered him to preach before him, which he performed with great applause. The same year he married a wife at Tubingen, by whom he had nine sons and nine daughters, nine of which children survived him. During the war in which Germany was about the same time involved, he met with great civilities even from the emperor’s party, till he was obliged upon the publication of the Interim to retire to Tubingen, where he executed the function of minister. In the year 1553 he took his degree of doctor of divinity, and was appointed pastor of the church of topping, and superintendant of the neighbouring churches. He was afterwards sent for to several parts; and in 1557 he wot to the diet of Ratisbon with Christopher duke of Wirtemberg, and was appointed one of the secretaries at the conference at Worms between the papists and the divines of the Augustan confession. The same year he published his first work on the Lord’s Supper, in which he proposed a method of agreement upon that difficult point of controversy. In June the same year he went with the duke above-mentioned to Francfort upon the Maine, where he preached a sermon, though he was publicly opposed by a Romish priest. In 1558 he replied to Staphylus’s book against Luther, which was entitled “Epitome trimembris Theologise Lutheranse,” and in which he had collected the opinions of several sects, and ascribed them all to that reformer, as the original author of them. In 1559 he was sent to Augsburg, where the diet of the empire was held; and, during the same, preached two sermons before all the princes of the Augustan confession, one on justification, the other on the Lord’s supper; both printed at Tubingen, and very popular. In 1561 he was sent to Paris, in order to be present at the conference of Poissi, which was broken up before he came thither. Some time after his return he was made chancellor and rector of the university of Tubingen. In the beginning of the year 1563 he went to Strasburg, where Jerom Zanchius had propagated several opinions accounted new, and particularly this, that the regenerate and believers could not possibly fall again from grace, or lose the faith, though they had committed sins against the light of their conscience. Our author at last engaged him to sign a form of confession, which he had drawn up. In 1565 he was invited to establish a church at Hagenaw, an imperial city, where he preached a great many sermoni upon the principal points of the Christian religion, which were afterwards printed. In 1568 he assisted Julius, duke of Brunswick, in reforming his churches. In 1569 he took a journey to Heidelberg and Brunswick, and into Denmark. In 1570 he went to Misniaancl Prague, where the emperor Maximilian II. had a conversation with him upon the subject of an agreement in religion. In 1571 he went to visit the churches at Mompelgard; and upon his return had a conference with Flaccius Illyricus at Strasburg, in which he confuted his paradoxical assertion, that sin is a substance. He took several journies after this, and used his utmost efforts to effect an union of the churches of the Augustan confession. In 1583 he lost his first wife, with whom he had lived thirty-seven years; and about an year and half after he married a second wife, who had voluntarily attended her former husband, when he was obliged to leave his country on account of religion. About the same time he wrote a controversial piece, in which he maintained the ubiquity or presence of the whole Christ, in his divine and human nature, in all things. In 1586 he was engaged in a conference at Mompelgard with Theodore Beza concerning the Lord’s supper, the person of Christ, predestination, baptism, the reformation of the popish churches, and Adiaphora or indifferent things; but this had the usual event of all other conferences, which, though designed to put an end to disputes in divinity, are often the occasion of still greater. In 1537 he was sent for to Nordling upon church affairs; and upon his return fell sick, and published his confession of faith, in order to obviate the imputations of his adversaries; but he afterwards recovered, and was sent for again to Ratisbon, and then to Onolsbach by Frederick marquis of Brandenbourg. Upon the publication of the conference at Mompelgard abovementioned, he was accused of having falsely imputed some things to Beza, which the latter had never asserted; he therefore went to Bern to clear himself of the charge. His last public act was a conference at Baden in November 1589 with John Pistorius, who then inclined to Calvinism, and afterwards revolted entirely to the Papists. He had a very early presentiment of his death; and when he found it drawing near, he made a declaration to several of his friends of his constancy in the faith, which he had asserted, and shewed the most undoubted signs of cordial belief, till he expired on the seventh of January 1590, being sixtyone years and nine months old. His funeral sermon was preached by Luke Osiander, and afterwards published. Several false reports were propagated concern ing his death. The Popish priests in the parts adjacent publicly declared from the pulpit, that before his death he had recanted and condemned all the doctrines which he had maintained in word or writing. Besides, there was a letter dispersed, in which they affirmed, with their usual assurance, that he desired very anxiously before his death, that a Jesuit might be sent for immediately, to administer the sacraments to him; which request being denied him, he fell into despair, and expired under all the horrors of it. Of this not a syllable was true, his dying words and actions entirely coinciding with his life and doctrines. His works were extremely numerous, but his biographers have neglected to give a list, or to notice any but his “Treatise on Concord,” 1582, 4to. His life was written by the subject of the next article, 1630.

, or Publius Faustus Andrelinus, a modern Latin poet, was born at Forli, in Romagnia, about the middle of the fifteenth century. Having composed in his youth, at Rome, four books of poetry under the name of “Amours,” he was honoured with the poetic crown; in 1488 he came to Paris, and the following year was appointed professor of poetry and philosophy, and Lewis XII. of France made him his poet-laureat. He was likewise poet to the queen. His pen, however, was not wholly employed in making verses, for he wrote also moral and proverbial letters in prose, to which Beatus Rhenanus added a preface, and commends them “as learned, witty, and useful; for though,” says he, “this author, in some of his works, after the manner of poets, is a little too loose and wanton, yet here he appears like a modest and elegant orator.” John Arboreus, a divine of Paris, published comments upon them. Andrelini wrote also several poetical distichs in Latin, which were printed with a commentary by Josse Badius Ascenscius, and translated verse for verse into French by one Stephen Prive. John Paradin had before translated into French stanzas of four verses, an hundred distichs, which Andrelim had addressed to John Ruze, treasurer-general of the finances of king Charles VIII. in order to thank him for a considerable pension.

, an eminent divine, and bishop of Winchester in the reigns of James I. and Charles I. was born at London, in 1555, in the parish of Allhallows Barking, being descended from the ancient family of the Andrews in Suffolk. He had his education in grammarlearning, first in the Coopers’ free-school at Ratcliff under Mr. Ward, and afterwards in Merchant Taylors’ school at London, under Mr. Muleaster. Here he made such a proficiency in the learned languages, that Dr. Watts, residentiary of St. Paul’s, and archdeacon of Middlesex, who about that time had founded some scholarships at Pembroke hall in Cambridge, sent him to that college, and bestowed on him the first of those exhibitions. After he had been three years in the university, his custom was to come up to London once a year, about Easter, to visit his father and mother, with whom he usually stayed a month; during which time, with the assistance of a master, he applied himself to the attaining some language or art, to which he was before a stranger: and by this means, in a few years, he had laid the foundation of all the arts and sciences, and acquired a competent skill in most of the modern languages. Having taken the degree of bachelor of arts, he was, upon a vacancy, chosen fellow of his college, in preference upon trial to Mr. Dove, afterwards bishop of Peterborough. In the mean time Hugh Price, having founded Jesus college in Oxford, and hearing much of the fame of young Mr. Andrews, appointed him one of his, first, orhonorary fellows on that foundation. Having taken the degree of master of arts, he applied himself to the study of divinity, in the knowledge of which he so greatly excelled, that being chosen catechist in the college, and having undertaken to read a lecture on the Ten Commandments every Saturday and Sunday at three o'clock in the afternoon, great numbers out of the other colleges of the university, and even out of the country, duly resorted to Pembroke chapel, as to a divinity lecture. At the same time, he was esteemed so profound a casuist, that he was often consulted in the nicest and most difficult cases of conscience; and his reputation being established, Henry, earl of Huntington, prevailed upon him to accompany him into the North, of which he was president; where, by his diligent preaching, and private conferences, in which he used a due mixture of zeal and moderation, he converted several recusants, priests, as well as others, to the protestant religion. From that time he began to be taken notice of by sir Francis Walsingham, secretary of state to queen Elizabeth. That minister, who was unwilling so fine a genius should be buried in the obscurity of a country benefice, his intent being to make him reader of controversies in the university of Cambridge, assigned him for his maintenance the lease of the parsonage of Alton in Hampshire, and afterwards procured for him the vicarage of St. Giles’s, Cripplegate, in London. Afterwards he was chosen a prebendary and residentiary of St. Paul’s, as also prebendary of the collegiate church of Southwell. Being thus preferred to his own contentment, he distinguished himself as a diligent and excellent preacher, and read divinity lectures three times a week at St. Paul’s, in term time. Upon the death of Dr. Fulke, he was chosen master of Pembrokehall, of which he had been scholar and fellow, a place of more honour than profit, as he spent more upon it than he received from it, and was a considerable benefactor to that college. He was appointed one of the chaplains in ordinary to queen Elizabeth, who took such delight in his preaching, that she first made him a prebendary of Westminster, in the room of Dr. Richard Bancroft promoted to the see of London; and afterwards dean of that church, in the room of Dr. Gabriel Goodman deceased. But he refused to accept of any bishopric in this reign, because he would not basely submit to an alienation of the episcopal revenue . Dr. Andrews soon grew into far greater esteem with her successor king James I. who not only gave him the preference to all other divines as a preacher, but likewise made choice of him to vindicate his sovereignty against the virulent pens of his enemies. His majesty having, in his “Defence of the rights of Kings,” asserted the authority of Christian princes over causes and persons ecclesiastical, cardinal Bellarmin, under the name of Matthew Tortus, attacked him with great vehemence. The king requested bishop Andrews to answer the cardinal, which he did with great spirit and judgment, in a piece entitled “Tortura Torti: sive, ad Matthaei Torti librutn responsio, qui nuper editus contra Apologiam serenissimi potentissimique principis Jacobi, Dei gratia Magnae Britannias, Franciae, & Hiberniae Regis, pro juramento fidelitatis.” It was printed at London by Roger Barker, the king’s printer, in 1609, in quarto, containing 402 pages, and dedicated to the king. The substance of what the bishop advances in this treatise, with great strength of reason and evidence, is, that kings have power both to call synods and confirm them; and to do all other things, which the emperors heretofore diligently performed, and which the bishops of those times willingly acknowledged of rio-ht to belong to them. Casaubon gives this work the character of being written with great accuracy and research. That king next promoted him to the bishopric of Chichester, to which he was consecrated, November 3, 1605. At the same time he made him his lord almoner, in which place of great trust he behaved with singular fidelity, disposing of the royal benevolence in the most disinterested manner, and not availing himself even of those advantages that he might legally and fairly have taken. Upon the vacancy of the bishopric of Ely, he was advanced to that see, and consecrated September 22, 1609. He was also nominated one of his majesty’s privy counsellors of England; and afterwards of Scotland, when he attended the king in his journey to that kingdom. After he had sat nine years in that see, he wus advanced to the bishopric of Winchester, and deanery of the king’s chapel, February 18, 1618; which two last preferments he held till his death. This great prelate was in no less reputation and esteem with king Charles I. than he had been with his predecessors. At length he departed this life, at Winchester-house in Southwark, September 25, 1626, in the seventy-first year of his age; and was buried in the parish church of St. Saviour’s, Southwark; where his executors erected to him a very fair monument of marble and alabaster, on which is an elegant Latin inscription, written by one of his chaplains .

, commonly called Michael of Bologna, a Romish divine of distinguished learning in the fourteenth century, was born at Bologna in Italy, where he entered of the order of the Carmelites; but studied afterwards in the university of Paris, and there received the degree of doctor. In the general chapter of his order, which was held at Ferrara in 1354, in that of Bourdeaux in 1358, and in that of Treves in 1362, he was named regent of the convent at Paris. After arriving at other honours in the Romish church, he fell under the displeasure of the pope Urban VI. and retired to the convent of Bologna, where he wrote a great many books, and where he died Nov. 16, 1400, according to father Lewis de Sainte Terese; or Dec. 1, 1416, according to Trithemius and Du Pin. The editors of the General Dictionary incline to the former date. Of his works, there were published, “Super Sententias libri IV.” Milan, 1510; and Venice, 1632, fol. “Commentaria in Psalmos,” which was first published at Alcala in 1524, under the name of Igr.otus, as the author was not then known; and republished in the same manner at Lyons in 1588 and 1603. These and commentaries by him on other parts of the holy scriptures were afterwards published with his name, first at Venice, in 3 vols. 4to; and at Paris in 1626, in two vols. folio; and at Lyons in 1652 and 1673, in the same form. The manuscripts he left besides are very numerous, and were preserved with great care. One of them was a dictionary of the words occurring in the Bible, which was unfinished.

a French ecclesiastic and antiquary, was born at Frejus, July 25, 1643. When he had finished his studies, he succeeded an uncle, in a canonry of the cathedral of that city, and wrote a treatise “De periculis Canonicorum,” on the dangers to which the lives of canons are liable: this curious piece his brother Charles intended to publish, but it remains in manuscripj;. In 1680, he published, what was accounted more valuable, a Latin dissertation on the foundation of the church of Frejus, and its history, lives of the bishops, &c. This was intended as an introduction to a complete history of the city and church of Frejus, which is still in manuscript. In 1684, on the recommendation of father La Chaise, under whom he had studied theology at Lyons, he was appointed grand-vicar and official to J. B. de Verthamon, Mshop of Pamiers, who employed him in restoring peace to his diocese, which had been disturbed by the regale, a right so called in France, by which the French king, upon the death of a bishop, Claimed the revenues and fruits of his see, and the colladon of all benefices vacant in the diocese, before the appointment of a new bishop. Antelmi was so successful in this undertaking, that the bishop on his arrival found his diocese in perfect tranquillity. He then continued to prosecute his studies, and wrote several works, particularly his disquisition concerning the genuine writings of Leo the Great, and Prosper Aquitanus, “De veris operibus, &c.” 1689. In this he maintains that the Capitula concerning the grace of God, the Epistle to Demetrius, and the two books of the Calling of the Gentiles, ascribed to Leo, were really written by Prosper. Father Quesnel was his opponent on this subject, and was the first who ascribed these books to Leo, while Baronius, Sirmond, Labbe, and Noris, conjectured that pope Celestine was the author. Quesnel answered Antelmi, and, in M. du Pin’s opinion, with success, Antelmi’s other and more interesting work, was on the authorship of the Athanasian Creed, “Nova de Symbolo Athanasiano disquisitio,” Paris, 1693, 8vo. Quesnel ascribed this creed to Virgilius or Vigilius Thapsensis, an African bishop in the sixth century; Antelmi, and Pithon before him, to a French divine. The General Dictionary gives a summary of the arguments on both sides.

, son of the above, to whose practice he succeeded, made a handsome living by the sale of his father’s medicine called Aurum potabile. He was also author of “Lucas redivivus, or The gospel physician, prescribing (by way of meditation) divine physic to prevent diseases not yet entered upon the soul, and to cure those maladies which have already seized upon the spirit,” 1656, 4to. He died April 28, 1655, aged 70, as appears by the monument erected for his father and himself in the church of St. Bartholomew the Great in London.

“The Emperor to the Council of Asia. I am quite of opinion, that the Gods will take care to discover such persons. For it much more concerns them to punish those who refuse to worship them than you, if they be able. But you harass and vex the Christians, and accuse them of atheism and other crimes, which you can by no means prove. To them it appears advantageous to die for their religion, and they gain their point, while they throw away their lives, rather than comply with your injunctions. As to the earthquakes, which have happened in past times, or lately, is it not proper to remind you of your own despondency, when they happen; and to desire you to compare your spirit with theirs, and observe how serenely they confide in God? In such seasons you seem to be ignorant of the gods, and to neglect their worship; you live in the practical ignorance of the supreme God himself, and you harass and persecute to death those who do worship him. Concerning these same men some others of the provincial governors wrote to our divine father Adrian, to whom he returned answer, ‘That they should not be molested, unless they appeared to attempt something against the Roman government.’ Many also have signified to me concerning these men, to whom I have returned an answer agreeable to the maxims of my father. But if any person will still persist in accusing the Christians merely as such— let the accused be acquitted, though he appear to be a Christian; and let the accuser be punished.”

, an heretic of the second century, was a native of Syria; whence coming to Rome, he was corrupted in his doctrine by a woman, who was called Philumena, and pretended to prophetic illuminations. He became a rigid disciple of Marcus, but, being excommunicated for his incontinence, he fled to Alexandria, where he broached a new heresy, which chiefly diffused itself through Egypt and Asia. Tertullian speaks thus: “The Holy Ghost foresaw an angel of seduction in a certain virgin named Philumena, transforming itself into an angel of light, by whose delusion Apelles should be taught a new heresy.” By the oracular responses of this demoniac virgin, he learned to deny the veracity of the prophets, the resurrection of the body, to reject the law of Moses, and in many writings to blaspheme the divine oracle. Deceived by her diabolical possession, he wrote the revelations which he learned from her. The book was entitled “The Prophecies and Revelations of Philumena,” but no part of his works is extant, and indeed much of his history is doubtful. Apelles lived to be very old, and in his latter days appeared very grave and rigid. Du Fresnoy places this sect A.D. 175; Echard, A.D. 180; Danaeus, 181. They were called Apellites, Apelleians, or Apellicians.

, the elder, a grammarian and divine, was a native of Alexandria, and flourished about the middie of the fourth century. When, under the reign of Julian, the Christians were prohibited the use of the Greek and Roman classics in their schools, he drew up a grammar in a Christian form, and translated the books of Moses, and the whole history of the Hebrews down to the time of Saul, in Greek heroic verse, divided, in imitation of Homer, into twenty-four books. He translated other parts of the Old Testament into verse, which Sozomen has praised, but of which it is now impossible to form a judgment. He was the father of the Apollinarius in the next article.

, the younger, is mentioned by Jerom, in his Catalogue of Ecclesiastical writers, as bishop of Laodicea in Syria. Jerom adds that he employed his younger days chiefly in grammatical studies, and afterwards published innumerable volumes upon the holy scriptures, and died in the time of the emperor Theodosius; he mentions his thirty books against Porphyry, as being then extant, and esteemed the most valuable of his works. Apollinarius is placed by Cave as flourishing about the year 370, but Tillemont thinks he was bishop of Luodicea in the year 362, at the latest. Lardner thinks it certain tnat he flourished in the time of the emperor Julian, and afterwards; and it seems probable that he died about the year 382. He %vrote commentaries upon almost all the books of holy scripture, none of which have descended to our time except a “Paraphrase on the Psalms,” which has been often reprinted in Greek and Latin, and of which an account may be seen in Fabricius. In his early days, he wrote and preached the orthodox faith, but afterwards swerved so far from it, as to be deemed a heretic, and thus became the founder of a sect called the Apollinarians. This sect denied the proper humanity of Christ, and maintained that the body which he assumed was endowed with a sensitive and not a rational soul; but that the divine nature supplied the place of the intellectual principle in man. Their doctrine was first condemned by a council at Alexandria in the year 362, and afterwards in a more formal manner by a council at Rome in the year 375, and by another council in the year 378, which deposed Apollinarius from his bishopric. He is said to have held the doctrine of the Millenium, or the personal reigh of Christ on earth for a thousand years. The reader may find a very elaborate account of him and of his writings in Dr. Lardner’s works, vol. IV. p. 380—397.

, a noted impostor, was a native of Tyana, in Cappadocia, and born some years before the Christian sera. He studied the philosophy of Pythagoras in his infancy, and professed it during his whole life. He practised every rigid precept of abstinence, gave his property to the poor, lived in the temples, quelled seditions, and instructed the people with persuasive force and suavity. He affected a preciseness and mystery when he spoke, which made a wonderful impression on the vulgar; all the world, we are told, followed him: artizans quitted their employments; cities sent deputations to him, and even the oracles chaunted his praises. He made disciples even-where: he conversed with the brachmans of India, the magi of Persia, and the gymnosophists of Egypt, compelling all to admire him. At Nineveh, at Ephesus, at Smyrna, at Athens, at Corinth, and other cities of Greece, he preached his doctrines, condemning amusements, visiting the temples, correcting the public morals, and recommending the reformation of all abuses. At Rome, wfcere he said he came to see what sort of an animal a tyrant was, he inveighed against the bagnios with great severity. Having accidentally met the funeral of a young lady of consular family, he approached the bier, and after speaking some words in a low voice, the dead arose and went back to her father’s house. Her parents offered him a large sum, which he refused. Here also he pretended to utter prophecies. The emperor Vespasian was so much his dupe, as to ask his advice, which he gave in his usual imposing manner. This he had done at. other courts, and most absurd stones are told of his wisdom, and prophetic gifts. Domitian, however, confined him for some time in prison, and after his release he died, about the end of the first century. Statues were erected, and divine honours paid to him. One Datnis, the partner in his impositions, wrote his life, but it was more fully written by Philostratus, who lived 200 years after. It is among Philostratns’s works, with some letters attributed to Apollonius. The heathens were fond of opposing the pretended miracles of this man to those of our Saviour: and by a treatise which Eusebius wrote against one Hierocles, we find that the drift of the latter, in the treatise which Eusebius refutes, had been to draw a parallel betwixt Jesus Christ and Apollonius, in which he gives the preference to this philosopher.

, a Platonic philosopher, who lived in the second century, under the Antonines, was born at Madaura, a Roman colony in Africa. With ability he united indefatigable industry, whence he became acquainted with almost the whole circle of sciences and literature. His own account of himself is, that he not only tasted of the cup of literature under grammarians and rhetoricians at Carthage, but at Athens drank freely of the sacred fountain of poesy, the clear stream of geometry, the sweet waters of music, the rough current of dialectics, and the nectarious but unfathomable deep of philosophy; and in short, that, with more good will indeed than genius, he paid equal homage to every muse. He was certainly a man of a curious and inquisitive disposition, especially in religious matters, which prompted him to take several journies, and to enter into several societies of religion. |ie had a strong desire to be acquainted with their pretended mysteries, and for this reason got himself initiated into them. He spent almost his whole fortune, in travelling; so that, at his return to Rome, when he was about to dedicate himself to the service of Osiris, he had not money enough to defray the expence attending the ceremonies of his reception, and was obliged to pawn his clothes to raise the necessary sum. He supported himself afterwards by pleading causes, and, as he was both eloquent and acute, many considerable causes were trusted to him. But he benefited himself more by a good marriage, than by his pleadings: a widow, named Pudentilla, who was neither young nor handsome, but very rich, accepted his hand. This marriage drew upon him a troublesome law-suit; the relations of the lady pretended he made use of sorcery to gain her heart and money, and accordingly accused him of being a magician, before Claudius Maximus, proconsul of Africa. Apuleius was under no great difficulty in making his defence; for as Pudentilla was determined, from considerations of health, to enter upon a second marriage, even before she had seen this pretended magician, the youth, d portment, pleasing conversation, vivacity, and othrr agreeable qualities of Apuleius, were charms sufficient to engage her heart. He had the most favourable opportunities too of gaining her friendship, for he lodged some time at her house, and was greatly beloved by Pudentilla’s eldest son, who was very desirous of the match, and solicited him in favour of his mother. Apuleius also offered to prove, by his marriage-contract, that he would gain but a moderate sum by it. His apology is siill extant; it is reckoned a performance of considerable merit, and contains examples of the shameless artifices which the falshood of an impudent calumniator is capable of practising. There were many persons who took for a true history all that he relates in his famous work, the “Golden Ass.” St. Augustin was even doubtful upon this head, nor did he certainly know that Apuleius had only given this book as a romance. Some of the ancients have spoken of this performance with great contempt. In the letter which the emperor Severus wrote to the senate, wherein he complains of the honours that had been paid to Claudius Albinus, amongst which they had given him the title of Learned, he expresses great indignation, that it should be bestowed on a man, who had only stuffed his head with idle tales and rhapsodies taken from Apuleius. Macrobius has allotted the “Golden Ass,” and all such romances, to the perusal of nurses. Bishop Warburton, in the second edition of his “Divine Legation,” supposes that the “Golden Ass” is an allegory, intended not only as a satire upon the vices of the times, but as a laboured attempt to recommend the mysteries of the Pagan religion, in opposition to Christianity, to which he represents him as an inveterate enemy. In confirmation of this opinion, he points out the resemblance between the several parts of the story and the rites of initiation, both in the greater and lesser mysteries; and explains the allegory of Cupid and Psyche, which makes a long episode in Apuleius, upon the same principles. This opinion, however, has been contested by Dr. Lardner (Works, vol. VII. p. 462.)

, an Arabian historian of the fifteenth century, is principally known as the author of a life of Timour, or Tamerlane, entitled “The wonderful effects of the divine decrees in the affairs of Timour,” a work in which there is a considerable display of eastern fancy, but many obscurities of style. It was published by Golius, at Leyden, 1636, and by Manger, with a Latin translation, 1767, and 1772, 2 vols. 4to. The imperial library at Paris contains two excellent manuscripts of this work. The author died in 1450.

A little after, he was appointed minister of Arbuthnot and Logy-Buchan. The year following, viz. 1569, on a visitation of the King’s College at Aberdeen, Mr. Alexander Anderson, principal, Mr. Andrew Galloway, sub-principal, and three regents, were deprived. Their sentence was published on the third of July, and immediately Mr. Arbuthnot was made principal of that college. He was a member also of the general assembly which sat at St. Andrew’s in 1572, when a certain scheme of church-government was proposed and called the Book of Policy, an invention of some statesmen, to restore the old titles in the church, but with a purpose to retain all the temporalities formerly annexed to them, amongst themselves. The assemhly, being apprized of this, appointed the archbishop of St. Andrew’s, and nineteen other commissioners, of whom Mr. Arbuthnot was one, to confer with the regent in his council; but these conferences either came to nothing, or, which is more probable, were never held. In the general assembly which met at Edinburgh the sixth of August 1573, Mr. Alexander Arbuthnot was chosen moderator. In the next assembly, which met at Edinburgh the sixth of March 1574, he was named one of the commissioners for settling the jurisdiction of the church, which seems to be no more than had been before done about the book of policy. This business required much time and pains, but at last some progress was made therein, and a plan of jurisdiction proposed. In the general assembly, which met at Edinburgh the first of April 1577, he was again chosen moderator. At this time the assembly were persuaded, upon some specious pretences, to appoint a certain number of their members to confer in the morning with their moderator, in order to prepare business. This committee had the name of the Congregation, and in a short time all matters of importance came to be treancd there, and the assembly had little to do but to approve their resolutions. At the close of this assembly, Mr. Arbuthnot, with other commissioners, was appointed to confer with the regent, on the plan of church policy before mentioned. In the general assembly held at Edinburgh the twenty-fifth of October 1578, he was again appointed of the committee for the same purpose, and in the latter end of the year, actually conferred with several noblemen, and other laycommissioners, on that important business. In 1582, Mr. Arbuthnot published Buchanan’s History of Scotland, in which, though he acted only as an editor, yet it procured him a great deal of ill-will, and in all probability gave his majesty king James VI. a bad impression of him. The practice of managing things in congregation still subsisting, the king forbad Mr. Arbuthnot to leave his college at Aberdeen, that he might not be present in the assembly, or direct, as he was used to do, those congregations which directed that great body. This offended the ministers very much, and they did not fail to remonstrate upon it to the king, who, however, remained firm. What impression this might make upon Mr. Arbuthnot’s mind, a very meek and humble man, assisting others at their request, and not through any ambition of his own, is uncertain; but a little after he began to decline in his health, and on the 20th of October 1583, departed this life in the forty -fifth year of his age, and was buried in the college church of Aberdeen. His private character was very amiable: he was learned without pedantry, and a great encourager of learning in youth, easy and pleasant in conversation, had a good taste in poetry, was well versed in philosophy and the mathematics, eminent as a lawyer, no less eminent as a divine; neither wanted he considerable skill in physic. In his public character he was equally remarkable for his moderation and abilities, which gained him such a reputation, as drew upon him many calls for advice, which made kim at last very uneasy. As principal of the college of Aberdeen, he did great service to the church in particular, and to his country in general, by bringing over many to the former, and reviving that spirit of literature which was much decayed in the latter. These employments took up so much of his time, that we have nothing of his writing, except a single book printed at Edinburgh, in 4to, 1572, under this title, “Orationes de origine et dignitate Juris;” “Orations on the origin and dignity of the Law.” It was esteemed a very learned and elegant performance, as appears by a fine copy of Latin yerses on its publication, by Mr. Thomas Maitland, who was equally admired as a poet and a critic. Arbuthnot’s countryman and contemporary, Andrew Melvil, wrote an elegant epitaph on him, (Delit. Poet. Scot. vol. II. p. 120.) which alone would have been sufficient to preserve his memory, and gives a very just idea of his character.

, an English divine, dean of Chester, was a native of Cheshire, and descended from an ancient family of the same name in that county. He was educated in Christ’s college, Cambridge, and in 1673, he became a fellow-commoner of Brazen-nose college, Oxford, partly for the sake of the public library, and partly to enjoy the conversation of the divines of this university. He held the living of St. Botolph Aldgate in London from 1666 to 1682, when king Charles Ij. to whom he was chaplain in ordinary, bestowed on him the deanery of Chester. He attached himself afterwards to the cause of James II. and suffered much in his popularity at Chester, where he died Sept. 18, 1691, and was buried in the cathedral church. By will he bequeathed his books and the principal part of his estate to provide and maintain a public library in the said cathedral of Chester for the use of the city and clergy. His writings were, “Directions concerning the matter and style of Sermons,” 1671, 12mo; “Conjectura circa Enw/tw D. dementis Itomani, cui subjiciuntur castigationes in Epiphanium et Petavium de Eucharistia, de Ccelibatu Ciericorum, et de orationibus pro vita functis,” Lond. 1683, 4to. In the title of this book he latinizes his name into Jacobus de Ardenna. He printed also some single sermons on occasional topics.

Of his works, it has been justly said by Mr, Roscoe, that whether in prose or verse, sacred or profane, epic or dramatic, panegyrical or satirical, and notwithstanding their great number and variety, not one piece exists which in point of literary merit is entitled to approbation; yet the jcommendations which Aretino received from his contemporaries are beyond example. These would not be worth recording as praise bestowed on such a character, but they are striking and useful features in the character of an age on which some writers have bestowed great commendations on account of its learning and patronage of learned men. Aretino seems to have been born to sport with the passions of the great, and to exalt and perpetuate the vices of the vulgar. As a proof how well he knew how to manage the former, we may state from his latest biographer the following examples of misapplied patronage. Francis I. not only presented him with a chain of gold, and afforded him other marks of his liberality, but requested that the pope would allow him the gratification of his society. Henry VIII. of England sent him at one time three hundred gold crowns, and Charles V. not only allowed him a considerable pension, but on one occasion placed him on his right hand, and rode with him in intimate conversation. Julius III. gave him a thousand crowns, accompanied with a papal bull, nominating him a knight of St. Peter, to which dignity was also annexed an annual income. These favours and distinctions, which were imitated by the inferior sovereigns and chief nobility of Europe, excited the vanity of Aretino to such a degree, that he expected to be created a cardinal, and actually boasted that he had refused that honour. He assumed, however, the titles of “II Divino,” the “Divine,” and “the Scourge of princes.” Medals were struck in honour of him, representing him decorated with a chain of gold, and on the reverse the princes of Europe bringing to him their tribute. On the other hand, however, he was frequently in danger of his life from the persons he had lampooned, and his literary adversaries frequently employed their pens in exposing his vanity and infamous character.

, an eminent Swiss divine and botanist, was born at Berne, in the beginning of the sixteenth century, and rose to great distinction as a teacher of theology at Marpurg, and as a preacher of the reformed religion. His lectures were extremely crowded, and his religious writings very popular. His “Examen Theologicum,” a voluminous work, was printed twelve times within three years. He died at Berne, much lamented, April 22, 1574. His principal theological works are, the “Examen Theologicum,” already noticed: Commentaries on the whole of the New Testament, printed at different times: a Life of Gentilis, with a refutation of his principles, &c. But few of these are now so well known as his reputation for botanical knowledge. On this subject he frequently corresponded with Conrad Gessner, the Pliny of Germany, and with the other eminent botanists of his time. His attention was chiefly directed to the plants growing on the Alps, of which he discovered and described forty of great rarity. Some of them he introduced in gardens, and gave directions for the cultivation of them. He also published a description of two mountains, the Niesen and the Stokhorn, in the canton of Berne, remarkable for their height and the curious plants which grow upon them. It is a small work in the form of a letter, addressed to his friend and countryman Piperinus, and was printed with the works of Valerius Cordus, under the title “Stockhornii et Nessi Helvetia? montium, et nascentium in eis stirpiuni descriptio, impr. in operibus Val. Cordi,” Strasburgh, 1561. Conrad Gessner bestows a high character on Aretius in his “Hortus Germanicus,” and gave the name Aretia to a plant in honour of him, which Haller and Linnaeus have preserved, with equally honourable notice of his skill and useful researches in botany.

, a poet in the reign of king James I. of whose life we have no particulars. He was patronized by Dr. John King; bishop of London: and wrote and published, 1. “The Song of Songs, which was Solomon”, metaphrased in English heroics, by way of dialogue,“Lond. 1621, 4to, dedicated to Henry King, archdeacon of Colchester, son to the bishop of London. 2.” The Bride’s Ornaments: poetical essays upon divine subjects,“London, 1621, 4to, the first dedicated to John Argall, esq. the other to Philip, brother to Henry King. 3.” Funeral Elegy, consecrated to the memory of his ever honoured lord, John King, late bishop of London,“same year. He wrote also a book of” Meditations of Knowledge, Zeal, Temperance, Bounty, and Joy,“and another containing” Meditations of Prudence, Obedience, &c." The author intended these two books for the press at the same time with his poetical works, but the death of his patron deferred the publication of them, and it is uncertain whether they were afterwards published.

, a Greek philosopher of the Stoic sect, was a native of the island of Chios, and a disciple of Zeno, from whom, however, he differed, and set up a new sect. He rejected logic and natural philosophy, the one as useless^ and the other as above the human comprehension. He departed after some time from the precepts of morality, and would have no relative duties taught, but merely general ideas of wisdom. He held that the nature of God was not intelligible, and hence it has been thought that he respected the contemplation of divine things. He became very voluptuous in his old age, as indeed he had begun to be in his youth. His death is said to have been occasioned by the sun scorching his bald head. He flourished about 260 B. C.

The character of Aristotle appears to be justly appreciated by Brucker, who observes, that some of Aristotle’s panegyrists, not contented with ascribing to him the virtues of a philosopher, or rather, perhaps, jealous of the credit which heathen philosophy might acquire from so illustrious a name, have ascribed his wisdom to divine revelation. The Jews have said that he gained his philosophy in Judea, and borrowed his moral doctrine from Solomon, and have even asserted, that he was of the seed of Israel, and the tribe of Benjamin. Christians have assigned him a place amongst those who were supeniaturally ordained to prepare the way for divine revelation, and have acknowledged themselves indebted to the assistance of the Peripatetic philosophy, for the depth and accuracy of their acquaintance with the sublime mysteries of religion. Others, who have confined their encomiums within the limits of probability, have said, that Aristotle was an illustrious pattern of gratitude, moderation, and the love of truth; and in confirmation of this general praise, have referred to his behaviour to his preceptor, his friends, and his countrymen, and to the celebrated apophthegm which has been commonly ascribed to him: Amicus Plato, amicus Socrates, magis tamen arnica veritas; “I respect Plato, and I respect Socrates, but I respect truth still more.” On the other hand, there have not been wanting writers who have represented Aristotle as the most infamous of human beings, and charged him with every kind of impiety and wickedness. Many of the calumnies against his memory, which have been transmitted to posterity, doubtless originated in the jealousy and envy of the rival sects, which were contemporaries with the Peripatetic school. To this source may be fairly referred the abuse of Timaeus, the Tauromenite, who says, that Aristotle, when he was a young man, after wasting his patrimony in prodigality, opened a shop for medicine in Athens, and that he was a pretender to learning, a vile parasite, and addicted to gluttony and debauchery.

, founder of the sect of Arminians, or Remonstrants, was born at Oudewater in Holland, 1560. He lost his father in his infancy, and was indebted for the first part of his education to a clergyman, who had imbibed some opinions of the reformed, and who, to avoid being obliged to say mass, often changed his habitation. Arminius was a student at Utrecht, when death deprived him of his patron, which loss would have embarrassed him greatly, had he not had the good fortune to be assisted by iiodolphus Snellius, his countryman, who took him with him to Marpurg in 1575. Soon after his arrival here, he heard the news of his country having been sacked by the Spaniards: this plunged him into the most dreadful affliction, yet he visited Holland, to be himself an eye-witness of the state tc which things were reduced; but having found that his mother, his sister, his brothers, and almost all the inhabitants of Oude-water, had been murdered, he returned to Marpurg. His stay here was, however, but short; for, being informed of the foundation of the university of Leyden, he went again to Holland, and pursued his studies at this new academy with so much assiduity and success, that he acquired very great reputation. He was sent to Geneva in 1583, at the expeuce of the magistrates of Amsterdam, to perfect his studies; and here he applied himself chiefly to the lectures of Theodore Beza, who was at this time explaining the Epistle to the Romans. Armiuius had the misfortune to displease some of the leading men of the university, because he maintained the philosophy of Ramus in public with great warmth, and taught it in private: being obliged therefore to retire, he went to Basil, where he was received with great kindness. Here he acquired such reputation, that the faculty of divinity offered him the degree of doctor without any expence, but he modestly excused himself from receiving this honour, and returned to Geneva; where having found the adversaries of Ramism. less violent than formerly, he became also more moderate. Having a great desire to see Italy, and particularly to hear the philosophical lectures of the famous James Zabarella, at Padua, he spent six or seven months in the journey: and then returned to Geneva, and afterwards to Amsterdam; where he found many calumnies raised against him, on account of his journey to Italy, which had somewhat cooled the affections of the magistrates of Amsterdam, his friends and patrons. He easily justified himself to some, but others remained prejudiced against him. He was ordained minister at Amsterdam in 1588, and soon distinguished himself by his sermons, which were so esteemed for their solidity and learning, that he was much followed, and universally applauded. Martin Lyclius, professor of divinity at Franeker, thought him a fit person to refute a writing, wherein the doctrine of Theodore Beza upon Predestination had been attacked by some ministers of Delft: Beza, and his followers, represented man, not considered as fallen, or even as created, as the object of the divine decrees. The ministers of Delft, on the other hand, made this peremptory decree subordinate to the creation and fall of mankind. They submitted their opinion to the public, in a book entitled “An Answer to certain arguments of Beza and Calvin, in the treatise concerning Predestination, upon the ninth chapter of the Epistle to the Romans.” This piece, which contained several difficulties, with which the doctrine of the divines of Geneva seemed to be embarrassed, was transmitted by the ministers of Delft to Martin Lydius, who promised to write a reply; but he applied to Arminius to take this upon him. Arminius, accordingly, at his earnest entreaty, undertook to refute this piece: but, upon examining and weighing the arguments on both sides, he embraced the opinions he proposed to confute; and even went farther than the ministers of Delft. He was threatened with some trouble about this at Amsterdam, being accused of departing from the established doctrine; but the magistrates of Amsterdam interposing their authority, prevented any dissension. In 1603, he was called to the professorship of divinity at Leyden: he began his lectures with three elegant orations; the first, Of the Object of Theology; the second, Of the Author and End of it; and the third, Of the Certainty of it; and then proceeded to the exposition of the prophet Jonah. The disputes upon grace were soon after kindled in the university, and the states of the province were forced to appoint conferences betwixt him and his adversaries. Gomarus was the great antagonist of Arminius; but the reputation of the latter was so well established, that he was continually attended by a numerous audience, who admired the strength of argument and solid learning which he shewed in all his lectures: this exposed him to the envy of his brethren, who treated him with great outrage. In 1607, he wrote an excellent letter to the ambassador of the elector Palatine, to vindicate his conduct with regard to the contests about religion, in which he was engaged: and the same year gave a full account to the states of Holland, of his sentiments with regard to the controverted points. These contests, however, his continual labour, and his uneasiness at seeing his reputation attacked in all quarters, threw him into a fit of sickness, of which he died the 19th of October, 1609.

His character has been represented in various lights, but it appears upon the whole to have been without reproach. Bertius, Curcellaeus, Episcopius, and others, who were his followers, have amply vindicated him; but Hornbeck and some of the Calvinistic writers represent him as an apostate from his original principles. King James I. whose authority may not perhaps be thought of much consequence, reflected on him with great severity in his letter to the States of the United Provinces in 1611. His principles, however, obtained many friends in England, and during the seventeenth century the divines of England were in general attached to them, particularly after the time of Laud, and more openly after the restoration. Before this period, the Puritans, and afterwards the Nonconformists, adhered to the Calvinistic system. How far the articles of the church of England belong to the one or the other, has lately been the subject of a very elaborate and learned controversy, of which some notice will be taken under the article Calvin. In the mean time, we shall state the distinguishing tenets of the Arminians; but it must be remarked that among modern divines there are many shades of opinion, which renders it difficult to lay down any set of principles which shall be admitted by general conseut. The Arminians, however, hold, That God, from all eternity, determined to bestow salvation on those whom he foresaw would persevere unto the end; and to inflict everlasting punishments on those who should continue in their unbelief, and resist his divine succours; so that election is conditional, and reprobation, in like manner, the result of foreseen infidelity and persevering wickedness: That Jesus Christ, by his sufferings and death, made an atonement for the sins of all mankind in general, and of every individual in particular: but that none except those who believe in him can be partakers of divine benefits: That true faith cannot proceed from the exercise of our natural faculties and powers, nor from the force and operation of free will; since man, in consequence of his natural corruption, is incapable either of thinking or doing any good thing: and that, therefore, it is necessary, in order to his conversion and salvation, that he be regenerated and renewed by the operation of the Holy Ghost, which is the gift of God through Jesus Christ: That this divine grace or energy of the Holy Ghost begins and perfects every thing that can be called good in man, and consequently all good works are to be attributed to God alone; that nevertheless this grace is offered to all, and does not force men to act against their inclinations, but may be resisted and rendered ineffectual by the perverse will of the impenitent sinner: That God gives to the truly faithful who are regenerated by his grace the means of preserving themselves in this state, or, according to the more modern Arminians, the regenerate may lose true justifying faith, fall from a state of grace, and die in their sins.

, an English divine and commentator, was born at London, educated at Bishop Stortford school, and admitted a pensioner of Bene't college, Cambridge, in 1714, under the tuition of Mr. Waller. After taking the degree of B. A. being disappointed of a fellowship, he removed to Ernanuel College, March 10, 1718, where he proceeded M.A. and was elected fellow in June 24, 1720. He commenced B. D. seven years after, as the statutes of that house required, and continued there till the society presented him to the rectory of Thurcaston in Leicestershire. Whilst fellow of that college, he printed two copies of Sapphics on the death of king George; a sermon preached at Bishop Stortford school-feast, August 3, 1726; and another at the archdeacon’s visitation, at Leicester, April 22, 1737. A third, preached at Thurcaston, October 9, 1746, was published under the title of “The Parable of the Cedar and Thistle, exemplified in the great victory at Culloden,” 4to. In 1744 he published his celebrated “Commentary on Wisdom,” in folio; that on “Ecclesiasticus,” in 1748; on “Tobit,” &c. and another on the Daemon Asmodeus, translated from Calmet, in 1752. He married a daughter of Mr. Wood, rector of Wilford, near Nottingham; and died Sept. 4, 1756. His widow survived him till Apri. 11, 1782.

, a celebrated Protestant divine of Germany, was born at Ballenstadt, in theduchyof Anhalt, 1555. At first he applied himself to physic; but falling into a dangerous sickness, he made a vow to change that for divinity, if he should be restored to health. He was minister first at Quedlinburg, and then at Brunswick. He met with great opposition in this last city, his success as a preacher having raised the enmity of his brethren, who, in order to ruin his character, ascribed a variety of errors to him, and persecuted him to such a degree that he was obliged to leave Brunswick, and retire to Isleb, where he was minister for three years. In 1611 George duke of Lunenburg gave him the church of Zell, and appointed him superintendant of all the churches in the duchy of Lunenburg, which office he discharged for eleven years, and died in 1621. On returning from preaching on Psal. cxxvi. 5, he said to his wife, “I have been preaching my funeral sermon;” and died a few hours after.

, a Lutheran divine, and ecclesiastical antiquary, was born at Gustro,n, in 1626, and succeeded his brother Christian (the subject of the article before the last) as the logic professor at Rostock in 1633. He was afterwards appointed almoner to Gustavus Adolphus, duke of Mecklenburgh, and died in 1685, after having published a great many writings, philosophical, historical, and controversial. The greater part are enumerated by Niceron, vol. XLIII. Those most celebrated in his time, were: 1. “Lexicon antiquitatum Ecclesiasticarum,” Greifswaki, 1667, 1669, 4to. 2. “Genealogia Scaligerorum,” Copenhagen, 1648. 3. “Trutina statuum Europae Ducis de Rohan,” Gustron, 1665, 8vo, often reprinted. 4. “Laniena Sabaudica,” Rostock, 1655, 4to. 5. “Exercit. de Claudii Salmasii erroribus in theologia,” Wittembero-, 1651, 4to. 6. “Observat. ad Franc. Vavassoris librum de forma Christi,” Rostock, 1666, 8vo. 7. Some Latin poems, and a Latin translation of the History of Wailenstein from the Italian of Gualdi, with notes, ibid. 1669. [For his Son, Charles Arndt, see next entry]

, professor of divinity at Franeker, was born at Lesna, a city of Poland, Dec. 17, 1618. He was educated in the college of Lesna, particularly under Comenius, and was afterwards created subdeacon to the synod of Ostrorog, at the age of fifteen, and in that quality accompanied Arminius for two years in his visitation of the churches of Poland, after which he was sent to Dantzick, in 1635, and applied himself to the study of eloquence and philosophy. He returned to Poland in 1638, and pursued his divinity studies for about a year, after which he was sent into Podolia to be rector of the school of Jablonow. Having exercised that employment three months, he performed the office of a minister the two following years at a nobleman’s house. As it was observed that his talents might be of great service to the church, it was thought proper that he should visit the most celebrated academies. With this view he set out, in 1641, and after visiting Franeker, Groningen, Leyden, and Utrecht, he came over to England; but unfortunately this purpose was frustrated by the rebellion, which then raged in its utmost violence, and had suspended the literary labours of Oxford and Cambridge. On his return to his own country, he preached with great success and approbation, and in 1651 was chosen to succeed Cocceius as professor of divinity at Franeker, which office he discharged until his death, Oct. 15, 1680, after a long illness, in which he gave many instances of his piety, and resignation to the Divine will. His works are very numerous, and were written principally against the Socinian tenets. Among these Bayle enumerates his “Refutation of the Catechism of the Socinians,” his “Anti-Bidellus,” “Anti-Echardus,” his book “against Brevingius,” his “Apology for Arnesius against Erbermann,” the defender of Bellarmin; “Theological disputes on select subjects,” “Commentary on the Epistle to the Hebrews,” &c. He wrote with learning and spirit, and had a powerful host of enemies to contend with in Poland, where Socinian opinions were very extensively disseminated.

, an English divine and writer, was born at or near Newcastle- upon Tyne, March 29, 1602. He was admitted of St. John’s college, in Cambridge, in 1616, and took his first two degrees from thence in 1619 and 1623. In this last year he was chosen fellow of Katherine hall, where he is supposed to have resided some years, probably engaged in the tuition of youth; but in 1631 he married, and removed to Lynn in Norfolk. He continued in this town, very much esteemed, for about ten or twelve years, being first assistant or curate, and afterwards minister in his own right, of St. Nicholas chapel there. He was afterwards called up to assist in the assembly of divines had a parish in London, and is named with Tuckney, Hill, and others, in the list of Triers, as they were called i. e. persons appointed to examine and report the integrity and abilities of candidates for the eldership in London, and ministry at large. When Dr. Beale, master of St. John’s college, was turned out by the earl of Manchester, Mr. Arrowsmith, who had taken the degree of B. D. from Katherine hall eleven years before, was put into his place; and also into the royal divinity chair, from which the old professor Collins was removed and after about nine years possession of these honours, to which he added that of a doctor’s degree in divinity, in 1649, he was farther promoted, on Dr. Hill’s death, to the mastership of Trinity college, with which he kept his professor’s place only two years his health being considerably impaired. He died in Feb. 1658-9.

Dr. Arrowsmith is represented as a learned and able divine, but somewhat stiff-and narrow; his natural temper is said to have been incomparably better than his principles, and all agree that he was a man of a most sweet and engaging disposition. This, says Dr. Salter, appears through all the sourness and severity of his opinions, in his “Tactica Sacra,” a book written in a clear style, and with a lively fancy in which is displayed at once much weakness and stiffness, but withal great reading and a very amiable candour towards the persons and characters of those, from whom he found himself obliged to differ. This book he dedicated to the fellows and students of his college, and published it in 1657, to supply the place of his sermons, which his ill health would not permit him to preach in the chapel. He also printed three sermons; and in 1659 his friends, Horton and Dillingham, masters’ of Queen’s and Emanuel colleges, published a collection pf his theological aphorisms in quarto, with the title of "Armilla Catechetical Dr. Whichcote, in one of his letters, speaks of him with high respect, although he had no agreement with him in his principles, which were Calvinistic. Mr. Cole praises him for being remote from the latitudinarian principles of modern times.

In the year 1698, Mr. Asgill published a treatise on the possibility of avoiding death, intitled “An argument, proving that, according to the covenant of eternal life, revealed in the scriptures, man may be translated from hence into that eternal life without passing through death, although the human nature of Christ himself could not thus be translated till he had passed through death,” printed originally in 1700, and reprinted several years since. This raised a considerable clamour, and Dr. Sacheverell mentioned it among other blasphemous writings, which induced him to think the church in danger. In 1699, an act being passed for resuming forfeited estates in Ireland, commissioners were appointed to settle claims and Mr. Asgill being at this time somewhat embarrassed in his circumstances, resolved to go over to Ireland. On his arrival there, the favour of the commissioners, and his own merit, procured him great practice, the whole nation almost being then engaged in law-suits, and among these there were few considerable, in which Mr. Asgill was not retained on one side or other, so that in a very short space of time he acquired a considerable fortune. He purchased a large estate in Ireland and the influence this purchase gave him, occasioned his being elected a member of the House of Commons in that kingdom. He was in Munster when the session began and, before he could reach Dublin, he was informed, that, upon a complaint, the House had voted the last-mentioned book of his to be a blasphemous libel, and had ordered it to be burnt however, he took his seat in the house, where he sat only four days, before he was expelled for this performance, and being about the same time involved in a number of law-suits, his affairs soon grew much embarrassed in Ireland, so that he resolved to return to England, where, in 1705, he was chosen member for the borough of Bramber, in the county of Sussex, and sat for several years but in the interval of privilege in 1707, being taken in execution at the suit of Mr. Holland, he was committed to the Fleet. The houses meeting in November, Mr. Asgill applied and on the 16th of December was demanded out of custpdy by a serjeant at arms with the mace, and the next day took his seat in the house. Between his application and his discharge, complaint was made to the house of the treatise for which he had been expelled in Ireland, and a committee was appointed to examine it of this committee, Edward Harley, esq. was chairman, who made a report, that the book contained several blasphemous expressions, and seemed to be intended to ridicule the scriptures. Thursday, the 18th of September 1707, was appointed for him to make his defence, which he did with considerable spirit, but as he still continued to maintain the assertions he had laid down in that treatise, he was expelled. From this time, Mr. Asgill’s affairs grew more desperate, and he was obliged to retire, first to the Mint, and then became a prisoner in the King’s Bench, but removed himself thence to the Fleet, and in the rules of one or other of these prisons continued thirty years, during which time he published a multitude of mall political tracts, most of which were well received. He also drew bills and answers, and did other business in his profession till his death, which happened some time in November 1738, when he was upwards of fourscore, or, as some thought, upwards of an hundred years of age. The most considerable of his works are. 1. “De jure divino; or, an assertion, that the title of the house of Hanover to the succession of the British monarchy (on failure of issue of her present majesty), is a title hereditary, and of divine institution,” 1710, 8vo. 2. His “Defence on his Expulsion to which is added, an Introduction and Postscript,” 1712, 8vo. Of the first pamphlet there were several editions; and, not long after it was published, he sent abroad another treatise, under the title of “Mr. Asgill’s Apology for an omission in his late publication, in which are contained summaries of all the acts made for strengthening the protestant succession.” 3. a The Pretender’s declaration abstracted from two anonymous pamphlets, the one entitled Jus sacrum the other. Memoirs of the chevalier de St. George; with memoirs of two other chevaliers in the reign of Henry VII.“1713, 8vo. 4.” The succession of the house of Hanover vindicated, against the Pretender’s second declaration, in folio, entitled, The hereditary right of the crown of England asserted, &c.“1714, 8vo. This was in answer to Mr. Bedford’s famous book. 5.” The Pretender’s declaration from Plombiers, 1714, Englished; with a postscript before it in relation to Dr. Lesley’s letter sent after it,“1715, 8vo. Besides these, hewrotean” Essay for the Press,“the” Metamorphoses of Man,“”A question upon Divorce,“1717,” A treatise against Woolston," and several other pieces.

, an English divine and antiquary, was born Dec. 5, 1724, in Red Lion street, Glerkenwell, and educated at Croydon, Westminster, and Eton schools. In October 1740, he was admitted of St. John’s college, Cambridge, and took his degrees, B. A. 1744, M. A. 1748, B.D. 1756. He was presented by a relation to the rectory of Hungerton, and in 1759 to that of Twyford, both in Leicestershire, but resigned the former in 1767, and the latter in 1769. In 1774 he was elected F. 8. A. and the same year accepted the college rectory of Barrow, in Suffolk, where he constantly resided for thirty-four years. In Oct. 1780, he was inducted into the living of Stansfield, in Suffolk, owing to the favour of Dr. Ross, bishop of Exeter, who, entirely unsolicited, gave him a valuable portion of the vicarage of Bampton, in Oxfordshire but this being out of distance from his college living, he procured an exchange of it for Stansfield. Dr. Ross’s friendship for him began early in college, and continued uniformly steady through all changes of place and situation. In 1793, he gradually lost his sight, but retained, amidst so severe a privation to a man of literary research, his accustomed chearfulness. In his latter days he had repeated paralytic attacks, of one of which he died, June 12, 1808, in the eighty-fourth year of his age. Mr. Ashby published nothing himself, but was an able and obliging contributor to many literary undertakings. In the Archaeologia, vol. III. is a dissertation, from his pen, on a singular coin of Nerva, found at Colchester. The Historian of Leicestershire has repeatedly acknowledged his obligations to Mr. Ashby, particularly for his dissertation on the Leicester milliary. His services have been also amply acknowledged by Mr. Nichols for assistance in the life of Bowyer by Mr. Harmeij in the preface to his “Observations on Scripture”; and by Dames Barrington, in his work on the Statutes, p. 212 but both the last without mentioning his name. The late bishop Percy, Mr. Granger, and Mr. Gough, have acknowledged his contributions more pointedly. His valuable library and manuscripts were sold by Mr. Deck, bookseller at Bury, by a priced catalogue.

, an English divine, the son of Dr, Ashton, usher of the grammar school at Lancaster (a place of only thirty-two pounds per annum, which he held for near fifty years), was born in 1716, educated at Eton, and elected thence to King’s college, Cambridge, 1733. He was the person to whom Mr. Horace Walpole addressed his epistle from Florence, in 1740, under the title of “Thomas Ashton, esq. tutor to the earl of Plymouth.” About that time, or soon after, he was presented to the rectory of Aldingham in Lancashire, which he resigned in March 1749; and on the 3d of May following was presented by the provost and fellows of Eton to the rectory of Sturminster Marshall in Dorsetshire. He was then M. A. and had been chosen a fellow of Eton in December 1745. In 1752 he was collated to the rectory of St. Botolph, Bishopsgate; in 1759 took the degree of D. D. and in May 1762, was elected preacher at Lincoln’s Inn, which he resigned in 1764. In 1770 he published, in 8vo, a volume of sermons on several occasions to which was prefixed an excellent metzotinto by Spilgbury, from an original by sir Joshua Reynolds, and this motto, “Insto pnepositis, oblitus praeteritorum.” Dr. Ashton died March 1, 1775, at the age of fifty-nine, after having for some years survived a severe attack of the palsy. His discourses, in a style of greater elegance than purity, were rendered still more striking by the excellence of his delivery. Hence he was frequently prevailed on to preach on public and popular occasions. He printed a sermon on the rebellion in 1745, 4to, and a thanksgiving sermon on the close of it in 1746, 4to. la 1756, he preached before the governors of the Middlesex hospital, at St. Anne’s, Westminster a commencement sermon at Cambridge in 1759; a sermon at the annual meeting of the chanty schools in 1760; one before the House of Commons on the 30th of January 1762; and a spital sermon at St. Bride’s on the Easter Wednesday in that year. All these, with several others preached at Eton, Lincoln’s inn, Bishopsgate, &c. were collected by himself in the volume above mentioned, which is closed by a “Clerum habita Cantabrigige in templo beatae Mariae, 1759, pro gradu Doctoratus in sacra theologii.” His other publications were, 1. “A dissertation on 2 Peter i. 19,” 1750, 8vo. 2. In 1754, the Rev. Mr. Jones of St. Saviour’s, delivered a sermon at Bishopsgate-churcb, which being offensive to Dr. Ashton, he preached against it; and an altercation happening between the two divines, some pamphlets were published on the occasion, one of which, entitled “A letter to the Rev. Mr. Thomas Jones, intended as a rational and candid answer to his sermon preached at St. Botolph, Bishopsgate,” 4to, was probably by Dr. Ashton. 3. “An extract from the case of the obligation of the electors of Eton college to supply all vacancies in that society with those who are or have been fellows of King’s college, Cambridge, so long as persons properly qualified are to be had within that description,” London, 1771, 4to, proving that aliens have no right at all to Eton fellowships, either by the foundation, statutes, or archbishop Laud’s determination in 1636. This is further proved in, 4. “A letter to the Rev. Dr. M. (Morell) on the question of electing aliens into the vacant places in Eton college. By the author of the Extract,” 1771, 4to. 5. “A second letter to Dr. M.” The three last were soon after re-published under the title of “The election of aliens into the vacancies in Eton college an unwarrantable practice. To which are now added, two letters to the Rev. Dr. Morell, in which the cavils of a writer in the General Evening Post, and others, are considered and refuted. Part I. By a late fellow of King’s college, Cambridge.” London, 1771, 4to. Part II. was never published. He lived long in habits of intimacy with Horace Walpole, afterwards earl of Orford, who, Mr. Cole informs us, procured him the Eton fellowship but a rupture separated them. Mr. Cole adds, what we have some difficulty in believing, that the “Sermon on Painting,” in lord Orford’s works, was preached by Dr. Ashton at Houghton, before the earl of Orford (sir Robert Walpole) in 1742.

A few years before his death, he was invited to accept the headship of the college, then vacant, but modestly declined it. He died at Beckenham, Sept. 1711, in the seventieth year of his age, and was buried in the chancel of that church. The writer of his life gives him the highest character for piety, probity, and inflexible adherence to the doctrines and interests of the church of England. His general sentiments and turn of mind may be discovered in the titles of his various works 1. “Toleration disapproved and condemned by the authority and convincing reasons of, I. That wise and learned king James, and his privycouncil, Anno Reg. II do II. The honourable Commons assembled in this present parliament, in their Votes, &c. Feb. 25, 1662. III. The Presbyterian ministers in the city of London, met at Sion College, December 18, 1645. IV. Twenty eminent divines, most (if not all) of them members of the late assembly; in their Sermons before the two houses of parliament on solemn occasions. Faithfully collected by a very moderate hand, and humbly presented to the serious consideration of all dissenting parties,” Oxford,! 670. He published a second edition of this book, the same year, with his name, and the pro-vice-chancellor of Oxford’s imprimatur, prefixed to it. 2. “The Cases of Scandal and Persecution being a seasonable inquiry into these two things I. Whether the Nonconformists, who otherwise think subscription lawful, are therefore obliged to forbear it, because the weak brethren do judge it unlawful II. Whether the execution of penal laws upon Dissenters, for non-communion with the Church of England, be persecution Wherein they are pathetically exhorted to return into the bosom of the church, the likeliest expedient to stop the growth of Popery,” London, 1674. 3. “The Royal Apology or, An Answer to the Rebel’s Plea wherein are the most noted anti-monarchical tenets, first published by Doleman the Jesuit, to promote a bill of exclusion against king James I. secondly, practised by Bradshaw, and the regicides, in the actual murder of king Charles I. thirdly, republished by Sidney, and the associates to depose and murder his present majesty,” London, 1685, the second edition. 4. “A seasonable Vindication of their present Majesties,” London. 5. “The Country Parson’s Admonition to his Parishioners against Popery with directions how to behave themselves, when any one designs to seduce them from the Church of England,” London, 1686. 6. “A full Defence of the former Discourse against the Missionaries Answer being a farther examination of the pretended Infallibility of the Chuvch of Rome” or, as it is intitled in the first impression, “A Defence of the Plain Man’s Reply to the Catholic Missionaries,” &c. 1688. 7. “A short Discourse against Blasphemy,” 1691. 8. “A Discourse against Drunkenness,” 1692. 9. “A Discourse against Swearing and Cursing,” 1692. 10. “Directions in order to the suppressing of Debauchery and Proprmneness,” 1693. 11. “A Conference with an Anabaptist; Part I. Concerning the subject of Baptism: being a Defence of Infant-Baptism,” 1694. It was occasioned by a separate congregation of Anabaptists being set up in Dr. Assheton’s parish but the meeting soon breaking up, the author never published a second part. 12. “A Discourse concerning a Death-bed Repentance.” 13. “A Theological Discourse of last Wills and Testaments,” London, 1696, 14. “A seasonable Vindication of the blessed Trinity being an answer to this question, Why do you believe the doctrine of the Trinity Collected from the works of the most reverend doctor John Tillotson, late lord archbishop of Canterbury, and the right reverend doctor Edward Stillingfleet, now lord bishop of Worcester,” London, 1679. 15. “A brief state of the Socinian Controversy, concerning a Trinity in Unity” collected from the Works of Dr, Isaac Barrow, London, 1698. 16. “The Plain Man’s Devotion, Part I. In a method of daily Devotion and, a method of Devotion for the Lord’s Day. Both fitted to the meanest capacities,” 1698. 17. “A full Account of the rise, progress, and advantages of Dr. Assheton’s Proposal (as now improved and managed by the worshipful company of Mercers, London,) for che benefit of Widows of Clergymen, and others, by settled Jointures and Annuities, at the rate of thirty per cent. With directions for the widow how to receive her annuity, without any delay, charges, or deductions. ‘ Plead for the widow,’ Isa. i. 17. 1713. 18.” A Vindication of the Immortality of the Soul, and a Future State,“London, 1703. 19.” A brief exhortation to the Holy Communion, with the nature and measures of Preparation concerning it fitted to the meanest capacities,“1705. 20.” A Method of Devotion for sick and dying persons with particular directions from the beginning of Sickness to the hour of Death,“London, 1706. 21.” The Possibility of Apparitions being an answer to this question ‘ Whether can departed souls (souls separated from their bodies) so appear, as to be visibly seen, and converse here on earth’ This book was occasioned by the remarkable story of one dying at Dover, and appearing to her friend at Canterbury. 22. “Occasional Prayers from bishop Taylor, bishop Cosins, bishop Kenn,” &c. and “A devout collection of Divine Hymns and Poems, on several occasions,” London, 1708. 23. “A seasonable Vindication of the Clergy being an answer to some reflections in a late book, entitled The Rights of the Christian Church asserted, &c. Humbly submitted to the serious consideration of the nobility and gentry of Great Britain. By a Divine of the Church of London,” 1709. 24. “Directions for the Conversation of the Clergy collected from the Visitation Charges of the. right reverend father in God, Edward Stillingfleet, D. D. late lord bishop of Worcester,” London, 1710. 25. "Two Sermons one preached before the Sons of the Clergy, at St. Paul’s, December 6, 1699 the other before the Honourable Society of the Natives of the County of KenVat St. Mary le Bow, Nov. 21, 1700. Mr. Wood mentions another Sermon on the Danger of Hypocrisy, preached at Guildhall chapel, Aug. 3, 1673.

, a learned and ingenious lady, was the daughter of Mr. Astell, a merchant at Newcastle-uponTyne, where she was born about 1668. Her uncle, who was a clergyman, having discovered her superior capacity, generously undertook to be her preceptor and, under his tuition, she learned Italian and French, and made a considerable progress in logic, philosophy, and the mathematics. At the age of twenty, she left Newcastle and went to London, where, and at Chelsea, she spent the remaining part of her life. Here she assiduously prosecuted her studies, and acquired very considerable attainments in all the branches of polite literature. When the Rev. John Morris published his “Practical Discourses upon divine subjects,” several excellent letters passed between him and Mrs. Astell upon the love of God, which, at the request of Mr. Morris, she suffered him to publish in 1695, without her name, a precaution which their merit rendered useless. Having often observed and lamented the defects in the education of her sex, which, she said, were the principal causes of their running into so many follies and improprieties, she published in 1696, an ingenious treatise, entitled, “A serious Proposal to the Ladies, for the advancement of their true and greatest interest,” &c. and, some time after, a second part, under the same title, with this addition “wherein a Method is offered for the Improvement of their Minds.” Both these performances were published together in 1696, and had, in some measure, the desired effect. The scheme, indeed, in her proposal, seemed so rational, that a certain opulent lady, supposed to be the queen, intended to have given 10,000l. towards the erecting a sort of college for the education and improvement of the female sex and as a retreat to those ladies who preferred retirement and study to the noise and hurry of the world. Bishop Burnet, hearing of the design, went to the lady, and powerfully remonstrated against it, telling her it would look like paving the way for popish orders, and that it would be reputed a nunnery; in consequence of which the design was relinquished. About seven years after, she printed “An Essay in Defence of the Female Sex. In a Letter to a Lady. Written by a Lady.” These publications did not prevent her from being as intent on her studies as ever and when, she accidentally saw needless visitors coming, whom she knew to be incapable of conversing on useful subjects, instead of ordering herself to be denied, she used to look out at the window, and jestingly tell them, “Mrs. Astell was not at home.” In the course of her studies she became intimately acquainted with many classic authors. Those she admired most were Xenophon, Plato, Hierocles, Tully, Seneca, Epictetus, and M. Antoninus. In 1700, she published a book entitled “Reflections-on Marriage,” occasioned, as it is said, by a disappointment she experienced in a marriage-contract with an eminent clergyman. However that might be, in the next edition of her book, 1705, she added a preface, in answer to some objections, which perhaps is the strongest defence that ever appeared in print, of the rights and abilities of her own sex.

, patriarch of Constantinople in the beginning of the fifth century, was born at Sebastia, now Soustia, a city of Armenia. He was first educated by the Macedonian monks in the principles of their sect, but when arrived at riper years, he embraced the faith of the Catholic church. In the year 406, being then a priest, he was chosen to succeed St. Chrysostom, who had been deprived of the see of Constantinople, but met with much obstruction from the friends of Chrysostom, and from all the bishops of the East, who considered Chrysostom as unjustly deprived, and refused to communicate with the new patriarch. Atticus, upon this, procured an edict from the emperor to compel them, but finding this produced no other effect than schism and confusion, after the death of Chrysostom he ordered his name to be put in the Diptychs, or ecclesiastical tables, in which were inserted the names of persons who had died in the peace and communion of the church, and those names were read at the altar during divine service. He also wrote to St. Cyril, bishop of Alexandria, earnestly intreating him to do the same, but Cyril answered that he should by that step appear to condemn those who had deposed Chrysostom. Both these letters are extant in Nicephorus Calixtus’s Ecclesiastical History. There is another letter of his extant to Calliopius, by which he appears to have been a man of moderate principles towards those who differed from him in opinion. There are likewise some fragments of a homily on the birth of Christ, in the general collection of the Councils, and a fragment of a letter of his to Eupsychius, quoted by Theodoret. Writers differ much in their estimate of his general character and learning.

, the son of William Aubespine, who was ambassador from the French court in England, became bishop of Orleans in 1604. He was remarkable for his zeal as a divine, and his great application as a student, and was employed, as his father had been, in many public transactions. He died at Grenoble, Aug. 15, 1630, in the 52d year of his age. His writings are, “De veteribus ecclesiae ritibus,” 1622, 4to, a work which discovers much knowledge of ecclesiastical antiquities; “Un traite de Tancienne police de l'Eglise,” respecting the administration of the eucharist. He published also notes on the Councils, and on Tertullian. His brother Charles became marquis de Chateau-Neuf, and an eminent statesman in the seventeenth century.

, in Latin Augentius, a native of Villeneuve, in the diocese of Sens in Champagne, lived in the sixteenth century, and was esteemed on account of his learning and writings. The office of the king’s professor in the Greek tongue in the university of Paris was designed for him in 1574, and he took possession of it in 1578. He was also preceptor to the son of that Francis Olivier who was chancellor of France, as appears from the preliminary epistle of a book, which he dedicated to Anthony Olivier bishop of Lombes, and uncle to his pupil, dated from Paris the 1st of March 1555. The time of his death is not certainly known but Francis Parent, his successor in the professorship of the Greek tongue, entered upon it in 1595, and Moreri gives that as the date of Auge’s death. He wrote, 1. “A consolatory oration upon the death of Messire Francis Olivier, chancellor of France,” Paris, 1560. 2. “Two dialogues concerning Poetical Invention, the true knowledge of the Art of Oratory, and of the Fiction of Fable,” Paris, 1560. 3. “A discourse upon the Decree made by the parliament of Dole in Burgundy with relation to a man accused and convicted of being a Werewolf.” 4. “The institution of a Christian Prince, translated from the Greek of Synesius, bishop of Syrene, with an oration concerning the True Nobility, translated from the Greek of Phiio Judseus,” Paris, 1555. 5. “Four homilies of St. Macarius the Egyptian,” Paris, and Lyons 1559. 6. “A letter to the noble and virtuous youth Anthony Thelin, son of the noble Thelin, author of the book entitled `Divine Tracts,' in which is represented the true Patrimony and Inheritance which fathers ought to leave to their children.” This letter is printed in the beginning of the above-mentioned “Divine Tracts,” Paris, 1565. He revised and corrected them, Paris, 1556. 6. “A French translation of the most beautiful Sentences and Forms of Speaking in the familiar Epistles of Cicero.” The “Discourse upon the Decree,” &c. relates to a man convicted of having murdered and eat one or two persons, for which he was burnt alive.

, or by contraction Austin (St.), usually styled the Apostle of the English, and the first archbishop of Canterbury, was originally a monk in the convent of St. Andrew at Rome, and was educated under St. Gregory, afterwards pope Gregory I. who undertook the conversion of the island of Britain. His inducement to this, in the life of St. Gregory, written by John Diaconus, introduces us to a string of puns, which we must refer to the manners and taste of the times, without surely impeaching the seriousness of Gregory, who in his present situation, as well as when pope, had no other visible motive for his zea], than the propagation of Christianity. Walking in the forum at Rome, he haprfened to see some very handsome youths exposed to sale, and being informed that they were of the island of Britain, and that the inhabitants of that island were Pagans, he regretted that such handsome youths should be destitute of true knowledge, and again asked the name of the nation. “Angli” was the answer on which he observed, “In truth they have angelic countenances, and it is a pity they should not be coheirs with angels in heaven.” When informed that they came from the province of Deira (Northumberland), he observed, “It is well, de mz, snatched from the wrath of God, and called to the mercy of Christ and when, in answer to another interrogatory, he was told that the name of their king was Ella, he said,” Alleluia, should be sung to God in those regions." More seriously impressed with a sense of his duty on this occasion, he requested pope Benedict to send some persons to our island on a mission, and offered to be one of the number. He was himself, however, too much a favourite with the Roman citizens to be suffered to depart, and it was not until he became pope, that he was enabled effectually to pursue his purpose. After his consecration in the year 595, he directed a presbyter, whom he had sent into France, to instruct some young Saxons, of seventeen or eighteen years of age, in Christianity, to act as missionaries and in the year 597, he sent about forty monks, including perhaps some of these new converts, with Augustine at their head. Having proceeded a little way on their journey, they began to dread the attempt of committing themselves to a savage and infidel nation, whose language they did not understand. In this dilemma, doubtful whether to return or proceed, they agreed to send back Augustine to Gregory, to represent their fears, and intreat that he would release them from their engagement. Gregory, however/ in answer, advised them to proceed, in confidence of divine aid, undaunted by the fatigue of the journey, or any other temporary obstructions, adding, that it would have been better not to have begun so good a work, than to recede from it afterwards. He also took every means for their accommodation, recommending them to the attention of Etherius, bishop of Aries, and providing for them such assistance in France, that at length they arrived safely in Britain.

The next great event of Augustine’s life was his attempt to establish uniformity of discipline and customs in the island, and as a necessary step to gain over the British (Welch) bishops to his opinion. These Britons, from the first time of planting Christianity in the island, had constantly followed the rules and customs left them by their first masters. But the church of Rome had made certain alterations in the manner of celebrating divine service? to which it pretended all other churches ought to conform, The churches of the West, as being the nearest to Rome, were the most easily gained and almost all of them, excepting those of France and Milan, conformed at last to the Roman ritual. But Britain still continued, as kwere, a world apart. Since the embassy of Lucius to pope Eleutherius, the Britons bad very little communication with the bishops of Rome. They acknowledged them only as bishops of a particular diocese, or, at most, as heads of a patriarchate, on which they did not think the British church ought to be any way dependent. They were so far from receiving orders from the pope, that they were even strangers to his pretensions. But Augustine, full of zeal for the interests of the see of Rome, made an attempt to bring them to acknowledge the superiority of the pope over all other churches. For this purpose he invited the Welch bishops to a conference, and began to admonish them to enter into Christian peace and concord, that they might join with him in converting the Pagans but this proved fruitless, as they would hearken to no prayers or exhortations, and Augustine, therefore, had recourse to a miracle. A blind man. was introduced to be healed, and was healed by Augustine’s prayers, when those of the ancient Britons failed. They were obliged, therefore, to confess that Augustine was sent of God, but pleaded the obstinacy of their people as a reason for their non-compliance. A second synod was appointed, attended by seven British bishops, and many of their learned men, belonging to the ancient monastery of Bangor, of which Dinoth was at that time abbot. Before these came to the synod, they asked the advice of a person of reputed sanctity, whether they should give up their own traditions on the authority of Augustine or not. “Let humility,” said he, “be the test; and if you find, when you come to the synod, that he rises up to you at your approach, obey him if not, let him be despised by you.” On such precarious evidence was a matter to rest which they thought so important. It happened that Augustine continued sitting on their arrival, which might easily have been the case without any intentional insult but it answered the purpose of the Britons, already averse to join him, and they would now hearken to no terms of reconciliation. Augustine proposed that they should agree with him only in three things, leaving other points of difference undetermined namely, to observe Easter at the same time with the rest of the Christian world to administer baptism after the Roman manner; and to join with him in preaching the gospel to the English but all this they rejected, and refused to acknowledge his authority. This provoked Augustine to tell them, that if they would not have peace with brethren, they should have war with enemies and it hap, pened afterwards, that in an invasion of the Pagan Saxons. of the North, the Bangorian monks were cruelly murdered; but this was lon^ after the death of Augustine, who, nevertheless, has been accused by some writers of exciting the animosity which ended in that massacre. For this there seems no solid foundation. Augustine betrayed an improper warmth, and was not free from ambition but in all his history we can find no instance of a sanguinary spirit, or any inclination to propagate Christianity by any other weapons than those he had at first employed. The Britons undoubtedly had a right to their independence, and Augustine is not to be praised for endeavouring to destroy what had so long existed, and over which he had no legal controul.

Possessed with an extreme avidity to be acquainted with every science, he likewise devoted himself to the study of medicine. Persuaded that this divine art consists as much in practice as in theory, he sought all opportunities of seeing the sick and afterwards confessed, what can seldom be denied, that he had learned more from experience than from all the hooks he had read. He was now only in his sixteenth year, and already was celebrated as the luminary of his age. He resolved, however, to resume his studies of philosophy, which medicine had interrupted and he spent a year and a half in this painful labour, without ever sleeping all this time a whole night together. If he felt himself oppressed by sleep, or exhausted by reading, a glass of wine refreshed his wasted spirits, and gave him new vigour for study if in spite of him his eyes for a few minutes shut out the light, we are told that he then recollected and meditated upon all the things that had occupied his thoughts before sleep. At the age of twentyone, he conceived the bold design of incorporating, in one work, all the objects of human knowledge, and carried it into execution in an Encyclopedia of twenty volumes, to which he gave the title of the “Utility of Utilities.”

, master in chancery, was educated in Trinity hall, Cambridge, where in 1614 he commenced LL. D. It was his usual practice to relax himself after his severer studies with poetry. Besides his “Divine and Moral Speculations” in verse, London, 1654, 8vo, he wrote “Susanna, or the Arraignment of the two Elders,” inverse, Lond. 1622, 8vo. Mr. Wood starts a question whether he was author of” Britannia Antiqua illustrata,“published under the name of Aylett Sammes, but said to be written by his uncle. Certain it is that the nominal author was unequal to it, though much learning and labour have been spent on it to very little purpose. The Censura Literaria attributes to Dr. Aylett four pastoral eclogues, entitled” A Wife not ready made, but bespoken" the dedication of which is signed R. A. and the second edition was published in 1653, 8vo.

sel, with a partition in the middle other. pen in the performance of a duty incumbent upon him, as a Christian divine, and a good subject. His piece was entitled, “An Harborowe for faithfull and trewe subjects, against the late blowne Blaste, concerning the government of Women. Wherein bee confuted al such reasons as a straunger of late made in that behalfe. With a briefe Exhortation to obedience.” Strasbourg, April 26, 1559, dedicated to the earl of Bedford, and lord Robert Dudley (afterwards earl of Leicester, then) master of the queen’s horse. This book is written with great vivacity, and at the same time discovers its author’s deep and general learning. It contains, however, some sentiments rather more in favour of the Puritan* than he afterwards held, a circumstance which was objected to him by some of that party, when in discharge of his episcopal duty he found it necessary to repress their endeavours to assimilate the church of England with that of Geneva.

On the 6th of April, in the same year, there was a dreadful earthquake and in the dead of the night of the 1 st of May, it was felt again, which, as it exceedingly terrified the people, so the bishop, that he might turn their concern to a proper object, and at the same time exhibit to them reasonable grounds of comfort, composed certain prayers to be made use of in the public service. In 1581, the bishop had an angry contest with the lord Rich, who kept one Wright a puritan minister in his house, and would have compelled the bishop to license him to preach in his diocese but on a hearing before the ecclesiastical commissioners, Wright was committed to the Fleet, and others who had interfered in this affair, to other prisons. This increased the number of his enemies, of whom he had not a few before, who daily suggested that he was a violent man, and sought to vest too great a power in churchmen and these representations had such effect, that sometimes messages were sent to him, to abate somewhat of the rigour of his proceedings. His lordship, however, still supported the ecclesiastical commission, by his presence and authority; and though a milder course might have made him more popular, yet he thought it better to suffer himself, than that the church should. He began, however, to have many doubts concerning the treasurer, from whose hands his reproofs usually came but upqn the winding up of his cause before the council about felling of woods, he saw clearly, that he had no friend equal to the treasurer, who, though he endeavoured by his admonitions to prevent his falling into difficulties, yet generously exerted his utmost power to help him out of them, so far as was consistent with equity, and the good of the common weal. From this time forward, therefore, thebishop applied chiefly to the treasurer, for any favours he expected from court, particularly with regard to the business of his translation. He became exceedingly solicitous to be removed from London, either to Winchester or Ely; but, though he had many fair promises, his interest was insufficient, and in the mean time new informations, some with little, many with no cause at all, were exhibited against him, and gave him not a little uneasiness, although, on a thorough examination, his conduct escaped the censure of his superiors. In 1583 he performed his triennial visitation, and having discovered many scandalous corruptions in the ecclesiastical courts, especially in the business of commuting penances, he honestly represented what came to his knowledge to the privy council. About this time also he suspended certain ministers, accused of nonconformity and it appears, that upon a thorough examination of the matter, his lordship did impartial justice, in restoring one Mr. Giffard, whom he had twice suspended, when those who had charged him were able to make nothing out. In this year also he committed Mr. Thomas Cartwright, the celebrated Puritan minister, who had written against the hierarchy. Yet for this his lordship incurred the queen’s displeasure and a little after was informed that he stood accused to her majesty, for impairing the revenues of his bishopric, of which he purged himself, by exhibiting a state of the bishopric as it then stood, compared with the condition it was in when he became bishop. Other difficulties. he met with, on account of the share he had in executing her majesty’s ecclesiastical commission, from which there were Continual appeals to the privy council, where the lords who favoured the Puritans, did not fail to object to the bishop’s conduct, which contributed not a little to irritate his warm temper. In 1585 he composed a prayer to be used on account of the rainy unseasonable weather, which he recommended to private families, as well as directed to be read with the public prayers. He also used his interest to quiet the murmurs of the common people in London, against the crowds of strangers who fled hither, to avoid the persecutions raised against them, for embracing the Protestant religion. In the summer of the year 1586, the, bishop went his next triennial visitation, and at Maiden in Essex, narrowly escaped an outrageous insult, intended against him by some disaffected persons. In 1587, the bishop entered into a new scene of trouble, on account of one Mr. Robert Cawdry, schoolmaster, whom the lord Burleigh had presented to the living of South LufFenhara in Rutlandshire, where, after preaching sixteen years, he was convened before the ecclesiastical commission, and at length, the bishop sitting as judge, deprived. Cawdry would not submit to the sentence upon which the matter was re-examined by the ecclesiastical commission, at Lambeth, where to deprivation, degradation was added. Cawdry, however, still refusing to submit, made new and warm representations to the lord Burleigh, who favoured him as much as with justice he could but after near five years contest, the bishop’s and archbishop’s sentences were supported, both by the civil and common lawyers. In 1588, his lordship restored one Mr. Henry Smith, a very eloquent and much admired preacher, whom he had suspended for contemptuous expressions against the book of Common Prayer, which Smith denied. In 1589, he expressed his dislike of certain libels against the king of Spain, giving it as his reason, that on so glorious a victory, it was better to thank God, than insult men, especially princes. That year also he visited his diocese, though he was grown old and very infirm, and suspended one Dyke at St. Alban’s, though he had been recommended by the lord treasurer. In 1591 he caused the above-mentioned Mr. Cartwright to be brought before him out of the Fleet, and expostulated with him roundly, on the disturbance he had given the church. In 1592, he strongly solicited in favour of Dr. Bullingham, and Dr. Cole, that they might be preferred to bishoprics, but without success, which his lordship foresaw. For he observed when he applied for them, that he was not so happy as to do rmieh good for his friends yet he added, he would never be wanting in shewing his good will, both to them and to the church. About this time, casting his eye on Dr. Bancroft, a rising and very active man, he endeavoured to obtain leave to resign his bishopric to him, as a man every way fit for such a charge but in this also he was disappointed, which it seems lay heavy at his heart for even on his death-bed, he expressed his earnest desire that Bancroft might succeed him. In 1592, the bishop assisted at his son’s visitation, as archdeacon of London, and exerted himself with as much zeal and spirit as he had ever shewn in his life. His great age, and great labours, however, weighed him down by degrees, and he died June 3, 1594, and his body being brought from his palace at Fulham, was interred in St. Paul’s cathedral before St. George’s chapel, under a fair stone of grey marble, with an inscription which was demolished by the republicans in Cromwell’s time. Bishop Aylmer married Judith Bure&, or Buers, of a very good family in Suffolk, by whom he had a very numerous offspring, viz. seven sons, and two or three daughters. As to the personal qualities of the bishop, they were, as those of most men are, good and bad, the former, perhaps, too much magnified by his friends, as the latter were by his enemies. He was solidly and extensively learned in all things that became either a great churchman, or a polite man, to know. He was very well versed in the three learned languages, had read much history, was a good logician, and very well skilled in the civil law. As a divine, he had studied, and understood the scripture thoroughly could preach, not only rhetorically but pathetically and in the course of his life-time, never buried his talent . He was in his heart, from the conviction of his head, a Protestant, and opposed Popery warmly, from a just sense of its errors, which he had the courage to combat openly in the days of queen Mary, and the honesty to suppress in the reign of queen Elizabeth. With all this, and indeed with a temper occasionally soured and irritable, he was a good-natured, facetious man, one extremely diligent and painful in the several employments he went through of too generous a temper to be corrupted, and of much too stout a one to be brow-beaten. He was a magnificent man in his house, as appears by his household, which consisted of fourscore persons, to whom he was a liberal and kind master. After his fatigues he was wot to refresh himself, either with conversation or at bowls. As to his failings, his temper was without doubt warm, his expressions sometimes too blunt, and his zeal not guided by wisdom. His enemies charged him with an exorbitant love of power, which displayed itself in various extraordinary acts of severity, with covetousness, which prompted him to spoil his see, and injure a private man; with intemperate heat against Puritans, with a slight regard of the Lord’s day, and with indecencies in ordinary speech some of which charges must be allowed a foundation, while on the other hand they appear to have been greatly exaggerated. But upon the whole there must have been many errors in a conduct which his superiors so often reproved. At the time of his decease he left seven sons, and either two or three daughters. His sons were, first, Samuel, who was bred to the law. He was stiled, of Claydon-hall in the county of Suffolk, and was high-sheriff of that county in the reign of king Charles I. and by two wives left a numerous posterity. His second, Theophilus, a most worthy divine, archdeacon of London, rector of Much-Hadham in Hertfordshire, and doctor of divinity. He was chaplain to king James, an able and zealous preacher, and, like his father, zealous against the Puritans, but so charitable, that he left his own family in indifferent circumstances. He lived a true pattern of Christian piety, and died heroically, closing his own eyelids, and with these words in his mouth, “Let my people know that their pastor died undaunted, and not afraid of death I bless my God, I have no fear, no doubt, no reluctancy, but a sure confidence in the sin-overcoming itierits of Jesus Christ.” This happened January 1625. He was buried in his own parish church, and the excellent primate Usher preached his funeral sermon, no inconsiderable proof of his merit. His third, John, who for some eminent service was knighted, and styled sir John Aylmer, of Rigby in the county of Lincoln, knt. Fourth, fifth, and sixth, Zachary, Nathaniel, and Edmund, of whom we know nothing particularly, except that Zachary and Edmund were the warmest friends that age produced. When Edmund lay sick, Zachary continued with him night and day till his death, and when a person came to measure the body, in order to make a coffin, Zachary would be measured also, and in a very short space took possession of the coffin made for him at the same time with that of his deceased brother. These gentlemen seem to have been divines. His seventh, Tobel, i.e. God is good. Archbishop Whitgift was his godfather, and the reason he was thus named, was his mother’s being overturned in a coach, without receiving any hurt, when she was big with child. He wrote himself Tobel Aylmer, of Writtle, in the county of Essex, gentleman. He married a gentleman’s daughter in that county, and had by her several children. As to the bishop’s daughters, Judith, the eldest, married William Lynch, of the county of Kent, esq. the second, Elizabeth, married sir John Foliot of Perton, in the county of Worcester, knt. Either a third daughter, or else lady Foliot, took for her second husband Mr. Squire, a clergyman, a man of wit, but very debauched, and a great spendthrift, though he had large preferments. He made a very unkind husband to his wife, which her father, the bishop, so much resented, that, as Martin MarPrelate phrasss it, “He went to buffets with his son-inlaw, for a bloody-nose .” This Squire died poor, lerving a son named John, who was well educated, and provided for as a clergyman, at the ex pence, and by the procurement of his uncle, Dr. Theophilus Aylmer, which he repaid with the utmost gratitude. To all his children our bishop, by his will, bearing date the 22d of April, 1594, bequeathed large legacies, as also some to his grand-children, appointing his two sons, Samuel and Theophilus, his executors, with Dr. Richard Vaughan, who was also his relation.

, an eminent English divine of the thirteenth century, was born, according to the most probable conjectures, about 1168, but where is not known. He studied, however, at Oxford, where he distinguished himself by the quickness of his parts and his assiduous application. Thence according to the custom of that age, tie removed to Paris, and acquired such learning as the age afforded. After his return, of which we have no date, he settled at Oxford, and read divinity lectures. His colleague in this office was Dr. Edmund Rich, in our histories commonly styled Edmund Abingdon a man famous for literature, and yet, in the opinion of Leland, inferior to our Bacon. This Dr. Rich had been chosen by the canons of Salisbury, treasurer of their church, and in 1233, becoming archbishop of Canterbury, his friend Robert Bacon succeeded him as treasurer of the cathedral church of Salisbury. The same year he gained great reputation by a sermon preached before his royal master, king Henry III. at Oxford, whither his majesty came, in order to hold a general council of his lords. In this discourse, Bacon plainly told the king the mischiefs to which himself and his subjects were exposed, by his reposing too great a confidence in Peter de Rupibus, bishop of Winchester, and other foreigners and this honest sermon had a great effect on the mind of his master, and inclined him to give satisfaction to his nobility, who were then, generally speaking, disaffected. This seasonable service rendered to the nation, did more to secure his memory from oblivion, than his many years laborious reading, or even his learned writings.

, 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.

, in Latin Baduellus, a Protestant divine of the sixteenth century, was a native of Nismes, and taught in the university of that city. In 1557 he went into Switzerland, and became the pastor of a church in the vicinity of Geneva, and“taught philosophy and mathematics till his death in 1561. He translated several of Calvin’s sermons into Latin, which he published at Geneva, also” Acta Martyrum nostri sseculi,“Genev. 1556” Oratio ad Instituendum Gymnasium Nemausensi de Studiis Literarum“” De Collegio et Universitate Nemausensi;“”Epistola Paracnetica ad Paulum filium de vero patrimonio et hsereditate quam Christiani parentes suis liberis debent relinquere,“and some other works, all in Latin, which he was thought to write with great fluency. But his most remarkable work was entitled” De ratione vitoe studiosa3 ac literatas in Matrimonio collocandae ac degendae," which has been three times printed in 8vo and 4to, 1544, 1577, and 1581. A defence of marriage, at that time, was an object of some importance, and its advantages to men of literature are displayed with good sense in this work. Bayle gives a long account of it, and a farther list of BaduePs works may be seen in Gesner’s Bibliotheca.

, son of Eric Basngius, a divine, was born at Helsingborg in Sweden, in 1633, and studied first at Stregne,s in Sudermania, and afterwards at UpsaL Colonel Sylver Sparre, hearing of his good character and abilities, appointed him tutor to his son, with whom Bsengius travelled into Denmark, Germany, and the Netherlands, and visited eleven universities. On his return to his own country, he was called to the theological chair of Abo in Finland, when only in his thirty-second year. In 1682, Charles IX. king of Sweden, appointed him to the bishopric of Wyburgh in Carelia. Baengius introduced many useful regulations in his diocese, particularly with respect to schools, and established a printing-office. He died in 1696. He wrote a commentary, in Latin, on the epistle of St. Paul to the Hebrews, which was printed at Abo in 1671, 4to the “.Life of St. Anscharius” a work on the ecclesiastical history of Sweden a treatise on the sacraments a Lutheran catechism several disputations, and funeral orations, and a sacred chronology.

, a French divine,and subpemtentiary of the metropolitan church of Paris, was born at Abbeville, it is supposed of English parents. He arrived at his doctor’s degree in 1628. In 1651 he published his most celebrated work, dedicated to the archbishop of Paris; “De triplici examine ordinand. confess, etpcenitent.” 8vo, which passed through many editions in his life- time. He assisted also in the publication of some editions of the Councils. In 1666 he published a work upon the most celebrated preachers from the earliest times to the beginning of the seventeenth century, a 4to volume, under the title of “Sapientia foris prgedicans,” in which he not only gives a succinct account of the lives of the most celebrated preachers, but also points out in what they excelled, and the most remarkable passages in their discourses. Before this he published a tivatise, “De Beneficio Crncis,” Paris, 1653. 8vo, in opposition to the sentiments of Jansenius on the subjects of grace and predestination. His “Philosophic affective” appeared at Paris in 1657, 12mo. It contains many small devotional pieces, and a curious collection of “Pieuses reparties,” or pious repartees, selected from various authors, and some from his own experience. The time of his death is not specified in Moreri, or any of the authorities from which this article is taken.

In 1688, Baillet published his very amusing work, “Les Enfans devenus celebres par leurs etudes et par leurs ecrits,” Paris, 2 vols. 12mo. This collection of examples of young geniuses was thought well calculated to excite emulation, and soon became a very popular book, the professors of the universities, and other teachers of youth, strongly recommending it. His next work was of a singular cast. Conceiving that when Menage wrote his “Anti-Baillet” he meant a personal, as well as a critical attack, he began to form a catalogue of all works published with similar titles, beginning with the Anti-Cato of Cassar, the most ancient of the Anti’s, and concluding with trie AntiBaillet. This was published in 1689. “Des Satyres personelles, Traite historique et critique de celles, qui portent le titre d'Anti,” Paris, 2 vols. 12mo. The industrious Marchand, however, has given a very long catalogue of Anti’s omitted by Baillet, in his vol. I. under the article Anti-Garasse. Bailiet afterwards prepared a more useful work, for which he had made copious collections, with a view to discover the names of those authors who have used fictitious ones. In 1678 he had written in Latin “Elenchus Apocalypticus Scriptorum Cryptonymorum,” but of this he published only a preliminary treatise in French, “Auteurs degnisez sous des noms etraiigers, &c. tome I. contenant le traite preliminaire, sur le changement et la supposition des noms parmi les Auteurs,” Paris, 1620, 12mo. His design resembled that of Placcius in his treatise “De Anonymis et Pseudonymis,” and they had some communication together on the subject. Niceron attributes Baillet’s suppression of this work to the fear of giving offence, which might surely have been avoided if he had left contemporary writings to some future editor. In 1691, he wrote the “Life of Des Cartes,” in 2 vols. 4to, which was criticised in “Reflexions cl' un Academicien sur la Vie de M. des Cartes, envoyees a un de ses amis en Hollande,” ascribed, by Le Long, to Gallois, and by Marchand, to Le Tellier. The chief fault, is that very common one, in single lives, of introducing matters very slightly, if at all, connected with the history of the principal object, and from much that is in this work, Des Cartes might be supposed a warlike general, or a controversial divine. It succeeded so well, however, that a second edition was prevented only by his death but before that event he abridged it in one volume 12mo, and also wrote the life of Richer, doctor of the Sorbonne, which was not printed until several years after his death, at Liege, 1714, 12mo.

, an eminent Presbyterian divine of the seventeenth century, was born at Glasgow in the year 1599. His father, Mr. Thomas Baillie, was a citizen of that place, and son to Baillie of Jerviston. Our Robert Baillie was educated in the university of his native city where, having taken his degrees in arts, he turned his thoughts to the study of divinity and, receiving orders from archbishop Law, he was chosen regent of philosophy at Glasgow. While he was in this station, he had, for some years, the care of the education of Lord Montgomery, who, at length, carried him with him to Kilwinning; to which church he was presented by the earl of Eglintoun. Here he lived in the strictest friendship with that noble family, and the people connected with it; as he did also with his ordinary the archbishop of Glasgow, with whom he kept up an epistolary correspondence. In 1633, he declined, from modesty, the offer of a church in Edinburgh. Being requested in 1637, by his friend the archbishop, to preach a sermon before the assembly at Edinburgh, in recommendation of the canon and service book, he refused to do it; and wrote a handsome letter to the archbishop, assigning the reasons of his refusal. In 1638 he was chosen by the presbytery of Irvine, a member of the famous assembly at Glasgow, which was a prelude to the civil war. Though Mr. Baillie is said to have behaved in this assembly with great moderation, it is evident that he was by no means deficient in his zeal against prelacy and Arminianism. In 1640 he was sent by the covenanting lords to London, to draw up an accusation against archbishop Laud, for his obtrusions on the church of Scotland. While he was in England, he wrote the presbytery a regular account of public affairs, with a journal of the trial of the earl of Strafford. Not long after, on his return, he was appointed joint professor of divinity with Mr. David Dickson, in the university of Glasgow, and his reputation was become so great, that he had before this received invitations from the other three universities, all of which he refused. He continued in his professorship till the Restoration but his discharge of the duties of it was interrupted for a considerable time, by his residence in England for, in 1643, he was chosen one of the commissioners of the church of Scotland to the assembly of divines at Westminster. Though he never spoke in the debates of the assembly, he appears to have been an useful member, and entirely concurred in the principles and views of its leaders. Mr. Baillie returned again to his own country in the latter end of 1646. When, after the execution of Charles I. Charles II. was proclaimed in Scotland, our professor was one of the divines appointed by the general assembly to wait on the king at the Hague; upon which occasion, March 27, 1649, he made a speech in the royal presence, expressing in the strongest terms his abhorrence of the murder of the late king and, in his sentiments upon this event, it appears that the Presbyterian divines of that period, both at home and abroad, almost universally agreed. After the restoration of Charles II. Mr. Baillie, Jan. 23, 1661, by the interest of the earl of Lauderdale, with whom he was a great favourite, was made principal of the university of Glasgow, upon the removal of Mr. Patrick Gillespie, who had been patronised by Cromwell. It is said by several writers, that Mr. Baillie had the offer of a bishopric, which he absolutely refused. Though he was very loyal, and most sincerely rejoiced in his majesty’s restoration, he began, a little before his death, to be extremely anxious for the fate of Presbytery. His health failed him in the spring of 1662. During his illness he was visited by the new-made archbishop of Glasgow, to whom he is said to have addressed himself in the following words “Mr, Andrews (I will not call you my lord), king Charles would have made me one of these lords but I do not find in the New Testament, that Christ has any lords in his house.” Notwithstanding this common-place objection to the hierarchy, he treated the archbishop very courteously. Mr. Baillie died in July 1662, being 63 years f age. By his first wife, who was Lilias Fleming, of the family of Cardarroch, in the parish of Cadder, near Glasgow, he had many children, five of whom survived him, viz. one son, and four daughters. The posterity of his son, Mr. Henry Baillie, who was a preacher, but never accepted of any charge, still inherit the estate of Carnbrae, in the county of Lanerk, an ancient seat of the Baillies. Mr. Baillie’s character ha% been drawn to great advantage, not only by Mr. Woodrow, but by an historian of the opposite party. His works, which were very learned, and acquired him reputation in his own time, are 1. “Opus Historicum et Chronologicum,” Amsterdam, 1668, fol. 2. “A Defence of the Reformation of the Church of Scotland, against Mr. Maxwell, bishop of Ross.” 3. “A Parallel betwixt the Scottish Service-Book and the Romish Missal, Breviary,” &c. 4. “The Canterburian Self-Conviction.” 5. “Queries anent the Service-Book.” 6. “Antidote against Arminianism.” 7. “A treatise on Scottish Episcopacy.” 8. “Laudensium.” 9. “Dissuasive against the Errors of the Times, with a Supplement.” 10. “A Reply to the Modest Enquirer,” with some other tracts, and several sermons upon public occasions but his “Opus Historicum et Chronologicum,” was his capital production. The rest of his writings, being chiefly on controversial and temporary subjects, can, at present, be of little or no value. But his memory is perhaps yet more preserved by a very recent publication, “Letters and Journals, carefully transcribed by Robert Aiken containing an impartial account of public transactions, civil, ecclesiastical, and military, both in England and Scotland, from 1637 to 1662 a period, perhaps, the most remarkable that is to be met with in the British History. With an Account of the Author’s life, prefixed and a Glossary annexed,” Edinburgh, 1775, 2 vols. 8vo. The chief correspondents of Mr. Baillie were, Mr. William Spang, minister first to the Scotch Staple at Campvere, and afterwards to the English Congregation in- Middleburgh in Zealand, who was his cousin -german Mr. David Dickson, professor of Divinity, first at Glasgow, then at Edinburgh and Messrs, Robert Ramsay and George Young, who were ministers in Glasgow. There are, in this collection, letters to several other persons but Mr. Spang was the gentleman with whom Mr. Baillie principally corresponded. The journals contain a history of the general assembly at Glasgow, in 1638; an account of the earl of Stafford’s trial the transactions of the general assembly and parliament, in 1641 and the proceedings of thegeneral assembly, in 1643.

, 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 Puritan divine of the seventeenth century, was born in 1585> of an obscure family, at Cassington or Chersington, near Woodstock in Oxfordshire* He was educated in grammar learning at a private school, under the vicar of Yarnton, a mile distant from Cassington and was admitted a student of Brazen-nose college in Oxford in 1602. He continued there about five years, in the condition of a servitor, and under the discipline of a severe tutor and from thence he removed to St. Mary’s hall, and took the degree of bachelor of arts in 1608. Soon after, he was invited into Cheshire, to be tutor to the lady Cholmondeley’s children and here he became acquainted witli some rigid Puritans, whose principles he imbibecL About this time, having got a sum of money, he came up to London, and procured himself to be ordained by an Irish bishop, without subscription. Soon after, he removed into Staffordshire, and in 1610 became curate of Whitmore, a chapel of ease to Stoke. Here he lived in a mean condition, upon a salary of about twenty pounds a year, and the profits of a little school. Mr. Baxter tells us, “he deserved as high esteem and honour as the best bishop in England yet looking after no higher things, but living comfortably and prosperously with these.' 7 He has, among the Puritan writers, the character of an excellent schooldivine, a painful preacher, and a learned and ingenious author and, though he was not well affected to ceremonies and church discipline, yet he wrote against those who thought such matters a sufficient ground for separation, He died the 20th of October, 1640, aged about fifty-five, and was buried in the church of Whitmore. Although he is represented above, on the authority of Ant. Wood, as living in a mean condition, it appears by Clarke’s more ample account, that he was entertained in the house of Edward Mainwaring, esq. a gentleman of Whitmore, and afterwards supplied by him with a house, in which he lived comfortably with a wife and seven children. He was likewise very much employed in teaching, and particularly in, preparing young men for the university. His works are, 1.” A short treatise concerning all the principal grounds of the Christian Religion, &c.“fourteen times printed before the year 1632, and translated into the Turkish language by William Seaman, an English traveller. 2.” A treatise of Faith, in two parts the first shewing the nature, the second, the life of faith,“London, 1631, and 1637, 4to, with a commendatory preface, by Richard Sibbs. 3.” Friendly trial of the grounds tending to Separation, in a plain and modest dispute touching the unlawfulness of stinted Liturgy and set form of Common Prayer, communion in mixed assemblies, and the primitive subject and first receptacle of the power of the keys, &c.“Cambridge, 1640, 4to. 4.” An Answer to two treatises of Mr. John Can, the first entitled A necessity of Separation from the Church of England, proved by the Nonconformist’s principles; the other, A stay against Straying; wherein^ in opposition to Mr. John Robinson, he undertakes to prove the unlawfulness of hearing the ministers of the church of England,“London, 1642, 4to, published by Simeon Ash. The epistle to the reader is subscribed by Thomas Langley, William Rathband, Simeon Ash, Francis Woodcock, and George Croft, Presbyterians. After our author had finished this last book, he undertook a large ecclesiastical treatise, in which he proposed to lay open the nature of schism, and to handle the principal controversies relating to the essence and government of the visible church. He left fifty sheets of this work finished. The whole was too liberal for those of his brethren who were for carrying their nonconformity into hostility against the church. 5.” Trial of the new Church- way in New-England and Old, &c.“London, 1644, 4to. 6.” A treatise of the Covenant of Grace,“London, 1645, 4to, published by his great admirer Simeon Ash. 7.” Of the power of Godliness, both doctrinally and practically handled,“&c. To which are annexed several treatises, as, I. Of the Affections. II. Of the spiritual Combat. III. Of the Government of the Tongue. IV. Of Prayer, with an exposition on the Lord’s Prayer, London, 1657, fol. 8.” A treatise of Divine Meditation," Lond. 1660, 12mo.

, one of the promoters of the reformation in Scotland, was born at Kircaldy, in the county of Fife, in the reign of James V. and educated at the university of St. Andrew’s. He afterwards went to France, in order to complete his studies and, returning to Scotland, was admitted into the family of the earl of Arran, who at that time governed the kingdom; but in the year 1542 the earl dismissed him, for having embraced the Protestant religion. In 1546 he joined the murderers of cardinal Beaton, although without having been concerned in that act, yet for this he was declared a traitor, and excommunicated. Whilst that party were besieged in the castle of St. Andrew’s, they sent Balnaves lo England, who returned with a considerable supply of provisions and money but, being at last obliged to surrender to the French, he was sent, with the rest of the garrison, to France. He returned to Scotland about the year 1559, and having joined the congregation, he was appointed one of the commissioners to treat with the duke of Norfolk on the part of queen Elizabeth. In 1563 he was made one of the lords of session, and appointed by the general assembly, with other learned men, to revise the book of discipline. The celebrated reformer Knox, his contemporary, gives him the character of a very learned and pious divine, and we learn from Calderwood’s ms history, and from Sadler’s State Papers, that he raised himself by his talents and probity, from an obscure station to the first honours of the state, and was justly regarded as one of the principal supporters of the reformed cause in Scotland. It is added, that when a boy, he travelled to the continent, and hearing of a free school at Cologne, procured admission to it, and received a liberal education. He died at Edinburgh in 1579. It was during his confinement at Rouen in France that he wrote a treatise on justification, and the works and conversation of a justified man, which was revised hy Knox, who added a recommendatory dedication, and desired it might he printed. The ms. however, was not discovered until after Knox’s death, when it was published in 1584, 8vo, with the title of “Confession of Faith, &c. by Henry Balnaves, of Halhill, one of the lords of council, and lords of session.” According to Irvine, it was printed at Edinburgh, but M'Rie speaks of a London edition of the same date. Mackenzie erroneously divides it into two works, one “A treatise concerning Justification,” Edin. 1550, and the other, “A Catechism or Confession of Faith,” ib. 1584, From a poem subscribed Balnaves, having appeared in Ramsay’s collection, he has been ranked among the minor poets of Scotland.

, a learned and eminent Civilian, was born in Aberdeenshire, in 1541, and descended from one of the best families in Scotland. He was in favour with Mary queen of Scots but, after that princess was dethroned, and detained in captivity in England, finding that he had no prospect of making his fortune in the court of her son James, he resolved to retire into France, which. he did about 1573. He was then more than thirty years of age, and went to Bourges, in order to study law. He there took his doctor’s degree in that faculty, and had applied himself so closely to his books, that he was qualified to fill a chair. Edmund Hay, the Jesuit, who was his countryman, and is said to have been related to him, procured him accordingly a professorship in civil law in the university of Pontamousson, by his interest with the duke of Lorrain, who had lately founded that seminary. And the duke not only conferred upon Barclay the first professorship, but also appointed him counsellor of state, and master of requests. In 1581, Barclay married Anne de Malleville, a young lady of Lorrain, by whom he had his son John, who afterwards became a writer of considerable note, and whom the Jesuits endeavoured to prevail on to enter into their society. But Barclay opposing their scheme, the Jesuits resented it so highly, and did him so many ill offices with the duke, that he was obliged to leave Lorrain. He then went to London, where king James I. is said to have offered him a place in his council, with a considerable pension but he declined these offers, because it was made a necessary condition of his accepting them, that he should embrace the protestant religion. In 1604, he returned into France, and accepted the professorship of the civil law, which was offered him by the university of Angers. He taught there with reputation, and is said to have been fond of making a splendid appearance in his character of professor. But he did not hold this office long, dying in 1606. He was buried in the church of the Franciscans. He appears to have been much prejudiced against the Protestants and was a zealous advocate for passive obedience, and the divine right of kings, as appears from his writings, of which the following are “the principal, 1.” De Reguo et llegali Potestate ad versus Buchananum, Brutum, Boucherium, et reliquos Monarchoniachos,“Paris, 1600, dedicated to Henry IV. 2.” De Potestate Papse, quatenus in Reges et Principes seculares Jus et Imperium habeat,“Franco!'. 1609, 1613, 1621, Hannovias, 1612, in 8vo, and Lond. in English, 1611, in 4to, Mussiponti, 1610, 8vo, and Parisiis, 1600, 4to. In this he proves that the pope has no power, direct or indirect, over sovereigns in temporals, and that they who allow him, any such power, whatever they may intend, do very great prejudice to the Roman catholic religion. 3.” A commentary upon the Title of the Pandects de Rebus creditis et de Jure] urando,“Paris, 1605, 8vo. 4.” Prcemetia in vitam Agricolse," Paris, 1599, 2 vols. 8vo. This last is said to be an excellent commentary on Tacitus. There are two letters from him to Lipsius in Burman’s Sylloges Epistolarum, and four from Lipsius to him.

, dean of Canterbury, was the sixth son of Robert Bargrave, of Bridge, in Kent, esq. by Joan, the daughter or John Gilbert, of Sandwich, esq. and was born in 1586. He was entered early at Clare-hall, in Cambridge, of which society he was probably a fellow, where he took his degrees in arts. He was incorporated M. A. at Oxford, in 16*11, and in 1612 he undertook the office of taxor in the university of Cambridge. In March 1614-15, when king James visited Cambridge, Bargrave was one of those who performed a part in the celebrated comedy of “Ignoramus,” written by Ruggle, his fellowcollegian, in order to entertain his majesty. He was at this time a beneficed clergyman, having been inducted to the rectory of Eythorne, in Kent, in October preceding. He became soon afterwards minister of St. Margaret’s, Westminster, and chaplain to Charles prince of Wales, whom he served in the same quality after his accession to the throne. In his church of St. Margaret’s, he often preached before the house of commons, and with much approbation. In 1622, at which time he was D. D. he was promoted by the crown to the fifth prebend in the church of Canterbury. In Feb. 1623, in a sermon before the house of commons, he inveighed with honest warmth against the influence of popery, bad counsellors, and corruption, which displeased king James, but Charles I. soon after his accession, nominated him to the deanery of Canterbury. Other promotions followed, some of which he exchanged, and in 1629 he was commissioned by archbishop Abbot, together with archdeacon Kingsley, to enforce the instructions from the king concerning the regularity of lecturers in the diocese, and the due attendance at divine worship. When the rebellion broke out, he shared the sufferings of the rest of the loyal clergy, and, jn 1641 was fined a thousand pounds by the house of commons, for being a member of a convocation of the clergy in the preceding year. In 1642, when the parliamentary colonel Sandys came to Canterbury, he and his troops treated the dean and his family with the most brutal behaviour, without regard to age or sex his son was then sent prisoner to Dover, and himself to the Fleet prison, London. It does not appear, however, that the dean was either examined or called before the house, nor did his confinement last above three weeks, yet what he bad suffered so much affected him, that he died in January following, (1643). It is worthy of notice, although shocking to relate, that this Sandys owed his escape from an* ignominious death, when he was indicted at Maidstone for a rape, to the interest of dean Bargrave. The dean had been a great traveller, and his connexions ii> foreign countries were such as prove his discernment as well as testify his merit. He attended sir Henry Wotton in one of his embassies, as his chaplain, and sir Henry appointed him one of the supervisors of his will, with a legacy of books: during his residence at Venice, he enjoyed the intimate acquaintance of the celebrated father Paul, who once said to him that he thought the hierarchy of the church of England the most excellent piece of discipline in the whole Christian world. Bargrave was a firm defender of our civil and religious rights. He published only three sermons, printed at London in 1624 and 1627. He was interred in the dean’s chapel, Canterbury, and a monument was erected in the same place by Dr. John Bargrave, in 1679.

, a very learned divine and antiquary, in the end of the sixteenth, and part, of the seventeenth century, was born in the parish of St. Mary the More, in the city of Exeter, about 1572. He was the second son of Lawrence Barkham, of St. Leonard’s, near that city, by Joan his wife, daughter of Edward Bridgeman of Exeter, a near relation of John Bridgeman, bishop of Chester. In Michaelmas term, 15^7, he was entered a sojourner.of Exeter college in Oxford; and on the 24th of August, the year following, admitted scholar of Corpus Christi college in the same university. He took the degre of B. A. February 5 1590-1, and that of M. A. December 12, 1594. On “the 21st of June, 1596, he was chosen probationer fellow of Corpus Christi college, being then in orders and July 7, 1603, took the degree of B. D. Some time after, he became chaplain to Ric. Bancroft, archbishop of Canterbury: and, after his death, to George Abbot, his successor in that see. On the llth of June, 1608, he was collated to the rectory of Finchleyin Middlesex, and on the 31st of October, 1610, to the prebend of Brownswood, in the cathedral of St. Paul’s on the 29th of March, 1615, to the rectory of Packlesham; the 27th of May following to the rectory of Lachingdon and, the 5th of December, 1616, to the rectory and deanery of Bocking, all in the county of Essex. But, in 1617, he resigned Packlesham, as he had done Finchley in 1615. March 14, 1615, he was created D. D. He had great skill and knowledge in most parts of useful learning, being an exact historian, a good herald, an able divine, a curious critic, master of several languages, an excellent antiquarian, and well acquainted with coins and medals, of which he had the best collection of any clergyman in his time. These he gave to Dr. Laud, archbishop of Canterbury, who presented them to the university of Oxford. He died at Bocking, March 25, 1642, and was buried in the chancel of that church. He was a man of strict life and conversation, charitable, modest, and reserved, but above all, exemplary in his duties as a clergyman. Dr. Barkham wrote nothing in his own name, but assisted others in their works, particularly Speed in his history of Great Britain, which that author gratefully acknowledges. In this work Barkham wrote” The life and reign of king John,“one of the most valuable in the book and” The life and reign of king Henry II.“in the same history. He is likewise the author of” The display of Heraldry,“&c. first published at London in 1610, folio, under the name of John Guillim. The learned author having mostly composed it in his younger years, thought it too light a subject for him (who was a grave divine) to own, and gave Guillim the copy, who, adding some trivial things, published it, with the author’s leave, under his own name. He published also Mr. Ric, Crakanthorpe’s book against the archbishop of Spalato, entitled” Defensio Ecclesiie Anglicanee,“Lond. 1625, 4to, with a preface of his own. It is said also that he wrote a treatise on coins, which was never published. Fuller, in his usual, way, says, that he was <fr a greater lover of coins than of money; rather curious in the stamps than covetous for the metal thereof.”

, a monk of the order of St. Basil, in the fourteenth century, was in 1339 sent by the Greek emperor Andronicus the younger, as ambassador to Philip king of France, and Robert king t)f Sicily, to solicit assistance against the Mahometan power; and as there was little prospect that this would be granted without a previous union between the Greek and Latin churches, he was also instructed to treat of this measure. These two princes gave him letters to pope Benedict XII. to whom he proposed the assembling of a general council; but as he desired, in the mean time, that a reinforcement might be sent to the Greek emperor, the pope replied that the procession of the Holy Ghost was a point already settled, and therefore did not require a new council, and as for the assistance required, it could not be granted unless the Greek church would shew more sincerity in its wishes for a junction. Barlaam, at his return from Constantinople, had a controversy with the monks called Quietists, who were charged with reviving the Messalian heterodoxy. These monks pretended to see the light which appeared upon Mount Tabor at our Saviour’s transfiguration. They asserted this light to be uncreated and incorruptible, though not part of the divine essence and held other strange opinions, which induced Barlaani to accuse Palamas and his disciples of this sect, to the emperor and to the patriarch of Constantinople, on which a council was called in that city in 1340, but BarJaain failed in maintaining his charges, and was himself censured. Barlaam beinp; thus condemned in the east, retired to the west, joined himself to the Latins, and was made bishop of Hieracium or Gerace in Calabria, where he died about 1348. As he changed from the Greeks to the Latins, his writings will be found to be both for and against the latter. Against them he wrote a treatise on the pope’s primacy, printed first in Gr. and Lat. at Oxford, 1592, 4to, by Lloyd, and afterwards at Hainault, 1608, 8vo, with notes by Sahnasius, who again reprinted it, along with his own treatise of the primacy of the pope, Amsterdam, 1645. Barlaam wrote also a treatise of the procession of the Holy Ghost, containing eighteen articles, of which Ailatius gives the titles. For the Latins he wrote a discourse of the union of the two churches, and five letters, published by Bzovius, Canisius, and in the Bibl. Patrnm separately also at Strasburgh, 1572; and a treatise on arithmetic and algebra from his pen was published at Paris, 1600.

, a very learned divine and bishop in the seventeenth century, was born at Langhill, in the parish of Orton, in Westmorland, in 1607; being the son <*f Mr. Richard Barlow, descended from the ancient family of Barlow-moore in Lancashire. He had his first education at the free-school at Appleby, in his own country. From thence being removed, in the sixteenth year of his age, to Queen’s college in Oxford, he took his degrees in arts, that of master being completed the 27th of June, 1633, and the same year was chosen fellow of his college. In 1635, he was appointed metaphysic-reader in the university; and his lectures being much approved of, were published in 1637 for the use of the scholars. When the garrison of Oxford surrendered to the parliament in 1646, he submitted to the persons then in power and by tb-^ interest of colonel Thomas Kelsey, deputy governor of that garrison, or more likely by that of Selden or Dr. Owen, preserved his fellowship, notwithstanding the parliamentary visitation, of which he gave a ludicrous account, in a pamphlet entitled “Pegasus.” In 1652 he was elected keeper of the Bodleian library and about the same time, was made lecturer of Church-hill, near Burford, in Oxfordshire. July 23, 1657, he took his degree of bachelor in divinity and, in the latter end of the same year, was chosen provost of his college, on the death of the learned Dr. Langbaine. After the restoration of king Charles II. he procured himself to be one of the commissioners, appointed first by the marquis of Hertford, chancellor of the university, and afterwards by the king, for restoring the members which were ejected in 1648. The 2d of August, 1660, he was not only created doctor in divinity among the royalists, but also chosen Margaret professor of divinity, the 1st of September following, upon the ejection of Henry Wilkinson, senior. He wrote, the same year, “The case of a Toleration in matters of religion,' 7 addressed to the famous Rob. Boyle, esq. in which that subject fs handled with great candour. In 1661, he was appointed archdeacon of Oxford, in the room of Dr. Barten Holiday, deceased but he was not installed till June 13, 1664, owing to a contest between him and Dr. Thomas Lamplugh about thut dignity, which, after having lasted some time, was at length decided in favour of Dr. Barlow, at the assizes held at Oxford, March 1, 1663-4. Being eminent for his skill in the civil and canon law, he was often applied to as a casuist, to resolve cases of conscience, about marriage, &c. And on one of these occasions, in 1671, he wrote” Mr. Cottington’s case of Divorce,“in which is discussed the validity of his marriage with a lady whose former husband was living and some years after, another case of marriage, inserted in his” Genuine remains.“Upon the death of Dr. W. Fuller, bishop of Lincoln, which happened April 22, 1675, he obtained, the same day, a grant of that bishopric, at the recommendation of some of the nobility, and chiefly through the interest of the two secretaries of state, Henry Coventry, esq. and sir Joseph Williamson, both some time of his college, and the first formerly his pupil. The 27th of June following, he was consecrated at Ely-house chapel. Archbishop Sheldon opposed his promotion, though the reasons of it are not assigned. After his advancement to this see, bishop Barlow wrote several curious things. They were generally short, and most of them by way of letter. The most considerable are these: In 1676,” The original of Sine Cures >“concerning” Pensions paid out of Churchlivings“and a” Survey of the numbers of Papists within the province of Canterbury” in 1679, “A letter concerning the Canon Law, allowing the whipping of heretics.” But he was most distinguished by his writings against popery the chief of which were, “Popery, or the principles and positions approved by the Church of Rome, &c. are very dangerous to all,” and “A discourse concerning the Laws ecclesiastical and civil, made against heretics by popes, emperors, and kings, provincial and general councils, approved by the Church of Rome,” evidently levelled against the duke of York. He expressed his zeal against the papists, not only in writing, but in action. For when, in 1678, after the discovery of the popish plot, a bill was brought into parliament, requiring all members of either house, and all such as might come into the king’s court, or presence, to take a test against popery our bishop appeared for that bill in the house of lords, and spoke in favour of it. Notwithstanding which we are told, that after king James II.'s accession to the throne, bishop Barlow took all opportunities to express his affection, or submission, to him for he sent up an address of thanks to him, for his first declaration for liberty of conscience, signed by six hundred of his clergy. He wrote reasons for reading that king’s second declaration for liberty of conscience he caused it to be read in his diocese , nay, he was prevailed upon to assert and vindicate the regal power of dispensing with penal laws, in an elaborate tract, with numerous quotations from canonists, civilians, and divines. And yet, after the revolution, he was one of those bishops who readily voted that king James had abdicated his kingdoms. He took the oaths to his successors and no bishop was more ready than he, to fill the places of such clergymen as refused to take the oaths to king William and queen Mary. There was nothing in this, however, inconsistent in one who held his sentiments *in favour of toleration. It is more doubtful that he was entirely addicted to the Aristotelian philosophy, and a declared enemy to the improvements made by the royal society, and to what he called in general the new philoso'phy. He was, however, a rigid Calvinist, and the school divinity was that which he most admired but when his attachment to Calvin’s notions engaged him in a public opposition to some of Mr. Bull’s works, he declined a public disputation on the subject. He has also been blamed for never appearing in his cathedral, nor visiting his diocese in person, but residing constantly at his manor of Bugden but against this he appears to have vindicated himself. His enemies are willing to allow that he was a good casuist, a man of very exten^ sive learning, an universal lover and favourer of learned me if, of what country or denomination soever, and a great master of the whole controversy between the Protestants and Papists. He died at Bugden, October 8, 1691, in the eighty-fifth year of his age; and was buried the llth of the said month, on the north side of the chancel belonging to that church, near the body of Dr. R. Sanderson, some time bishop of Lincoln, and, according to his own desire, in the grave of Dr. William Barlow, formerly bishop of the same see to whose memory, as well as his own, is erected a monument, with an inscription which he composed himself a few days before his death. He bequeathed to the Bodleian library, all such books of his own, as were not in that noble collection at the time of his death and the remainder he gave to Queen’s college in Oxford, on which the society erected, in 1694, a noble pile of buildings, on the west side of their college, to receive them. All his manuscripts, of his own composition, he left to his two domestic chaplains, William Otfley and Henry Brougham, prebendaries of Lincoln, with a particular desire that they would not make any of them public after his decease. Besides the works already mentioned, he wrote against popery, 1.'“Confutation of the infallibility of the church of Rome,” written in 167S. 2. “A letter to J. Evelyn, esq. concerning invocation of Saints, and adoration of the Cross,” London, 1679, 4 to. 3. The same year he reprinted in 8vo, “The Gun-powder Treason, with a discourse of the manner of its discovery, &c.” printed at first in 1606, and placed in the beginning of it, “A preface touching that horrid conspiracy, dated Feb. 1, 1678-9.” 4. “Brutum Fulmen, or the bull of pope Pius Sextus against queen Elizabeth,” 1681, 4tn. 5. “Whether the pope be Antichrist, &c.” 6. “A few plain reasons why a Protestant of the church of England should not turn Roman catholic,” 1688. Some sheets of this, not being licensed, were omitted. Besides these, he is the author of the following 7. “Pietas in Patrem, or a few tears upon the lamented death of his most dear and loving Father Richard Barlow, late of Langhill in Westmorland, who died December 29, 1636,” Oxford, 1637, 4to. 8. “A letter to Mr. John Goodwin, concerning Universal Redemption, by J. Christ,” 1651. 9. “For toleration of the Jews,” 3655. 10. “A letter to Mr. John Tombes in defence of Anabaptism, inserted in one of Tombes’s books.” 11. “A tract to prove that true grace doth not lie so much in the degree, as in the nature.” This also is inserted in a book, entitled Sincerity and Hypocrisy, &c. written by William Sheppard, esq. 12. “The Rights of the Bishops to judge in capital eases in parliament cleared, &c.” Lond. 1680. Dr. Barlow did not set his name to this, and it was by some ascribed to Tho. Turner of Gray’s-inn. 13. “A letter (to his clergy) for the putting in execution the Laws against Dissenters, written in concurrence to that which was drawn up by the justices of the peace of the county of Bedford, at the quarter-sessions held at Ampthill for the said county, Jan. 14, 1684.” After his decease, sir Peter Pett lisbed in 1692, 8vo, “Several miscellaneous and weighty cases of conscience, learnedly and judiciously resolved by the right rev. father in God, Dr. T ho. Barlow, late lord bishop of Lincoln.” Sir Peter published also in 1693, Lond. 8vo, 14. “The genuine Remains of that learned prelate, Dr. Thomas Barlow, late lord bishop of Lincoln, containing divers discourses, theological, philosophical, historical, &c. in letters to several persons of honour and quality.” But these two volumes being published without the knowledge or consent of the bishop’s two chaplains above-mentioned, to whom he had left all his manuscripts, with orders that they should not be published, they severely Reflected upon the publisher, for the unwarrantable liberty he had taken.

, son of the above, an eminent mathematician and divine, in the sixteenth century, was born in Pembrokeshire. In 1560 he was entered commoner of Baliol college in Oxford; and in 1564, having taken a degree in arts, he left the university, and went to sea; but in what capacity is uncertain however, he thence acquired considerable knowledge in the art of navigation, as his writings afterwards shewed. About the year 1573, he entered into orders, and became prebendary of Winchester, and rector of Easton, near that city. In 1588 he was made prebendary of Lichneld, which he exchanged for the office of treasurer of that church. He afterwards was appointed chaplain to prince Henry, eldest son of king James the first and in 1614, archdeacon of Salisbury. Barlowe was remarkable, especially for having been the first writer on the nature and properties pf the loadstone, twenty years before Gilbert published his book on that subject. He was the first who made the inclinatory instrument transparent, and to be used with a glass on both sides. It was he also who suspended it in a compass-box, where, with two ounces weight, it was made fit for use at sea. He also found out the difference between iron and steel, and their tempers for magnetical uses. He likewise discovered the proper way of touching magnetical needles and of piecing and cementing of loadstones and also why a loadstone, being double-capped, must take up so great a weight.

, an English divine, was the son of Mr. John Barnard, of Castor, a market town in Lincolnshire. He had his education in the grammar-school of that place; from whence he was sent to Cambridge, where he became a pensioner of Queen’s college. After that he went to Oxford, to obtain preferment from the visitors appointed by act of parliament, and there took the degree of B.A.April 15, 1648; and on Sept. 29 following, was, by order of the said visitors, made fellow of Lincoln college. Feb. 20, 1650, he took the degree of M. A. At length, having married the daughter of Dr. Peter Heylyn, then living at Abingdon, he became rector of Wadding-ton, near Lincoln, the perpetual advowson of which he purchased, and held it for some time, together with the sinecure of Gedney, in the same county. After the restoration he conformed, and was made prebendary of Asgarby in the church of Lincoln. July 6, 1669, he took the degree of B. D. and the same year was created D. D. being then in good repute for his learning and orthodoxy. He died at Newark, on a journey to Spa, Aug. 17, 1683, and was buried in his own church of Waddington. His works are: 1. “Censura Cleri, against scandalous ministers, not fit to be restored to the church’s livings, in point of prudence, piety, and fame,” Lond. 1660, in three sheets, 4to his name is not prefixed to this piece. 2. “TheoJogo-historicus, or the true life of the most reverend divine and excellent historian Peter Heylyn, D. D. subdean of Westminster,” Lond. 1683, 8vo. This was published, as the author says, to correct the errors, supply the defects, and confute the calumnies of George Vernon, A- M. rector of Bourton on the Water, in Gloucestershire, who had published a life of Dr. Heylyn; and Heylyn’s life will certainly be best understood by a comparison of the two. To it is added, 3. “An Answer to Mr. Baxter’s false accusation of Mr. Heylyn.” 4. “A catechism for the use of his parish.” The purpose of the “Censura Cleri” was to prevent some clergymen from being restored to their livings who had been ejected during the interregnum, but, according to Wood, when affairs took a different turn, he did not wish to be known as the author.

, an eminent citizen and alderman of London of the last century, and many years one of its representatives in parliament, will not probably be thought undeserving of a lengthened notice, in these days of political delusion and imposture. He was born at Heading, in Berkshire, in 1685. His parents, who were of the people called Quakers, put him to a school at Wandsworth, in Surrey, which was solely appropriated to the education of persons of that profession. From this school, the master of which was of the same religious principles, young Barnard is said to have derived very iittle advantage in point of classical and polite literature. This loss, however, his native good sense, and love of knowledge, soon led him to supply, as far as possible, by carefully reading, in our own tongue, the best writers of Greece and Rome. By these means, though he could not be fully sensible of the elegance of the classic authors, which was, for the most part, lost in the translations of them, he became well acquainted with every remarkable sect, character, and action, in profane history. Such were the integrity and candour of his mind, when he was a boy, that his playmates used to choose him for their chancellor, in the disputes which they had with each other, and readily submitted to his decisions. When in the fifteenth year of his age, his father, who appears to have been settled in London, and had long been afflicted with bad health, determined to take him into his comptinghouse and, from observing his natural turn, assiduity, and talents, scrupled not to commit to his care the management of a great business in the wine trade, nor was he disappointed in the early confidence which he placed in his son. At this time our young gentleman took peculiar pleasure in the study of figures, which he pursued with such success, that his judgment was afterwards highly valued in affairs which required profound skill in calculation, and his knowledge as an able financier became undisputed. In the midst of these pursuits and engagements, he did not neglect the subject of religion. Some scruples having arisen in his mind with regard to the principles wherein he had been educated, he determined to apply himself to the devout study of the Bible, which he firmly believed to be the sole repository of divine truth. The result of his inquiries was, that he found himself called upon, by the dictates of his conscience, to make the painful sacrifice of openly renouncing the distinguishing tenets of his revered parents. For this purpose, he was introduced to doctor Compton, then bishop of London and, after several conferences with that prelate, was baptized by him, in his chapel at Fulham, 1703. Mr. Barnard was under nineteen years of age when he quitted the society of the Quakers; and from that time he continued, till his death, a member of the established church, an admirer of her liturgy, and an ornament to her communion. There was a peculiarity of character in the early part of his life, which deserves to be noticed. When he was a youth himself, he never chose to associate with those of his own age. Being convinced that he could derive no improvement from an acquaintance with them, he sought out companions among men distinguished by their knowledge, learning, and religion; and such men received, with open arms, a young person who discovered so much good sense and discernment.

, a learned divine and professor of Greek at Cambridge, was the son of a tradesman of London, where he was born Jan. 10, 1654. He was educated in Christ’s hospital, where he distinguished himself by his early knowledge of Greek, and by some poems in Latin and English, written before he went to the University. On Dec. 11, 1671, he was admitted a servitor in Emanuel college, Cambridge. In 1675 he published at London, his “Gerania;” and in June 1678 was elected fellow of his college. The following year, he published his “Poetical paraphrase on the History of Esther.” In 1686 he took the degree of B. D. and in 1688, published his life of Edward III. dedicated to king James II. In 1694, came out his edition of Euripides, dedicated to Charles duke of Somerset; and in 1695, he was chosen Greek professor of the university of Cambridge. In 1705, he published at Cambridge, his edition of Anacreon, dedicated to the duke of Marlborough and in 1710 his Homer, the Iliad dedicated to the earl of Pembroke, and the Odyssey to the earl of Nottingham. He died Aug. 3, 1712, and was buried at Hemingford, where there is a monument erected to him by his widow.

In 1700, he married Mrs. Mason, a widow lady of Hemingford, near St. Ives, in Huntingdonshire, with a jointure of c200 per annum. The common report is, that this lady, who was between forty and fifty, having for some time been a great admirer of Mr. Barnes, came to Cambridge, and desired leave to settle an hundred pounds a year upon him after her death which he politely refused, unless she would condescend to make him happy in her person^ which was none of the most engaging. The lady was too obliging to refuse any thing to “Joshua, for whom,” she said, “the sun stood still” and soon after they were married. This jointure was probably a help to him, but he had no church preferment, and bore a considerable part in the printing of some of his works, particularly his Homer. It appears that he was much involved with the expence of this work, and wrote two supplicating letters on the subject to the earl of Oxford, which are now in the British Museum, and weiae copied some years ago, and printed in the St. James’s Chronicle by George Steevens, esq. What the effect of them was, we know not but it is said that he at one time generously refused c2000 a year which was offered to be settled upon him. Upon the same authority we are told that a copy of verses which he wrote to prove that Solomon was the author of the Iliad, was not so much from the persuasion of his own mind, as to amuse his wife and by that means engage her to supply him with money towards defraying the expences of the edition. On his monument is a Latin inscription, and some Greek anacreontics by Dr. Savage, rather extravagant, but composed by way of pleasantry, and which his widow requested might be inscribed. The English translation, often reprinted, is professedly burlesque but one curious-fact is recorded on this monument, that he “read a small English Bible one hundred and twenty-one times at his leisure,” which, Mr. Cole remarks, is but once more than the learned duke de Montausier had read the Greek Testament. In one of the above-mentioned letters to Harley, he says, “I have lived in the university above thirty years fellow of a college, now above forty years standing, and fifty-eight years of age am bachelor of divinity, and have preached before kings.” How Mr. Barnes was neglected in church preferment cannot now be ascertained, but it seems not improbable that he did not seek it, his whole life being spent in study, and his only wants, those which arose from the expense of his publications. His pursuits were classical, and although from his constant perusal of the Bible, we may infer his piety, we know little of him as a divine. The following is a Jist of Mr. Barnes’s works, published and unpublished; and from the latter, we may at least form a very high opinion of his industry. It is unnecessary, perhaps, to add that his editions of the classics are not now in the highest reputation. Their errors were pointed out in his life-time, and superior critics have in a great measure superseded the use of them. While at Christ-church he published, 1. "Sacred Poems, in five books, viz. I. Κοσμοποὖα, or the Creation of the World. II. The Fall of Adam and the Redemption by Christ. III. An Hymn to the Holy Trinity. IV. A Pastoral Eclogue upon the Restoration of King Charles II. and an Essay upon the Royal Exchange. V. Panegyris, or the Muses, &c.“These pieces are in English, with a Latin dedication, an. 1669. 2.” The Life of Oliver Cromwell, the Tyrant,“an English poem, 1670. 3. Several dramatic pieces, viz. Xerxes, Pythias and Damon, Holofernes, &c. some in English and some in Latin; the former written entirely by himself, the latter in conjunction with others. Also some tragedies of Seneca translated into English. 4.” Upon the Fire of London and the Plague,“a Latin poem in heroic verse. 5.” A Latin Elegy upon the beheading of St. John the Baptist.“He afterwards published, 6.” Gerania, or a new discovery of a little sort of people called Pigmies," 1655, 12mo. 7. Αυλιχοχάτοπτρον, sive Esthers Historia, Poetica Paraphrasi, idque Græco carmine, cui versio Latina opponitur, exornata; una cum Scholiis, seu Annotationibus Græcis; in quibus (ad sacri textus dilucidationem) præter alia non pauca, Gentium Orientalium Antiquitates, Moresque reconditiores proferuntur. Additur Parodia Homerica de eadem hac Historia. Accessit Index rerum ac verborum copiosissimus,“1679, 8vo. 8.” The History of that most victorious monarch Edward III. king of England and France, and lord of Ireland, and first founder of the most noble order of the Garter; being a full and exact account of the Life and Death of the said King; together with that of his most renowned son, Edward Prince of Wales and Acquitain, surnamed the Black Prince; faithfully and carefully collected from the best and most ancient authors domestic and foreign, printed books, manuscripts, and records,“Cambridge, 1688, fol. a very elaborate collection of facts, but strangely intermixed with long speeches from his own imagination, which he thought was imitating Thucydides. Of his judgment as an antiquary, it may be a sufficient specimen that he traced the institution of the order of the garter to the Phenicians, following his predecessor Aylet Sammes, who derives all our customs from the same ancient people. 9. His” Euripides,“1694, fol. 10.” His Anacreon,“1705 and 1721, 8vo, which he dedicated to the duke of Marlborough, who, it has been observed, knew nothing of Anacreon, or of Greek. 11. His Homer,” 2 vols. 1711, 4to. The verses he wrote proving that Solomon wrote the Iliad, are in ms. in the library of Emanuel college.

There is subjoined to the first edition of his Anacreon at Cambridge, 1705, a catalogue of works, which Mr. Barnes had either published, or intended to publish; which is omitted in the second edition of that poet, printed after his death in 1721, though it is mentioned in the contents and the prolegomena. In this catalogue, besides the books already mentioned, we find the following 1. The Warlike Lover, or the Generous Rival; an English dramatic piece upon the war between the English and Dutch, and the death of the earl of Sandwich, an. 1672. 2. ψονθομφανεὰχ, or Joseph the Patriarch a Greek heroic poem in one book. The author designed twelve books, but finished only one. 3. Ὀρειολογία, or our Saviour’s Sermon upon the Mount, the Decalogue, the Apostles Creed, the Lord’s Prayer, the Magnificat, with other hymns from the Old and New Testament, in Greek verse. 4. Thuribuluna, or the hymns and festivals in Greek verse. 5. Miscellanies and epigrams in Latin and Greek verse. 6. Αγγλα Βελγομαχία, or the death of Edward Montague, earl of Sandwich, in Greek, Latin, and English verse. 7. Ἀγεκτρυομαχία, or a poem upon Cock-fighting, an, 1673. 8. The Song of Songs, containing an hundred Hexastics in English heroic verse, an. 1674. 9. Σῶειδηριάδος; a ludicrous poem, in Greek macaronic verse, upon a battle between a Spider and a Toad, an. 1673. 10. Φληϊάδος, or a supplement to the old ludicrous poem under that title, at Trinity-house in Cambridge, upon a battle between the Fleas and a Welshman. 11. A Poetical Lexicon, Greek and Latin to which is added a Lexicon of proper names, 1675, fol. 12. A treatise on the Greek Accents, in answer to Henry Christian Heninius and others, with a discourse upon the Points now in use. 13. Humorous Poems upon the 9th by ok of the; Iliad, and the ninth of the Odyssey, in English published in 1681. 14. Franciados an heroic poem, in Latin, upon the Black Prince. The whole was to consist of twelve books, eight of which were finished. 15. The Art of War, in four books, in English prose, 1676. 16. Hengist, or the English Valour; an heroic poem in English, in seven books. 17. Landgarth, or the Amazon Queen of Norway and Denmark an English dramatic poem in heroic verse, designed in honour of the marriage between prince George of Denmark and princess Anne. 18. An Ecclesiastical History from the beginning of the world to the ascension of our Saviour, in Latin, to I. 19. Miscellaneous Poems in English. 20. Philosophical and Divine Poems, in Latin, published at different 'times at Cambridge. 21. Poems, and sacred daily Meditations, continued for several years in English. 22. A dissertation upon Pillars, Obelisks, Pyramids, &c. in Latin, 1692. 23. A discourse upon the Sibyls, in three books, in Latin. 24. The Life of Pindar in four lectures, and thirty-two lectures upon his first Olympic Ode. 25. The Life of Theocritus, and lectures upon that poet. 26. The Lives of David, Scanderbeg, and Tamerlane. These lives, he tells us, he never actually begun, but only made considerable collections for them. 27. The Life of Edward the Black Prince. 28. The University- Calendar, or directions for young students of all degrees, with relation to their studies, and general rules of ethics, and a form of prayer, anno 1685. 29. Thirty-two lectures upon the first book of the Odyssey. 30. Above fifty lectures upon. Sophocles. 31. Lectures upon Bereshith, with an oration recommending the study of the Hebrew language. 32. Three Discourses in Jtnglish. I. The Fortunate Island, or the Inauguration of Queen Gloriana. II. The Advantage of England, or a sure way to victory. III. The Cause of the Church of England defended and explained published in 1703. 33. Concio ad Clerum, for his degree of bachelor of divinity, at St. Mary’s in Cambridge, 1686. 3*. Occasional Sermons, preached before the lord-mayor, &c. 35. An Oration, recommending the study of the Greek language, spoken in the public schools at Cambridge before the vice-chancellor, March 28, 1705. 36. A Greek Oration, addressed to the most reverend father Neophytus, archbishop of philippopolis, spoken in the Regent-house at Cambridge, September 13, 1701, 37. A Prevaricator’s Speech, spoken at the commencement at Cambridge, 1680. 38. A Congratulatory Oration in Latin, spoken at St. Mary’s, September 9, 1683, upon the escape of king Charles Ji. and the duke of York from the conspiracy. 39. Sermons, orations, declamations, problems, translations, letters, and other exercises, in English, Latin, and Greek. 40. A Satire in English verse upon the poets and critics. 41. An imitation of Plautus’s Trinummi in English. 42. Interpretations, illustrations, emendations, and corrections of many passages, which have been falsely translated, with explications upon various passages of scripture, from Genesis to Revelations. 43. Common-places in divinity, philology, poetry, and criticism and emendations of various Greek and Latin authors, with fragments of many of the poets.

, a learned divine, born at Estampes in France, was of the Protestant religion, and. obliged to leave his native country in order to avoid persecution. He removed to England, where he was kindly received and generously supported by lord treasurer Burleigh, who admitted him into his family. He afterwards settled in Cambridge, upon the invitation of Dr. Pierce, master of Peterhouse. In 1574, he was chosen the lady Margaret’s professor at Cambridge, which he enjoyed for some years very quietly; but, on account of some opinions which he held, a party was at length formed against him in the university. At this time absolute predestination in the Calvinistical sense was held as the doctrine of the church of England. The chief advocates for it at Cambridge were Dr. Whitacre, regius professor of divinity, Dr. Humphry Tindal, and most of the senior members of the university. Dr. Baro had a more moderate notion of that doctrine: and this occasioned a contest between him and Mr. Laurence Chadderton, who attempted to confute him publicly in one of his sermons. However, after some papers had passed between them, the affair was dropped.

, 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 Jesuit and eminent Portuguese divine, was born at Lisbon, 1542. After entering among the Jesuits, he taught a long time at Coimbra and other places; and, applying himself to preaching, gained the title of “The apostle of Portugal.” He died April 14, 1615, in great reputation for sanctity. All his works were printed at Cologn, 1628, 4 vols. fol. under the title of “Commentaria in concordiam et historiarn Evangelicam.” The most particularly esteemed among them is, “Itinerarium filiorum Israel ex Ægypto in terram repromissionis,” Paris, 1620, fol.

In 1725 he published in 2 vols. 8vo, his “Miscellanea Sacra: or, anew method of considering so much of the history of the Apostles as is contained in scripture; in an abstract of their history, an abstract of that abstract, and four critical essays.” In this work the noble author has traced, with great care and judgment, the methods taken by the apostles, and first preachers of the gospel, for propagating Christianity; and explained with great distinctness the several gifts of the spirit, by which they were enabled to disciiarge that office. These he improved into an argument for the truth of the Christian religion; which is said to have staggered the infidelity of Mr. Anthony Collins. In 1725 he published, in 8vo, “An Essay on the several dispensations of God to mankind, in the order in which they lie in the Bible; or, a short system of the religion of nature and scriptwre,” &c. He was also author of several other tracts, of which the principal were, 1. “.A Dissuasive from Jacobitism; shewing in general what the nation is to expect from a popish king; and, in particular, from the Pretender.” The fourth edition of this was printed in 8vo, in 1713. 2. “A Letter from a Layman, in communion with the church of England, though dissenting from her in some points, to the right rev. the bishop of ———, with a postscript, shewing how far the bill to prevent the growth of schism is inconsistent with the act of toleration, and the other laws of this realm.” The second edition of this was printed in 1714, 4to. 3. “The Layman’s Letter to the bishop of Bangor.” The second edition of this was published in 1716, 4to. 4. “An account of the late proceedings of the Dissenting-ministers at Salters’-hall; occasioned by the differences amongst their brethren in the country: with some thoughts concerning imposition of human forms for articles of faith;” in a letter to the rev. Dr. Gale, 1719, 8vo. 5. “A Discourse of natural and revealed Religion, and the relation they bear to each other,” 1732, 8vo. 6. “Reflections on the 12th query, contained in a paper, entitled Reasons offered against pushing for the repeal of the corporation and test-acts, and on the animadversions on the answer to it,” 1733, 8vo. A new edition of his “Miscellanea Sacra” was published in 1770, 3 vols. 8vo, under the revision of his son, the present learned and munificent bishop of Durham. Lord Barrington sometimes spoke in parliament, but appears not to have been a frequent speaker. He died at his seat at Becket in Berkshire, after a short illness, Dec. 4, 1734, in the 6Gth year of his age. He generally attended divine worship among the dissenters, and for many years received the sacrament at Pinner’s-hall, when Dr. Jeremiah Hunt, an eminent and learned non-conformist divine, was pastor of the congregation. He had formerly been an attendant on Mr. Thomas Bradbury, but quitted that gentleman on account of his zeal for imposing unscriptural terms upon the article of the Trinity. His lordship was a disciple and friend of Mr. Locke, had a high value for the sacred writings, and was eminently skilled in them. As a writer in theology, he contributed much to the diffusing of that spirit of free scriptural criticism, which has since obtained among all denominations of Christians. As his attention was much turned to the study of divinity, he had a strong sense of the importance of what is called free inquiry in matters of religion. In his writings, whenever he thought what he advanced was doubtful, or that his arguments were not strictly conclusive, though they might have great weight, he expressed himself with a becoming diffidence. He was remarkable for the politeness of his manners, and the gracefulness of his address. The only virulent attack we have seen against his lordship, occurs in lord Orford’s works, vol. I. p. 543, which from its contemptuous and sneering notice of the Barrington family, and especially the present worthy prelate, may be safely left to" its influence on the mind of any unprejudiced reader.

, an eminent mathematician and divine of the seventeenth century, was descended from an ancient family of that name in Suffolk. His father was Mr. Thomas Barrow, a reputable citizen of London and linen-draper to king Charles I.; and his mother, Anne, daughter of William Buggin of North-Cray in Kent, esq. whose tender care he did not long experience, she dying when he was about four years old. He was born at London in October 1630, and was placed first in the Charterhouse school for two or three years, where his behaviour afforded but little hopes of success in the profession of a scholar, for which his father designed him, being quarrelsome, riotous, and negligent. But when removed to Felstead school in Essex, his disposition took a more happy turn, and he quickly made so great a progress in learning, that his master appointed him a kind of tutor to the lord viscount Fairfax of Emely in Ireland, who was then his scholar. During his stay at Felstead, he was admitted, December the 15.th 1643, being fourteen years of age, a pensioner of Peter-house in Cambridge, under his uncle Mr. Isaac Barrow, then fellow of that college. But when he was qualified for the university, he was entered a pensioner in Trinity-college, the 5th of February 1645; his uncle having been ejected, together with Seth Ward, Peter Gunning, and John Barwick, who had written against the covenant. His father having suffered greatly in his estate by his attachment to the royal cause, our young student was obliged at first for his chief support to the generosity of the learned Dr. Hammond, to whose memory he paid his thanks, in an excellent epitaph on the doctor. In 1647, he was chosen a scholar of the house; and, though he always continued a staunch royalist, and never would take the covenant, yet, by his great merit and prudent behaviour he preserved the esteem and goodwill of his superiors. Of this we have an instance in Dr. Hill, master of the college, who had been put in by the parliament in the room of Dr. Comber, ejected for adhering to the king. One day, laying his hand upon our young sflident’s head, he said, “Thou art a good lad, ‘tis pity thou art a cavalier;’ 7 and when, in an oration on the Gunpowder-treason, Mr. Barrow had so celebrated the former times, as to reflect much on the present, some fellows were provoked to move for his expulsion but the master silenced them with this,” Barrow is a better man than any of us.“Afterwards when the engagement was imposed, he subscribed it; but, upon second thoughts, repenting of what he had done, he applied himself to the commissioners, declared his dissatisfaction, and prevailed to have his name razed out of the list. He applied himself with great diligence to the study of all parts of literature, especially natural philosophy; and though he was yet but a young scholar, his judgment was too great to rest satisfied with the shallow and superficial philosophy, then taught and received in the schools. He applied himself therefore to the reading and considering the writings of the lord Verulam, M. Des Cartes, Galileo, &c. who seemed to offer something more solid and substantial. In 1648, Mr. Barrow took the degree of bachelor of arts. The year following, he was elected fellow of his college, merely out of regard to his merit; for he had no friend to recommend him, as being of the opposite party. And now, finding the times not favourable to men of his opinions in matters of church and state, he turned his thoughts to the profession of physic, and made a considerable progress in anatomy, botany, and chemistry: but afterwards, upon deliberation with himself, and with the advice of his uncle, he applied himself to the study of divinity, to which he was further obliged by his oath on his admission to his fellowship. By reading Scaliger on Eusebius, he perceived the dependance of chronology on astronomy; which put him upon reading Ptolemy’s Almagest: and finding that book and all astronomy to depend on geometry, he made himself master of Euclid’s Elements, and from thence proceeded to the other ancient mathematicians. He made a short essay towards acquiring the Arabic language, but soon deserted it. With these severer speculations, the largeness of his mind had room for the amusements of poetry, to which he was always strongly addicted. This is sufficiently evident from the many performances he has left us in that art. Mr. Hill, his biographer, tells us, he was particularly pleased with that branch of it, which consists in description, but greatly disliked the hyperboles of some modern poets. As for our plays, he was an enemy to them, as a principal cause of the debauchery of the times; the other causes he thought to be, the French education, and the ill example of great persons. For satires, he wrote none his wit, as Mr. Hill expresses it, was” pure and peaceable."

However, he wrote an ode upon that occasion, in which he introduces Britannia congratulating the king upon his return. In 1660, he was chosen, without a competitor, Greek professor of the university of Cambridge. His oration, spoken upon that occasion, is preserved among his Opuscula. When he entered upon this province, he designed to have read upon the tragedies of Sophocles: but, altering his intention, he made choice of Aristotle’s rhetoric. These lectures, having been lent to a person who never returned them, are irrecoverably lost. The year following, which was 1661, he took the degree of bachelor in divinity. July the 16th, 1662, he was elected professor of geometry in Gresham-college, in the room of Mr. Lawrence Rooke, chiefly through the interest and recommendation of Dr. Wilkins, master of Trinity-college, and afterwards bishop of Chester. In this station, he not only discharged his own duty, but supplied, likewise, the absence of Dr. Pope the astronomy professor. Among his lectures, some were upon the projection of the sphere which being borrowed and never returned, are lost but his Latin oration, previous to his lectures, is in his works. The same year, 1662, he wrote an epithalamium on the marriage of king Charles and queen Catherine, in Greek verse. About this time, Mr. Barrow was offered a valuable living, but the condition annexed of teaching the patron’s son, made him refuse it, as too like a simouiacal contract. Upon the 20th of May 1663, he was elected a fellow of the royal society, in the first choice made by the council after their charter. The same year, Mr. Lucas having founded a mathematical lecture at Cambridge, Mr. Barrow was so powerfully recommended, by Dr. Wilkins, to that gentleman’s executors Mr. Raworth and Mr. Buck, that he was appointed the first professor; and the better to secure the end of so noble and useful a foundation, he took care that himself and his successors should be obliged to leave yearly to the university ten written lectures. We have his prefatory oration, spoken in the public mathematical school, March the 14th, 1664. Though his two professorships were not incompatible, he resigned that of Gresham-college, May the 20th, 1664. He had been invited to take the charge of the Cotton library; but, after ;a short trial, he declined it, and resolved to settle in the university. In 1669, he resigned the mathematical chair to his very worthy friend the celebrated Isaac Newton, being now determined to exchange the study of the mathematics for that of divinity, partly from a strong inclination for the latter, and partly because his mathematical works were less favourably received than he thought they deserved. In 1670, he wrote a Latin poem upon the death of the duchess of Orleans, an epicedium upon the duke of Albemarle, and a Latin ode upon the Trinity. He was only a fellow of Trinity-college, when he was collated by his uncle, the bishop of St. Asaph, to a small sinecure in Wales, and by Dr. Seth Ward, bishop of Salisbury, to a prebend in that cathedral; the profits of both which he applied to charitable uses, and afterwards resigned them, when he became master of his college. In the same year he was created doctor in divinity by mandate. In 1672, Dr. Pearson, master of Trinity-college, being, upon the death of bishop Wilkins, removed to the bishopric of Chester, Dr. Barrow was appointed by the king to succeed him; and his majesty was pleased to say upon that occasion, “he had given it to the best scholar in England.” His patent hears date February the 13th, 1672, with permission to marry, which he caused to be erased, as contrary to the statutes, and he was admitted the 27th of the same month. He gave the highest satisfaction to that society, whose interest he constantly and carefully consulted. In 1675, he was chosen vice-chancellor of the university. This great and learned divine died of a fever, the 4th of May 1677, and was buried in Westminster-abbey, where a monument was erected to him by the contribution of his friends. His epitaph was written by his friend Dr. Mapletoft. He left his manuscripts to Dr. Tillotson and Mr. Abraham Hill, with permission to publish what they should think proper. He left little behind him, except books, which were so well chosen, that they sold for more than the prime cost. Though he could never be prevailed to sit for his picture, some of his friends contrived to have it taken without his knowledge, whilst they diverted him with such discourse as engaged his attention. As to his person, he was low of stature, lean, and of a pale complexion, and negligent of his dress to a fault; of extraordinary strength, a thin skin, and very sensible of cold; his eyes grey, clear, and somewhat short-sighted; his hair a light brown, very fine, and curling. He was of a healthy constitution, very fond of tobacco, which he used to call his panpharmacon, or universal medicine, and imagined it helped to compose and regulate his thoughts. If he was guilty of any intemperance, it seemed to be in the love of fruit, which he thought very salutary. He slept little, generally rising in the winter months before day. His conduct and behaviour were truly amiable; he was always ready to assist others, open and communicative in his conversation, in which he generally spoke to the importance, as well as truth, of any question proposed; facetious in his talk upon fit occasions, and skilful to accommodate his discourse to different capacities; of indefatigable industry in various studies, clear judgment on all arguments, and steady virtue under all difficulties; of a calm temper in factious times, and of large charity in mean estate; he was easy and contented with a scanty fortune, and with the same decency and moderation maintained his character under the temptations of prosperity. In short, he was, perhaps, the greatest scholar of his times and, as an ingenious writer expresses it, “he may be esteemed as having shewn a compass of invention equal, if not superior, to any of the moderns, sir Isaac Newton only excepted.”

In 1806, sir Richard Colt Hoare, bart. published in two splendid quarto volumes, “The Itinerary of archbishop Baldwin through Wales, A. D. 1188, by Giraldus de Barri; translated into English, and illustrated with views, annotations, and a life of Giraldus.” In this life, an elegant and elaborate composition, although the facts are not materially different from the preceding, yet the colouring is more highly favourable, and we refer with pleasure to it as a memoir in which the curiosity of the antiquary will be amply gratified. Sir Richard thus briefly sums up the character of Girald: “Noble in his birth, and comely in his person; mild in his manners, and affable in his conversation; zealous, active, and undaunted in maintaining the rights and dignities of his church; moral in his character, and orthodox in his principles; charitable and disinterested, though ambitious; learned, though superstitious. Such was Giraldus. And in whatever point of view we examine the character of this extraordinary man, whether as a scholar, a patriot, or a divine, we may justly consider him as one of the brightest luminaries that adorned the annals of the twelfth century.”

, an eminent physician, was born Feb. 12, 1585, at Malmoe or Malmuylin in Scandinavia, where his father was a Lutheran divine. In his third year, it is said, he could read with ease, and at thirteen he composed Greek and Latin orations, and pronounced them in public, and at eighteen, he went to study in the university of Copenhagen. In 1603 he removed to Rostock, and thence to Wirtemberg. He continued three years in this last place, where he applied himself to philosophy and divinity with so much assiduity, that he rose always before break of day, and went to bed very late. When he had finished his studies, he took his degree of master of arts in 1607.

, an eminent English divine, was born at Wetherslack, in Westmoreland, April 20, 1612. His parents were not considerable either for rank or riches; but were otherwise persons of great merit, and happy in their family. John, the third son, was intended for the church, but being sent to school in the neighbourhood, he lost much time under masters deficient in diligence and learning. At length he was sent to Sedberg school, in Yorkshire, where, under the care of a tolerable master, he gave early marks both of genius and piety. In the year 1631, and the eighteenth of his age, he was admitted of St. John’s college, at Cambridge, under the tuition of Mr. Thomas Fothergill, who proved at once a guardian and a preceptor, supplying his necessities, as well as instructing him in learning. By this help Mr. Barwick quickly so distinguished himself, that when a dispute arose about the election of a master, which at last came to be heard before the privy-council, the college chose Mr. Barwick, then little above twenty, to manage for them, by which he not only became conspicuous in the university, but was also taken notice of at court, and by the ministry. In 1635 he became B. A. while these affairs were still depending. April the 5th, 1636, he was created Fellow, without opposition, and in 1638 he took the degree of M. A. When the civil war broke out, and the king wrote a letter to the university, acquainting them that he was in extreme want, Mr. Barwick concurred with those loyal persons, who first sent him a small supply in money, and afterwards their college-plate, and upon information that Cromwell, afterwards the protector, lay with a party of foot at a place called Lower Hedges, between Cambridge and Huntington, in order to make himself master of this small treasure, Mr. Barwick made one of the party of horse which conveyed it through by-roads safely to Nottingham, where his majesty had set up his standard. By this act of loyalty the parliament was so provoked, that they sent Cromwell with a body of troops to quarter in the university, where they committed the most brutal outrages. Mr. Barwick also published a piece against the covenant, entitled “Certain Disquisitions and Considerations, representing to the conscience the unlawfuluess of the oath entitled A Solemn League and Covenant for Reformation, &c. as also the insufficiency of the urgiiments used in the exhortation for taking the said covenant. Published by command,” Oxford, 1644. In this, he was assisted by Messrs. Isaac Barrow, Seth Ward, Peter Gunning, and others. The above is the date of the second edition, the first having been seized and burnt. Having by this time provoked the men in power, he retired to London, and soon after was intrusted with the management of the king’s most private concerns, and carried on with great secrecy a constant correspondence between London and Oxford, where the king’s head-quarters then were, an employment for which there never was a man perhaps better fitted. For with great modesty, and a temper naturally meek, he had a prudence, sagacity, and presence of mind. He lived upon his first coming to town with Dr. Morton, then bishop of Durham, at Durham-house, which being an old spacious building, afforded him great conveniences for hiding his papers, and at the same time his residence with that prelate as his chaplain, countenanced his remaining in London. One great branch of his employment, was the bringing back to their duty some eminent persons who had been misled by the fair pretences of the great speakers in the long parliament. Amongst those who were thus reclaimed by the care of this religious and loyal gentleman, were sir Thomas Middleton and colonel Roger Pope, both persons of great credit with the party, and both very sincere converts. By his application, likewise, Mr. Cresset was convinced of his errors, and became an useful associate in the dangerous employment of managing the king’s intelligence. Even after the king’s affairs became desperate, Mr. Barwick still maintained his correspondence; and when his majesty was in the hands of the army, had frequent access to him, and received his verbal orders. To perform his duty the more effectually, he had the king’s express command to lay aside his clerical habit; and in the dress of a private gentleman, with his sword by his side, he remained without suspicion in the army, and gave the king much useful intelligence; and even when his majesty came to be confined inCarisbrook castle, in the closest manner, Mr. Cresset, who was placed about him through the dexterous management of Mr. Barwick, preserved his majesty a free intercourse with his friends; for this purpose he first deposited with Mr. Barwick a cypher, and then hid a copy of it in a crack of the wall in the king’s chamber. By the help of this cypher, the king both wrote and read many letters every week, all of which passed through the hands of Mr. Barwick. He likewise was concerned in a well-laid design for procuring the king’s escape, which, however, was unluckily disappointed. These labours, though they were very fatiguing, did not hinder him from undertaking still greater; for when Mr. Holder, who had managed many correspondences for the king, was discovered and imprisoned, he had so much spirit and address as to procure admittance to, and a conference with him, whereby his cyphers and papers were preserved, and Mr. Barwick charged himself with the intelligence which that gentleman had carried on. After this he had a large share in bringing about the treaty at the Isle of Wight, and was now so well known to all the loyal party, that even those who had never seen him, readily trusted themselves to his care, in the most dangerous conjunctures. When the king was murdered, and the royal cause seemed to be desperate, Mr. Barwick, though harassed with a continual cough, followed by a spitting of blood, and afterwards by a consumption of his lungs, yet would not interrupt the daily correspondence he maintained with the ministers of king Charles II. At last, when he was become very weak, he was content that his brother, Dr. Peter Barwick, should share in his labours, by attending the post-office, which he did for about six months; and then this office was devolved on Mr. Edward Barwick, another of his brothers. This gentleman had not been engaged two months in this perilous business, before one Bostock, who belonged to the post-office, betrayed both him and Mr. John Barwick, together with some letters which came from the king’s ministers abroad, into the hands of those who were then possessed of the government. These letters were superscribed to Mr. James Vandelft, Dutch merchant in London, which was a fictitious name made use of to cover their correspondence. Upon his examination, Mr. Barwick did all he could to take the blame upon himself, in order to free his brother Edward. Yet so careful he was of offending against truth, that he would not deny his knowledge of the letters, but insisted that he was not bound to accuse himself. Those who examined him were not ashamed to threaten him, though half dead with his distemper, with putting him to the torture if he did not immediately discover all who were concerned with him. To this Mr. Barwick answered with great spirit, that neither himself, nor any of his friends, had done any thing which they knew to be repugnant to the laws; and if by the force of tortures, which it was not likely a dry and bloodless carcase like his would be able to bear, any thing should be extorted which might be prejudicial to others, such a confession ought to go for nothing. Mr. Edward Barwick behaved with the like firmness, so that not so much as one person fell into trouble through their misfortune; and as for Mr. John Barwick, he had the presence of mind to burn his cyphers and other papers before those who apprehended him could break open his door. This extraordinary fortitude and circumspection so irritated president Bradshaw, sir Henry Mildmay, and others of the council who examined them, that, by a warrant dated the 9th of April 1650, they committed both the brothers to the Gate-house, where they were most cruelly treated, and three days afterwards committed Mr. John Barwick to the Tower. The reason they assigned for this change of his prison was, that he might be nearer to the rack, assuring him that in a few days they would name commissioners to examine him, who should have that engine for their secretary. Mr. Francis West, who was then lieutenant of the Tower, put him in a dungeon where he was kept from pen, ink, and paper, and books, with restraint from seeing any person except his keepers and, as an additional punishment, had boards nailed before his window to exclude the fresh air. In this melancholy situation he remained many months, during which time the diet he used was herbs or fruit, or thin water-gruel, made of oatmeal or barley, with currants boiled in it, and sweetened with a little sugar, by which he recovered beyond all expectation, and grew plump and fat. A cure so perfect, and so strange, that Dr. Cheyne, and other physicians have taken notice of it in their writings as a striking instance of the power of temperance, even in the most inveterate diseases. While he was thus shut up, his friends laboured incessantly for his service and relief, and his majesty king Charles II. for whom he thus suffered, gave the highest testimonies of his royal concern for so faithful a subject. After fifteen months passed in confinement, Mr. Otway, and some other friends, procured a warrant from president Bradshaw to visit him, who were not a little surprised to find him in so good health, whom they had seen brought so low, as to engage this very Mr. Otway to take care of his burial. His prudence and patience under this persecution was so great, that they had a happy effect on all who came about him. Robert Brown, who was deputy lieutenant of the Tower, became first exceeding civil to him, and afterwards his convert, so as to have his child baptized by him; and, which was a still stronger proof of his sincerity, he quitted the very profitable post he held, and returned to his business, that of a cabinet-maker. Nay, Mr. West, the lieutenant of the Tower, who treated him so harshly at his entrance, abated by degrees of this rigour, and became at last so much softened, that he was as ready to do him all offices of humanity, removing him out of a noisome dungeon into a handsome chamber, where he might enjoy freer air, and sometimes even the company of his friends. He likewise made assiduous application to the council of state, that while Mr. Barwick remained in the Tower, he might have an allowance granted him for his subsistence; and when he could not prevail, he supplied him from his own table. Indeed, after two years confinement, the commonwealth did think fit to allow him five shillings a week, which he received for about four months. Then, through the same friendly intercession of Mr. West, he was discharged on the 7th of August, 1652, but upon giving security to appear at any time within a twelve-month before the council of state. He then visited his old patron, the bishop of Durham, his aged parents, and the incomparable lady Savile; but the place he chose for his residence was the house of sir Thomas Eversfield, of Sussex, a man of great integrity as well as learning, with whom he lived for many months. After the expiration of the year, to which the recognizance entered into hy himself and his friends, Mr. Thomas Royston, student of Gray’s-inn, and Mr. Richard Royston, of London, bookseller, extended, he began to think of getting up his bond, and entering again into the king’s service. With this view he found it expedient to pay a visit to president Bradshaw, who, as he had now quarrelled with Cromwell, received him civilly, and told him he probably would hear no more of his recognizance. On this assurance, he began to enter again into business, and drew over several considerable persons, such as colonel John Clobery, colonel Daniel Redman, and colonel Robert Venables, to the king’s service, with whom he conferred on several schemes for restoring monarchy, in all which they were long disappointed by Cromwell. His friend, sir Thomas Eversfield, dying, and his widow retiring to the house of her brother, sir Thomas Middleton, at Chirk castle, in Denbighshire, Dr. Barwick accompanied her thither, and remained for some time with sir Thomas, who was his old friend. His own and the king’s affairs calling him back to London, he lived with his brother, Dr. Peter Barwick, in St. Paul’s Church-yard, and there managed the greatest part of the king’s correspondence, with as much care, secrecy, and success as ever. While he was thus engaged, he received some interruption by the revival of that old calumny on the church of England, the Nag’s head ordination, to which he furnished bishop Bramhall with the materials for a conclusive answer. His modesty and private way of living preserved him from much notice, even in those prying times; and yet, when proper occasions called for more open testimonies of his principles, Mr. Barwick did not decline professing them, as appeared by his assisting Dr. John Hewet, while in prison for a plot against Cromwell, and even on the scaffold, when he lost his head. By the death of this gentleman, his branch of intelligence, and the care of conveying some hundred pounds which he had collected for the king’s use, devolved upon Mr. Barwick; who, though he had already so much upon his hands, readily undertook, and happily performed it. The concern Mr. Barwick had for the king and for the state, did not hinder him from attending, when he was called thereto, the business of the church, in which, however, he had a very worthy associate, Mr. Richard Allestrey, who took the most troublesome part on himself. by performing several dangerous journies into Flanders, in order to receive the king’s commands by word of mouth. In the rising of sir George Booth, ue had a principal concern in the managing of the design, and in providing for the safety of such as escaped after it miscarried. Not long after he narrowly missed a new imprisonment, through the treachery of some who were intrusted by the king’s ministers: for by their intelligence, Mr. Allestrey was seized as soon as he landed at Dover, and one of Mr. Barwick’s letters intercepted, but it is supposed to have been imperfectly decyphered. In the midst of these difficulties died the good oid bishop of Durham, whom Mr. Barwick piously assisted in his last moments, preached his funeral sermon, and afterwards wrote his life, whicu he dedicated to the king. All the hopes that now remained of a restoration rested upon general Monk, and though Mr. Barwick had no direct correspondence with him, yet he furnished him with very important assistance in that arduous affair. After there seemed to be no longer any doubt of the king’s return, Mr. Barwick was sent over by the bishops to represent the state of ecclesiastical affairs, and was received by his majesty with cordial affection, preached before him the Sunday after his arrival, and was immediately appointed one of his chaplains. Yet these extraordinary marks of the king’s favour never induced him to make any request for himself, though he did not let slip so fair an opportunity of recommending effectually several of his friends, and procuring for them an acknowledgment suitable to each of their services. On his return he visited the university of Cambridge, where he very generously relinquished his right to his fellowship, in favour of an intruder, because he had the reputation of being a young man of learning and probity. Before he left the university, he took the degree of D. D. upon which occasion he performed his exercise, merely to support the discipline of the university. The thesis on this occasion was very singular, viz. That the method of imposing penance, and restoring penitents in the primitive church was a godly discipline, and that it is much to be wished it was restored. The Latin disputation upon this question has been preserved, and it was chiefly for the sake of inserting it, that Dr. Peter Barwick composed his brother’s life in Latin. When the church of England was restored by king Charles II. the deans and chapters revived, Dr. Barvvick, according to his usual modesty, contented himself with recommending his tutor, old Mr. Fothergill, to a prehend in the cathedral church of York; but as to himself, he would have rested content with the provision made for him by his late patron, the bishop of Durham, who had given him the fourth stall in his cathedral, and the rectories of Wolsingham, and Houghton in le Spring; and used to say that he had too much. Among other extraordinary offices to which he was called at this busy time, one was to visit Hugh Peters, in order to draw from him some account of the person -who actually cut off the head of king Charles I.; but in this neither he nor Dr. Doiben, his associate, had any success. Before the restoration there had been a design of consecrating Dr. Barvvick, bishop of Man; but the countess of Derby desiring to prefer her chaplain, the king, of his own motive, would have promoted him to the see of Carlisle, which the doctor steadily refused, that the world might not imagine the extraordinary zeal he had shewn for episcopacy flowed from any secret hope of his one day being a bishop. Upon this he was promoted to the deanery of Durham, with which he kept the rectory of Houghton. He took possession of his deanery on the feast of All Saints, 1660, and as he enjoyed a large revenue, he employed it in repairing public buildings, relieving the poor, and keeping up great hospitality, both at the house of his deanery and at Houghton. But before the year was out, he was called from these cares, in which he would willingly have spent his whole life, by his being made dean of St. Paul’s, a preferment less in value, and attended with much more trouble than that he already possessed. As soon as he had done this, he put an end to all granting of leases, even where he had agreed for the fine with the tenants, and did many other things for the benefit of his successor, which shewed his contempt of secular advantages, and his sincere concern for the rights of the church. He took possession of the deanery of St. Paul’s, about the middle of October, 1661, and found, as he expected, all in very great disorder with respect to the church itself, and every thing that concerned it. He set about reforming these abuses with a truly primitive spirit, and prosecuted with great vigour the recovery of such revenue’s as in the late times of distraction had been alienated from the church; though with respect to his own particular concerns he was never rigid to any body, but frequently gave up things to which he had a clear title. By his interest with his majesty he obtained two royal grants under the great seal of England, one for the repair of the cathedral, the other for enumerating and securing its privileges. In this respect he was so tender, that he would not^Joermit the lord mayor of London to erect there a seat for himself at the expence of the city, but insisted that it should be done at the charge of the church. Towards the repairing the cathedral, he, together with the residentiaries, gave the rents of the houses in St. Paul’s Church-yard as a settled fund, besides which they advanced each of them 500l. a piece, and, in many other respects, he demonstrated that neither the love of preferment, nor the desire of wealth, had any share in his acceptance of this dignity. He was next appointed one of the nine assistants to the twelve bishops commissioned to hold a conference with the like number of presbyterian ministers upon the review of the liturgy, usually called the Savoy conference, because held at the bishop of London’s lodgings in the Savoy. He was also, by the unanimous suffrage of all the clergy of the province of Canterbury assembled in convocation, chosen prolocutor on the 18th of February, 1661; in which office he added to the reputation he had before acquired. His application, however, to the discharge of so many and so great duties brought upon him his old “distemper, so that in November, 1662, he was confined to his chamber: he heightened his disease by officiating at the sacrament the Christmas-day following, after which he was seized with a violent vomiting of blood. Upon this he was advised to a change of air, and retired to Therfield in Hertfordshire, of which he was rector, but finding himself there too far from London, he returned to Chiswick, where he in some measure recovered his health. As soon as he found he had a little strength, he applied himself there to the putting in order the archives of St. Paul’s church, but this return of active employment was followed by an extraordinary flux of blood, which rendered him very weak, and defeated his favourite design of retiring to Therfield. When he first found his health declining, he made choice of and procured this living, intending to have resigned his deanery and office of prolocutor, to those who had vigour enough to discharge them, and to spend the remainder of his days in the discharge of his pastoral office, to which he thought himself bound by his taking orders. But coming upon some extraordinary occasion to London, he was seized with a pleurisy, which carried him off in three days. He was attended in his last moments by Dr. Peter Gunning, afterwards bishop of Ely, and as he lived, so he died, with all the marks of an exemplary piety, on the 22d of October, 1664, after he had struggled almost twelve years with this grievous distemper. By hrs will he bequeathed the greatest part of his estate to charitable uses, and this with a judgment equal to his piety. His body was interred in the cathedral of St. Paul’s, with an epitaph composed by Mr. Samuel Howlet. The character of Mr. Barwick may be easily collected from the preceding sketch, but is more fully illustrated in his life published by Dr. Peter Barwick, a work of great interest and amusement. His printed works are very few. Besides the tract on the covenant, before mentioned, we have only his” Life of Thomas Morton, bishop of Durham, and a funeral sermon,“1660, 4to; and” Deceivers deceived,“a sermon at St. Paul’s, Oct. 20, 1661,” 1661, 4to. Many of his letters to chancellor Hyde are among Thurloe’s State Papers.

This doctrine, in point of morals, if we may credit the accounts of most ancient writers, was favourable to the lusts and passions of mankind, aud permitted the practice of all sorts of wickedness. But those whose testimonies are equally worthy of regard, give a quite different account of this teacher, ind represent him as recommending the practice of virtue and piety in the strongest manner, and as having condemned not only the actual commission of iniquity, but even every inward propensity of the mind to a vicious conduct. But in some respects he certainly gave offence to all real Christians. He affirmed it to be lawful for them to conceal their religion, to deny Christ, when their lives were in danger, and to partake of the feasts of the Gentiles that were instituted in consequence of the sacrifices offered to idols. He endeavoured also to diminish the character of those who suffered martyrdom for the cause of Christ, impiously maintaining, that they were heinous sinners than others, and that their sufferings were to be looked upon as a punishment inflicted upon them by the divine justice. He was led into this enormous error, by a notion that all the calamities of this life were of a penal nature. This rendered his principles greatly suspected: and the irregular lives of some of his disciples deemed to justify the unfavourable opinion that was entertained of their master. Bcausobre, in his history of Mahicheism, discusses these points with great candour. Basilides wrote many books, which are now lost. Clemens Alexandrinus, cites the 23d of his explications of the

, a learned divine of the seventeenth century, was born in 1607, in the island of Jersey, according to Wood, which an annotator on the Biog. Britannica contradicts without informing us of the place of his nativity. Grey, in his ms notes, says he was born at Rouen, in Normandy, but quotes no authority, nor do we know in what school or university he received his education. For some time, he was master of the college or free-school at Guernsey, and became chaplain to Thomas Morton bishop of Durham, who gave him the rectory of Stanhope, and the vicarage of EgglesclifF, b.oth in the county of Durham. In July 1640, he had the degree of doctor of divinity conferred upon him at Cambridge, by mandate; and was incorporated in the same at Oxford, the November following, about which time he was made chaplain in ordinary to king Charles I.; Dec. 12, 1643, he was installed into the seventh prebend of Durham, to which he was collated by his generous patron bishop Morton. The next year, August 24, he was also collated to the archdeaconry of Northumberland, with the rectory of Howiek annexed. But he did not long enjoy these great preferments, as in the beginning of the civil wars, being sequestered and plundered, he repaired to king Charles at Oxford, before whom, and his parliament, he frequently preached. In 1646, he had a licence granted him under the public seal of the university, to preach the word of God throughout England. Upon the surrender of the Oxford garrison to the parliament, he resolved with all the zeal of a missionary to propagate the doctrine of the EngJish church in the East, among the Greeks, Arabians, &c. Leaving therefore his family in England, he went first to Zante, an island near the Morea, where he made some stay; and had good success in spreading among the Greek inhabitants the doctrine of the English church, the substance of which he imparted to several of them, in a vulgar Greek translation of our church-catechism. The success of this attempt was so remarkable, that it drew persecution upon him from the Latins, as they are called, or those members of the Romish church, throughout the East, who perform their service in Latin. On this he went into the Morea, where the metropolitan of Achaia prevailed upon him to preach twice in Greek, at a meeting of some of his bishops and clergy, which was well received. At his departure, he left with him a copy of the catechism above mentioned. From thence, after he had passed through Apulia, Naples, and Sicily again (in which last, at Messina, he officiated for some weeks on board a ship) he embarked for Syria; and, after some months stay at Aleppo, where he had frequent conversation with the patriarch of Antioch, then resident there, he left a copy of our church-catechism, translated into Arabic, the native language of that place. From Aleppo he went in 1652 to Jerusalem, and so travelled over all Palestine. At Jerusalem he received much honour, both from the Greek Christians and Latins. The Greek patriarch (the better to express his desire of communion with the church of England, declared by the doctor to him) gave him his bull, or patriarchal seal, in a blank, which is their way of credence, and shewed him other instances of respect, while the Latins received him courteously into their convent, though he did openly profess himself a priest of the church of England. After some disputes about the validity of our English ordinations, they procured him entrance into the temple of the sepulchre, at the rate of a priest, that is half of the sum paid by a layman; and, at his departure from Jerusalem, the pope’s vicar gave him his diploma in parchment, under his own hand and public seal, styling him, a priest of the church of England, and doctor of divinity, which title occasioned some surprise, especially to the French ambassador at Constantinople. Returning to Aleppo, he passed over the Euphrates and went into Mesopotamia, where he intended to send the church-catechism in Turkish, to some of their bishops, who were mostly Armenians. This Turkish translation was procured by the care of sir Thomas Bendyshe, the English ambassador at Constantinople. After his return from Mesopotamia, he wintered at Aleppo, where he received several courtesies from the consul, Mr. Henry Riley. In the beginning of 1653, he departed from Aleppo, and came to Constantinople by land, being six hundred miles, without any person with him, that could speak any of the European languages. Yet, by the help of some Arabic he had picked up at Aleppo, he performed that journey in the company of twenty Turks, who used him courteously, because he acted as physician to them and their friends: a study (as he says) to which the iniquity of the times and the opportunity of Padua drove him. After his arrival at Constantinople, the French Protestants there desired him to be their minister, and though he declared to them his resolution to officiate according to the English liturgy (a translation whereof, for want of a printed copy, cost him no little labour) yet they orderly submitted to it, and promised to settle on him, in three responsible men’s hands, a competent stipend: and all this, as they told him, with the express consent of the French ambassador, but still under the roof and protection of the English ambassador. Before he quitted the Eastern parts, he intended to pass into Egypt, in order to take a survey of the churches of the Cophties, and confer with the patriarch of Alexandria, as he had done already with the other three patriarchs, partly to acquire the knowledge of those churches, and partly to publish and give them a true notion of the church of England; but whether he accomplished his design, is not certain. He went next into Transilvania, where he was entertained for seven years by George Ragotzi the Second, prince of that country; who honoured him with the divinity-chair in his new founded university of Alba Julia (or Weissenburg) and endowed him, though a mere stranger to him, with a very ample salary. During his travels he collated the several confessions of faith of the different sorts of Christians, Greeks, Armenians, Jacobites, Maronites, &c. which he kept by him in their own languages. His constant design and endeavour, whilst he remained in the East, was, to persuade the Christians of the several denominations there, to a canonical reformation of some errors; and to dispose and incline them to a communion or unity with the church of England, but his pious intentions were afterwards defeated by the artifices of court of France. Upon the restoration of king Charles II. Dr. Easier was recalled by his majesty to England, in a letter written to prince Ragotzi. But this unfortunate prince dying 'soon after, of the wounds he received in a battle with the Turks at Gyala, the care of his solemn obsequies was committed to the doctor by his relict, princess Sophia, and he was detained a year longer from England. At length returning in 1661 9 he was restored to his preferments and dignities; and made chaplain in ordinary to king Charles II. After quietly enjoying his large revenues for several years, he died on the 12th of Oct. 1676, in the 69th year of his age-, and was buried in the yard belonging to the cathedral of Durham, where a tomb was erected over his grave, with an inscription. His character appears to have been that of a learned, active, and industrious man; a zealous supporter of the church of England; and a loyal subject. His son, John Basire, esq. who had been receiver general for the four western counties, died ou the 2d of June 1722, in the 77th year of his age.

, more commonly known by the name of Basingstochius, or de Basingstoke, was born at Basingstoke, a town in the north part of Hampshire, and thence took his surname. He was a person highly eminent for virtue and learning; a perfect master of the Latin and Greek languages; and also an eloquent orator, an able mathematician and philosopher, and a sound divine. The foundation of his great learning he laid in the university of Oxford, and, for his farther improvement, went to Paris, where he resided some years. He afterwards travelled to Athens, where he made many curious observations, and perfected himself in his studies, particularly in the knowledge of the Greek tongue. At his return to England, he brought over with him several curious Greek manuscripts, and introduced the use of the Greek numeral figures in to this kingdom. He became also a very great promoter and encourager of the study of that language, which was much neglected in these western parts of the world: and to facilitate it, he translated from Greek into Latin a grammar, which he entitled “The Donatus of the Greeks.” Our author’s merit and learning recommended him to the esteem of all lovers of literature: particularly to the favour of Robert Grosteste, bishop of Lincoln, by whom he was preferred to the archdeaconry of Leicester, as he had been some time before to that of London. He died in 1252. The rest of his works are, 1. A Latin translation of a Harmony of the Gospels. 2. A volume of sermons. 3. “Particulue sententiarum per distinctiones,” or a Commentary upon part of Lombard’s Sentences, &c. It was he also that informed Robert, bishop of Lincoln, that he had seen at Athens a book called “The Testament of the XII Patriarchs.” Upon which the bishop sent for it, and translated it into Latin, and it was printed among the “Orthodoxographa,” Basilero, 1555, fol. and afterwards translated into English, and often reprinted, 12mo.

de Franquener, son of the preceding, and the most celebrated of his family, was born at Roan in Normandy, Aug. 8, 1653, and received an education suitable to the talents which his father discovered in him. He first studied under the celebrated Tanaquil Faber, who made him his favourite scholar, but endeavoured to dissuade him from engaging in the ministry. At seventeen years of age, after he had made the Greek and Latin authors familiar to him, and learned the English., Italian, and Spanish languages, he went to Geneva, where he passed through a course of philosophy under Mr. Chouet. He began his divinity studies there under Mestrezat, Turretin, and Tronchin, and finished them at Sedan under the professors Juricu and Le Blanc de Beaulieu. But disliking Mr. Jurieu’s less tolerant sentiments, he applied himself more particularfy to the latter, who was a divine of a moderate and pacific temper. He returned afterwards to Roan; and the learned Mr. Le Moine having been called to the professorship of divinity at Leyden, Mr. Basnage succeeded him, as pastor of the church of Roan in 1676, though he was then but twenty three years of age, and here studied ecclesiastical history and the fathers, and went on with the collections which he had begun at Geneva and Sedan. In 1684 he married Susanna du Moulin, daughter of Cyrus du Moulin, first cousin of Charles du Moulin, the Papinian of France, and grand-daughter of the famous Peter du Moulin. The exercise of the protestant religion being suppressed at Roan in 1685, and Mr. Basnage being no longer allowed to perform the functions of his ministry, hedesired leave of the king to retire into Holland, and obtained it for himself, his wife, and a nurse; but upon condition, that the nurse should return into France at the end of two years. He settled at‘Rotterdam, where he was a minister pensionary till 1691, when he was made pastor of the Walloon church of that city. The works which he wrote raised him a great reputation over all Europe and he kept a correspondence with a great many learned men both in the United Provinces, and in foreign countries. His studies employed the greater part of his time, and his only relaxation was a select society of men of learning-, who met once a week at each other’s houses. The principal members of this little society were Messrs. Paatz, Basnage, De Beauval, his brother, Bayle, Lufneu, and Leers. Their contests were sometimes sharp, but friendly, and there was that candid interchange of sentiment from which Basnage confessed that he had derived great advantage. He had frequent disputes with Mr. Jurieu, his brother-in-law, particularly on the subject of the revolt of the Cevennois, which Jurieu approved and Basnage condemned. The author of his life mentions a conference which they had upon that subject, in 1703, in which Jurieu was obliged by the reasons of his antagonist to condemn the cruelties of the Camisars, and he only urged in their justification, that they had been used with rigour, and had lost patience. In 1709 pensionary Heinsius, who had a great regard for him, procured him to be chosen one of the pastors of the Walloon church at the Hague. He was then employed to manage a secret negotiation with mareschal D’Uxelles, plenipotentiary of France at the congress of Utrecht; and he executed it with so much success, that he was afterwards entrusted with several important commissions. Cardinal de Bouillon, dean of the Sacred College, who was then in Holland, imparted to him all his concerns with the States. The abbe Du Bois, who was afterwards cardinal and first minister of France, having arrived at the Hague in 1716, with the character of ambassador plenipotentiary, to negotiate a defensive alliance between France, England, and the States General, was ordered by the duke of Orleans, regent of France, to apply to Mr. Basnage for his advice, the consequence of which was, that they acted in concert, and the alliance was concluded Jan. 14, As a reward for this service, he obtained the restitution of his estate in France. He corresponded with several princes, nohlemen, and statesmen, both catholic and protestant, and with a great many learned men in France, Italy, Germany, and England, upon subjects of a political or literary nature. The catholics appear to have confided as much in his opinion as the protestants, of which we have a remarkable instance in a French archbishop. This prelate, perplexed to know what step to take respecting the bull Unigenitus, the rigours of which put an end to the last hopes of reconciliation between the catholic and protestant churches, consulted Basnage, and requested to know how he would himself act, if in his place. Basnage replied, that it did not perhaps become him to give advice in a case of so much difficulty: but suggested that the archbishop ought to examine himself whether he acknowledged the pope’s authority, or not: that in the first case he was obliged to admit the constitution; that in the second case he might reject it; but he should consider, that if he argued consequentially, this would carry him farther than he would go. Basnage was a man of great sincerity and candour, and had a politeness seldom to be met with among learned men. He was affable and -easy in his behaviour, and always ready to use his interest in favour of the unfortunate. He answered every person who consulted him with the utmost affability and kindness. He was a good friend, a man of great probity, and though he confuted errors with zeal and spirit, yet he treated the persons themselves with peculiar moderation. His constitution, which before had been very firm, began to decline in 1722; and after a lingering illness he died with exemplary piety, Dec. 22, 1723, in the seventy-first year of his age. He left only one daughter, who was married to Mr. de la Sarraz, privy counsellor to the king of Poland.

, prior of the monastery of Carmelites at York in the fifteenth century, uas born in Northumberland, and educated at York in the study of the liberal arts, in which he was much encouraged by the favour of some persons his patrons, who were at the expence of sending him to Oxford, to finish his studies in that university. Bate abundantly answered the hopes conceived of him, and became an eminent philosopher and divine, and particularly remarkable for his skill in the Greek tongue. He took the degree of D. D. at Oxford, and afterwards distinguished himself as an author. The Carmelites of York were so sensible of his merit, that, upon a vacancy, they offered him the government of their house, which he accepted, and discharged that office with great prudence and success. He died the 26th of January 1429, in the beginning of the reign of Henry VI. Bale, who cannot refuse him the character of a learned man, asserts that he adulterated the word of God with false doctrines, to support the blasphemies of antichrist, and defiled his own writings with the filth of Paganism. These writings, as enumerated by Leland, Bale, and Pits, consist of the following treatises, 1. “On the construction of the Parts of Speech.” 2. “On Porphyry’s Universalia.” 3. “On Aristotle’s Predicaments.” 4. “On Poretanus’s Six Principles.” 5. “Questions concerning the Soul.” 6. “Of the Assumption of the Virgin.” 7. “An introduction to the Sentences.” 8. “The praise of Divinity.” 9. “A compendium of Logic.” 10. “An address to the clergy or' Oxford.” 11. “Synodical conferences.” 12. “Determinations on several questions.” 13. “A course of Sermons for the whole year.” 14. “A preface to the Bible.”

, an English divine of the Hutchinsonian principles, was a younger son of the Rev. Richard Bate, vicar of Chilham and rector of Warehorn, who died in 1736. He was born about 1711, and matriculated at St. John’s college, Cambridge, where he took his degrees, of B. A. 1730, and M. A. 1742. He was an intimate friend of the celebrated Hutchinson, as we learn from Mr. Spearman’s life of that remarkable author), by whose recommendation he obtained from Charles duke of Somerset a presentation to the living of Sutton in Sussex, near his seat at Petworth. Mr. Bate attended Hutchinson in his last illness (1737), and was by him in a most striking manner recommended to the protection of an intimate friend, “with a strict charge not to suffer his labours to become useless by neglect.” It having been reported that Hutchinson had recanted the publication of his writings to Dr. Mead a little before his death; that circumstance was flatly contradicted by a letter from Mr. Bate, dated Arundel, January 20, 1759. He died at Arundel, April 7, 1771. His evangelical principles of religion shone with a steady lustre, not only in his writings, but in his life. Disinterested, and disdaining the mean arts of ambition, he was contented with the small preferment he had in the church. As a Christian and a friend, he was humble and pious, tender, affectionate, and faithful; as a writer, warm, strenuous, and undaunted, in asserting the truth.

His publications were, 1. “The Examiner examined, &c. (against Calcott) with some observations upon the Hebrew Grammar,” 1739. 2. “An essay towards explaining the third chapter of Genesis, in answer to Mr. Warburton,” 1741, 8vo. Warburton, in his “Divine Legation,” 1740, preface, accuses “one Julius Bate,” in conjunction with “one Romaine,” of betraying private conversation, and writing fictitious letters. 3. “The philosophical principles of Moses asserted and defended against the misrepresentations of Mr. David Jennings,” 1744, 3vo. 4. “Remarks upon Mr. Warburton’s remarks, shewing that the ancients knew there was a future state, and that the Jews were not under an equal Providence,” 1745, 8vo. 5. “The faith ef the ancient Jews in the law of Moses and the evidence of the types, vindicated in a letter to Dr. Stebbing,” 1747, 8vo. 6. “Proposals for printing Hutchinson’s works,” 1748. 7. “A defence of Mr. Hutchinson’s plan,” 1743. 8. “An Hebrew Grammar, formed on the usage of words by the inspired writers,” 1750, 8vo. 9. “The use and intent of Prophecy, and history of the Fall cleared,” 1750, 8vo, occasioned by Middleton’s examination of Sherlock. 10. “A defence of Mr. Hutchinson’s tenets against Berington,” 1751. 11. “The scripture meaning of Elohim and Berith,”' 1751. 12. “Micah v. '2. and Matthew ii. 6. reconciled, with some remarks on Dr. Hunt’s Latin writings.” 13. “The blessing of Judah by Jacob considered; and the era of Daniel’s weeks ascertained, in two dissertations,” 1753, 8vo. 14. “An Inquiry into the original Similitudes, &c. in the Old and New Testament,” &c. no date, but about 1754. 15. “The integrity of the Hebrew text, and many passages of Scripture vindicated from the objections and misconstructions of Mr. Kennicott,” 1755, 8vo. 16. “A reply to Dr. Sharp’s review and defence of his dissertations on the scripture meaning of Berith. With an appendix in answer to the doctor’s discourse on Cherubim, part I.” 1755, and a second part in 1756, 8vo. 17. “Remarks upon Dr. Benson’s sermon on the gospel method of Justification,” 1758, 8vo. 18. “Critica Hebraea, or a Hebrew-English Dictionary without points,” 1767, 4to, his greatest effort in favour of Hutchinsonian divinity, philosophy, and criticism. After his death was published, “A new and literal translation from the original Hebrew of the pentateuch of Moses, and of the historical books of the Old Testament, to the end of the second book of Kings, with notes critical and explanatory,” 1773, 4to.

, bishop of Norwich in the fourteenth century, and founder of Trinity hall in Cambridge, was born at Norwich, the son of a citizen of good repute in that place. He was, from his tenderest years, of a docile and ingenuous disposition, and having made good proficiency in learning, he was sent to the university of Cambridge. There he particularly studied the civil law, in which he took the degree of doctor before he was thirty years of age, a thing then uncommon. On the 8th of December 1328, he was collated to the archdeaconry of Norwich. Soon after this, he went and studied at Rome, for his further improvement; and so distinguished himself by his knowledge and exemplary behaviour, that he was promoted by the pope to the place of auditor of his palace. He was likewise advanced by him to the deanery of Lincoln, and twice sent by him as his nuncio, to endeavour to procure a peace between Edward III. king-of England, and the king of France. Upon the death of Anthony de Beck, bishop of Norwich, the pope conferred that bishopric upon Bateman, on the 23d of January 1343, after which he returned into his native country, and lived in a generous and hospitable manner. Of pope Clement VI. he obtained for himself and successors, the first fruits of all vacant livings within his diocese; which occasioned frequent disputes between hhnsJ.f and his clergy. In 1347, he founded Trinity-hall in Cambridge, for the study of the civil and canon laws, by purchasing certain tenements from the monks of Ely, for which he gave some rectories in exchange, and converted the premises into a hall, dedicated to the holy Trinity. He endowed it with the rectories of Briston, Kymberley, Brimmingham, Woodalling, Cowling, and Stalling, in the diocese of Norwich: and designed that it should consist of a master, twenty fellows, and three scholars; to study the canon and civil law, with an allowance for one divine. But being prevented by death, he left provision only for a master, three fellows, and two scholars. However, by the munificence of subsequent benefactors, it now maintains a master, twelve fellows, and fourteen scholars. Bishop Bateman, from his abilities and address, was often employed by the king and parliament in affairs of the highest importance; and particularly was at the head of several embassies, on purpose to determine the differences between the crowns of England and France. In 1354, he was, by order of parliament, dispatched to the court of Rome, with Henry duke of Lancaster, and others, to treat (in the pope’s presence) of a peace, then in agitation between the two crowns above mentioned. This journey proved fatal to him; for he died at Avignon, where the pope then resided, on the 6th of January 1354-5, and was buried with great solemnity, in the cathedral church of that city. With regard to his person, we are told that he was of an agreeable countenance; and tall, handsome, and well made. He was, likewise, a man of strict justice and piety, punctual in the discharge of his duty, and of a friendly and compassionate disposition. But he was a stout defender of his rights, and would not suffer himself to be injured, or imposed upon, by any one, of which we have the following instance upon record, which perhaps does not more display his resolution than the abject state into which the king and his nobles were reduced by the usurped powers of the church of Rome Robert lord Morley having killed some deer in his parks, and misused his servants, he made him do public penance for the same, by walking uncovered and barefoot, with a wax taper of six pounds in his hands, through the city of Norwich to the cathedral, and then asking his pardon. And all this was done notwithstanding an express order of the king to the contrary, and though his majesty had seized the bishop’s revenues for his obstinacy. But the king was soon after reconciled to him. It remains to be mentioned that bishop Bateman was executor to Edmund Gonville, the founder of the college so called, which gave rise to the report by Godwin and others that he had founded that college or hall, which is evidently a mistake.

, an eminent nonconformist divine of the seventeenth century, was born in November 1625, and after a suitable school education, was sent to Cambridge, where he was admitted of Emanuel college, from which he removed to King’s, in 1644. He commenced bachelor of arts in 1647, and applying himself to the study of divinity, became a distinguished preacher among the Presbyterians. He was afterwards appointed vicar of St. Dunstan’s in the West, London; and joined with several other divines in preaching a morning exercise at Cripplegate church. At this exercise Dr. Tillotson preached, in September 1661, the first sermon which was ever printed by him. Upon the restoration of Charles II. Mr. Bates was made one of his majesty’s chaplains; and, in the November following, was admitted to the degree of doctor in divinity in the university of Cambridge, by royal mandate. The king’s letter to this purpose was dated on the 9th of that month. About the same time, he was offered the deanery of Lichfield and Coventry, which he refused; and it is said that he might afterwards have been raised to any bishopric in the kingdom, if he would have conformed to the established church. Dr. Bates was one of the commissioners at the Savoy conference in 1660, for reviewing the public liturgy, and was concerned in drawing up the exceptions against the Common Prayer. He was, likewise, chosen on the part of the Presbyterian minfoters, together with Dr. Jacomb and Mr. Baxter, to manage the dispute with Dr. Pearson, afterwards bishop of Chester, Dr. Gunning, afterwards bishop of Ely, and Dr. Sparrow, afterwards bishop of Ely. In 1665, he took the oath required of the nonconformists by the act commonly called the Five Mile Act, and which had passed in the parliament held that year at Oxford, on account of the plague being in London. When, about January 1667-8, a treaty was proposed by sir Orlando Bridgman, lord keeper of the great seal, and countenanced by the lord chief baron Hale, for a comprehension of such of the dissenters as could be brought into the communion of the church, and for a toleration of the rest, Dr. Bates was one of the divines who, on the Presbyterian side, were engaged in drawing up a scheme of the alterations and concessions desired by that party. He was concerned, likewise, in another fruitless attempt of the same kind, which was made in 1674. His good character recommended him to the esteem and acquaintance of lord keeper Bridgman, lord chancellor Finch, and his son, the earl of Nottingham. Dr. Tillotson had such an opinion of his learning and temper, that it became the ground of a friendship between them, which continued to the death of that excellent prelate, and Dr. Bates, with great liberality, used his interest with the archbishop, in procuring a pardon for Nathaniel lord Crewe, bishop of Durham, who, for his conduct in the ecclesiastical commission, had been excepted out of the act of indemnity, which passed in 1690. When the dissenters presented their address to king William and queen Mary, on their accession to the throne, the two speeches to their majesties were delivered hy Dr. Bates, who was much respected by that monarch; and queen Mary often entertained herself in her closet with his writings. His residence, during the latter part of his life, was at Hackney, where he preached to a respectable society of Protestant dissenters, in an ancient irregular edifice in Mare-street, which was pulled down in 1773. He was also one of the Tuesday lecturers at Salter’s hall. He died at Hackney, July 14, 1699, in the 74th year of his age. After his death, his works, which had been separately printed, were collected into one volume fol. besides which a posthumous piece of his appeared in 8vo, containing some “Sermons on the everlasting rest of the Saints.” He wrote, likewise, in conjunction with Mr. Howe, a prefatory epistle to Mr. Chaffy’s treatise of the Sabbath, on its being reprinted; and another before lord Stair’s vindication of the Divine Attributes. Dr. Bates is universally understood to have been the politest writer among the nonconformists of the seventeenth century. It is reported, that when his library came to be disposed of, it was found to contain a great number of romances; but, adds his biographer, it should be remembered that the romances of that period, though absurd in several respects, had a tendency to invigorate

, a Roman catholic divine of the sixteenth century, was at first a monk, and afterwards prior of the Carthusian monastery or Charter-house, in the suburbs of London. For some time he studied divinity at Oxford; but it does not appear that he took any degree in that faculty. He was intimately acquainted with, and a great favourite of, Edward Lee, archbishop of York; at whose request he wrote against Erasmus and Luther. He died on the 16th of November 1531, and was buried in the chapel belonging to the Charter-house. Pits gives him the character of a man of quick and discerning genius; of great piety and learning, and fervent zeal; much conversant in the study of the scriptures; and that led an angelical life among men. Bale, on the contrary, represents him as a proud, forward, and arrogant person; born for disputing and wrangling; and adds, that Erasmus, in one of his letters to Richard bishop of Winchester, styles him an ignorant fellow, encouraged by Lee, and vain-glorious even to madness, but Bale allows that he was a very clear sophist, or writer. “John Batmanson,” Mr. Warton observes, “controverted Erasmus’s Commentary on the New Testament with a degree of spirit and erudition, which was unhappily misapplied, but would have done honour to the cause of his antagonist, in respect to the learning displayed.” Dodd says that he revised the two works against Erasmus and Luther, and corrected several unguarded expressions. Others say that he retracted both, the titles of which were, 1. “Animadversiones in Annotationes Erasrni in Novum Testamentum.” 2. “A Treatise against some of M. Luther’s writings.” The rest of his works were, 3. “Commentaria in Proverbia Salomonis.” 4. “in Cantica Canticorum.” 5. “De unica Magdalena, contra Fabrum Stapulensem.” 6. “Institutiones Noviciorum.” 7. “De contemptu Mundi.” 8. “De Christo duodenni;” A Homily on Luke ii. 42. 9. “On the words Missus est,” &c. None of his biographers give the dates of these publications, and some of them, we suspect, were never printed.

, a protestant divine, was born at Deinse in Flanders, in 1565, whence his parents being obliged to fly on account of their religion, he was brought first to Cologne, and afterwards to Embden, where he studied with great assiduity and success the learned languages of the East and West. When admitted into holy orders, the church of Sueek in Friesland, and that of Zutphen, invited him to hecome their pastor. The famous Synod of Port, held in 1618 and 1619, appointed him, with BogerBian and Bucerus, to make a new translation of the Old Testament into Dutch. Bucerus died, and Baudart, after employing six years on the work, with his remaining colleague, died also at Zutphen in 1640. He was a man of uncommon industry, and so fond of literary employment that he chose for his motto “Labor mihi quies.” Besides this translation of the Bible, he published a supplement to Van Meteren’s history, containing affairs ecclesiastical and political from 1602 to 1624. This was published in Dutch, at Zutphen 1624, 2 vols. fol. His popish critics object to him that his orthodoxy has interfered rather too much with his impartiality. He also published “Polemographia Auriaco-Belgica,” a collection of two hundred and ninetynine engravings, with some illustrative Latin verses under each, 1621, 4to.; a similar collection of two hundred and eighty-five prints, representing the sieges, battles, &c. belong to the Belgic history, from 1559 to 1612, in oblong 4to and a collection of memorable apophthegms. This, if the same with what Foppen calls “Les Guerres de Nassau,” was published in 1616.

, a divine of Amiens, the place of his birth, acquired the notice of the learned by his dissertation “De la chaussure des Anciens,” published in 1615, under the title of “Calceus antiquus et mysticus,” 8vo. This work was the occasion of the false notion that he was the son of a shoemaker, and had followed the trade himself, to which he intended to do honour by this publication. Such is the brief notice of this author in the last edition of this Dictionary. It is necessary, however, to add that he was esteemed a man of learning in his day, was principal of the college of Troyes; and on his return to Amiens, accepted the charge of master of the Hotel-Dieu, and died here Nov. 1632. Whether he was the son of a shoemaker, and bred to that business himself, seems doubtful. The Dict. Hist, asserts it on the authority of Daire in his “Hist. Litt. de ia ville d' Amiens,” p. 161. The continuator of Moreri contradicts it, on the authority of La Morliere in his “Antiquités de la ville d'Amiens,” and informs us that the “Calceus antiquus” was a work compiled by the author as an exercise on a curious question in ancient manners and dress. From la Morliere, we learn also that Baudouin translated Seneca’s tragedies into French verse, which translation was published at Troyes in 1629.

, a philosopher of the German school, was born at Berlin, June 17, 1714. He studied divinity at Halle, at a time when it was a crime to read the writings of the celebrated Wolff, but these he perused with avidity, and cultivated the friendship of their author. Mathematics became afterwards his favourite study, and he conceived at the same time the idea of elevating the belles-lettres to a rank among the sciences, and the science according to which he explained his principles on this subject, he called Esthetics. At Halle, he was professor of logic, metaphysics, the law of nature and moral philosophy. He died at Francfort on the Oder, May 26, 1762. His principal works are: 1. “Disputa-io de nonnullis ad poema pertinentibus,” Halle, 1735, 4to, in which he discloses the principles of his Esthetics. 2. “Metaphysica,” Halle, 1739, 1743, and 1763, 8vo, a work highly praised by his countrymen. 3. “Etica philosophica,” ibid. 1740, 1751, 1762. 4. “JEsthetica,” Francfort, 1750, 1758, 2 vols. 8vo, but not completed. 5. “Initia philosophise practicae primae,” ibid. 1760, 8vo. His brother Siegmond, was a Lutheran divine, and a most voluminous writer. He died in 1757. One of the best of his works which we have seen, is a supplement to the English Universal History, printed about 1760.

, an eminent nonconformist divine, was born Nov. 12, 1615, at Rowton, near High Ercal, in Shropshire. He was unlucky as to his education, by falling into the hands of ignorant schoolmasters; neither had he the advantage of an academical education, his parents having accepted of a proposal of putting him under Mr. Wickstead, chaplain to the council of Ludlow: but this did not answer their expectation; Mr. Wickstead was not a scholar, and consequently took little pains with his pupil; the only benefit he reaped was the use of an excellent library, with which he endeavoured to supply the place of a regular education. When he had remained in this situation about a year and a half, he returned to his father’s, but immediately after, at the request of lord Newport, he taught for six months in the free-school of Wroxeter.

In 1632, he was seized by a warrant, for coming within five miles of a corporation and five more warrants were served upon him to distrain for 195l. as a penalty for five sermons he had preached, so that his books and goods were sold. He was not, however, imprisoned on this occasion, which was owing to Dr. Thomas Cox, who went to five justices of the peace, before whom he swore that Mr. Baxter was in such a bad state of health, that he could not go to prison without danger of death. In the beginning of 1685, he was committed to the king’s bench prison, by a warrant from the lord chief justice Jefferies, for his paraphrase on the New Testament; and on May 18, of the same year, he was tried in the court of king’s bench, and found guilty. He was condemned to prison for two years; but, in 1686, king James, by the mediation of the lord Powis, granted him a pardon; and on Nov. 24, he was discharged out of the king’s bench. After which he retired to a house in Charterhouse-yard, where he assisted Mr. Sylvester every Sunday morning, and preached a lecture every Thursday. Mr. Baxter died Dec. the 8th, 1691, and was interred in Christ-church, whither his corpse was attended by a numerous company of persons of different ranks, and many clergymen of the established church. He wrote a great number of books. Mr. Long of Exeter says fourscore; Dr. Calamy, one hundred and twenty; but the author of a note in the Biographia Britannica tells us he had seen an. hundred and forty-rive distinct treatises of Mr. Baxter’s: his practical works have been published in four volumes folio. Of these his “Saint’s Everlasting Rest,” and his “Call to the Unconverted,” are the most popular, but excepting the last, we know not of any of his works that have been reprinted for a century past, doubtless owing to his peculiar notions on points about which the orthodox dissenters are agreed. Bishop Burnet, in the History of his own times, calls him “a man of great piety” and says, “that if he had not meddled with too many things, he would have been esteemed one of the most learned men of the age; that he had a moving and pathetical way of writing, and was his whole life long a man of great zeal and much simplicity, but was unhappily subtle and metaphysical in every thing.” This character may be justly applied to Mr. Baxter, whose notions agreed with no church, and no sect. The consequence was, that no man was ever more the subject of controversy. Calamy says that about sixty treatises were opposed to him and his writings. What his sentiments were, will appear from the following sketch, drawn up by the late Dr. Kippis. “His Theological System has been called Baxterianism, and those who embrace his sentiments in divinity, are styled Baxterians. Baxterianism strikes into a middle path between Calvinism and Arminianism, endeavouring, in some degree, though perhaps not very consistently, to unite both schemes, and to avoid the supposed errors of each. The Baxterians, we apprehend, believe in the doctrines of election, effectual calling, and other tenets of Calvinism, and, consequently, suppose that a certain number, determined upon in the divine counsels, will infallibly be saved. This they think necessary to secure the ends of Christ’s interposition. But then, on the other hand, they reject the doctrine of reprobation, and admit that our blessed Lord, in a certain sense, died for all; and that such a portion of grace is allotted to every man, as renders it his own fault, if he doth not attain to eternal happiness. If he improves the common grace given to all mankind, this will be followed by that special grace which will end in his final acceptance and salvation. Whether the Baxterians are of opinion, that any, besides the elect, will actually make such a right use of common grace, as to obtain the other, and, at length, come to heaven, we cannot assuredly say. There may possibly be a difference of sentiment upon the subject, according as they approach nearer to Calvinism or to Arminianism. Mr. Baxter appears likewise to have modelled the doctrines of justification, and the perseverance of the saints, in a manner which was not agreeable to the rigid Calvinihts. His distinctions upon all these heads we do not mean particularly to inquire into, as they would not be very interesting to the generality of our readers. Some foreign divines, in the last century, struck nearly into the same path; and particularly, in France, Mons. le Blanc, Mr. Cameron, and the celebrated Mons. Amyrault. For a considerable time, the non-conformist clergy in England were divided into scarcely any but two doctrinal parties, the Calvinists and the Baxterians. There were, indeed, a few direct Arminians among them, whose number was gradually increasing. Of late, since many of the dissenters have become more bold in their religious sentiments, the Baxterians among them have been less numerous. However, they are still a considerable body; and several persons are fond of the name, as a creditable one, who, we believe, go farther than Mr. Baxter did. The denomination, like other theological distinctions which have prevailed in the world, will probably, in a course of time, sink into desuetude, till it is either wholly forgotten, or the bare memory of it be only preserved in some historical production.”

, the fourth and youngest son of bishop Bayly, was educated at Cambridge, and having commenced B. A. was presented to the subdeanery of Wells by Charles I. in 1638. In 1644, he retired with other loyalists to Oxford, where, proceeding in his degrees he was created D. D. and two years after wle find him with the marquis of Worcester, in Ragland castle, after the battle of Naseby. When this was surrendered to the parliament army, on which occasion he was employed to draw up the articles, he travelled into France and other countries; but returned the year after the king’s death, and published at London, in 8vo, a book, entitled “Certamen Religiosum, or a conference between king Charles I. and Henry late marquis of Worcester, concerning religion, in Ragland castle, anno 1646.” But this conference was believed to have no real foundation, and considered as nothing else than a prelude to the declaring of himself a papist. The same year, 1649, he published “The Royal Charter granted unto kings by God himself, &c. to which is added, a treatise, wherein is proved, that episcopacy is jure dvvino” 8vo. These writings giving offence, occasioned him to be committed to Newgate whence escaping, he re^ tired to Holland, and became a zealous Roman catholic. During his confinement in Newgate, he wrote a piece entitled, “Herba Parietis, or the wall-flower, as it grows out of the stone-chamber belonging to the metropolitan prison; being an history, which is partly true, partly romantic, morally divine; whereby a marriage between reality and fancy is solemnized by divinity,” Lond. 1650, in a thin folio. Some time after, he left Holland, and settled at Douay where he published another book, entitled “The end to controversy between the Roman catholic and Protestant religions, justified by all the several manner of ways, whereby all kinds of controversies, of what nature soever, are usually or can possibly be determined,” Douay, 1654, 4to, and afterwards “Dr. Bayly’s Challenge.” At last this singular person went to Italy, where he lived and died extremely poor (although Dodd says that he died in cardinal Ottoboni’s family) for Dr. Trevor, fellow of Merton college, who was in Italy in 1659, told Mr. Wood several times, that Dr. Bayly died obscurely in an hospital, and that he had seen the place where he was buried.

, an English divine of considerable eminence at Cambridge, was a native of London. He received his school-education at Withersfield, in Essex, and was afterwards admitted of Christ college, Cambridge, where his behaviour was so loose and irregular that his father left what he meant to bestow on him, in the hands of Mr. Wilson, a tradesman of London, with an injunction not to let him have it, unless he forsook his evil courses. This happy change took place not long after his father’s death, and Mr. Wilson delivered up his, trust. In the interim, although his moral conduct was censurable, such was his proficiency in learning, that he was elected a fellow of his college; and after his reformation, having been admitted into holy orders, he was so highly esteemed for his piety, eloquence, and success, as a preacher, that he was chosen to succeed the celebrated Perkins, as lecturer of St. Andrew’s church. In this office he continued until silenced for certain opinions, not favourable to the discipline of the church, by Abp. Bancroft’s visitor, Mr. (afterwards archbishop) Harsnet; and Mr. Baynes appealed, but in vain, to the archbishop. On another occasion he was summoned by Dr. Harsnet, then bishop of Chichester, to the privy-council, but acquitted himself so much to the satisfaction of all present, that he met with no farther trouble. During his suspension from the regular exercise of his ministry, he employed himself on his writings, none of which, if we may judge from the dates of those we have seen, were published in his life-time. He died at Cambridge, in 1617. His works are: 1. “A commentary on the first chapter of the epistle to the Ephesians, handling the controversy of Predestination,” London, 1618, 4to. 2. “The Diocesan’s Trial, wherein all the sinews of Dr. Downham’s defence are brought into three heads, and dissolved,” 1621. 3. “Help to true happiness, explaining the fundamentals of Christian religion,” London, 12m'o. 3d edit. 1635. 4. “Letters of consolation, exhortation, direction, with a sermon of the trial of a Christian’s estate, 1637, 12mo. 5.” A Commentary on the epistle to the Ephesians," Lond. fol. 1643.

The story of Wishart’s prediction, concerning the fate of his malignant persecutor, seems to be controverted on good grounds. If there be any thing in the fact, it certainly was not a prophecy properly so called, but a mere denunciation of the divine vengeance, which Wishart might naturally think would fall upon the cardinal for his iniquities. He could not but know, too, how hateful Beaton was to many persons, and that he might be expected to become a victim to his arrogance and cruelty. Mr. Hume, who admits the prediction, says that it was probably the immediate cause of the event which it foretold. Whatever becomes of this part of the story concerning Wishart’s martyrdom, the other part of it, relative to the cardinal’s viewing the execution from a window, is highly credible, and perfectly suitable to his character.

, an eminent Calvinist divine and ecclesiastical writer, was born at Niort in Upper Poitou, March 8, 1659, of a family originally of Provence, whose name was Bossart, which one of his ancestors changed to Beausobre, on taking refuge in Swisserland from the massacre of St. Bartholomew’s day. In his youth he had some favourable opportunities for rising in the world. M. de Vieuxfournaux, cousin-german to his father, strongly solicited him not to change his religion, but to study law, because in that case he had sufficient interest with Madame de Maintenon to recommend him to her, who would have made his 1 fortune. But as he probably foresaw that the sacrifice of his religion must ultimately be the consequence, in order to secure him patronage of this kind, he withstood his relation’s solicitations, and pursued his original intention, that of qualifying himself for the church. Having finished his studies at Saumur, he was ordained, by imposition of hands, at the age of twenty-one, in the last synod of Loudon, and had a congregation intrusted to him, to whom he officiated for three or four years, during which he married Claude Louisa Arnaudeau, whose father was pastor of the church of Lusignan. The days of persecution approaching, M. de Beausobre’s church was shut up, and having been so rash, as to break it open, contrary to the orders of the court, he found it necessary to make his escape. At first he intended to have gone to England, but for some reasons, not mentioned in our authority, he preferred Holland, where he recommended himself to the favour of the princess of Orange, who appointed him chaplain to her daughter the princess of A nhalt-Dessau, and accordingly he went to Dessau in 1686. Here his situation was rendered peculiarly agreeable by the kindness of the princess, the esteem she conceived for, and the confidence she reposed in him' and here he appears to have applied himself to those studies, the produce of which appeared soon afterwards.

, a Lutheran divine, was born at Strasburg, in 1632, where he was first pastor and professor of divinity and ecclesiastical history, and afterwards professor of divinity, pastor and superintendant general at Wittemberg, where he died of an apoplexy, Oct. 2, 1686. When very young he wrote “Theses Philologicae de re nummaria veterum,” and “Disputationes Philologicae de Theologia Gentili ex antiquis nummis eruta,” Wittemberg, 1658, 4to. He afterwards published “Dissertatio de aris et mensis Eucharisticis veterum,” Strasb. 1666, 4to; “Antiquitates Ecclesise,” ibid. 1669 1680, 3 vols. 4to. And after his death, appeared “Ecclesia Antediluviana vera et falsa,” ibid. 1706. “Memorabilia Hist. Ecclesiasticoe recentioris,” Dresden, 1731, 4 to. Witte, in his Diarium, gives a longer list of his writings, but without specifying whether they are collected dissertations or separate volumes; a neglect very common with the biographers of the sixteenth and seventeenth centuries.

King Henry was much disturbed at the news of Becket’s death, and immediately dispatched an embassy to Rome-to clear himself from the imputation of being the cause of it. Immediately all divine offices ceased in the church of Canterbury; and this for a year, excepting nine days, at the end of which, by order of the pope, it was re-consecrated. Two years after, Becket was canonized; an'd the following year, Henry, returning to England, went to Canterbury, where he did penance as a testimony of his regret for the murder of Becket. When he came within sight of the church, where the archbishop was buried, he alighted off his horse, and walked barefoot, in the habit of a pilgrim, till he came to Becket’s tomb; where, after he had prostrated himself, and prayed for a considerable time, he submitted to be scourged by the monks, and passed all that day and night without any refreshment, and kneeling upon the bare stone. In 1221, Becket’s body was taken up, in the presence of king Henry III. and several nobility, &nd deposited in a rich shrine on the east side of the church. The miracles said to be wrought at his tomb were so numerous, that we are told two large volumes of them were kept in that church. His shrine was visited from all parts, and enriched with the most costly gifts and offerings.

, a French divine of the sixteenth century, principal of the college of Montaigu in 1507, and syndic of the faculty of theology at Paris, was born in Picardy. He published a violent attack on the paraphrases of Erasmus. That illustrious scholar condescended to take the trouble to refute it with great minuteness, averring that he had convicted his censurer of having advanced 181 lies, 210 calumnies, and 47 blasphemies. The doctor, having no reasonable answer to make, took extracts from the works of Erasmus, denounced him as a heretic to the faculty, and succeeded in getting him censured. It was he who prevented the Soroonne from deciding in favour of the divorce of Henry VIII. of England, an opinion not discreditable to him, although he is said to have carried it by his vehemence. “As Beda (says pere Berthier) could neither bridle his pen nor his tongue, he dared to preach against the king himself, under pretext, perhaps, that the court did not prosecute heretics with as much vigour as his bold and extravagant temper would have wished. His intolerant spirit drew upon him twice successively a sentence of banishment. Recalled for the third time, and continuing incorrigible, he was condemned by the parliament of Paris, in 1536, to make the amende-honorable before the church of Notre-Dame, for having spoken against the king, and against truth.” He was afterwards ex led to the abbey of Mont St. Michel, where he died Feb. 8, 15^7, with the reputation (adds pere Berthier) of being a violent declaimer and a vexatious adversary. Beda wrote, l.“A treatise” De unica Magdalena, Paris," 1519, 4to, against the publications of Faber Stapulensis. 2. Twelve books against the Commentary of Faber. 3. One against the Paraphrases of Erasmus, 1526, folio; and several other works, which are all marked with barbarism and rancour. His Latin is neither pure nor correct. Henry Stephens has preserved a circumstance of him, which sufficiently marks his character. He undertook to dissuade Francis I. from employing professors of languages in the university of Paris, and maintained before that prince, in the presence of Budaeus, that the Greek tongue was the cause of heresies.

The bishop was very moderate in his sentiments, and in. his methods of enforcing them; he loved to bring men into the communion of the church of England, but he did not like compelling them; and it was his opinion, that Protestants would agree well enough if they could be brought to understand each other. These principles induced him to promote Mr. Drury’s design, of endeavouring to reconcile the Lutherans to the Calvinists, a project which had beea encouraged by many other worthy persons, and towards which he subscribed twenty pounds a year, to defray the expences of Mr. Drury’s negociations. The bishop himself, it must be mentioned, was a Calvinist, which Burnet thinks was the cause of his having so little preferment in England. He gave another instance, not only of his charity towards, but his ability in, reconciling those of other communions, to the churches of England and Ireland. There were some Lutherans at Dublin, who, for not coming to church and taking the sacrament, were cited into the archbishop’s consistory, upon which they desired time to write to their divines in Germany, which was given them, and when their answers came, they contained some exceptions to the doctrine of the church, as not explaining the presence of Christ in the sacrament, suitable to their sentiments; to which bishop Bedell gave so full and clear, and withal so moderate and charitable, an answer, as entirely satisfied their objections, insomuch that those divines advised their countrymen to join in communion with the church, which they accordingly did. In this mild and prudent way our prelate conducted his charge, with great reputation to himself, and with the general approbation of all good men, who were perfectly pleased with his doctrine, and edified by his example. When the bloody rebellion broke out in October 1641, the bishop did not at first feel the violence of its effects; for even those rebels, who in their conduct testified so little of humanity, professed a great veneration for him, and openly declared he should be the last Englishman they would drive out of Ireland. His was the only English house in the county of Cavan that was unviolated, notwithstanding that it, and its out-buildings, the church, and the church-yard, were filled with people who fled to him for shelter, whom, by his preaching and prayers, he encouraged to expect and endure the worst with patience. In the mean time, Dr. Swiney, the Popish titular bishop of Kilmore, came to Cavan, and pretended great concern and kindness for bishop Bedell. Our prelate had converted his brother, and kept him in his house till he could otherwise provide for him; and Dr. Swiney desired likewise to lodge in his house, assuring him in the strongest terms of his protection. But this bishop Bedell declined, in a very civil and well-written Latin letter, urging the smallness of his house, the great number of people that had taken shelter with him, the sickness of some of his company, and of his son in particular, but above all, the difference in their ways of worship, which could not but be attended with great inconveniency. This had some effect for a time; but about the middle of December, the rebels, pursuant, to orders they had received from their council of state at Kilkenny, required him to dismiss the people that were with him, which he absolutely refused to do, declaring that he would share the same fate with the rest. They signified to him upon this, that they had orders to remove him; to which he answered, in the words of David, “Here I am, the Lord do unto me as seemeth good to him; the will of the Lord be done.” Upon this they seized him, his two sons, and Mr. Clogy, who had married his step-daughter, and carried them prisoners to the castle of Cloughboughter, surrounded by a deep water, were they put them all but the bishop in irons. They did not suffer any of them to carry any thing with them; and the moment the bishop was gone, Dr. Swiney took possession of his house and all that belonged to it, and said mass in the church the Sunday following. After some time the rebels abated of their severity, took the irons off the prisoners, and suffered them to be as much at their ease as they could be in so wretched a place; for the winter was very rigorous, and the castle being old and ruinous, they would have been exposed to all the severity of the weather, if it had not been for an honest carpenter who was imprisoned there before them, and who made use of a few old boards he found there, to mend a part of the roof, the better to defend them from the snow and sleet. While thus confined, the bishop, his sons, and Mr Clogy, preached and prayed continually to their small and afflicted congregation, and upon Christmas day his lordship administered the sacrament to them. It is very remarkable, that.rude and barbarous as the Irish were, they gave them no disturbance in the performance of divine service, and often told the bishop they had no personal quarrel to him, but that the sole cause of their confining him was, his being an Englishman. After being kept in this manner for three weeks, the bishop, his two sons, and Mr. Clogy, were exchanged for two of the O'Rourkes; but though it was agreed that they should be safely conducted to Dublin, yet the rebels would never suffer them to be carried out of the country, but sent them to the house of Dennis Sheridan, an Irish minister, and convert to the Protestant religion, to which though he steadily adhered, and relieved many who fled to him for protection, yet the Irish suffered him to live quietly among them, on account of the great family from which he was descended. While our prelate remained there, and enjoyed some degree of health, he every Sunday read the prayers and lessons, and preached himself, though there were three ministers with him. The last Sunday he officiated was the 30th of Jan. and the day following he was taken ill. On the second day it appeared that his disease was an ague; and on the fourth, apprehending a speedy change, he called for his sons and his sons’ wives, spoke to them a considerable time, gave them much spiritual advice, and blessed them, after which he spoke little, but slumbered out most of his time, only by intervals he seemed to awake a little, and was then very cheerful. At length, on the 7th of February, 1641, about midnight, he breathed his last, in the seventy-first year of his age, his death being chiefly occasioned by his late imprisonment, and the weight of sorrows which lay upon his mind. The only care now remaining to his friends was, to see him buried according to his desire; and since that could not be obtained but by the new intruding bishop’s leave, Mr. Clogy and Mr. Sheridan went to ask it, and Mr. Dillon was prevailed with by his wife, to go and second their desire. They found the bishop in a state of beastly intoxication, and a melancholy change in that house, which was before a house of prayer. The bishop, when he was awakened out of his drunkenness, excepted a little to their request, and said the church-yard was holy ground, and was no more to be defiled with heretics’ bodies; yet he consented to it at last. Accordingly, February L>, he was buried next his wife’s coffin. The Irish did him unusual honours at his burial, for the chief of the rebels gathered their forces together, and with them accompanied his body from Mr. Sheridan’s house to the church-yard of Kilmore in great solemnity, and they desired Mr. Clogy to bury him according to the office prescribed by the church. But though the gentlemen were so civil as to offer it, yet it was not thought advisable to provoke the rabble so much, as perhaps that might have done; so it was passed over. But the Irish discharged a volley of shot at his interment, and cried out in Latin, “Requiescat in pace ultimus Anglorum,” ‘ May the last of the English rest in peace;’ for they had often said, that as they esteemed him the best of the English bishops, so he should be the last that should be left among them. What came from Edmund Farilly, a Popish priest, at the interment of the bishop, is too remarkable, and is too well attested, to be passed over, who cried out, “O sit anima mea cum Bedello,” ‘ I would to God my soul were with Bedell’s.’ Our prelate had long before prepared for death, as appears by his will, dated the 15th of February, 1640, in which there are several legacies, that shew he had recollected all the memorable passages of his life before he made it, and seriously considered the several blessings which God had bestowed upon him. He married a lady of the ancient and honourable family of L‘Estrange, who was the widow of the recorder of St. Edmundsbury, a woman exemplary in her life, humble and modest in her behaviour, and singular in many excellent qualities, particularly in an extraordinary reverence to him. She bore him three sons and a daughter. One of the sons and the daughter died young; only William and Ambrose survived, for whom he made no provision, but a benefice of eighty pounds a-year for the eldest and worthy son of such a father, and an estate of sixty pounds a-year for the youngest, who did not take to learning. This was the only purchase he made. His wife died three years before the rebellion broke out, and he preached her funeral sermon himself, with such a mixture both of tenderness and moderation, that he drew tears from all his auditors. He was an enemy to burying in the church, thinking that there was both superstition and pride in it, and believing it was a great annoyance to the living, to have so much of the steam of dead bodies rising about them. One of the canons in his synod was against burying in churches, and he often wished that burying’ places were removed out of all towns. He chose the least frequented place of the church-yard of Kilmore for his wife to lie in, and by his will ordered, that he should be placed next to her, with this inscription:

His style was clear and full, but plain and simple. He read the Hebrew and Septuagint so much, that they were as familiar to him as the English translation. He had gathered a vast heap of critical expositions, which, with a trunk full of other manuscripts, fell into the hands of the Irish, and were all lost, except his great Hebrew manuscript, which was preserved by a converted Irishman, and is now in Emanuel college, in Cambridge. Every day after dinner and supper a chapter of the Bible was read at his table, whether Papists or Protestants were present; and Bibles were laid before every one of the company, and before himself either the Hebrew or the Greek, but in his last years, the Irish translation; and he usually explained ­the occurring difficulties. He wrote much in controversy, occasioned by his engagements to labour the conversion of those of the Roman communion, which he looked on as idolatrous and antichristian. He wrote a large treatise on these two questions: “Where was our religion before Luther? And what became of our ancestors who died in Popery?” Archbishop Usher pressed him to have printed it, and he resolved to have done so; but that and all his other works were swallowed up in the rebellion. He kept a great correspondence not only with the divines of England, but with others over Europe. He observed a true hospitality in house-keeping; and many poor Irish families about him were maintained out of his kitchen; and in Christmas the poor always eat with him at his own table, and he had brought himself to endure both their rags and rudeness. At public tables he usually sat silent. Once at the earl of Strafford’s table, one observed, that while they were all talking, he said nothing. The primate answered, “Broach him, and you will find good liquor in him.” Upon which the person proposed a question in divinity, in answering which the bishop shewed his abilities so well, and puzzled the other so much, that all, at last, except the bishop, fell a laughing at the other. The greatness of his mind, and undauntedness of his spirit, evidently appeared in many passages of his life, and that without any mixture of pride, for he lived with his clergy as if they had been his brethren. In his visitation he would accept of no invitation from the gentlemen of the country, but would eat with his clergy in such poor inns, and of such coarse fare, as the places afforded. He avoided all affectation of state in his carriage, and, when in Dublin, always walked on foot, attended by one servant, except on public occasions, which obliged him to ride in procession among his brethren. He never kept a coach, his strength suffering him always to ride on horseback. He avoided the affectation of humility as well as pride; the former often flowing from the greater pride of the two. He took an ingenious device to put him in mind of his obligations to purity: it was a flaming crucible, with this motto: “Take from me all my Tin,” the word in Hebrew signifying Tin, being Bedil, which imported that he thought every thing in him but base alloy, and therefore prayed God would cleanse him from it. He never thought of changing his see, but considered himself as under a tie to it that could not easily be dissolved; so that when the translating him to a bishopric in England was proposed to him, he refused it; and said, he should be as troublesome a bishop in England as he had been in Ireland. He had a true and generous notion of religion, and did not look upon it as a system of opinions, or a set of forms, but as a divine discipline that reforms the heart and life. It was not leaves, but fruit that he sought. This was the true principle of his great zeal against Popery. He considered the corruptions of that church as an effectual course to enervate the true design of Christianity. He looked on the obligation of observing the Sabbath as moral and perpetual, and was most exact in the observation of it.

, a once celebrated Dutch divine, was born in 1634-, at Warthuisen, a village in the province of Groningen. He learned the Latin tongue at home under his father, and at sixteen years of age was entered at the university of Groningen, where he applied iiirnself to the study of the Greek and Hebrew languages, and made also a considerable proficiency in history and philosophy. He went afterwards to Franeker, where he studied divinity for four years and a half, when he was chosen minister at Oosterlingen, a village about six miles from Franeker. He discharged his duty with great diligence, and found time to read and examine the writings of the most eminent philosophers and divines. He kept a constant correspondence with James Alting, under whom he had studied the Hebrew tongue, and with the famous Cocceius. In 1665 he took his degree of doctor of divinity, at Franeker, and the next year was chosen one of the ministers of that city. When he was minister at Oosterlingen, he composed a short catechism for children, and in 1670 he published another for persons of a more advanced age. This last being strongly objected to by several divines, the author was prosecuted before the ecclesiastical assemblies; and notwithstanding many learned divines gave their testimonies in favour of this catechism, yet in the synod held in 1671, at Bolswart in Friezland, it was voted there, to contain several strange expressions, unscriptural positions, and dangerous opinions, which ought not to be printed, or, being printed, not to be published, but that if revised and corrected, it might be printed. Bekker appealed to the next synod, which met at Franeker, in July 1672, who chose a committee of twelve deputies, to inquire into this affair, and to finish it in six weeks. They examined Bekker’s catechism very carefully, and at last subscribed an act in which were the following words: “That they had altered all such expressions as seemed to be offensive, strange, or uncommon: that they had examined, sccundum fidei analogiam, what had been observed by the several classes as unscriptural; and that they judged Dr. Bekker’s book, with their corrections, might, for the edification of God’s church, be printed and published, as it contained several wholsome and useful instructions.” This judgement was approved of by the synod held at Harlingen next year; but such is the constitution of synods in the seven provinces, that one can annul what another has established, and Bekker suffered for two years longer much trouble and vexation.

, a writer of the fourteenth century, of the ancient family of the Belgraves in Leicestershire, was born at the town of Belgrave, about a mile from Leicester, and educated in the university of Cambridge, where he applied himself with great diligence and success to his studies, and afterwards took the degree of D.D. He entered himself into the order of Carmelite friars, and distinguished himself by his great skill in the Aristotelian philosophy and school-divinity, hut he was more remarkable for the strength and subtilty of his lectures, than the elegance of his style, the study of polite literature being generally neglected in that age. Pits gives him the character of a man of eminent integrity and piety. He flourished in 1320, under the reign of king Edward II. and wrote, among other works, “Theological Determinations, in one book;” the subject of which was, Utrum Essentia Divina possit videri? Whether the Divine Essence could be seen? and “Ordinary Questions, in one book.” This single question, concerning the Divine Essence, is enough to shew the inutility of the inquiries and studies which engaged the attention of men in that age.

It is generally allowed that Bellarmin did great honour to his order, and that no man ever defended the church of Rome and the pope with more success. The Protestants have so far acknowledged his abilities, that during the space of forty or fifty years, there was scarce any considerable divine amongst them, who did not think it necessary to write against Bellarmin, and some of his antagonists accused him without much foundation, in their publications, a circumstance from which his party derived great advantage. Bellarmin, however, though a strenuous advocate for the Romish religion, did not agree with the doctrine of the Jesuits in some points, particularly that of predestination, nor did he approve of many expressions in the Romish litanies; and notwithstanding he allowed many passages in his writings to be altered by his superiors, yet in several particulars he followed the opinions of St. Augustin. He wrote most of his works in Latin, the principal of which is his body of controversy, consisting of four volumes in folio; the best edition that of Cologne, 1615. He there handles the questions in divinity with great method and precision, stating the objections to the doctrines of the Romish church with strength and perspicuity, and answering them in the most concise manner. Some of the Roman Catholics have been of opinion, that their religion has been hurt by his controversial writings, the arguments of the heretics not being confuted with that superiority and triumph, which, they imagined, the goodness of the cause merited. Father Theophilus Raynaud acknowledges some persons to have been of opinion, that Bellarmin’s writings ought to be suppressed, because the Protestants might make an ill use of them, by taking what they found in them for their purpose, and the Catholics might be deluded by not understanding the answers to the objections. Hence it was that our countryman, sir Edward Sandys, not being able to meet with Bellarmin’s works in any bookseller’s shop in Italy, concluded that they were prohibited, lest they should spread the opinions which the author confutes. Besides his body of controversy, he wrote also several other books. He has left us a “Commentary on the Psalms;” “A biography of Ecclesiastical Writers;” “A discourse on Indulgences, and the Worship of Images;” Two treatises in answer to a work of James I. of England; “A dissertation on the Power of the Pope in temporal matters,” against William Barclay; and several treatises on devotion, the best of which is that on the duties of bishops, addressed to the bishops of France.

, commonly called Joannes Eboracensis, or John of York, an eminent divine in the twelfth century, was born of a good family. After having laid the foundation of learning in his own country, he travelled abroad, and visited the most famous universities of France and Italy, where he acquired the reputation of being the most learned man of his age. He then returned home, and was made a canon, and treasurer of the cathedral church of York: but he soon quitted this post, and went back again into Italy, lived a considerable time at Rome, and had the honour of conversing familiarly with pope Adrian IV. who was an Knglishman by birth. Alexander III. who succeeded Adrian in 1159, made him bishop of Poitou in France, and he was consecrated at the abbey of Dole, in the diocese of Berry. He sat there above twenty years, and was translated to the archbishopric of Lyons, and became thereby primate of all France. He was archbishop of that city nearly eleven years. It is said, he returned into England in 1194, being then a very old man; but we are not told when or where he died. Bale informs us, that he vehemently opposed archbishop Becket in the contests he had with king Henry II. and that he was very expert in controversial writing. Bale and Pits mention the titles of some of his works, but it does not appear that any of them are extant. Leland could not discover any thing certainly written by him.

, in Lat. Petrus Bembus, one of the restorers of polite literature in Italy, was born at Venice in 1470, of an ancient and honourable family. His father, Bernardo, who died in 1518, was an accomplished scholar, and distinguished statesman, who maintained a friendly intercourse with many illustrious and learned persons of the age, and is honourably spoken of by various writers. On one of his embassies to Florence he carried his son, then in his eighth year, to improve him in the Italian language, which was supposed to be spoken and written in that city with the greatest purity. Atter two years, he returned home with his father, and was placed under the tuition of Joannes Alexander Urticius, and continued to apply to his studies with great assiduity, acquiring in particular a critical knowledge of the Latin tongue. Being solicitous of acquiring a knowledge also of the Greek, the study of which was at that time confined to very few, he resolved to undertake a voyage to Messina, and avail himself of the instructions of the celebrated Constantino Lascaris. Accordingly he set out in 1492, accompanied by Agnolo Gabrielii, a young Venetian of distinction, his friend and fellow-student, and profited greatly by the instructions of Lascaris. During this residence in Sicily, which lasted more than two years, he composed a work in Latin, entitled “P. Bembi de vEtna ad Angelum Chabrielem liber,” which was published the same year in which he returned, 1495, 4to, and is said to have been the first publication from the Aldine press “in literis rotundis.” His compositions both in Latin and Italian soon began to extend his reputation, not only through the different states of Italy, but also to distant countries. His father, flattered with the approbation bestowed on his son, was desirous of employing his talents in the service of his country in some public station, and for some time Bembo occasionally pleaded as an advocate with success and applause, until being disappointed in obtaining a place which was given to a rival much inferior in merit, he discovered that reluctance for public life, which, in obedience to his father, he had but imperfectly concealed, and determined to devote his whole attention to literature, as connected with the profession of the church. About this time, it is said, that his resolution was confirmed by accidentally going into a church when the officiating priest was reading a portion of the evangelical history, and had just come to the words, “Peter, follow me,” which Bembo looked upon as a divine admonition. There is nothing in his character, however, that can give much credibility to this story, which, it ought to be mentioned, some say occurred long after, when he was hesitating whether he should accept the office of cardinal.

, was a native of Sienna, which circumstance has procured him to be recorded in some biographical works under the name of Hugo Senensis, and Freher, otherwise a correct biographer, has given these as distinct persons. He became one of the most celebrated physicians of the fifteenth century, and not less esteemed as a philosopher and divine. In such admiration was he held, that his contemporaries hailed him as another Aristotle and a new Hippocrates; and such was his memory, that he could readily and promptly give answers to any questions or doubts that were propounded from the works of Plato or Aristotle. He was, according to Ghilini, professor of medicine at Ferrara, and was a member of the council called to adjust the religious disputes between the Greeks and Latins. Castellanus informs us, that when Nicholas of Este founded the university of Parma, Bencius was appointed one of its first professors, and this Bencius himself confirms in the introduction to his commentary on Galen. He died at Rome in 1438, according to Castellanus, or in 1448, according to Ghilini. tjis principal works are, 1, “In aphorismos Hippocratis,” &c. expositio,“ Venice, 1498, folio, reprinted 1.517, 1523. 2.” Consilia saluberrima ad omnes Ægritudines,“Venice, 1518, folio. 3.” In tres libros Microtechni Galeni luculentissimi expositio,“ibid. 1523, fol. 4.” In primi canonis Avicennufc Fen primam expositio,“ibid. 1523, fol. 5.” Supra quarta Fen primi Avicennae expositio,“ib. 1717. 6.” In quarti canonis Avicennse Fen primam expositio," ibid. 1523. There is an edition of his works, Venice, 2 vols, folio, 1518, but whether it includes the above is not mentioned in our authorities.

Among his poetical pieces Wood mentions the following, 1. “Sphinx Theologica, seu Musica Templi, ubi discordia concurs,” Camb. 1626, 8vo. 2. “Honorifica armorurii cessatio, sive pacis et fidei associatio,” Feb. 11, 1643, 8vo. 3. “Theophila, or Love-Sacrifice,” a divine poem, Lond. 1652, folio, with the author’s picture before it. Several parts of this poem were set to music by Mr. John Jenkyns, an eminent musician whom Mr. Bendlowes patronized; and a whole canto of it, consisting of above three hundred verses, was turned into elegant Latin verse, in the space of one day, by Mr. John Hall of Durham. 4. “A summary of Divine Wisdom,” London, 1657, 4to. 5. “A glance at the glories of Sacred Friendship,” London, 1657, printed on one side of a large sheet of paper. 6. “De Sacra Amicitia,” printed with the former in Latin verse and prose. 7. “Threnothriambeuticon, or Latin poems on king Charles II.'s Restoration,” London, 1660, printed on a side of a large sheet of paper. A few were printed on white satin, one copy of which, in a frame suitable to it, he gave to the public library at Oxford. 8. “Oxonii Encomium,” Oxon. 1672 r in four sheets folio, mostly in Latin verse. 9. “Oxonii Elogia,” Oxon. 1673, printed on one side of a large sheet of paper it consists of twelve stanzas, and is followed by I, “Oxonii Elegia” II. “Academicis Serenitas” III. “Academicis Temperantia” IV. “Studiosis Cautela,” and some other pieces. 10. “Magia Caelestis,” Oxon. 1673, a Latin poem, printed on one side of a large sheet of paper. The three last-mentioned pieces were composed at Oxford. 11. “Echo veridica joco-seria,” Oxon. 1673, printed on one side of a large sheet of paper, a Latin poem, chiefly against the pope, the Papists, Jesuits, &c. 12. “Truth’s touch-stone,” consisting of an hundred distichs, printed on one side of a long sheet of paper, and dedicated to his niece Mrs. Phiiippa Blount. 13. “Annotations for the better confirming the several truths in the said poem;” uncertain when printed. 14. Mr. Bendlowes wrote a “Mantissa” to Richard 'Fenn’s “Panegyricon Inaugurale,” entitled, “De celeberrima et florentiss. Trinobantiados Augustoe Civ. Praetori, reg. senatui populoque,” Lond. 1673, 4to; in the title of which piece he styles himself “Turmae Equestris in Com. Essex. Prsefectus.” These writings, according to Wood, acquired Mr. Bendlowes the name of a Divine Author, but we fear the value of that character is considerably suok; although we cannot agree with Pope, that “Bendlowes, propitious to blockheads, bows,” nor with his commentator Warburton, that “Bendlowes was famous for his own bad poetry, and for patronising bad poets.” In his “Theophila” there are many uncommon and excellent thoughts, but it must be allowed that his metaphors are often strained and far-fetched, and he sometimes loses himself in mystic divinity. Granger, who thinks his Latin verses better than his English, quotes a passage from his prayer in “Theophila,” which has been deservedly admired for piety and sense.

, whose name was James Fournier, was a native of Saverdun, in the diocese of Pamier, the son of a miller, or of an obscure person; but some are of opinion that he was descended of a noble family. He embraced a religious Hie when young, among the Cistertians, and having afterwards received the degree of master of divinity in the university of Paris, he was made abbot of Fontfroide, in Narbonne, and when he had governed that monastery for six years, with great applause, he was made first bishop of Pamiers, and nine years after translated to Mirepoix. In December 1327, pope John XXII. created him cardinal presbyter of St. Prisca, and in 1334, he was elected pope, contrary to all expectation. The conclave had chosen Comminge, cardinal bishop of Porto, as the most proper person, but the French cardinal insisting that he should promise never to go to Rome, he refused to accept the office on a condition so prejudicial to the church. In this dilemma, the cardinals being at a loss whom to nominate, some of them proposed James Fournier, the most inconsiderable of the whole college, “omnium infimus,” and he was unanimously elected: this unexpected turn gave occasion to some of the writers of his days to attribute the whole to divine inspiration, with as good reason, no doubt, as in the case of any of his predecessors or successors.

Benedict was as much surprised as any of his brethren, and either out of humility, or because he was conscious he knew little of public affairs, candidly told them that they had elected an ass. His actions, however, did not justify this comparison. He was indeed a stranger to the arts of the court, but he was a learned divine, well versed in the civil and canon law, and a man of exemplary life and probity. His first act was that of liberality. The day after his election, he distributed among the cardinals 100,000 florins out of the treasure left by his predecessor; and a few days after gave 50,000 for repairing the churches of Rome. In nis first public sermon he preached on the beatific vision, and maintained that the just on their death saw God face to face, before the day of the general resurrection, contrary to the doctrine held by his predecessor; and he was so impressed with the necessity of establishing this doctrine, that he published in 1336 a constitution, as it was called, directly in opposition to the notion of purgatory in any shape. The whole of his political administration appears to have been of the pacific kind, and in providing for the interests of the church, he preferred men of merit to vacant benefices, and was an enemy to pluralities; and in some of the religious orders he introduced reformations which we may be certain were beneficial and wise, because they raised the indignation of the monks, who have on that account painted his character in, the blackest colours. His last effort for the peace of Europe was to reconcile the kings of France and England, then at war, but while employed on this, he died of a short illness, the consequence of suppressed evacuation, April 25, 1342. Like his predecessor, he avoided aggrandizing his family, as most other popes had done, and could scarcely be prevailed upon to admit his relatives into his presence, when they came to congratulate him on his promotion. He used to say “James Fournier had relations, but pope Benedict has none,” and contented himself with ordering the expences of their journey to be defrayed out of the apostolic chamber. The monks whom he had reformed, however, contrary to all contemporary evidence, have accused him of avarice, debauchery, and in particular, of an intrigue with the sister of the celebrated Petrarch. On the other hand, all the best historians havei extolled him as a man of sanctity and a pattern of every virtue. He wrote two volumes on the state of the soul before the general judgment; eleven questions upon the same subject sermons for the chief festivals of the year; all which are in ms. in the Vatican library. He wrote, likewise, several constitutions relating to the reformation of some religious orders, commentaries upon the psalms, various letters, and some poetical pieces.

, a famous doctor of the Sorbonne, and curate of St. Eustathius at Paris in the sixteenth century, was born at Sevenieres near Angers. He was a secret favourer of the protestant religion; and that his countrymen might be able to read the Bible in their own tongue, he published at Paris the French translation which had been made by the reformed ministers at Geneva. This translation was approved by several doctors of the Sorbonne before it went to the press; and king Charles IX. had granted a privilege for the printing of it, yet when published it was immediately condemned. In 1587 king Henry III. appointed Benedict to be reader and regius professor of divinity in the college of Navarre at Paris. He had been before that time confessor to the unhappy Mary queen of Scotland, during her stay in France, and attended her when she returned into Scotland. Some time before the death of Henry III. Benedict, or some of his friends with his assistance, published a book, entitled “Apologie Catholique,” to prove that the protestant religion, which Henry king -of Navarre professed, was not a sufficient reason to deprive him of his right of succeeding to the crown of France; first, because the Huguenots admitted the fundamental articles of the catholic faith, and that the ceremonies and practices which they exploded had been unknown to the primitive church. Secondly, because the council of Trent, in which they had been condemned, was neither general, nor lawful, nor acknowledged in France. After the murder of Henry III. a factious divine wrote an answer to that book, which obliged Benedict to publish a reply. When king Henry IV. was resolved to embrace the Roman Catholic religion, he wrote to Benedict, commanding him to meet him, The doctor on this consulted with the pope’s legate, who was then at Paris, and advised him to answer the king, that he could not go to him without the pope’s leave, which exasperated the people at Paris, because they understood by this advice, that he favoured the Spanish faction, and endeavoured only to protract the civil war. However, Benedict assisted some time after at the conference which was held at St. Dennis, and in which it was resolved, that the king, having given sufficient proofs of his fa^h and repentance, might be reconciled to the church, without waiting for the pope’s consent. Benedict also assisted at that assembly, in which king Henry abjured the reformed religion, and having embraced the Roman Catholic faith, was absolved by the archbishop of Bourges. The king promoted him afterwards, about 15^7, to the bishopric of Troyes in Champagne, but he could never obtain the pope’s bulls to be installed, and only enjoyed the temporalities till 1604, when he resigned it with the king’s leave to Renatus de Breslay, archdeacon of Angers, He died at Paris, March 7, 1608, and was buried near the great altar in his parish church of St. Eustathius. Dr. Victor Cayet made his funeral oration. Besides the books, which we have mentioned, he wrote three or four other pieces, the titles of which are mentioned by father le Long, but they are of little note, except perhaps his history of the coronation of king Henry III. “Le Sacre et Couronnement du roi Henry III. Pan 1575, par Rene Benoit, docteur en theologie,” Reims, 1575, 8vo, and inserted in Godefrey’s “Ceremonial de France,” Paris, 1619, 4to.

, an eminent divine of the seventeenth century, was born August 12, 1559, at Prestonbury in Gloucestershire. He was admitted, at seventeen years of age, a scholar of Corpus Christi college, Oxford, and probationer-fellow of the same house, April 16, 1590. After he had taken the degree of master of arts, he went into holy orders, and distinguished himself as a preacher. In 1599, he was appointed rhetoric -reader of his college, and the year following was admitted to the reading of the sentences. In 1608, he took the degree of doctor in divinity, and five years after was chosen Margaret professor in that university. He filled the divinity chair with great reputation, and after fourteen years resigned it. He had been presented, several years before, to the rectory of Meysey-Hampton, near Fairford in Gloucestershire, upon the ejection of his predecessor for simony and now he retired to that benefice, and spent there the short remainder of his life (about four years) in a pious and devout retreat from the world. Dr. Benefield was so eminent a scholar, disputant, and divine, and particularly so well versed in the fathers and schoolman, that he had not his equal in the university. He was strongly attached to the opinions of Calvin, especially that of predestination; insomuch that Humphrey Leach calls him a downright and doctrinal Calvinist. He has been branded likewise with the character of a schismatic: but Dr. Ravis, bishop of London, acquitted him of this imputation, and declared him to be “free from schism, and much abounding in science.” He was remarkable for strictness of life and sincerity; of a retired and sedentary disposition, and consequently less easy and affable in conversation. This worthy divine died in the parsonage house of Meysey-Hampton, August 24, 1630, and was buried in the chancel of his parish church, the 29th of the same month. His works are, 1. “Doctrinac Christianas sex Capita totidem praelectionibus in schola theologica Oxoniensi pro forma habitis discussa et disceptata,” Oxon. 1610, 4to. 2. “Appendix ad Caput secundum de consiliis Evangelicis, &c. adversus Humphredum Leach.” This is printed with the foregoing treatise. 3. “Eight sermons publicly preached in the university of Oxford, the second at St. Peter’s in the East, the rest at St. Mary’s church. Began Dec. 14, 1595,” Oxford, 1614, 4to. 4. “The sin against the Holy Ghost discovered, and other Christian doctrines delivered, in twelve Sermons upon part of the tenth chapter of the epistle to the Hebrews,” Oxford, 1615, 4to. 5. “A commentary or exposition upon the first chapter of Amos, delivered in twenty-one sermons in the parish-church of Meysey-Hampton in the diocese of Gloucester,” Oxford, 1613, 4to. This work was translated into Latin by Henry Jackson of Corpus Christi college, and printed at Oppenheim in 1615, 8vo. 6. “Several Sermons, on occasional subjects.” 7. “A commentary, or exposition upon the second chapter of Amos, delivered in twenty-one sermons, in the parish-church of Meysey-Hampton, &c.” London, 1620, 4to. 8. “Prselectiones de perseverantia Sanctorum,” Francfort, 1618, 8vo. 9. “A commentary, or exposition on the third chapter of Amos, &c.” London, 1629, 4to. 10. There is extant likewise a Latin sermon of Dr. Benefield’s on Revelations v. 10. printed in 1616, 4to.

, a learned German divine, principally known in this country for his excellent edition of the Greek Testament, was born June 24, 1687, at Winneden in the duchy of Wirtemberg. He was, says the writer of the meagre account in the Diet. Hist, the first of the Lutheran divines who published a learned, profound, and complete criticism on the New Testament, or rather an accurate edition. He became a critic from motives purely conscientious. The various and anxious doubts which he entertained, from the deviations exhibited in preceding editions, induced him to examine the sacred text with great care and attention, and the result of his labours was, 1. his “Novi Testarmenti Graeci recte cauteque adornandi prodromus,” Stutgard, 1725, 8vo. 2. “Notitia Nov. Test. Grrcc. recte cauteque adornati,” ibid. 1731, 8vo, and 3. his edition entitled “Novum Test. Grace, cum introdnctione in Crisin N. T. Apparatu Critico, et Epilogo,” ibid. 1734, 4to. He afterwards published, 4. “Gnomon Nov. Test, in quo ex nativa verborum vi simplicitas, profunditas, concinnitas sensuum ccelestium indicatur,” ibid. 1742, and 1759, and lastly in 1763, at Ulm, in which same year, a new edition of his “Apparatus Criticus” was published, with many additions, by Phil. D, Burkius, 4to. Bengal’s most formidable enemies were Ernesti and Wet stein, neither of whom treated him with the courtesy that becomes men of letters. His edition of the New Testament is unquestionably a lasting monument of the author’s profound learning and solid piety, and has often been reprinted to gratify the public demand. In 1745, Bengel published “Cyclus, sive de anno magno solis, luna?, stellarum consideratio, ad incrementum doctrinse propheticre atque astronomies accommodata,” Ulm, 8vo, and after his death, which took place in 1752, appeared his “Ordo temporifm, a principio per periodos ceconomise divinoe historicas atque propheticas, at finem usque ita deductus, ut tota series et quarumvis partium analogia sempiternae virtutis ac sapientiae cultoribus ex script. Vet. et Nov. Test, tanquam uno revera documento proponatur,” Stutgard, 1753. Bengel maintained the doctrine of the millenium, or second appearance of Christ upon earth to reign with his saints a thousand years. His “Introduction to his Exposition to the Apocalypse,” was translated and published by John Robertson, M. D. London, 1757.

, a celebrated poet of Florence, who died in 1542, aged eighty-nine, was one of the first who, following Lorenzo de Medici and Politian, contributed essentially to the advancement of Italian poetry. The greater part of his poems turn upon divine love. His “Canzone dell' Amor celeste e divino” was in great esteem, as containing, what now is thought its chief defect, the sublime ideas of the philosophy of Plato, on love. This work was printed at Florence in 1519, in 8vo, with other poetical pieces of the same author. There had already been an edition of his works, at Florence, in folio, 1500, which is extremely scarce. Another performance of his is entitled, “Commento di Hieronimo Benivieni, cittadino Florentine, sopra a piu sue Canzone e Sonnetti deilo amore e della belleza divina,” &c. printed at Florence in 1500, in folio: an edition much prized by the curious. Benivieni, not less estimable for the purity of his manners than for the extent of his talents, was intimately connected with the celebrated John Pico de Mirandola, and made it his request to be interred in the same grave with him, which was granted.

, 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 nonconformist divine, was educated at Oxford, and was presented by lord Wharton to the rectory of Waddesden in the county of Buckingham, wiiere he continued till he was ejected for nonconformity in 1662. He afterwards settled at Aylesbury, where he preached privately to a small congregation, and from thence removed to Abington, where he died April 6, 1687. He was author of an excellent work, entitled “A theological Concordance of the synonymous words in, Scripture,” 1657, 8vo. .

, an eminent divine in the eighteenth century, was born at Salisbury, May 7, 1673, and educated in the free-school there; where he made so great a progress in learning, that he was sent to St. John’s college, Cambridge, in the beginning of 1688, before he was full fifteen years of age. He regularly took the degrees of bachelor and master of arts; the latter in 1694, when but twenty-one years old; and was chosen fellow of his college. In 1695, he wrote a copy of Hebrew verses on the death of queen Mary, printed in the collection of poems of the university of Cambridge upon that occasion. The first of his publications was “An answer to the dissenters pleas for Separation, or an abridgment of the London cases; wherein the substance of those books is digested into one short and plain discourse,” Lond. 1699, 8vo. About the end of 1700, he took a journey to Colchester, to visit his friend Mr. John Rayne, rector of St. James’s in Colchester; and finding him dead when he came, he undertook the office of preaching his funeral sermon, which was so highly approved of by the parishioners, that their recommendation was no small inducement to Dr. Compton, then bishop of London, to present him to that living. He had institution to it January 15, 1700-1, and applied himself with great diligence and success to the several duties of his function. Possessing great learning, a strong voice, and good elocution, he was extremely followed and admired; and the more, as most of the other livings were but indifferently provided for: so that he became minister, not only of his own two parishes, but in a manner of that whole town, and the subscriptions and presents he had from all parts, raised his income to nearly three hundred pounds a year. But that afterwards was very much reduced, as xvill appear in the sequel. In the beginning of 1701, he published “A confutation of Popery, in three parts,” Canibr. 8vo. About the same time, he was engaged in a controversy with some dissenters, which produced the following book of his, “A discourse of Schism shewing, 1 What is meant by schism. 2. That schism is a damnable sin. 3. That there is a schism between the established church of England and the dissenters. 4. That this schism is to be charged on the dissenters’ side. 5. That the modern pretences of toleration, agreement in fundamentals, &c. will m;t excuse the dissenters from being guilty of schism. Written by way of letter to three dissenting ministers in Essex, viz. Mr. Gilson and Mr. Gledhili ol Colchester, and Mr. Shepherd of Brain tree. To which is annexed, an answer to a book entitled” Thomas against Bennet, or the Protestant dissenters vindicated from the charge of schism,“Cambr. 1702, 8vo. This book being animadverted upon by Mr. Shepherd, our author published” A defence of the discourse of Schism; in answer to those objections which Mr. Shepherd has made in his three sermons of Separation, &c.“Cambr. 1703, 8vo. And, towards the end of the same year,” An answer to Mr. Shepherd’s considerations on the defence of the discourse of Scnism,“Cambr. 8vo. As also a treatise entitled” Devotions, viz. Confessions, Petitions, Intercessions, and Thanksgivings, for every day in the week and also before, at, and after, the Sacrament with occasional prayers for all persons whatsoever,“8vo. In 1705, he published” A confutation of Quakerism; or a plain proof of the falsehood of what the principal Quaker writers (especially Mr. R. Barclay, in his Apology and other works) do teach concerning the necessity of immediate revelation in order to a saving Christian faith, &c.“Cambr. 8vo. In 1707 he caused to be printed in a small pamphlet, 12mo,” A discourse on the necessity of being baptized with Water and receiving the Lord’s Supper, taken out of the confutation of Quakerism,“Cambr. For the sake of those who wanted either money to purchase, or time to peruse, the Confutation of Quakerism, the year following he published” A brief history of -the joint use of precomposed set forms of Prayer,“Cambr. 8vo. The same year he published likewise” A discourse of joint Prayer,“Cambr. 8vo. Towards the end of the same year he published” A paraphrase with annotations upon the book of Common Prayer, wherein the text is explained, objections are answered, and advice is humbly offered, both to the clergy and the laity, for promoting true devotion in the use of it,“Lond. 8vo. The next thing he printed was” Charity Schools recommended, in a sermon preached in St. James’s church in Colchester, on Sunday, March 26, 1710,“8vo. The same year he wrote” A letter to Mr. B. Robinson, occasioned by iiis * Review of the case of Liturgies, and their imposition';“and” A second letter to Mr. B. Robinson, &c. on the same subject,“Lond. 1710, 8vo. In 17 11 he published” The rights of the Clergy of the Christian church; or, a discourse shewing that God has given and appropriated to the clergy, authority to ordain, baptize, preach, preside in church-prayer, and consecrate the Lord’s supper. Wherein also the pretended divine right of the laity to elect either the persons to be ordained, or their own particular pastors, is examined and disproved,“London, 1711, 8vo. He had begun a second part of this work, but it was never published, in which he intended to shew, that the clergy are, under Christ, the sole spiritual governors of the Christian church, and that God has given and appropriated to them authority to enact laws, determine controversies, inflict censures, and absolve from them. The pre^­tended divine institution of lay elders was also disproved, and the succession of the present clergy of the established church vindicated. And to this was annexed a” Discourse of the Independency of the Church on the State, with an account of the sense of our English laws, and the judgment of archbishop Cranmer touching that point.“About this time he took the degree of D. D. In 1714 he published <c Directions for studying, I. A general system or body of divinity; II. The thirty-nine articles of religion. To which is added St. Jerom’s epistle to Nepotianus,” London, 8vo. The year following was published his “Essay on the thirty-nine articles of Religion, agreed on in 1562, and revised in 1571, wherein (the text being first exhibited in Latin and English, and the minutest variations of eighteen the most ancient and authentic copies carefully noted) an account is given of the proceedings of convocation in framing and settling the text of the articles, the controverted clause of the twentieth article is demonstrated to be genuine, and the case of subscription to the articles is considered in point of law, history, and conscience; with a prefatory epistle to Anthony Collins, esq. wherein the egregious falsehoods and calumnies of the author of ‘Priestcraft in perfection’ are exposed,” London, 1713, 8vo. Before the publication of this book, he found it necessary to leave Colchester; for, the other livings being filled up with persons of good reputation and learning, his large congregation and subscriptions fell off, and his income fell to threescore pounds a-­year, on which account, by the advice of his friends, he accepted the place oi' deputy-chaplain to Chelsea hospital, under Dr. Cannon. Soon after, preaching the funeral sermon of his friend Mr. Erington, lecturer of St. Olave’s in South wark, it was so highly approved of by that parish, that he was unanimously chosen lecturer in the next vestry, without the least canvassing. Upon that he entirely left Colchester, in January 1715-16, and fixed himself in London, where he was likewise appointed morning preacher at St. Lawrence Jewry, under Dr. Mapletoft. In 1716 he published a pamphlet entitled “The Non juror’s separation from the public assemblies of the church of England examined, and proved to be schismatical upon their own principles,” London, 8vo. And “The case of the Reformed Episcopal Churches in Great Poland and Polish Prussia, considered in a sermon preached on Sunday, November 18, 1716, at St. Lawrence-Jewry, London, in the morning, and St. Olave’s, Southwark, in the afternoon,” London, 8vo. Soon after, he was presented by the dean and chapter of St. Paul’s, to the vicarage of St. Giles’s, Cripplegate, London, which afforded him a plentiful income of nearly five hundred pounds a-year. But he had little quiet enjoyment of it; for, endeavouring to recover some dues that unquestionably belonged to that church, he was obliged to engage in tedious law-suits, which, hesides the immense charges they were attended withal, gave him a great deal of vexation and uneasiness, and very much embittered his spirits; however, he recovered a hundred and fifty pounds a-year to that living. After he was settled in it, in 1717, he married Mrs. Elizabeth Hunt of Salisbury, a gentlewoman of great merit, and by her he had three daughters. The same year he published “A Spital sermon preached before the lord mayor, aldermen. &c. of London, in St. Bridget’s church, on April 24, 1717,” London, 8vo; and in 1718, “A discourse of the ever-blessed Trinity in Unity, with an examination of Dr. Clarke’s Scripture doctrine of the Trinity,” London, 8vo. But, from this time, the care of his large parish, and other affairs, so engrossed his thoughts, that he had no time to undertake any new work, except an Hebrew grammar, which was published at London in 1726, 8vo, a,ud is reckoned one of the best of the kind. He mentions, indeed, in one of his books written about 1716, that he had then “several tasks” in his hands, “which would find him full employment for many years;” but whatever they might be, none of them were ever finished or made public. He died of an apoplexy at London, October 9th, 1728, aged fifty-live years, five months, and two days, and was buried in his own church.

Dr. Bennet was undoubtedly a divine of eminent piety and distinguished learning. The zeal and diligence with which he engaged in the studies and duties of his profession were highly commendable, and shew that h had no conception that the life of a clergyman was to be an idle or trifling life. Several of his works, however, being upon subjects of temporary controversy, are, we apprehend, not much read at present. This will ever be the case when disputes turn upon matters which are not of lasting importance, or upon some trivial circumstances in questions otherwise momentous, and it will especially be the case, when a man of abilities has to contend with insufficient adversaries. Dr. Kippis remembered being told, in his youth, by Dr. Doddridge, that the dissenting ministers, in and near Colchester, who endeavoured to answer Dr. Bennet, and particularly Mr. Shepherd, were persons of very mean talents. The doctor, in some of his subsequent writings, met with far abler 'antagonists. The question concerning-schism was deemed of gr^at importance during the last century, and in the beginning of the present. The Papists charged this crime upon the Protestants, and the members of the church of England upon the Dissenters. A concise and rational account of the general controversy with regard to schism, and of the variations and inconsistencies to which it hath given rise, would be no incurious subject in the history of theological literature.

From the time of uis engaging in the ministry, he seems to have proposed to himself the “critical study of the Scriptures, and particularly of the New Testament, as a principal part of his business; and to have pursued the discovery of the sacred truths it contained, with uncommon diligence and fidelity. The first fruit of these studies which he presented to the public was,” A defence of the reasonableness of Prayer, with a translation of a discourse of Maximus Tyrius, containing some popular objections against prayer, and an answer to these.“Some time after this, he extracted from the” Memoirs of Literature,“and reprinted, Mr. dela Roche’s account of the persecution and burning of Servetus by Calvin, with reflections on the injustice and inconsistence of this conduct in that reformer. To this he afterwards added,” A defence of the account of Servetus; and a brief account of archbishop Laud’s cruel treatment of Dr. Leighton.“About the same time, to guard against the corruptions of popery, and to prevent their being urged by the deists as plausible objections against Christianity; he published” A dissertation on 2 Thess. ii. ver. 1 12.“Jn illustrating the observations of the learned Joseph Mede, he shewed these gross corruptions of the best religion to have been expressly foretold, and Christians strongly cautioned against them; and that, in this view, they were among the evidences of the divine authority of the scriptures; as they proved the sacred writers to have been inspired by a divine spirit, which could alone clearly foretel events so distant, contingent, and unlikely. The light which Mr. Locke had thrown on the obscurest parts of St. Paul’s epistles, by making him his own expositor, encouraged and determined Mr. Benson to attempt an illustration of the remaining epistles in the same manner. In 1731 he published” A paraphrase and notes on the epistle to Philemon.“4to, as a specimen. This was well received, and the author encouraged to proceed in his design. With the epistle to Philemon was pubJished” A short dissertation, to prove from the spirit and sentiments of the apostle, discovered in his epistles, that he was neither an enthusiast nor impostor; and consequently, that the religion which he asserted he received immediately from heaven, and confirmed by a variety of miracles, is indeed divine." This argument haih since been improved and illustrated, with great delicacy and strength, in a review of the apostle’s entire conduct and character, by lord Lyttelton. Mr. Benson proceeded with great diligence and reputation to publish paraphrases and notes on the two epistles to the Thessaloniaus, the first and second to Timothy, and the epistle to Titus; adding dissertations on several important subjects, particularly on inspiration.

Till within the last half-year of his life, in which he declined very fast, Dr. Bentham was scarcely ever out of order; and he was never prevented from discharging his duty, excepting by weakness that occasionally attacked his eyes, and which had been brought on by too free an use of them when he was young. That part of his last illness which confined him, was only from the 23d of July to the first of August. Even death itself found him engaged in the same laborious application which he had always directed to the glory of the supreme being, and the benefit of mankind; and it was not till he was absolutely forbidden by his physicians, that he gave over a particular cotrrse cf reading, that had been undertaken by him with a view of making remarks on Mr. Gibbon’s Roman History. Thus he died in the faithful discharge of the duties of religion. That serenity of mind and meekness of disposition, which he had manifested on every former occasion, shone forth in a more especial manner in his latter moments; and, together with the consciousness of a whole life spent in the divine service, exhibited a scene of true Christian triumph. After a few days illness, in which he suffered a considerable degree of pain without repining, a quiet sigh put a period to his temporal existence, on the first of August 1776, when he had entered into the 69th year of his age. His remains were deposited in the west end of the great aile in the cathedral of Christ-church, Oxford. Dr. Bentham resided, the principal part of the year, so regularly at Oxford, that he never missed a term from his matriculation to his death. In the summer he generally made a tour of some part of the kingdom with his family; and, for the last thirty years of his life, seldom failed in carrying them to meet all his brothers and sisters at Ely, amongst whom the greatest harmony and affection ever prevailed. Dr. Bentham married Elizabeth, second daughter of Thomas Bates, esq. of Alton, in Hampshire, by whom he had three children, two of whom, with his widow, survived him, but she died in 1790, and his son, Thomas, rector of Swanton Newarsh, in Norfolk, died in 1803. Dr. Bentharn’s publications were as follows: 1. “The connection between Irreligion and Immorality; a Sermon preached at St. Mary’s in Oxford, at the assizes, March the 1st, 1743-4,” 1744, 8vo. 2, “An Introduction to Moral Philosophy,” 1745, and 1746, 8vo. To this tract is annexed a table of reference to English Discourses and Sermons upon moral subjects, ranged according to the order of the introduction; and a table of several of the principal Writers in moral philosophy. 3. “A Letter to a young gentleman,” 1748, 8vo. 4. “A Letter to a fellow of a college; beingthe sequel of a Letter to a young gentleman of Oxford,” 1740, 8vo. 5. “Advice to a young man of rank upon coming to the university.” 6. “A Sermon preached before the honourable House of Commons, at St. Margaret’s Westminster, on Tuesday, January 30, 1749-50,” 1750, 4to. 7. “Reflections on Logic,” 3vo; a second edition came out in 1755. Our author having been charged, in the Biographia Britannica, under the article Locke, with a design of excluding from the schools that great man’s Essay on the Human Understanding, he subjoined, in 1760, a short, but satisfactory, vindication of himself, to the remaining copies of the Reflections. 8. " Ti> ILxXaiwv, &c. Ewmxpioi.“” Funeral Eulogies upon Military Men from Thucydides, Plato, Lysias, Xenophon. In the original Greek. To which are added, extracts from Cicero. With Observations and Notes in English,“8vo. The second edition, with additions, appeared in 1768. The impression is beautiful, and the notes and observations shew Dr. Bentham’s great acquaintance with classic antiquity, and the Greek language. 9.” De Studiis Theologicts Proelectio,“1764. 10.” Reflections upon the study of Divinity. To which are subjoined, heads of acourse of Lectures,“1771, 8vo. This tract contains many judicious observations; and the heads of a course of Lectures exhibit, perhaps, as complete a plan of theological studies as was ever delivered. 11.” De Vita et Moribus Johannis Burtoni, S. T. P. Etonensis. Epistola Edvardi Bentham, S. T. P. R. ad reverendum admodum Robertum Lowth, S. T. P. Episcopum Oxoniensem.“12.” A Sermon preached in the parish church of Christ Church, London, on Thursday, April the 30th, 1772: being the time of the yearly meeting of the children educated in the charity-schools in and about the cities of London and Westminster,“4to. 13.” An introduction to Logic, scholastic and rational,“1773, 8vo. The Specimen Logicoe Ciceronianse annexed, displays Cicero’s close attention to the study of logic, and our author’s intimate knowledge of Cicero. 14.” De Tumultibus Americanis deque eorum concitatoribus seniljs meditatio." This was occasioned by some members of parliament having censured the university of Oxford for addressing the king in favour of the American war. Dr. Bentham, like many other wise and good men, did not imagine that the contest would turn out to be so formidable as it afterwards appeared. He takes occasion, in the course of the pamphlet, to pay a high compliment to his friend Dr. Tucker.

, a learned and pious English divine, bishop of Litchfield and Coventry in the sixteenth century, was born about the year 1513, at Shirebourne in Yorkshire, and educated at Magdalen-college in Oxford. He took his bachelor’s degree in arts, Feb. 20, 1543, and was admitted perpetual fellow of that college, November 16, 1546, and took his master’s degree in arts the year following, about which time he applied himself wholly to the study of divinity and the Hebrew language, in which he was extremely well skilled, as well as in the Latin and Greek tongues. The compiler of “Anglorum Speculum” tells us, that he was converted from popery in the first year of queen Mary; but we find him very zealous against the popish religion during the reign of king Edward VI. upon which account, and his assisting one Henry Bull of the same college, in wresting the censer out of the bands of the choristers, as they were about to offer their superstitious incense, he was ejected from his fellowship by the visitors appointed by queen Mary to regulate the university; soon after which he retired to Zurich, and afterwards to Basil in Switzerland, and became preacher to the English exiles there, and expounded to them the entire book of the Acts of the Apostles; a proper subject and portion of scripture, Fuller observes, to recommend patience to his banished countrymen; as the apostle’s sufferings so far exceeded theirs. This exposition was left by him at the time of his death, very fairly written, and fit for the press, but it does not appear to have been printed. In exile, as at home and in college, he led a praise-worthy, honest, and laborious life, with little or no preferment. Afterwards, being recalled by some of his brethren, he returned to London under the same queen’s reign, where he lived privately and in disguise, and was made superintendent of a protestant congregation in that city; whom Bentham, by his pious discipline, diligent care and tuition, and bold and resolute behaviour in the protestant cause, greatly confirmed in their faith and religion; so that they assembled with the greatest constancy to divine worship, at which there often appeared an hundred, sometimes two hundred persons; no inconsiderable congregation this to meet by stealth, notwithstanding the danger of the times, daily, together at London, in spite of the vigilant and cruel Bonner. At length, when queen Elizabeth came to the throne, he was, in the second year of her reign, nominated for the see of Litchfield and Coventry, upon the deprivation of Dr. Ralph Bayne, and had the temporalities of that see restored to him, Feb. 20, 1559, being then about forty-six years of age. On the 30th of October 1556, he was created, with some others, professor of divinity at London, by Laurence Humphrey, S.T.P. and John Kenal, LL. D. who were deputed by the university of Oxford for that purpose; and in the latter end of October 1568, he was actually created doctor of divinity, being then highly esteemed on account of his distinguished learning. He published a Sermon on Matth. iv. 1—11, printed at London, 8vo. Bishop Burnet, in his History of the Reformation, tells us, that our author translated into English the Book of Psalms, at the command of queen Elizabeth, when an English version of the Bible was to be made, and that he likewise translated Ezekiel and Daniel. He died at Eccleshal in Staffordshire, the seat belonging to the see, Feb. 19, 1578, aged sixty-five years, and was buried under the south wall of the chancel of that church.

, a learned divine, was born at Bremen, September 3, 1737, and died atDuisbourg, March 3, 1800. He was distinguished as a theologian and philosopher, and a man of very extensive learning. He was eminently skilled in the Oriental languages, particularly the Arabic, and for many years acquired much fame by his lectures on the holy scriptures, in the university of Duisbourg. He published, 1. “Specimen animadversionum philologkarum ad selecta Veteris Testamenti loca,” Leyden, 1761, 8vo. 2. “Symbolse litterariae Duisburgenses ad incrementum scientiarum a. variis amicis amice collatae, ex Haganis factre Duisburgenses,” vol. I. 1783; vol. II. 1784 6. If this be the same work with his “Museum Duisburgense,” it is a sequel to the “Musaeum Haganum,” by the learned professor Barkey, minister of the German church at the Hague.

, second son of the preceding, by Anne, eldest daughter of the right hon. John Forster, a privy-counsellor and speaker of the Irish house of commons, by Anne, daughter to the right hon. John Monck, brother to the duke of Albemarle, was born on the 28th of September 1733, old style, in Grosvenor-street, Grosvenor-square. In his infancy he was removed with the family to Ireland, where he was instructed in the classics by his father only, the bishop taking that part of the education of his sons on himself. Instructed in every elegant and useful accomplishment, Mr. Berkeley was, at the age of nineteen, sent over to Oxford his father leaving it to his own choice to enter a gentleman commoner, either at Christ church or St. John’s college. But bishop Conybeare, then dean of Christ church, on his arrival offering him a studentship in that society, he accepted it, finding many of the students to be gentlemen of the first character for learning and rank in the kingdom. His first tutor was the late learned archbishop of York, Dr. Markham; on whose removal to Westminsterschool, he put himself under the tuition of Dr. Smallwell, afterwards bishop of Oxford. Having taken the degree of B. A. he served the office of collector in the university, and as he was allowed by his contemporaries to be an excellent Latin scholar, his collector’s speech was universally admired and applauded. In 1758 he took a small living from his society, the vicarage of East Garston, Berks, from which he was removed, in 1759, by archbishop Seeker, his sole patron, to the vicarage of Bray, Berks of which he was only the fifth vicar since the reformation. In 1759, also, he took the degree of M. A. The kindness of archbishop Seeker (who testified the highest respect for bishop Berkeley’s memory by his attention to his deserving son) did not rest here he gave him also the chancellorship of Brecknock, the rectory of Acton, Middlesex, and the sixth prebendal stall in the church of Canterbury. In 1768 he had taken the degree of LL. D. for which he went out grand compounder, and soon afterwards resigned the rectory of Acton. Some time after he had obtained the chancellorship of Brecknock, he put himself to very considerable expence in order to render permanent two ten pounds per annum, issuing out of the estate, to two poor Welch curacies. The vicarage of Bray he exchanged for that of Cookham near Maidenhead, and had afterwards from the church of Canterbury the vicarage of East-Peckham, Kent, which he relinquished on obtaining the rectory of St. Clement’s Danes which with the vicarage of Tyshurst, Sussex (to which he was presented by the church of Canterbury in 1792, when he vacated Cookham), and with the chancellorship of Brecknock, he; held till his death. His illness had been long and painful, but borne with exemplary resignation and his death was so calm and easy that no pang was observed, no groan was heard, by his attending wife and relations. He died Jan. 6, 1795, and was interred in his father’s vault in Christ church, Oxford. Not long before his death, he expressed his warmest gratitude to Mrs. Berkeley, of whose affection he was truly sensible, and of whom he took a most tender farewell. Dr. Berkeley’s qualifications and attainments were such as occasioned his death to be lamented by many. He was the charitable divine, the affectionate and active friend, the elegant scholar, the accomplished gentleman. He possessed an exquisite sensibility. To alleviate the sufferings of the sick and needy, and to patronize the friendless, were employments in which his heart and his hand ever co-operated. In the pulpit his manner was animated, and his matter forcible. His conversation always enlivened the social meetings where he was present; for he was equalled by few in affability of temper and address, in the happy recital of agreeable anecdote, in the ingenious discussion of literary subjects, or in the brilliant display of a lively imagination.

, one of the most, if not the most distinguished character of the twelfth century, was born at Fountaine, a village of Burgundy, in 1091, and was the son of Tecelinus, a military nobleman, renowned for what was then deemed piety. His mother, Aleth, who has the same character, had seven children by her husband, of whom Bernard was the third. From his infancy he was devoted to religion and study, and made a rapid progress in the learning of the times. He took an early resolution, to retire from the world, and engaged all his brothers, and several of his friends in the same monastic views with himsell. The most rigid rules were most agreeable to his inclination, and hence he became a Cistertian, the strictest of the orders in France. The Cistertians were at that time but few in number, men being discouraged from uniting with them on account of their excessive austerities. Bernard, however, by his superior genius, his eminent piety, and his ardent zeal, gave to this order a lustre and a celebrity, which their institution by no means deserved. At the age of twenty-three, with more than thirty companions, he entered into the monastery. Other houses of the order arose soon after, and he himself was appointed abbot of Clairval. To those noviciates who desired admission, he used to say, “If ye hasten to those things which are within, dismiss your bodies, which ye brought from the world let the spirits alone enter the flesh profiteth nothing.” Yet Bernard gradually learned to correct the harshness and asperity of his sentiments, and while he preached mortification to his disciples, led them on with more mildness and clemency than he exercised towards himself. For some time he injured his own health exceedingly by austerities, and, as he afterwards confessed, threw a stumbling block in the way of the weak, by exacting of them a degree of perfection, which he himself had not attained. After he had recovered from these excesses, he began to exert himself by travelling and preaching from place to place, and such were his powers of eloquence, or the character in which he was viewed, that he soon acquired an astonishing prevalence, and his word became a law to princes and nobles. His eloquence, great as it was, was aided in the opinion of his hearers by his sincerity and humility, and there can be no doubt that his reputation for those qualities was justly founded. He constantly refused the highest ecclesiastical dignities, among which the bishoprics of Genoa, Milan, andRheims, may be instanced, although his qualifications were indisputable. Such was his influence, that during a schism which happened in the church of Rome, his authority determined both Louis VI. king of France and Henry I. king of England, to support the claims of Innocent II., one instance, among many, to prove the ascendancy he had acquired. Yet although no potentate, civil or ecclesiastical, possessed such real power as he did, in the Christian world, and though he stood the highest in the judgment of all men, he remained in his own estimation the lowest, and referred all he did to divine grace.

The next opponent of consequence with whom St. Bernard had to contend, was Gilbert'de Porree, bishop of Poictiers. The errors attributed to Gilbert, arose from certain metaphysical subtleties, which induced him to deny the incarnation of the divine nature but these refined notions being above the comprehension of St. Bernard, h6 opposed them with great vehemence in the council of Paris, 1147, and in that of Rheims, 1148: but in this latter council Gilbert, in order to put an end to the dispute, offered to submit his opinions to the judgment of the assembly, and of the Roman pontiff, by whom they were condemned. Towards the end of his days, Bernard was chosen to be mediator between the people of Mentz and some neighbouring princes, whom he reconciled with his usual skill. On his return, he fell sick of a weakness in his stomach, and died Aug. 20, 1153, leaving nearly one hundred and sixty monasteries of his order, founded by his care.

, a learned English divine of the seventeenth century, was educated in the university of Cambridge, where he took the degree of M. A. and was incorporated to the same degree at Oxford, July 15, 1628. He was probably created D. D. of the university of Dublin, but this has not been exactly ascertained. He was ordained by primate Usher, in 1626, in St. Peter’s church, Drogheda, while he was only B. A. and made his chaplain, and soon after, by his interest, was promoted to the deanery of Ardagh. His Grace having daily opportunities ojf taking notice of the learning and judgment of Mr. Bernard, employed him in making collections for some works he was then meditating, particularly for the antiquities of the British churches; which did not appear till 1639. The primate always expressed great friendship and esteem for him; and upon taking his leave of him at Drogheda in 1640, gave him “A serious preparative against the heavy sorrows and miseries that he should feel before he saw him again, and spoke of them with that confidence, as if they had been within his view.” This serious discourse proved in the event to be a prophecy, as will be noticed in the life of that prelate. The year following, Dr. Bernard published a book and a sermon which gave offence. These were entitled, 1. “The penitent death of a woful Sinner; or, the penitent death of John Atherton, late bishop of Waterford in Ireland, who was executed at Dublin the fifth of December, 1640; with some annotations on several passages,” London, 1641, 4to 1642, 8vo. 2. “A sermon preached at the burial of John Atherton, the next night after his execution, in St. John’s church, Dublin,” Lond. 1641, 4to 1642, 8vo. Dr. Bernard had the best opportunity in the world of knowing the truth of the fact for which bishop Atherton suffered, having attended him in his exemplary preparation for death, and in his last moments, and he gives us his behaviour and confession fairly and honestly. The cause of offence seems, upon the whole, to have been an opinion that this disgraceful affair had better be buried in oblivion. Archbishop Usher, however, who saw Dr. Bernard’s good intentions, did not withdraw from him his favour or countenance. The same year was published a pamphlet of his writing, upon the siege of Drogheda, of which he was an eye-witness. In the summer of 1642, having lost most of his substance, he returned safe to England to attend on the lord primate, and carried with him Usher’s valuable library, which was afterwards removed to Ireland, and is now in Trinity-college, Dublin. Upon his arrival in England, he was presented, by the earl of Bridgwater, to the rich rectory of Whitchurch in Shropshire, and after the declension of the royal cause, was made chaplain to the Protector, one of his almoners, and preacher to the society of Gray’s inn. Being thus comfortably settled, in 1642 he found leisure, from his pastoral charge, to publish “The whole proceedings of the siege of Drogheda,” London and Dublin, 1642, 4to and Dublin, 1736; and “A Dialogue tetweeu Paul and Agrippa,” London, 1642, 4to. After the restoration of king Charles II. in 1660, having no confidence in the settlement of the state of Ireland, he declined returning and taking possession of his deanery, and contilined at VV hitchurch to his death, which iiappened in winter, 1661. His other works were, 1. “A farewell sermon of comfort and concord, preached at Drogheda,” 1651, 8vo. 2. “The life and death of Dr. James Usher, late archbishop of Armagh, primate and metropolitan of all Ireland, in a sermon preached at his funeral in the abbey of Westminster, on the 17th of April, 1656,” London, 1656, 12mo, afterwards enlarged. 3. “The judgment of the late archbishop of Armagh and primate of Ireland concerning first, the extent of Christ’s death and satisfaction secondly, of the Sabbath, and observation of the Lord’s day,” &c. London, 1657, 8vo. This treatise was answered by Dr. Peter Heylyn, in a book entitled “Respondet Petrus or, the answer of Peter Heylyn, D. D. to so much of Dr. Bernard’s book entitled” The judgment of the late primate of Ireland, &c. as he is made a party by the said lord primate in the point of the Sabbath,“London, 1658, 4to. He also published several letters which passed between him and Dr. Heylyn, and published and enlarged several posthumous works of Dr. Usher as,” His judgment on Babylon being the present see of Rome, Rev. xviii. 4, with a sermon of bishop Bedell’s upon the same words,“London, 1659.” Devotions of the ancient church, in seven pious prayers,“&c. London, 1660, 8vo.” Clavi trabales, or nails fastened by some great masters of assemblies, confirming the king’s supremacy, the subject’s duty, and church government by bishops being a collection of some pieces written on these subjects by archbishop Usher, Mr. Hooker, bishop Andrews, and Dr. Hadrian Saravia; with a preface by the bishop of Lincoln," London, 1661, 4to.

, an English divine of the seventeenth century, and rector of Batecombe in Somersetshire, was author of “Thesaurus Biblicus,” a laborious work formerly much used by way of concordance. He was also author of an “Abstract and Epitome of the Bible.” In 1627 he published “A guide to grand jurymen with respect to Witches,” the country where he lived being, if we may believe Glanville, formerly much infested with them. He died in 1641, and was succeeded by the famous nonconformist Richard Allein, of whom there is an account in vol. I. p. 479, of this work. Mr. Bernard, of whom we have no farther biographical memoirs, was also the author of an allegorical work, entitled “The Isle of Man, or legal proceeding in Man-shire against sin” the tenth edition of which was published in 1635. This work has been lately reprinted, from a conjecture that Bunyan might have taken from it the plan of his “Pilgrim’s Progress.” The two authors agree, however, in our opinion, only in the personification of graces and sins, or virtues and vices, which is of higher origin than either; and, if the comparative merits of the two works be examined, no reader can hesitate a moment in giving the preference to Bunyan.

, a pious and learned English divine, was born in London, September 24, 1688. His father, John Berriman, was an apothecary in Bishopsgatestreet; and his grandfather, the reverend Mr. Berriman, was rector of Bedington, in the county of Surrey. His grammatical education he received partly at Banbury, in Oxfordshire, and partly at Merchant-taylors’ school, London. At seventeen years of age he was entered a commoner at Oriel college, in Oxford, where he prosecuted his studies with great assiduity and success, acquiring a critical skill in the Greek, Hebrew, Chaldee, Arabic, and Syriac. In the interpretation of the Scriptures, he did not attend to that momentary light which fancy and imagination seemed to flash upon them, but endeavoured to explain them by the rules of grammar, criticism, logic, and the analogy of faith. The articles of doctrine and discipline which he drew from the sacred writings, he traced through the primitive church, and confirmed by the evidence of the fathers, and the decisions of the more generally received councils. On the 2d of June, 1711, Mr. Berriman was admitted to the degree of master of arts. After he left the university, he officiated, for some time, as curate and lecturer of Allhallows in Thames-street, and lecturer of St. Michael’s, Queenhithe. The first occasion of his appearing in print arose from the Trinitarian controversy. He published, in 1719, “A seasonable review of Mr. Whiston’s account of Primitive Doxologies,” which was followed, in the same year, by “A second review.” These pieces recommended him so effectually to the notice of Dr. Robinson, bishop of London, that in 1720, he was appointed his lordship’s domestic chaplain and so well satisfied was that prelate with Mr. Berriman’s integrity, abilities, and application, that he consulted and entrusted him in most of his spiritual and secular concerns. As a further proof of his approbation, the bishop collated him, in April 1722, to the living of St. Andrew-Undershaft. On the 25th of June, in the same year, he accumulated, at Oxford, the degrees of bachelor and doctor in divinity. In 1723, Dr, Berriman lost his patron, the bishop of London, who, in testimony of his regard to his chaplain, bequeathed him the fifth part of his large and valuable library. In consequence of the evidence our learned divine had already given of his zeal and ability in defending the commonlyreceived doctrine of the Trinity, he was appointed to preach lady Moyer’s lecture, in 1723 and 1724. The eight sermons he had delivered on the occasion, were published in 1725, under the title of “An historical account of the Trinitarian Controvery.” This work, in the opinion of Dr. Godolphin, provost of Eton college, merited a much greater reward than lady Moyer’s donation. Accordingly, he soon found an opportunity of conferring such a reward upon Dr. Berriman, by inviting him, without solicitation, to accept of a fellowship in his college. Our author was elected fellow in 1727, and from that time he chiefly resided at Eton in the Summer, and at his parsonage-house in the Winter. His election into the college at Eton was a benefit and ornament to that society. He was a faithful steward in their secular affairs, was strictly observant of their local statutes, and was a benefactor to the college, in his will. While the doctor’s learned productions obtained for him the esteem and friendship of several able and valuable men, and, among the rest, of Dr. Waterland, it is not, at the same time, surprising, that they should excite antagonists. One of these, who then appeared without a name, and who at first treated our author with decency and respect, was Dr. Conyers Middleton but afterwards, when Dr. Middleton published his Introductory Discourse to the Inquiry into the miraculous powers of the Christian church, and the Inquiry itself, he chose to speak of Dr. Berriman with no small degree of severity and contempt. In answer to the attacks made upon him, our divine printed in 1731, “A defence of some passages in the Historical Account.” In 1733, came out his “Brief remarks on Mr. Chandler’s introduction to the history of the Inquisition,” which was followed by “A review of the Remarks. His next publication was his course of sermons at Mr. Boyle’s lecture, preached in 1730, 1731, and 1732, and published in 2 vols r 1733, 8vo. The author, in this work, states the evidence of our religion from the Old Testament; vindicates the Christian interpretation of the ancient prophecies; and points out the historical chain and connection of these prophecies. In the preface, he asserts the authority of Moses, as an inspired historian and law-giver, against his old antagonist Dr. Middleton who, in a letter to Dr. Waterland, had disputed the literal account of the fall, and had expressed himself with his usual scepticism concerning the divine origin of the Mosaic institution, as well as the divine inspiration of its founder. Besides the writings we have mentioned, Dr. Berrimaii printed a number of occasional sermons, and, among the rest, one on the Sunday before his induction to his living of St. Andrew Undershaft, and another on Family Religion. He departed this life at his house in London, on the 5th of February, 1749-50, in the 62d year of his age. His funeral sermon was preached by the rev. Glocester Ridley, LL. B. containing many of the particulars here noticed. Such was Dr. Berriman’s integrity, that no ill usage could provoke him, no friendship seduce him, no ambition tempt him, no interest buy him, to do a wrong, or violate his conscience. When a certain right reverend prelate, unsolicited, and in pure respect to his distinguished merit, offered him a valuable prebend in his cathedral church of Lincoln, the doctor gratefully acknowledged the generosity of the offer, but conscientiously declined it, as he was bound from accepting of it by the statutes of his college. The greatest difficulty of obtaining a dispensation was from himself. In the year of his decease, forty of his sermons were published, in two volumes, 8vo, by his brother, John Berriman, M. A. rector of St. Alban’s, Wood-street, under the title of” Christian doctrines and duties explained and recommended." In 1763, nineteen sermons appeared in one volume, under the same title. With respect to Dr. Berriman’s practical discourses, it is allowed that they are grave, weighty, and useful and well fitted to promote pious and virtuous dispositions, but belong to a class which have never been eminently popular.

, a learned French protestant divine, long resident in London, was born in 1660 at Montpelier he studied philosophy and divinity, partly in France and partly in Holland, and was admitted a minister in the synod held at Vigan in 1681, and was next year chosen pastor to the church of Montpelier; but he did not make any long stay in that city, for he was soon after promoted to be one of the ministers of the church of Paris. On the revocation of the edict of Nantz, Mr. Bertheau found himself obliged to quit his native country. He accordingly came to England in 1685, and the following year was chosen one of the ministers of the Walloon church in Thread needle street, London, where he discharged the duties of the pastoral office for about forty-four years, in such a manner as procured him very general applause. He died 25th Dec. 1732, in the seventy- third year of his age. He possessed considerable abilities, was distinguished for his good sense and sound judgment, and for a retentive memory. He was a very eloquent preacher, and has left behind him two volumes of sermons printed in French, the first in 1712, the second in 1730, with a nev^ edition of the first. One of these sermons is on a singular subject, which, probably, would not have occurred to him so readily in any city as in London, “On inquiring after news in a Christian manner,” from Acts xvii. 21.

, an eminent divine of the fourteenth century, and doctor in that faculty, flourished about the year 1381, in the reign of Richard II. and was some time chancellor of the university of Oxford. He is chiefly remarkable for his opposition to the doctrines of Wickliff: for, by virtue of his office, as governor of the university, he appointed twelve censors, six of the order of mendicants, and six seculars, consisting of divines and lawyers, to examine Wickliff’s opinions who accordingly declared him an heretic. He wrote likewise several pieces upon the subject of Wickliff’s pretended heresy particularly “Determinations against Wickliff; a treatise concerning his just condemnation” and another “against the Articles extracted from his writings.” Bale and Pits give him very different characters, according to their principles.

, an ingenious Swiss writer, long known by his labours in various branches of philosophy and literature, and especially in natural history and political and rural economy, was born at Orbe in Swisserland, in 1712. In 1739 he was pastor of that village, and in 1744 preacher at Bern, whence he was called by the late king of Poland, to preside at a board of commerce, agriculture, and useful arts, the operations of which (and, if we are not mistaken, its very existence) were suppressed by the subsequent troubles of that unhappy country. He was also a member of the academies of Stockholm, Berlin, Florence, Lyons, &c. His principal works are, 1. “Sermons prononcés a Berne a l‘occasion de la decouverte d’une CoiTspiration centre Petat,” 1749, 8vo. Two of these are by Bertrand, the third by J. J. Altmann. 2. “Memoires sur la Structure interieure de la Terre,” 1752, 8vo. 3. “Essais sur les usages des montagnes, avec un lettre sur la Nil,” 1754, 4to a work which Denina styles excellent. His object is to prove that divine wisdom is strongly manifested in the creation of mountains and that they are not, as many authors have asserted, imperfections of the terrestrial globe, much less the effects of a ruined world. This he proves with considerable skill, but in some respects is rather fanciful. 4. “Memoires pour servir a s’instruire des tremblements de terre de la Suisse, principalement pour l'annee 1755, avec quatre Sermons prononcées a cette occasion,” 1756, 8vo. 5. The same “Memoires,” published separately, 1757, 8vo, and much enlarged, a work embracing all that was known before on the subject, and enriched with many candid and able illustrations by the author. 6. “Le Philanthrope,” 1758, 2 vols. 12mo, 7. “Recherches sur les langues anciennes et modernes de la Suisse, et principalement du pays de Vaud,” 1758, 8vo. 8. A translation of Derham’s Astro-theology and of Bullinger’s Confession of Faith, both in 1760. 9. “Museum,” 1763. 10. “Dictionnaire Universel des Fossiles propres, etdes Fossils accidentels,” 1763, 2 vols. 8vo. 11.“Recueil de divers traités sur l'histoire naturelle de la Terre etdes Fossiles,” 1766, 4to. 12. “Morale de l'Evangile,” 1775, 7 vols. 8vo. 13. “Le Thevenon, ou les Journees de la Montagne, 1777, 12mo, 1780, 2 vols. 8vo. 14.” Essai philosophique et moral sur le Plaisir,“1778, 12mo, an excellent work, which, from the account given of it in the Monthly Review, seems highly deserving of a translation. 15.” Le solitaire du Mont-Jure, recreations d'un philosophe," 1782, 12mo. The time of this writer’s death is not ascertained, but he was considerably advanced in years at the period of this last publication.

, a doctor of the Sorbonne, was born at Paris in 1636, of an old family of booksellers, and after prosecuting his studies witli great success, became professor of philosophy in the college of Plessis, and assistant to the principal. His particular talent for the religious instruction of his pupils occasioned his being frequently invited to other colleges of the capital for his advice and assistance but his opposition to the famous bull Unigenitus, gave so much offence to the higher powers that he was expelled the college of Plessis, deprived of the privileges of his doctorate, and at last banished the kingdom. This sentence, however, being taken off after a year, he returned to his friends, and employed himself in writing the following works, 1. “Concorde des livres de la Sagesse, on Morale du St. Esprit,” 1737, 1746, 12mo. 2. “Concorde des Epitres canoniques, ou Morale des Apotres,” 1747, 12mo. 3. “Principes de la perfection Chretienne et religieuse,” 1748, 12mo, often reprinted. 4. “Histoire de l'abbaye de Port-royal,” 1756, 8 vols. 12mo. 5. “Reflexions theologiques sur le premier vol.' des lettres de Pabbe de Villefroi a ses eleves, &c.” 1759, respecting a controversy with Villefroi and his disciples on the conduct of God towards his church. 6. “Principes de la Penitence et de la Justice,” 1762, 12mo. Besoigne has the character of a pious man and an able divine, but it is objected that some of his works of the practical kind are rather deficient in that unction, as the French term it, which gives success and popularity to works of that description. Besoigne died of a nervous disorder, the nature of which his physicians could not discover, Jan. 25, 1763.

, a learned English divine of the fifteenth century, was prior of the monastery of Carmelite friars at Lynn in Norfolk, and distinguished for the works which he published, and the great character which he raised by his merit. It seems probable from Leland’s account of him, that he studied first at Cambridge, and afterwards at Paris, as he had the honour of receiving the degree of doctor of divinity in both those universities. The same author tells us, that he was extremely well skilled in natural philosophy, and a considerable divine; and Bale adds, that he was a very fluent and elegant preacher in his own language, and an acute disputant in the schools. Pits likewise observes, that he had a very happy genius, and a solid judgment, and was eminent for his piety and knowledge both in divine and human learning that he was highly applauded for his subtilty in disputation, and his eloquence in the pulpit and that Alan de Lynn affirmed of him, that he used in his sermons to open and explain the four-fold sense of the Scriptures with the utmost perspicuity. Thomas Waldensis, in his Epistles quoted by Bale and Pits, tells us, that he was sent in the year 1424 to the council held at Sienna in Italy, under Pope Martin V. where he distinguished himself to great advantage. He died at Lynn in the year 1428 under the reign of king Henry VI. His works are, 1. “Compendium Theologiae Moralis.” 2. “Ordinariac Quaestiones.” 3. “Super Universalibus Holcothi.” 4. “Sermonesin Evangelia.” 5. “Sermones in Epistolas.” 6. “Lecturae sacrse Scripturse.” 7. “Rudimenta Logices.” 8. “De Virtutibus et Vitiisoppositis.” 9. “Epistolarum ad diversosLibri duo.”

an English divine, received his education at Eton, of which seminary he was a distinguished ornament; was elected from thence to King’s college, Cambridge, in 1728, of which he became a fellow in 1731; was some time bursar, and by the provost and fellows, when senior fellow, was presented to the living of Greenford in Middlesex. He was also one of the Whitehall preachers. In 1771 the provost and fellows of Eton elected him to a vacant fellowship in that society. So unexceptionable was his life, that he may truly be said to have made no enemy in the progress of it. His fortune was not large, yet his liberality kept more than equal pace with it, and pointed out objects to which it was impossible for his nature to resist lending his assistance. In his lifetime he gave 2,000l. for the better maintaining the botanical garden at Cambridge, thereby encouraging a study which did peculiar honour to his taste, and materially benefited mankind. So humane was his disposition, that in 1780 he founded and endowed a charity school in his own parish and this most nobly in his life-time, when avarice might have forbid it, or the fear of want might have excepted against it. Having previously built a school-house, he gave, by a deed in chancery, the sum of 1600l. bankstock, of which he appropriated 30l. a-year to a master and mistress to instruct thirty boys and girls thirty shillings for coals for the school and the remainder of the interest, except 10l. to clothe such aged men and women as should frequently attend the sacrament, is appropriated to clothe the children, buy books, and keep the school in repair. As in his life he indicated the most extensive liberality, so at his death he exhibited a lasting record of his gratitude. Impressed with the highest sense of the muni-! ficence of the royal founder of Eton, within whose walls he had imbibed the first seeds of education, he by his will directed a statue of marble, in honour of Henry VI. to be erected at the expence of 700l. And, in Order infallibly to carry his purpose into execution, he contracted a few months before his death with Mr. Bacon. This statue was accordingly executed by that excellent artist, and is in the chapel, with the inscription “Posuit Edvardus Betham, collegii hujusce socius.” The founder holds a model of Eton college in his hand. Mr. Bethatn also gave a bust of the king to the college library, and placed some ancient painted glass in the chancel windows of his church at Greenford. He died in 1783.

, 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.

, a divine and historian in the seventh century, was a Briton by birth, who taught the celebrated Nennius, afterwards abbot of the monastery of Bangor; and applied himself from his earliest youth to the study of learning, which he joined to the greatest purity of morals. Bale tells us. that he was master of a very extensive knowledge of things, and a great fluency of style, and was actuated by a warm zeal for the propagation of truth. He had a son, the subject of the following article; which is a proof, as the historian above-mentioned observes, that the priests in Britain were not at that time prohibited to marry; though Pits is of opinion that our author was not ordained when his son was born. He was extremely industrious in examining into the antiquities of nations, and tracing out the families of the English Saxons after they had entered Britain and from these collections he is said to have written a work “De Geneaiogiis Gentium.” He flourished in the year 600. Bishop Nicolson. in his “English Historical Library” calls him Benlanius, and confounds him with his son.

, a learned divine and historian of the seventh century, was son of the preceding, and born in Northumberland, but educated almost from his infancy in the isle of Wight. He was a man of a very humane and mild disposition, a good historian, and well skilled in geometry. He gave an accurate description of the isle of Wight from his own observations, as well as from the accounts of Ptolemy and Pliny. Upon his return to his own country he studied under Elbode, a bishop eminent for his uncommon sanctity and learning, by whose instructions he made great progress both in profane and sacred literature. At last he applied himself to the study of the history of his nation, which he examined with the utmost accuracy, and wrote in Latin “Annotations upon Nennius,” an “History of the actions of king Arthur in Scotland,” and an “Historical Itinerary.” Leland is of opinion that he was a monk, since all the learning which. was then extant, was among those of that profession. He flourished in the year 640, according to Bale; or 650, according to Pits. He had a very intimate friendship with the famous Nennius, abbot of Bangor.

Beza’s zeal was much tempered in his latter days and when, during an interview with Henry IV. in 1599, in a Tillage of Savoy near Geneva, that prince asked him what he could do for him, Beza expressed no wish but to see peace restored in France. His last will bears the same sentiments, with much expression of regret for his early errors. Beza was an elegant writer, and a man of great learning. His long life, and the enthusiasm with which he inspired his followers, made him be called the Phenix of his age. As a divine, controversialist, and on many occasions, as a negociator, he displayed great abilities, and a faithful adherence to his principles. His numerous writings are now perhaps but little consulted, and his translation of the Psalms into French verse, which was begun by Marot, are no longer in use in the reformed churches but as a promoter of literature, he still deserves high praise, on account of the great diligence and success with which he superintended the college of Geneva for forty years of his life. When on one occasion the misfortunes of the times rendered it necessary to dismiss two of the professors, for whose maintenance there were no longer any funds, Beza, then at the age of seventy, supplied both their places, and gave lectures for more than two years. He was in fact the founder of that college which for the last two centuries has produced so many eminent men; he prescribed its statutes, and left his successors an example which may be said to have descended to our own times. Bayle’s account of Beza, in his usual rambling style, is principally taken from the Latin life published in 1606 by Antonius Fayus, or La Faye. Noel Taillepied, Bolsec, and a doctor of the Sorbonne, named Lainge, or Laingeus, have also written lives of this reformer. Other authorities will be subjoined in the note.

, an eminent Protestant divine, whose real name was Buchmarij which he changed into Bibliander, according to a custom very prevalent in his time, was born in 1500, or rather 1504, according to D. Clement and Saxius, at Bischotfzel near St. Gall, and in 1532, succeeded Zwinglius in the divinity- chair at Zurick. This he rilled a considerable time, until having adopted some opinions on the subject of predestination, which were hostile to those generally received in the reformed church, he was gently dismissed by being declared emeritus, and his place supplied by Peter Martyr. He died of the plague at Zurich in 1564. He was a man of great reputation for learning, especially in the oriental languages. He wrote, 1. “Apologia pro edit. Aleorani^ edita à J. Fabricio, cum testamento Mohamedis,” Rostock, 1638, 4to. 2. “Machumetis Saraceriorum principis, ejusque successorum vitae, doctrina, ac ipse Alcoran,” &c. Basil, 1543, fol. This work is divided into three parts the first contains a Latin translation of the Alcoran the second, many pieces in refutation of the doctrines and errors of the Alcoran and the third, some parts of the works of Paul Jovius, and others, on the history and manners of the Turks. The whole was reprinted at Basil in 1550, but with considerable alterations in the second part, and the addition of some articles to the third. 3. “Quomodo oporteat legere sacras scripturas, praescriptiones Apostolorum, Prophetarum, &c.” ibid. 1550, 8vo. 4. “Amplior consideratio decreti synodalis Trident, de authent. doct. eccl. Dei, &c.” 1551, 8vo. 5. “Sermo divin, majest. voce pronunciatus, seu Comment, in Decalog. et Sermon. Dom. in monte Sinai,” Basil, 1552, fol. 6. “Concilium sacrosanctum eccl. cathol. in quo demonstratur quomodo possit pereunti populo Christiano succurri,” 1552, 8vo. 7. “Vita B. Marci evangelists,” Bale, 1552. 8. “De ratione temp. Christ. c. liber,” ibid. 1551, 8vo. 9. “Temporum a condito mundo usque ad ultim. ipsiiis aetat. supputatio,” ibid. 1553, fol. 10. “Evangelica historia,” ibid. 1551.

In 1654 the parliament published a general act of oblivion, when Biddle was restored to his liberty. This he improved among those friends he had gained in London, in meeting together every Sunday for expounding the Scripture, and discoursing thereupon; by which means his opinions concerning the unity of God, Christ his only son, and his holy spirit, were so propagated, that the presbyterian ministers became highly offended. The same year he published his “Twofold scripture catechism,” which was ably answered by Dr. Owen in his “Vindicise Evangelicae,” Oxford, 1655; but a copy coming into the hands of some of the members of Cromwell’s parliament, meeting Sept. 3, 1654, a complaint was made against it in the house of commons. Upon this, the author being brought to the bar, and asked “Whether he wrote that book?” answered by asking, “Whether it seemed reasonable, that one brought before a judgment seat as a criminal, should accuse himself?” After some debates and resolutions, he was, Dec. 13, committed close prisoner to the Gatehouse. A bill likewise was ordered to be brought in for punishing him but, after about six months imprisonment, he obtained his liberty at the court of king’s bench, by due course of law. About a year after, another no less formidable danger overtook him, by his engaging in a dispute with one Griffin, an anabaptist teacher. Many of Griffin’s congregation having embraced Biddle' s opinions concerning the Trinity, he thought the best way to stop the spreading of such errors would be openly to confute his tenets. For this purpose he challenges Biddle to a public disputation at his meeting in the Stone chapel in St. Paul’s cathedral, on this question, “Whether Jesus Christ be the most high, or almighty God?” Biddle would have declined the dispute, but was obliged to accept of it and the two antagonists having met amidst a ifumerous audience, Griffin repeats the question, asking “if any man there did deny that Christ was God most high” to which Biddle resolutely answered, “I do deny it” and by this open profession gave his adversaries the opportunity of a positive and clear accusation, which they soon laid hold of. But Griffin being baffled, the disputation was deferred till another day, when Biddle was to take his turn of proving the negative of the question. Meanwhile, Griffin and his party, not thinking themselves a match for our author, accused him of fresh blasphemies, and procured an order from the protector to apprehend him, July the 3d (being the day before the intended second disputation), and to commit him to the Compter. He was afterwards sent to Newgate, and ordered to be tried for his life the next sessions, on the ordinance against blasphemy. However, the protector not chusing to have him either condemned or absolved, took him out of the hands of the law, and detained him in prison; till at length, being wearied with receiving petitions for and against him, he banished him to St. Mary’s castle, in the isle of Scilly y where he was sent Oct. 1655. During this exile, he employed himself in studying several intricate matters, particularly the Revelation of St. John, and after his return to London, published an essay towards explaining it. In 1658, the protector, through the intercession of many friends, suffered a writ of habeas corpus to be granted out of the king’s bench, whereby the prisoner was brought back, and, nothing being laid to his charge, was set at liberty. Upon his return to London, he became pastor of an independent meeting but did not continue long in town for, Cromwell dying Sept. 3, 1658, his son Richard called a parliament, consisting chiefly of presbyterians, whom, of all men, Biddle most dreaded he therefore retired privately into the country. This parliament being soon dissolved, he returned to his former employment till the restoration of king Charles the Second, when the liberty of dissenters was taken away, and their meetings punished as seditious. Biddle then restrained himself from public to more private assemblies, but, June 1, 1662, he was seized in his lodging, where he and some few of his friends had met for divine worship, and was, with them, carried before a justice of peace, who committed them all to prison, where they lay till the recorder took security for their answering to the charge brought against them at the next session. But the court not being then able to find a statute whereon to form, any criminal indictment, they were referred to the session following, and proceeded against at common law; each of the hearers was fined 20l. Biddle, 100l., and to lie in prison till paid. By his confinement, however, he contracted a disease which put an end to his life, Sept. 22, 1662, in the 47th year of his age. He was buried in the cemetery near Old Bethlem, in Moorfields and a monument was erected over his grave, with an inscription. His life was published in Latin at London, 1682, by Mr. Farrington, of the Inner Temple, who gives him a high character for piety and morals, and by the Rev. Joshua Toulmin, in 1789, 8vo, who styles him the Father of the English Unitarians.

, a Lutheran divine of the last century, was born at Brunswick, in 1687, and died in 1745. He was the author of a great many theological dissertations inserted in Ugolin’s “Thesaur. antiquitat. sacr.” and of a valuable work published after his death by E. H. Mutzenbecher, under the title of “Novus Thesaurus Philologicus, sive Lexicon in LXX- et alios interpretes et scriptoresapocryphosVeteris Testament!,” Hague, 1779 80, 3 vols. 8vo, to which Schleussneradded the supplements.

, a learned writer, and bishop, in the end of the sixteenth and beginning of the seventeenth century, was born in the city of Winchester, being the son of Harman Bilson, the same probably who was fellow of Merton-college in 1536, and derived his descent by his grandmother, or great-grandmother, from the duke of t>avaria. He was educated in Winchester school and in 1565 admitted perpetual fellow of New-college, after he had served two years of probation. October 10, 1566, he took his degree of bachelor, and April 25, 1570, that of master of arts; that of bachelor of divinity, June 24, 1579; and the degree of doctor of divinity on the 24th of January 1580. In his younger years, he was a great lover of, and extremely studious in, poetry, philosophy, and physic. But when he entered into holy orders, and applied himself to the study of divinity, which his genius chiefly led him to, he became a most solid and constant preacher, and one of the most accomplished scholars of his time. The first preferment he had was that of master of Winchester-school he was then made prebendary of Winchester, and afterwards warden of the college there. To this college he did a very important service, about the year 1584, by preserving the revenues of it when they were in danger of being swallowed up by a notorious forgery, of which, however, we have only an obscure account. In 1585, he published his book of “The true difference betweene Christian Subjection and unchristian Rebellion,” and dedicated it to queen Elizabeth a work, which, although it might answer her immediate purpose, was of fatal tendency to Charles I. few books being more frequently quoted by the mal-contents to justify their resistance to that prince. In 1593, he published a very able defence of episcopacy, entitled, “The perpetuall Government of Christes Church: wherein are handled, the fatherly superioritie which God first established in the patriarkes for the guiding of his Church, and after continued in the tribe of Levi and the Prophetes and lastlie confirmed in the New Testament to the apostles and their successors: as also the points in question at this day, touching the Jewish Synedrion: the true kingdome of Christ: the Apostles’ commission: the laie presbyterie: the distinction of bishops from presbyters, and their succession from the apostles times and hands: the calling and moderating of provinciall synods by primates and metropolitanes the allotting of dioceses, and the popular electing of such as must feede and watch the flock and divers other points concerning the pastoral regiment of the house of God.” On the 20th of April, 15y6, he was elected v confirmed June the llth, and the 13th of the same month consecrated bishop of Worcester and translated in May following to the bishopric of Winchester, and made a privy-counsellor. In 1599, he published “The effect of certaine Sermons touching the full Redemption of Mankind by the death and bloud of Christ Jesus wherein, besides the merite of Christ’s suffering, the manner of his offering, the power of his death, the comfort of his crosse, the glorie of his resurrection, are handled, what paines Christ suffered in his soule on the crosse together with the place and purpose of his descent to hel after death” &c. Lond. 4to. These sermons being preached at Paul’s Cross in Lent 1597, by the encouragement of archbishop Whitgift, greatly alarmed most of the Puritans, because they contradicted some of their tenets, but they are not now thought consonant to the articles of the church of England. The Puritans, however, uniting their forces, and making their observations, sent them to Henry Jacob, a learned puritan, who published them under his own name. The queen being at Farnham-castle, and, to use the bishop’s words, “taking knowledge of the things questioned between him and his opponents, directly commanded him neither to desert the doctrine, nor to let the calling which he bore in the church of God, to be trampled under foot by such unquiet refusers of trueth and authoritie.” Upon this royal command, he wrote a learned treatise, chiefly delivered in sermons, which was published in 1604, under the title of “The survey^of Christ’s sufferings for Man’s Redemption and of his descent to hades or hel for our deliverance,” Lond. fol. He also preached the sermon at Westminster before king James I. and his queen, at their coronation on St. James’s day, July 28, 1603, from Rom. xiii. L. London, 1603, 8vo. In January 1603-4, he was one of the speakers and managers at the Hampton-Court conference, in which he spoke much, and, according to Mr. Fuller, most learnedly, and, in general, was one of the chief maintainers and supports of the church of England. The care of revising, and putting the last hand to, the new translation of the English Bible in king James Ist’s reign, was committed to our author, and to Dr. Miles Smith, afterwards bishop of Gloucester. His last public act, recorded in history, was the being one of the delegates that pronounced and signed the sentence of divorce between Robert Devereux, earl of Essex, and the lady Frances Howard, in the year 1613 and his son being knighted soon after upon this very account, as was imagined, the world was so malicious as to give him the title of sir Nullity Bilson. This learned bishop, after having gone through many employments, departed this life on the 18th of June, 1616, and was buried in Westminsterabbey, near the entrance into St. Edmund’s chapel, on the south side of the monument of king Richard II. His character is represented to the utmost advantage by several persons. Sir Anthony Weldon calls him “an excellent civilian, and a very great scholler” Fuller, “a deep and profound scholar, excellently well read in the fathers” Bishop Godwin, “a very grave iman and how great a divine (adds he), if any one knows not, let him consult his learned writings” Sir John Harrington, “I find but foure lines (in bishop Godwin’s book) concerning him and if I should give him his due, in proportion to the rest, I should spend foure leaves. Not that I need make him better known, being one of the most eminent of his ranck, and a man that carried prelature in his very aspect. His rising was meerly by his learning, as true prelates should rise. Sint non modo labe mali sed suspicione carentes, not onely free from the spot, but from the speech of corruption.” He wrote in a more elegant style, and in fuller and betterturned periods, than was usual in the times wherein he lived. It is related of our prelate, that once, when he was preaching a sermon* at St. Paul’s Cross, a sudden panic, occasioned by the folly or caprice of one of the audience, seized the multitude there assembled, who thought that the church was falling on their heads. The good bishop, who sympathized with the people more from pity than from fear, after a sufficient pause, reassumed and went through his sermon with great composure.

About this time our author was presented, without any solicitation on his part, by the famous Dr. Radcliffe, to the rectory of Headbourne- Worthy, a living valued at that time at about one hundred pounds a year situated near Winchester. Within a few months after his settling in this country, being called on to preach at a visitation held in the cathedral of Winchester, on the 12th of May, 1696, he seized that opportunity of pursuing the subject which he had begun at Oxford, and of exculpating himself from those charges which had been brought against him. How little our divine had deserved those imputations in the opinion of his brethren, before whom he preached, may in some degree be judged from his having been, at no greater distance of time than the 16th of September, 1697, again appointed to preach before them on a similar occasion. He then brought to a conclusion what he wished farther to say on that subject, his manner of treating which had exposed him to the censure of the university and having done so, he prepared to commit his three sermons to the press. Why this intention was not fulfilled cannot be gathered from any of his papers, though there exists among them a long preface to the sermon preached at Oxford, explaining and justifying his motives for having preached and published it; and a second preface annexed to the first of those preached at Winton, in which he dedicates the two visitation sermons to the clergy of the deanery before whom they were delivered; wherein he tells them, that he has been induced to do so not only from the subject contained in them being such as was their immediate concern, but also that he might have an opportunity of giving a more full account of the motives and circumstances which had occasioned him to write or to publish them.