arned 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
, 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.
e. After taking his master’s degree, Dec. 17, 1585, he entered into holy orders, became a celebrated preacher in the University, and was sometime chaplain to Thomas lord
, archbishop of Canterbury, was born at Guildford, in Surrey, Oct. 29, 1562, the son of Maurice Abbot, a clothworker in that town, and Alice March, who, having been sufferers by the persecution in queen Mary’s reign, educated their children in a steady zeal for the Protestant religion. George was sent, with his elder brother Robert, to the free-school of Guildford, where he was educated under Mr. Francis Taylor, and in 1578 was entered of Baliol college, Oxford. On April 31, 1582, he took the degree of bachelor of arts, and Nov. 29, 1583, was elected probationer fellow of his college. After taking his master’s degree, Dec. 17, 1585, he entered into holy orders, became a celebrated preacher in the University, and was sometime chaplain to Thomas lord Buckhurst. In 1593, March 4, he commenced bachelor of divinity, and proceeded doctor of that faculty May 9, 1597. On September 6 he was elected master of University college, to which he afterwards proved a benefactor. About this time some differences took place between him and Dr. Laud, which subsisted as long as they lived.
o 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
, 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.
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 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.
”
There was about the same time a Robert Abbot of Hatfield, mentioned by Dr. Pulteney, as a learned preacher, and an excellent and diligent herbalist, who assisted the celebrated
There was about the same time a Robert Abbot of Hatfield, mentioned by Dr. Pulteney, as a learned preacher, and an excellent and diligent herbalist, who assisted the celebrated Johnson in his works .
d provost of King’s College, which he held until his death in 1719. He was considered as an eloquent preacher, and often employed on public occasions. Fifteen of his sermons
, D. D. Provost of King’s College, Cambridge, was born in London, and educated at Cambridge, where he was admitted of King’s College in 1678; took the degree of A. B. 1682, and A. M. 1686. He afterwards travelled into Spain, Italy, France, and Ireland; and in 1687 was presented by the lord chancellor Jeffries to the living of Hickam in Leicestershire. In London, he was lecturer of St. Clement’s; rector of St. Alban’s Woodstreet, in the gift of Eton College; and Rector of St. Bartholomew, presented by Lord Harcourt, the chancellor. He was also a prebendary of Canterbury, chaplain in ordinary to Queen Anne, and in 1708, canon of Windsor. In 1711 he was presented to the living of Hornsey, by Compton, bishop of London; and in the following year elected provost of King’s College, which he held until his death in 1719. He was considered as an eloquent preacher, and often employed on public occasions. Fifteen of his sermons were printed from 1695 to 1712.
end Colossians in Poole’s bible. He appears to have been an able scholar, a pious and indefatigable preacher, and a man of moderate sentiments in public affairs. There was
, M. A. an English Non-conformist, of a Cheshire family, was originally educated at Cambridge, where he was admitted M. A. in 1644. He afterwards went to Oxford, then in the power of the Parliament army, and was admitted a student at Brasen-nose college in 1646, when about 20 years of age; and soon after obtained a fellowship. In 1655, he left his fellowship, and was presented to the living of St. Mildred’s, Bread-street, London, where he continued until he was ejected for nonconformity, in 1662. He afterwards preached, as he had opportunity, to a small congregation in Southwark, and died in 1684, at Hoxton. His only original works are, some Sermons in the collection called the Morning Elxercise at Cripplegate, and a Sermon at the funeral of Henry Hurst; but he assisted in the publication of some of his brother’s, Mr. T. Adams, works, and those of Mr. Charnock; and he compiled the commentary on Philippians end Colossians in Poole’s bible. He appears to have been an able scholar, a pious and indefatigable preacher, and a man of moderate sentiments in public affairs. There was another of both his names ejected from the living of Humberstone, in Leicestershire, afterwards an Anabaptist teacher in London.
lege, 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
, 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. 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.
o, and was twice sent as deputy to the congregations at Rome. The king, Philip IV. chose him for his preacher, and the count Olivarez, Philip’s prime minister, appointed
, a Spanish Jesuit, and voluminous writer, was born 1566, at Torrejon, a village near Madrid, and entered the society of Jesuits at Alcale, in 1588, being then M.A. He was governor of several houses of the order in Spain, twice presided over the province of Toledo, and was twice sent as deputy to the congregations at Rome. The king, Philip IV. chose him for his preacher, and the count Olivarez, Philip’s prime minister, appointed him his confessor. He died at Madrid, Jan. 15, 1654. His works consist of six folios, in Spanish, printed at Madrid in 1629, 1638, 1640, 1641, 1643, 1646, 1653, on various religious topics; and a life of father Goudin, the Jesuit, 8vo, 1643. He left also many treatises which have not been published.
ced master of arts and was chosen fellow. About this time he went into orders, and became a constant preacher in the university, particularly in the church of St. Peter in
, provost of Queen’s college, Oxford,
was born in Westmoreland in 1559, educated in grammatical learning under the care of Bernard Gilpin, usually called the Northern Apostle, and by him sent to St. Edmund’s
hall, Oxford, in 1579. He was then 19 years of age, and
was maintained at the university by Gilpin, who afterwards
left him a handsome legacy by his last will. Mr. Airay
soon removed from St. Edmund’s hall to Queen’s college,
and in 1583, took his bachelor’s degree, was made tabarder,
and in 1586 he commenced master of arts and was chosen
fellow. About this time he went into orders, and became a
constant preacher in the university, particularly in the
church of St. Peter in the east. In 1594, he took the degree of B. D. and March 9, 1598-9, was elected provost of
his college; and in 1606 he was appointed vice-chancellor.
He wrote the following pieces: 1. “Lectures upon the
whole Epistle of St. Paul to the Philippians,
” London, The just and necessary Apology touching his
Suit in Law, for the Rector of Charlton on Otmore, in Oxfordshire,
” London, A Treatise against
bowing at the Name of Jesus.
” The lectures were preached
in the church of St. Peter in the east, and were published
by Christopher Potter, fellow, and afterwards provost of
Queen’s college, with an epistle of his own composition
prefixed to them. Airay ranks among the zealous Puritans,
who were mostly Calvinists, and was a great supporter of
his party in the university, where he was considered as a
man of sincere piety, integrity, and learning. In 1602 when
Dr. Howson, then vice-chancellor, wished to repress the
practice of some Puritan divines of Oxford who preached
against the ceremonies and discipline of the church, Dr.
Airay and one or two otherlj were ordered to make submission by the queen’s commissioners who had investigated the
matter; and this the others did, but Dr. Airay, according
to Ant. Wood, appears to have been excused. In 1604,
when king James, in commemoration of his escape from the
Gowrie conspiracy, not only appointed an anniversary, but
that there should always be a sermon and service on Tuesdays throughout the year, Dr. Airay introduced this last
custom into Oxford, first at All Saints church, and then at
St. Mary’s, with a rule that the sermons should be preached
by the divines of the colleges in their respective turns. In
1606, when vice-chancellor, he was one of the first to call
Mr. Laud, afterwards the celebrated archbishop, to task for
preaching sentiments which were supposed to favour popery.
He died in Queen’s college, Oct. 10, 1616, aged fiftyseven, and was buried in the chapel. He bequeathed to
the college some lands lying in Garsington, near Oxford.
y 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
, 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.
, obliged him to enter the order of Dominican friars, where he was much admired for his talents as a preacher. While thus employed, a Hamburgh merchant, who was pleased with
, of a noble family at Brussels, was
born about the beginning of the sixteenth century. His
father William Alard de Centier, a zealous convert to
popery, obliged him to enter the order of Dominican friars,
where he was much admired for his talents as a preacher.
While thus employed, a Hamburgh merchant, who was
pleased with his preaching, procured him privately the
works of Luther, which Alard read with conviction, and
the same merchant having assisted him in escaping from
his convent, he studied divinity at Jena and Wittemberg.
But the death of this faithful friend having deprived him of
resources, he ventured to return to Brussels and solicit assistance from his father. Before, however, he could obtain
a private interview with him, he was discovered in one of
the streets of Brussels by his mother, a violent bigot, who,
after some reproaches, denounced him to the Inquisition;
and when no persuasions could induce him to return into
the bosom of the church which he had left, his mother was
so irritated, as to call forth the rigour of the law, and even
offered to furnish the wood to burn him. Sentence of death
being pronounced, he was conducted to prison, but on the
night previous to the appointed execution, he is said to
have heard a voice saying, “Francis, arise and depart:
”
how far this and other particulars of his escape are true, we
know not; but it is certain he cleared the prison, and after
some hardships and difficulties, arrived in safety at Oldenburgh, where he became almoner to the prince. Here he
remained until hearing that freedom of religion was granted
at Antwerp, his affection for his native country induced
him to return, which he did twice, notwithstanding the
persecutions of the duke of Alba a.nd the dangers to which
he was exposed; and when his father came to see him at
Antwerp, in hopes of bringing him back to popery, he argued with so much power, as to make a sincere convert of
this bigotted parent. At length, when it was not longer
safe for him to remain in the Netherlands, Christian IV.
king of Denmark, gave him the curacy of Wilster in Hoistein, at which asylum he died July 10, 1578. His works,
which are In Flemish or German, consist of, 1. “The Confession of Antwerp.
” 2. “Exhortation of the Ministers
of Antwerp.
” 3. “Agenda, or Discipline of Antwerp.
”
4. “Catechism.
” 5. “Treatise on original Sin,
” &c.
ne 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
, 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,
, a preacher at Tundern in Hanover, was born, in 1725, and having finished
, a preacher at Tundern
in Hanover, was born, in 1725, and having finished his
education, spent some years in England, where, after he
had acquired the language, he wrote “Thoughts on Hume’s
Essays on Natural Religion,
”, and on this occasion disguised himself under the name of Alethophilns Gottingensis. On his return to Germany, he published “Letters
on the state of Religion and the Sciences in Great Britain,
”
Hanover, An Essay on the religion, worship, manners and customs of the Quakers,
”
vites, 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
, 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.
His sermons were elegant and solid: but as he had not that ease and fluency of speech requisite in a preacher, he soon forsook the pulpit; and his superiors being of opinion
, a learned
ecclesiastical writer of the 17th century, born at Roan in
Normandy, Jan. 19, 1639. After finishing his studies at
Roan, he entered into the order of Dominican friars, and
was professed there in 1655. Soon after he went to Paris,
to go through a course of philosophy and divinity in the
great convent, where he so distinguished himself, that he
was appointed to teach philosophy there, which he did for
twelve years. This however did not so much engage his
attention as to make him neglect preaching, which is the
chief business of the order he professed. His sermons
were elegant and solid: but as he had not that ease and
fluency of speech requisite in a preacher, he soon forsook
the pulpit; and his superiors being of opinion that he
should apply himself wholly to the study of the scriptures
and ecclesiastical history, he followed their advice, and
was created a doctor of the Sorbonne in 1675. Mr. Colbert shewed him many marks of his esteem; and being determined to omit nothing to complete the education of his
son, afterwards archbishop of Roan, he formed an assembly of the most learned persons, whose conferences upon,
ecclesiastical history might be of advantage to him. Father Alexander was invited to this assembly, where he exerted himself with so much genius and ability, that he
gained the particular friendship of young Colbert, who
shewed him the utmost regard as long as he lived. These
conferences gave rise to Alexander’s design of writing an
ecclesiastical history; for, being desired to reduce what
was material in these conferences to writing, he did it with
so much accuracy, that the learned men who composed
this assembly advised him to undertake a complete body of
church-history. This he executed with great assiduity,
collecting and digesting the materials himself, and writing
even the tables with his own hand. His first work is that
wherein he endeavours to prove, against Ai. de Launoi,
that St. Thomas Aquinas is the real author of the Sum,
ascribed to him: it was printed in Paris 1675, in 8vo. The
year following he published the first volume of a large
work in Latin, upon the principal points of ecclesiastical
history: this contains 26 volumes in 8vo. The first volume
treats of the history of the first ages of the church, and
relates the persecutions which it suffered, the succession
of popes, the heresies which arose, the councils which
condemned them, the writers in favour of Christianity,
and the kings and emperors who reigned during the first
century: to this are subjoined dissertations upon such
points as have been the occasion of dispute in history,
chronology, criticism, or doctrine. The history of the
second century, with some dissertations, was published in
two volumes in the year 1677. The third century came
out in 1678; in this he treats largely of public penance,
and examines into the origin and progress of the famous
dispute between pope Stephen and St. Cyprian, concerning the rebaptizing of those who had been baptized by
heretics; and he has added three dissertations, wherein he
has collected what relates to the life, manners, errors, and
Defenders of St. Cyprian. The history of the fourth century is so very extensive, that Alexander has found matter
for three volumes and forty-five dissertations; they were
printed at Paris in 1679. In the three following years he
published his history of the fifth, sixth, seventh, eighth,
ninth, and tenth centuries; and that of the eleventh and
twelfth centuries in 1683; in these volumes are several
Dissertations against Mr. Daille; and in some of them he
treats of the disputes between the princes and popes in.
such a manner, that a decree from Rome was issued out
Against his writings in 1684. However, he published the
same year the history of the thirteenth and fourteenth centuries, in which he continued to defend the rights of kings
against the pretensions of that court. He at last completed
his work in 1686, by publishing four volumes, which contained the history of the fifteenth and sixteenth centuries.
Jn 1689 he published a work, in the same method, upon
the Old Testament, in six volumes 8vo. In 1678 he published three dissertations: the first concerning the superiority of bishops over presbyters, against Blondel; the
second concerning the celibacy of the clergy, and
reconciling the history of Paphnutius with the canon of the
council of Nice; and the third concerning the Vulgate.
The same year he printed a dissertation concerning sacramental confession, against Mr. Daille“, in 8vo. In 1682
he wrote an apology for his dissertation upon the Vulgate,
against Claudius Frassen. He published likewise about
this time, or some time before, three dissertations in defence of St. Thomas Aquinas; the first against Henschenius and Papebroch, to shew that the office of the holy
sacrament was written by him; the second was in form of
a dialogue between a Dominican and a Franciscan, to con
fute the common opinion that Alexander of Hales was St.
Thomas Aquinas’s master: and that the latter borrowed
his
” Secunda Secundse“from the former: the third is a
panegyric upon Aquinas. In 1693 he published his
” Theologia dogmatica,“in five books, or
” Positive and
Moral Divinity, according to the order of the catechism
of the council of Trent.“This Latin work, consisting of
ten octavo volumes, was printed at Paris and at Venice in
1698; in 1701 he added another volume; and they were
all printed together at Paris, in two volumes folio, in 1703,
with a collection of Latin letters, which had been printed
separately. In 1703 he published tf A commentary upon
the four Gospels,
” in folio; and in Statuta facultatis artium Thomistiæe collegio
Parisiensi fratrum prsedicatorum instituta,
” Paris, Institutio concionatorum tripartita, seu praecepta et regula ad praedicatores informandos, cum ideis
seu rudimentis concionum per totum annum.
” 3. “Abre‘ge’
de la foy et de la morale de l‘eglise, tiree de l’ecriture
sainte,
” Paris, Eclaircissement des
prétendues difficultés proposeés a mons. l'archevêque de
Rouen, sur plusieurs points importans de la morale de
Jesus Christ,
” A Letter to a Doctor
of Sorbonne, upon the dispute concerning Probability,
and the Errors of a Thesis in Divinity maintained by the
Jesuits in their college at Lyons, the 26th of August,
”
printed at Mons, A second letter upon
the same subject,
” An apology for the
Dominican Missionaries in China, or an Answer to a book
of father Tellier the Jesuit, entitled a Defence of the new
Christians; and to an Explanation published by father
Gobien, of the same society, concerning the honours which
the Chinese pay to Confucius and to the dead,
” printed at
Cologn, 1699, 12mo. 8. “Documenta controversiarum
missionariorum apostolicorum imperii Sinici de cultu praejiertim Confueii philosophi et progenitoruin defunctorum
spectantia, ac apologiam Dominica norum missiones Sinicae
ministrorum adversus Hr. Pp. le Tellier et le Gobien societatis Jesu confirmantia.
” 9. “A Treatise on the conformity between the Chinese ceremonies and the Greek
and Roman idolatry, in order to confirm the apology of
the Dominican Missionaries in China,
”
other non-compliances peculiar to the times. Two years afterwards he went to New England, and was a preacher at Charlestown until 1651, when he returned to Norwich, and
, a non-conformist clergyman of
Norwich, was born in that city in 1608, and educated at
Caius college, Cambridge. He appears to have been minister of St. Edmund’s, Norwich, where he was silenced by
bishop Wren, in L636, for refusing to read the book of
Sports, and other non-compliances peculiar to the times.
Two years afterwards he went to New England, and was a
preacher at Charlestown until 1651, when he returned to
Norwich, and had the rectory of St. George’s, from which
he was ejected for nonconformity in 1662, and during the
same period he preached in a meeting called the congregational church. He afterwards preached in the latter
place, as he had opportunity, and without molestation, till
the time of his death, Sept. 21, 1673. He published several pious practical treatises; but the work which obtained
him most reputation, was his “Chain of Scripture Chronology, from the creation to the death of Christ, in seven
periods,
”
ad been held by the same Gomarus. Alting was admitted doctor of philosophy the 21st of October 1645, preacher to the academy in 1647, and doctor and professor of divinity
, son of the above Henry, was born
at Heidelberg the 27th of September 1618, at which time
his father was deputy at the synod of Dort. He went
through his studies at Groningen with great success; and
being desirous to acquire knowledge in the Oriental languages, removed to Embden in 1638, to improve himself
under the rabbi Gamprecht Ben Abraham. He came over
to England in 1640, where he became acquainted with
many persons of the greatest note; he preached here, and
was ordained a priest of the church of England by Dr.
Prideaux, bishop of Worcester. He had once resolved to
pass his life in England, but afterwards accepted the Hebrew professorship at Groningen, offered him upon the
death of Goraarus. He entered upon this office the 13th
of January 1643, the very day that Samuel des Marets was
installed in the professorship of divinity, which had been
held by the same Gomarus. Alting was admitted doctor
of philosophy the 21st of October 1645, preacher to the
academy in 1647, and doctor and professor of divinity in
1667. He had visited Heidelberg in 1662, where he received many marks of esteem from the elector Palatine,
Charles Lewis, who often solicited him to accept of the
professorship of divinity, but he declined this offer. In a
little time a misunderstanding arose betwixt him and Samuel des Marets, his colleague, owing to a difference in
their method of teaching, and in many points in their principles. Alting kept to the scriptures, without meddling
with scholastic divinity: the first lectures which he read at
his house upon the catechism, drew such vast crowds of
hearers, that, for want of room in his own chamber, he was
obliged to make use of the university hall. His colleague
was accustomed to the method and logical distinctions of
the schoolmen; had been a long time in great esteem, had
published several books, and to a sprightly genius had added
a good stock of learning; the students who were of that
country adhered to him, as the surest way to obtain church
preferment, for the parishes were generally supplied with
such as had studied according to his method. This was
sufficient to raise and keep up a misunderstanding betwixt
the two professors. Alting had great obstacles to surmount:
a majority df voices and the authority of age were on his
adversary’s side. Des Marets gave out that Alting was an
innovator, and one who endeavoured to root up the boundaries which our wise forefathers had made between truth
and falsehood; he accordingly became his accuser, and
charged him with one-and-thirty erroneous propositions.
The curators of the university, without acquainting the
parties, sent the information and the answers to the divines
of Leyden, desiring their opinion. The judgment they
gave is remarkable: Alting was acquitted of all heresy, but
his imprudence was blamed in broaching new hypotheses;
on the other hand, Des Marets was censured for acting
contrary to the laws of charity and moderation. The latter
would not submit to this judgment, nor accept of the silence which was proposed. He insisted on the cause being
heard before the consistories, the classes, and the synods;
but the heads would not consent to this, forbidding all
writings, either for or against the judgment of the divines
of Leyden; and thus the work of Des Marets, entitled
“Audi et alteram partem,
” was suppressed. This contest
excited much attention, and might have been attended with
bad consequences, when Des Marets was called to Leyden,
but he died at Groningen before he could take possession of
that employment. There was a kind of reconciliation effected
betwixt him and Alting before his death: a clergyman of
Groningen, seeing Des Marets past all hopes of recovery,
proposed it to him; and having his consent, made the same
proposal to Alting, who answered, that the silence he had
observed, notwithstanding the clamours and writings of his
adversary, shewed his peaceable disposition; that he was
ready to come to an agreement upon reasonable terms, but
that he required satisfaction for the injurious reports disseminated against his honour and reputation; and that he
could not conceive how any one should desire his friendship, whilst he thought him such a man as he had represented him to be. The person, who acted as mediator,
some time after returned, with another clergyman, to Alting, and obtained from him a formulary of the satisfaction
he desired. This formulary was not liked by Des Marets,
who drew up another, but this did not please Alting: at
last, however, after some alterations, the reconciliation was
effected; the parties only retracted the personal injuries,
and as to the accusations in point of doctrine, the accuser
left them to the judgment of the church. Alting, however,
thought he had reason to complain, even after he was delivered from so formidable an adversary. His complaint
was occasioned by the last edition of Des Marets’s system,
in which he was very ill treated: he said, his adversary
should have left no monuments of the quarrel; and that
his reconciliation had not been sincere, since he had not
suppressed such an injurious book. The clergy were continually murmuring against what they called innovations;
but the secular power wisely calmed those storms, which
the convocations and synods would have raised,
threatening to interdict those who should revive what had obtained
the name of the Maresio-Altingian controversy. Alting
enjoyed but little health the last three years of his life;
and being at length seized with a violent fever, was carried
off in nine days, at Groningen, August 20, 1679. His
works, which consist of dissertations on various points of
Hebrew and Oriental antiquities; commentaries on many
of the books of the Bible; a Syro-Chaldaic Grammar; a
treatise on Hebrew punctuation, &c. &c. were collected in
5 vols. fol. and published by Balthasar Boeker, Amst. 1687,
with a life by the same editor.
or to this all the extravagant opinions in his writings may be referred. He soon, however, commenced preacher, and officiated everj Sunday, and as head of the church of Milan,
The first step he took, which probably confirmed the good opinion to which he owed his election, was to give to the church and to the poor all his personal property, and his lands in reversion, after the death of his sister Marcellina. His family he committed to the care of his brother Satyrus. He now applied himself to the study of theology, under Simplician, a presbyter of Rome, a man of great learning and piety, whom he invited to Milan, and who was afterwards his successor in that see. His studies he pursued with ardour and perseverance; but it has been uniformly regretted that he made the works of the fanciful Origen so much the object of his study, for to this all the extravagant opinions in his writings may be referred. He soon, however, commenced preacher, and officiated everj Sunday, and as head of the church of Milan, he labouret unremittingly in discouraging the Arian heresy in Italy, ii which, it will soon appear, he would have made little progress, had he not been endowed with an uncommon share of heroic firmness.
left the church of England, and went over to the presbyterian party, took the covenant, and became a preacher at Preston, and afterwards at Garstang, in his own county. He
, a noted presbyterian teacher in the
times of the usurpation, was son of a clergyman, and descended from the Ambroses of Ambrose-hall, in Lancashire.
In the beginning of the year 1621 he was admitted of Brazen-nose college in Oxford, where he took the degree of
bachelor of arts. Afterwards he went into holy orders, and
officiated in some little cure in his own county. Being in
very low circumstances, he was often obliged to the bounty
of William earl of Bedford for the relief of himself and family. Mr. Wood thinks that lord procured him to be
inserted in the list of his majesty’s preachers, appointed
for the county of Lancaster. Afterwards, when the times
changed, in 1641, he left the church of England, and went
over to the presbyterian party, took the covenant, and
became a preacher at Preston, and afterwards at Garstang,
in his own county. He was very zealous and very active
against the clergy of the established church, especially
after he was appointed assistant to the commissioners for
ejecting such whom they called scandalous and ignorant
ministers and school-masters. In 1&62 he was ejected for
nonconformity. It was usual with him to retire every year
for a month, into a little hut in a wood, when he shunned
all society, and devoted himself to religious contemplation.
He had, according to Calamy, a very strong impulse on,
his mind of the approach of death: and took a formal leave
of his friends at their own houses, a little before his departure, and the last night of his life, he sent his “Discourse concerning Angels,
” to the press. Next day he
shut himself up in his parlour, where, to the surprise and
regret of his friends, he was found expiring. The time of
his death is stated to have been in 1663-4, in the seventysecond year of his age, but at the bottom of the portrait
prefixed to his works, is the inscription “aetat.5.9. 1663.
”
This contradiction has not been reconciled by Granger.
His works were printed in a large folio volume, in 1674,
1682, and 1689, and often since. They consist of pious
tracts on various subjects, and have ever been popular.
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,
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 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 St
, 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,
” An essay towards an interpretation of the Prophecies of Daniel, with
occasional remarks upon some of the most celebrated commentaries on them,
” 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.
ghbourhood; till, upon Mr. James’s death in 1724. or 1725, Mr. Amory was fixed as a stated assistant preacher to Mr. Datch of Hull Bishops; besides which, he had one monthly
, a dissenting minister of considerable note, was the son of a grocer at Taunton in Somersetshire, where he was born Jan. 28, 1701; and at that place acquired his classical learning, under the care of Mr. Chadwick. From Taunton he was removed to Exeter, that he might be instructed in the French language by Mr. Majendie, a refugee minister in that city. After this, he returned to Mr. Chadwick, where he had for his schoolfellow Mr. Micaiah Towgood; and at Lady-day 1717, they were both put under the academical instruction of Mr. Stephen James and Mr. Henry Grove, the joint tutors at Taunton for bringing up young persons to the dissenting ministry. Under these preceptors, Mr. Amory went through the usual preparatory learning; and in the summer of 1722 was approved of as a candidate for the ministry . Being desirous of improvement, he removed, in the November following, to London, and attended a course of experimental philosophy, under Mr. John Eatnes. Upon his return to Taunton, he preached alternately at several places in the neighbourhood; till, upon Mr. James’s death in 1724. or 1725, Mr. Amory was fixed as a stated assistant preacher to Mr. Datch of Hull Bishops; besides which, he had one monthly turn at Lambrook near South Petherton, and another at West Hatch, four miles from Taunton. At the same time, he was requested by his uncle, Mr. Grove, to take a part in the instruction of the pupils, in the room of Mr. James, with which request he complied. The business assigned him he discharged with great ability and diligence; being well qualified for it by his profound acquaintance with the Greek and Roman languages, his correct taste in the classics, and by his thorough knowledge of the best and latest improvements in sound philosophy. In 1730, he was ordained at Paul’s meeting in Tuutiton, and from this time was united, in the congregation at Taunton, with Mr. Batsen; but that gentleman ‘keeping the whole salary to himself, several of the ’principal persons in the society were so displeased with him, that, early in the spring of 1732, they agreed to build another meetinghouse, and to choose Mr. Amory for their pastor. In the beginning of 1738, on the deatli of Mr. Grove, he became chief tutor in the academy at Taunton, and conducted the business of it with the same abilities, and upon the same principles. He had the advantage of the lectures and experience of his excellent uncle, added to his own: and many pupils were formed under him, of great worth and distinguished improvements in literature. In 1741, he married a daughter of Mr. Baker, a dissenting minister in Southwark; an excellent lady, who survived him, and with whom he lived in the greatest affection and harmony. By this lady he had several children, four of whom survived him. During his residence in Taunton he was held in the greatest esteem, not only by his own society, but by all the neighbouring congregations and ministers; and even those who differed the most from him in religious opinions, could not avoid paying a tribtfte of respect to the integrity and excellence of his character. He was much respected, likewise, by the gentlemen and clergy of the established church, and was particularly honoured, when, very young, with the friendship of Mrs. Howe, with whom he kept up a correspondence by letters. One instance of the respect entertained for mm, and of his own liberal and honourable conduct, cannot be omitted. When some of the principal persons of the Baptist society in Taunton, owing to the disgust they had received at their then pastor, would have deserted him, and communicated to Mr. Amory their intention of becoming his stated hearers, he generously dissuaded them from the execution of their design, as a step which would prove highly injurious to the reputation, members, and interest of the congregation they intended to leave. Mr. Amory was so happy with his people at Taunton, and so generally respected and beloved both in the town and the neighbourhood, that, perhaps, it may be deemed strange that he should be induced to quit his situation. This, however, he did, in October 1759, at which time he removed to London, to be afternoon preacher to the society in the Old Jewry, belonging to Dr. Samuel Chandler. But the grand motive, besides the hope of more extensive usefulness, seems to have been, that he might advantageously dispose of his children, in which respect he succeeded. It must, indeed, be acknowledged, that be did not, in the metropolis, meet with all that popularity, as a preacher, to which he was entitled by his reaj merit. His delivery was clear and distinct, and his discourses excellent; but his voice was not powerful enough to rouse the bulk of mankind, who are struck with noise and parade: and his sermons, though practical, serious, and affecting to the attentive hearer, were rather too philosophical for the common run of congregations. But Mr. Amory enjoyed a general respect; and he received every mark of distinction which is usually paid, in London, to the most eminent ministers of the presbyterian denomination. In 1767, he was chosen one of the trustees to the charities of Dr. Daniel Williams. In 1768, the university of Edinburgh conferred upon him the degree of D. D. and in the same year he was elected one of the six Tuesday lecturers at Sailer’s Hall. It ought to have been mentioned, that previous to these last events, he was chosen, at the death of Dr. Chandler, in 1766, a pastor of the society at the Old Jewry; in which situation he continued till his decease. In 1770, he became movning-preacher at Newington Green, an,d cqlleague with the rev. Dr. Richard Price. When the dissenting ministers, in 1772, formed a design of endeavouring to procure an enlargement of the toleration act, Dr. Amory was one of the committee appointed for that purpose; and none could be more zealous for the prosecution of the scheme, Dr. Amory had the felicity of being able to continue his public services nearly to the last. June 16th, 1774, he was seized with a sudden disorder which left him nearly in a state of insensibility till his death, which happened on the 24th of that month, and in the 74th year of his age. He was interred in Bunhill Fields, on the 5th of July; and his funeral was attended by a respectable number of ministers and gentlemen. The discourse, on the occasion of his death, was preached in the Old Jewry, on the 10th of the same month, by the rev. Dr. Roger Flexman of Rotherhithe, who had been connected with him in an intimate friendship for more than 40 years; which friendship, Dr. Flexman assures us, had never once been interrupted bjr distaste, or darkened with a frown.
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
, 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, 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 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.
l. 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,
, 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 .
n 1610. After taking his degrees in arts, he went into the church, and became a frequent and popular preacher. In 1630 he preached a lecture at Leicester; but, in 1634, was
, an English clergyman and nonconformist, was born about the latter end of the sixteenth century, in Gloucestershire, and admitted of Magdalen hall,
Oxford, in 1610. After taking his degrees in arts, he went
into the church, and became a frequent and popular
preacher. In 1630 he preached a lecture at Leicester;
but, in 1634, was suspended by the dean of the arches for
preaching without a licence. In 1650, the Independents,
who then were predominant, obliged him to leave Leicester,
because he refused to subscribe to their engagement. On
this the Mercers’ company chose him lecturer of Grantham
in Lincolnshire, where he remained until his death in 1655,
an event which was deeply lamented by his flock. He
wrote “The right government of the Thoughts,
” London,
Four Sermons,
” ibid. 8vo.
rders from the hands of Dr. Thomas Fulwar, bishop of Ardfert, or Kerry in Ireland; and was appointed preacher at Weston on the Green, near Bicester, in Oxfordshire; where
, dean of Edinburgh in Scotland, the son of William Annand, minister of Air, in Airshire, was born in that town in 1633. Five years after, his father was obliged to quit Scotland with his family, on account of their loyalty to the king, and adherence to the episcopal government established by law in that country. In 1651, young Annand was admitted a scholar in University -college, Oxford; and though he was put under the care of a Presbyterian tutor, yet he took all occasions to be present at the sermons preached by the loyal divines in and near Oxford. In 1656, being then bachelor of arts, he received holy orders from the hands of Dr. Thomas Fulwar, bishop of Ardfert, or Kerry in Ireland; and was appointed preacher at Weston on the Green, near Bicester, in Oxfordshire; where he met with great encouragement from sir Francis Norris, lord of that manor. After he had taken his degree of M. A. he was presented to the vicarage of Leighton-Buzzard, in Bedfordshire; where he distinguished himself by his edifying manner of preaching, till 1662, when he went into Scotland, as chaplain to John earl of Middleton, the king’s high commissioner to the church of that kingdom. In the latter end of 1663, he was instituted to the Tolbooth church, at Edinburgh; and from thence was removed some years after to the Trone church of that city, which was likewise a prebend. In April 1676, he was nominated by the king to the deanery of Edinburgh; and in 1685 he commenced D. D. in the university of St. Andrews. He died June 13, 1689, and was honourably interred in the Grey-friars church at Edinburgh. As his life was pious and devout, so his sickness and death afforded great consolation to those who attended him in his last moments.
thren for his extensive knowledge of Greek, Latin, and the oriental languages. He was also a zealous preacher, and his reputation having reached Rome, he was invited thither,
, or according to his epitaph, which Bayle follows, Nannius (John), commonly called Annius of Viterbo, where he was born about 1432, was a Dominican friar, and highly respected among his brethren for his extensive knowledge of Greek, Latin, and the oriental languages. He was also a zealous preacher, and his reputation having reached Rome, he was invited thither, and received with great respect by the members of the sacred college, and the popes Sixtus IV. and Alexander VI. This last conferred upon him in 1499, the honourable situation of master of the sacred palace, vacant by the promotion of Paul Moneglia to the bishopric of Chios. Annius, however, had some difficulty in preserving the favour of characters so profligate as Alexander, and his son Caesar Borgia; but the duchess de Valentinois, wife to Caesar, and as virtuous as he was abandoned, rendered Annius every service in her power. Her husband, probably on this account, and tired with the advice and remonstrances presented to him either by her or by Annius, determined to get rid of the latter, and, it is thought, procured him to be poisoned. Whatever may be in this report, Annius died Nov. 13, 1502, in his seventieth year.
, a celebrated French preacher, was born at Isle-en-Jourdain, a small town of Armagnac, Jan.
, a celebrated French preacher,
was born at Isle-en-Jourdain, a small town of Armagnac,
Jan. 13, 1632; and first distinguished himself by odes and
other poetical compositions, which were afterwards less
esteemed. Being appointed tutor to the marquis D'Antin
by his father the marquis Mentespan, Anselme removed
to Paris, and acquired great fame in that metropolis by
his sermons, and especially by his funeral orations. It
was observed, however, that although elegant in style,
they wanted much of that fervency which touches the
heart. His noble pupil caused to be revived the place of
historian of buildings, and bestowed it on Anselme; and
the Academy of Painting, and that of Inscriptions and
belles lettres, admitted him a member. Towards the
close of life he retired to the abbey of St. Severe in Gascony, where he enjoyed the pleasures which his books and
his garden afforded, and became a public benefactor;
projecting new roads, decorating churches, founding hospitals,
and by his discreet interposition, adjusting the differences which fell out among the country people. He died
Aug. 18, 1737, in his ninety-sixth year. His works are a
collection of “Sermons, Panegyriques, & Oraisontj Funebres,
” 7 vols. 8vo. The “Sermons
” have been reprinted
in 6 vols. 12mo. He has also several “Dissertations
” in
the Memoirs of the Academy of Inscriptions, from the
year 1724 to 1729.
common care to answer the objections and doubts of his acute pupil, and he became a very celebrated preacher, although neither his voice nor manner were in his favour. He
, of Milan, but born at Cremona about
the year 1574, when his father came thereto be appointed
podestat, or governor, was then called Caesar, and did not
assume the name of Paul until he entered in his sixteenth
year among the regular clerks or theatins, after his father’s death. He made such proficiency in his studies that
his theological tutor was obliged to prepare himself with
more than common care to answer the objections and
doubts of his acute pupil, and he became a very celebrated
preacher, although neither his voice nor manner were in
his favour. He afterwards taught theology, philosophy,
and rhetoric, at Rome and Naples. Isabella of Savoy, afterwards duchess of Modena, chose him for her confessor,
and appointed him bishop of Tortona. Here he principally
resided, and passed his days in an exemplary manner, and
employed his leisure in many works, which have been; published, and for a long period uere highly popular. He
died June 13, 1644. His principal Latin works were,
1. “In libros Aristotelis de Generation e et Corruptione,
”
Milan, De Aquæ transmutatione in sacrificio Missæ,
” Tortona, De Cantici
Canticorum sensu, velitatio bina,
” Milan, Velitationes sex in Apocalypsim,
” Milan, Arte di predicar bene,
” Venice,
Impresse sacre con triplicati discorsi illustrate ed arrichite,
” Verona, La Ritroguardia, &c.
” 7. “Delia Tribolazione e suoi rimedii,
” Tortona, Panegirici fatti in diversi occasioni,
”
Milan, 8vo, no date, but the dedication is dated
f 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,
, 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,
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.
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
, 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.
7, after the usual trials, according to the forms of the church of Scotland, he was licensed to be a preacher, although not without some opposition, owing to his reluctance
, professor of moral philosophy in the university of Glasgow, the eldest son of
Andrew Arthur, a farmer, was born at Abbots- Inch, in
the shire of Renfrew, Sept. 6, 1744. After being educated in the elements of knowledge and piety by his
parents, he was, at the age of eight, placed at the grammar-school of Paisley, where he was taught Latin. In his
thirteenth or fourteenth year, he was removed to the university of Glasgow, where his uncommon proficiency was
soon noticed and encouraged by his teachers, who discerned a brilliancy of genius and strength of understanding
which were concealed from more superficial observers by
an almost invincible bashful ness, and hesitation in his
speech, from which he never was altogether free. After
having gone through the usual course of classical studies
with increasing reputation, he determined on the clerical
profession, and with that view attended the philosophical
and theological lectures. Such was the intenseness of his
application, and the vigour of his intellect, that, we are
told, long before his nomination to an academical chair,
there were few or no departments, whether literary, philosophical, or theological, with the exception of the medical school only, in which he could not have been an
eminent teacher. On one occasion, during the necessaryabsence of the professor of Church History, he lectured
for a whole session of college in that department, highly
to the satisfaction and improvement of his hearers, which
many of them acknowledged at a distant period when their
own researches rendered such an opinion valuable. He
was also, during the period of his academical studies,
employed as private tutor in some families “of rank. In
October 1767, after the usual trials, according to the
forms of the church of Scotland, he was licensed to be a
preacher, although not without some opposition, owing to
his reluctance to embrace the creed of that church in
its full extent.Soon after he was appointed chaplain to
the university of Glasgow, and assistant to the rev. Dr.
Craig, one of the clergy of Glasgow. About the same
time he was appointed librarian to the university, in which
office he compiled the catalogue of that library on the
model of that of the Advocates’ library in Edinburgh.
In 1780 he was appointed assistant and successor to the
learned and venerable Dr. Reid, professor of moral philospphy, and delivered a course of lectures, of the merit of
Which a judgment may be formed from the parts now published. In sentiments he nearly coincided with his colleague
and predecessor. He taught this class for fifteen years, as
assistant to Dr. Reid, who died in 1796, when he Succeeded as professor, but held this situation for only one
session. A dropsical disorder appeared in his habit soon
after the commencement of 1797, and proved fatal, June
14 of that year. In 1803, professor Richardson, of the
same university, published some part of Mr. Arthur’s lectures, under the title of
” Discourses on Theological and
Literary Subjects," 8vo, with an elegant sketch of his life
and character, from which the above particulars have been
borrowed. These discourses amply justify the eulogium
Mr. Richardson has pronounced on him, as a man of just
taste, and correct in his moral and religious principles,
nor were his talents and temper less admired in private
life.
ook holy orders. Mr. Wood tells us, he was a “forward and conceited scholar,” and “became a malapert preacher in and near Oxford.” Being appointed to preach at St. Mary’s,
, a clergyman in the time of the
usurpation, was the son of Thomas Ashton, and born at
Teuerdly in Lancashire, in 1631. At sixteen years of age,
he was admitted a servitor of Brazen-nose college in Oxford, and took the degree of B. A. February 7, 1650. He
was chosen fellow of his college, and took holy orders.
Mr. Wood tells us, he was a “forward and conceited scholar,
” and “became a malapert preacher in and near
Oxford.
” Being appointed to preach at St. Mary’s, on
Tuesday (a lecture-day) July 25, 1654, he gave so great
effence by a very indecent sermon, that he was in a fair
way of expulsion but, by the intercession of friends, the
matter was compromised yet he was obliged, about two
years after, to quit his fellowship upon some quarrel which
he had with Dr. Greenwood, principal of his house. In
1656, he was intrusted with a commission from the protector to be chaplain to the English forces in the island of
Jersey, but was soon after displaced upon the arrival of a
new governor. After the king’s restoration, he was beneficed somewhere near Hertford in Hertfordshire; where,
Mr. Wood says, “he soon after finished his restless course. 111
He published, 1.
” Blood-thirsty Cyrus unsatisfied with
blood; or, the boundless cruelty of an Anabaptist’s tyranny, manifested in a letter of colonel John Mason, governor of Jersey, 3d Nov. 1659; wherein he exhibits seven
false, ridiculous, and scandalous articles against quartermaster William Swan," &c. London, 1659, in one sheet
4to. 2. “Satan in Samuel’s Mantle, or, the cruelty of
Germany, acted in Jersey; containing the arbitrary, bloody,
and tyrannical proceedings of John Mason, of a baptised
church, commissionated to be a colonel, and sent over into
the island of Jersey, governor, in July 1656, against several
officers and soldiers in that small place,” &c. London, 1659,
in four sheets in 4to.
e 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,
, 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,
” 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, 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,
” 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, 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.
the death of this gentleman, was in June 1695 elected by the trustees of Highgate chapel to be their preacher. He had a little before been appointed one of the six preaching
, eldest son of the preceding,
was born at Caldecot, in the parish of Newport Pagnel, in
Bucks, on May 2, 1656. He was educated at Westminsterschool under Dr. Busby, and sent to Christ-church, Oxford, at the age of eighteen. He was ordained deacon in
Sept. 1679, being then B. A. and priest the year following,
when also he commenced M. A. In 1683, he served the
office of chaplain to sir William Pritchard, lord mayor of
London. In Feb. 1684 he was instituted rector of Symel
in Northamptonshire, which living he afterwards resigned
upon his accepting of other preferments. July 8, 1687, he
accumulated the degrees of bachelor aud doctor of civil law.
In 1691 we find him lecturer of St. Mary Hill in London.
Soon after his marriage he settled at Highgate, where he
supplied the pulpit of the reverend Mr. Daniel Lathom,
who was very old and infirm, and had lost his sight and,
upon the death of this gentleman, was in June 1695 elected
by the trustees of Highgate chapel to be their preacher.
He had a little before been appointed one of the six preaching chaplains to the princess Anne of Denmark at Whitehall and St. James’s, which place he continued to supply
after she came to the crown, and likewise during part of
the reign of George I. When he first resided at Highgate,
observing what difficulties the poor in the neighbourhood
underwent for want of a good physician or apothecary, he
studied physic and acquiring considerable skill, practised
it gratis among his poor neighbours. In 1707, the queen presented him to the rectory of Shepperton in Middlesex and
in March 1719, the bishop of London collated him to the
rectory of Hornsey, which was the more agreeable to him,
because the chapel of Highgate being situate in that parish,
many of his constant hearers became now his parishioners.
In 1720, on a report of the death of Dr. Sprat, archdeacon of Rochester, he applied to his brother, the celebrated bishop, in whose gift this preferment was, to be appointed to succeed him. The bishop giving his brother
some reasons why he thought it improper to make him his
archdeacon the doctor replied, “Your lordship very well
knows that Lanfranc, archbishop of Canterbury, had a
brother for his archdeacon and that sir Thomas More’s
father was a puisne judge when he was lord chancellor.
And thus, in the sacred history, did God himself appoint
that the safety and advancement of the patriarchs should
be procured by their younger brother, and that they with
their father should live under the protection and government of Joseph.
” In answer to this, which was not very
conclusive reasoning, the bishop informs his brother, that
the archdeacon was not dead, but well, and likely to continue so. He died, however, soon after; and, on the 20tli
of May 1720, the bishop collated Dr. Brydges, the duke
of Chandos’s brother, to the archdeaconry, after writing
thus in the morning to the doctor “I hope you are convinced by what I have said and written, that nothing could
have been more improper than the placing you in that post
immediately under myself. Could I have been easy under
that thought, you may be sure no man living should have
had the preference to you.
” To this the doctor answered:
“There is some shew of reason, I think, for the non-acceptance, but none for the not giving it. And since your
lordship was pleased to signify to me that I should overrule you in this matter, I confess it was some disappointment to me. I hope I shall be content with that meaner
post in which I am my time at longest being but short in
this world, and my health not suffering me to make those
necessary applications others do nor do I understand the
language of the present times for, I find, I begin to grow
an old-fashioned gentleman, and am ignorant of the weight
and value of words, which in our times rise and fall like
stock.
” In this affecting correspondence there is evidently
a portion of irritation on the part of Dr. Lewis, which is not
softened by his brother’s letters but there must have been
some reasons not stated by the latter for his refusal, and it
is certain that they lived afterwards in the strictest bonds
of affection.
r in 1691 he was elected lecturer of St. Bride’s church in London, and in October 1693, minister and preacher at Bridewell chapel. An academic life, indeed, must have been
The time of his entering into the church is not exactly
known but may be very nearly ascertained by his “Epistolary Correspondence;
” where a letter to his father in pinned down,
as,
” he says, “it is his hard luck to be, to this scene.
”
This restlessness appears to have broken out in October
1690, when he was moderator of the college, and had had
Mr. Boyle four months under his tuition, who a took up
half his time,“and whom he never had a thought of parting with till he should leave Oxford; but wished he
” could
part with him to-morrow on that score.“The father tells
him in November,
” You used to say, when you had your
degrees, you should be able to swim without bladders.
You used to rejoice at your being moderator, and of the
quantum and sub-lecturer but neither of these pleased
you; nor was you willing to take those pupils the house
afforded you when master nor doth your lecturer’s place,
or nobleman satisfy you.“In the same letter the father
advises his marrying into some family of interest,
” either
bishop’s or archbishop’s, or some courtier’s, which may be
done, with accomplishments, and a portion too.“And to
part of this counsel young Atterbury attended for he soon
after married Miss Osborn, a relation (some say a niece) of
the duke of Leeds, a great beauty, who lived at or in the
neighbourhood of Oxford, and by whom he had a fortune
ofTOOO/. In February 1690-1, we find him resolved
” to
bestir himself in his office in the house,“that of censor
probably, an officer (peculiar to Christ Church) who presides over the classical exercises he then also held the
catechetical lecture founded by Dr. Busby. About this
period he probably took orders, and entered into
” another
scene, and another sort of conversation;“for in 1691 he
was elected lecturer of St. Bride’s church in London, and
in October 1693, minister and preacher at Bridewell chapel. An academic life, indeed, must have been irksome
and insipid to a person of his active and aspiring temper.
It was hardly possible that a clergyman of his fine genius,
improved by study, with a spirit to exert his talents, should
remain long unnoticed and we find that he was soon appointed chaplain to king William and queen Mary. The
earliest of his sermons in print was preached before the
queen at Whitehall, May 29, 1692. In August 1694 he
preached his celebrated sermon before the governors of
Bridewell and Bethlem,
” On the power of charity to cover
sins“to which Mr. Hoadly (afterwards bishop) published
sorne^
” Exceptions“in the postscript to his
” Second Letter to Dr. Atterbury,“mentioned hereafter. In this he
accuses Atterbury, and not without reason, of endeavouring to maintain the proposition that
” God will accept
one duty (charity) in lieu of many others.“In
” October
that year he preached before the queen p “The scorncr
incapable of true wisdom
” which was also warmly attacked by a friend of sir Robert Howard, author of “The
History of Religion,
” supposed to be alluded to in this
sermon. The pamphlet was entitled “A two-fold Vindication of the late archbishop of Canterbury, and the
Author of the History of Religion, &c.
”
origin and rights of the Lower House of Convocation, cleared, &c.” At this period he was popular as preacher at the Rolls Chapel, an office which had been conferred on him
In 1700, a still larger field of activity opened, in which
Atterbury was engaged four years with Dr. Wake (afterwards archbishop of Canterbury) and others, concerning
the rights, powers, and privileges of convocations in which
he displayed so much learning and ingenuity, as well as
zeal for the interests of his order, that the lower house of
convocation returned him their thanks; and in consequence
of this vote a letter was sent to the university of Oxford,
expressing, that, “whereas Mr. Francis Atterbury, late of
Christ Church, had so happily asserted the rights and privileges of an English convocation, as to merit the solemn
thanks of the lower house for his learned pains upon that
subject; it might be hoped, that the university would be
no less forward in taking some public notice of so great a
piece of service to the church and that the most proper
and seasonable mark of respect to him, would be to confer
on him the degree of doctor in divinity by diploma, without doing exercise, or paying fees.
” The university approved the contents of this letter, and accordingly created
Mr. AtterburyD.D. Out author’s work was entitled, “The
Rights, Powers, and Privileges of an English Convocation
stated and vindicated, in answer to a late book of Dr.
Wake’s, entitled ‘ The Authority of Christian Princes over
their Ecclesiastical Synods asserted,’ &c. and several other
pieces,
” 8vo. The fame of this work was very great; but
it was censured by Burnet, and in November the judges
had a serious consultation on it, as being supposed to affect the royal prerogative. Holt, then chief justice, was
strongly of that opinion, and the same idea was encouraged
by archbishop Tenison, Dr. Wake, and others. Endeavours were made to prejudice king William against him,
but his majesty remained indifferent; and on the other
hand, Atterbury gained the steady patronage of sir Jonathan Trelawny, bishop of Exeter, of Lawrence earl of
Rochester, and of bishop Sprat. In December 1700, he
published a second edition of “The Rights,
” considerably
enlarged, and with his name, and a dedication to the two
archbishops. This was immediately answered by Drs. Kennet, Hody, and Wake. Another controversy of some importance was at this time also ably agitated by Atterbury,
the execution of the prtemunienles, a privilege enjoyed by
the several bishops of issuing writs to summon the inferior
clergy to convocation. Bishops Compton, Sprat, and Trelawny, were his strenuous supporters on this occasion, and
by the latter he was presented to the archdeaconry of
Totness, in which he was installed Jan. 29, 1700-1. His
attendance in convocation was regular, and his exertions
great. In placing Dr. Hooper in the prolocutor’s chair,
as the successor of Dr. Jane in the examination of obnoxious books in the controversy between the lower and
upper houses in considering the methods of promoting
the propagation of religion in foreign parts and in preparing an address to the king, his zeal distinguished itself.
About this time he was engaged, with some other learned
divines, in revising an intended edition of the Greek Testament, with Greek Scholia, collected chiefly from the
fathers, by Mr. archdeacon Gregory. On the 29th of May
he preached before the House of Commons; and on Aug. 16,
published “The power of the Lower House of Convocation
to adjourn itself,
” which was a sort of analysis of the whole
controversy. He also published “A letter to a clergyman in the country, concerning the Choice of Members,
&c.
” Nov. 17, 1701; a second, with a similar title, Dec.
10, 1701; and a third, in defence of the two former, Jan. 8,
1701-2. In October he published “The parliamentary
origin and rights of the Lower House of Convocation,
cleared, &c.
” At this period he was popular as preacher
at the Rolls Chapel, an office which had been conferred on
him by sir John Trevor, a great discerner of abilities, in
1698, when he resigned JBridewell, which he had obtained
in 1693. Upon the accession of queen Anne, in 1702,
Dr. Atterbury was appointed one of her majesty’s chaplains
in ordinary and, in July 1704, was advanced to the deanery of Carlisle but, owing to the obstacles thrown in his
way by bishop Nicolson, he was not instituted tintil Oct.
12, and the same year Sir Jonathan Trelawny bestowed on
him a canonry of Exeter. About two years after this, he
was engaged in a dispute with Mr. Hoadly, concerning the
advantages of virtue with regard to the present life, occasioned by his sermon, preached August 30, 1706, at the
funeral of Mr. Thomas Bennet, a bookseller. The doctrine of this sermon Mr. Hoadly examined, in “A letter
to Dr. Francis Atterbury, concerning Virtue and Vice,
”
published in Preface,
” Mr. Hoadly published in Asecond letter,
” &c. and in the Preface to his “Tracts,
”
tells us, these two letters against Dr. Atterbury were designed to vindicate and establish the tendency of virtue and
morality to the present happiness of such a creature as
man is which he esteems a point of the utmost importance
to the Gospel itself. In Jan. 1707-8 he published a volume
of Sermons, 8vo, and in the same year “Reflections on a
late scandalous report about the repeal of the Test Act.
”
In Concio ad Clerum Londinensem,
habita in Ecclesia S. Elphegi.
” Atterbury, in his pamphlet
entitled “Some proceedings in Convocation, A. D. 1705,
faithfully represented,
” had charged Mr. Hoadly (whom he sneeringly calls “the modest and moderate Mr. Hoadly
”)
with treating the body of the established clergy with language more disdainful and reviling than it would have become him to have used towards his Presbyterian antagonist,
upon any provocation, charging them with rebellion in the
church, whilst he himself was preaching it up in the state.“This induced Mr. Hoadly to set about a particular examination of Dr. Atterbury' s Latin Sermon; which he did in a
piece, entitled
” A large Answer to Dr. Atterbury’s Charge
of Rebellion, &c. London a 1710,“wherein he endeavours
to lay open the doctor’s artful management of the controversy, and to let the reader into his true meaning and design which, in an
” Appendix“to the
” Answer,“he
represents to be
” The carrying on two different causes,
upon two sets of contradictory principles“in order to
” gain himself applause amongst the same persons at the
same time, by standing up for and against liberty; by depressing the prerogative, and exalting it by lessening the
executive power, and magnifying it by loading some
with all infamy, for pleading for submission to it in one
particular which he supposeth an mcroachment, and by
loading others with the same infamy for pleading against
submission to it, in cases that touch the happiness of the
whole community.“” This,“he tells us,
” is a method
of controversy so peculiar to one person (Dr. Atterbury) as
that he knows not that it hath ever been practised, or attempted by any other writer.“Mr. Hoadly has likewise
transcribed, in this Appendix, some remarkable passages
out of our author’s
” Rights, Powers, and Privileges, &c."
which he confronts with others, from his Latin Sermon.
eed, that he was a man of great learning and uncommon abilities, a fine writer, and a most excellent preacher. His learned friend Smalridge, in the speech he made, when he
As to bishop Atterbury’s character, however the moral
and political part of it may have been differently represented by the opposite parties, it is universally agreed,
that he was a man of great learning and uncommon abilities, a fine writer, and a most excellent preacher. His
learned friend Smalridge, in the speech he made, when he
presented him to the upper house of convocation, as prolocutor, styles him “Vir in nullo literarum genere hospes,
in plerisque artibus et studiis diu et feliciter exercitatus,
in maxime perfectis literarum disciplinis perfectissimus.
”
In his controversial writings, he was sometimes too severe
upon his adversary, and dealt rather too much in satire
and invective but this his panegyrist imputes more to the
natural fervour of his wit, than to any bitterness of temper,
or prepense malice. In his sermons, however, he is not
only every way unexceptionable, but highly to be commended. The truth is, his talent as a preacher was so excellent and remarkable, that it may not improperly he said,
that he owed his preferment to the pulpit, nor any hard matter to trace him, through his writings, to his several promotions in the church. We shall conclude bishop Atterbury’s
character, as a preacher, with the encomium bestowed on
him by the author of “The Tatler
” who, having observed
that the English clergy too much neglect the art of speaking, makes a particular exception with regard to our prelate; who, says he, “has so particular a regard to his
congregation, that he commits to his memory what he has
to say to them, and has so soft and graceful a behaviour,
that it must attract your attention. His person,
”
contnues this author, “it is to be confessed, is no small recommendation but he is to be highly commended for not
losing that advantage, and adding to a propriety of speech
(which might pass the criticism of Longinus) an action
which would have been approved by Demosthenes. He
has a peculiar force in his way, and has many of his audience, who could not be intelligent hearers of his discourse,
were there no explanation as well as grace in his action.
This art of his is used with the most exact and honest skill.
He never attempts your passions till he has convinced your:
reason. All the objections which you can form are laid
open and dispersed, before he uses the least vehemence in
his sermon; but when he thinks he has your head, he very
soon wins your heart, and never pretends to shew the
beauty of holiness, till he has convinced you of the truth
of it.
” In his letters to Pope, &c. bishop Atterbury appears in a pleasing light, both as a writer and as a man.
In ease and elegance they are superior to those of Pope,
which are more studied. There are in them several beautiful references to the classics. The bishop excelled in his
allusions to sacred as well as profane authors.
imself very remarkably at Lyons during the ravages of the plague. Henry III. appointed him to be his preacher and confessor, the first time in which this latter honour had
, a French Jesuit, was born in 1530,
at Allernan, a village in the diocese of Troyes, and became
noted for his extraordinary skill in the conversion of heretics, that is, llugonots, or Protestants, of whom he is said
to have recovered many thousands to the church. He was
often in danger from his unsought services, and was once
narrowly saved from the gallows by a minister of the reformed church, who hoped to gain him over to his party.
This, however, only served to excite his ardour in the cause
of proselytism, and he distinguished himself very remarkably at Lyons during the ravages of the plague. Henry
III. appointed him to be his preacher and confessor, the
first time in which this latter honour had been conferred.
He was, however, either so conscientious or so unfortunate
as neither to gain the affections of his prince, nor to preserve the good opinion and confidence of the Jesuits.
After the death of Henry III. his superiors recalled him to
Italy, and sent him from house to house, where he was considered as an excommunicated person, travelling on foot in
the depth of winter; and of such fatigues he died in the
sixty-first year of his age, in 1591. He wrote some
controversial works in a very intemperate style. One of
his pieces was published in 1568, under the title of “Pedagogue d‘armes a un Prince Chretien, pour entreprendre
et achever heureusement une bonne guerre, victorieuse de
tous les ennemis de son etat et de l’eglise.
” Father Dorigny published the life of Auger in
ers, he acquired very high reputation for learning, and particularly for his eloquence and zeal as a preacher and devotional writer. He died at Paris, May 16, 1729. Moreri
, a French Franciscan of the order called* Minimes, was born at Paris Jan. 1,
1652, and was educated in the Jesuits’ college. In the
course of his studies, and after taking orders, he acquired
very high reputation for learning, and particularly for his
eloquence and zeal as a preacher and devotional writer.
He died at Paris, May 16, 1729. Moreri has given a long
list of his religious treatises, all of which were frequently
reprinted, and admired in France, when religion was more
prevalent than now. He also wrote a work on Algebra, but
committed it to the flames sometime before his death, and
it was with much difficulty he was persuaded to publish his
“Genealogie de la maison de Fontaine- Soliers, issue dela
Case Solare, souveraine d'Aste en Piemont,
”
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
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.
niversity. After studying other branches of learning, he applied to divinity, and became a favourite preacher in Cambridge, the place of his residence. When he was D. D.
, a learned English prelate in the end of the sixteenth and beginning of the seventeenth century, was born in Nottinghamshire, according to Fuller, but in Devonshire, according to Izacke and Prince. After having received the first rudiments of learning, he was sent to Trinity college, Cambridge, of which he became fellow. On the 15th of July, 1578, he was incorporated M.A. at Oxford, as he stood in his own university. After studying other branches of learning, he applied to divinity, and became a favourite preacher in Cambridge, the place of his residence. When he was D. D. he was made domestic chaplain to Henry earl of Pembroke, president of the council in the marches of Wales, and is supposed to have assisted lady Mary Sidney, countess of Pembroke, in her version of the psalms into English metre. By his lordship’s interest, however, he was constituted treasurer of the church of Landaff, and in 1588 was installed into the prebend of Wellington, in the cathedral of Hereford. Through his patron’s further interest, he was advanced to the bishopric of Landaff, and was consecrated Aug. 29, 1591. In Feb. 1594, he was translated to the see of Exeter, to which he did an irreparable injury by alienating from it the rich manor of Crediton in Devonshire. In 1597 he was translated to Worcester, and was likewise made one of the queen’s council for the marches of Wales. To the library of Worcester cathedral he was a very great benefactor, for he not only fitted and repaired the edifice, but also bequeathed to it all his books. After having continued bishop of Worcester near thirteen years, he died of the jaundice, May 17, 1610, and was buried in the cathedral of Worcester, without any monument.
ut in writing books, for the understanding of the holy scriptures. He was an excellent and animating preacher. His works were printed first in 4to then, with additions, in
As to his character, it is agreed, that in the midst of all
his preferments he was neither tainted with idleness, pride,
nor covetousness, and was not only diligent in preaching
but in writing books, for the understanding of the holy
scriptures. He was an excellent and animating preacher.
His works were printed first in 4to then, with additions,
in folio, in 1615; and again in 1637, under this title:
“The works of Gervase Babington, &c. containing comfortable notes upon the five books of Moses. As also an
exposition upon the Creed, the Commandments, the Lord’s
Prayer. With a conference betwixt Man’s frailty and faith
and three Sermons.
” His style is good, although not without the quaintnesses peculiar to the times. Miles Smith,
afterwards bishop of Gloucester, wrote a preface to this
volume.
of his health, he solicited permission to resign his office as secretary to the abbe“, and as public preacher, which was granted; and having his time again in his own hands,
, a very learned
Italian scholar of the seventeenth century, was born Aug.
31, 1651, at Borgo-san-Donino, in the duchy of Parma.
In 1653 his father went to reside at Parma, where he spared
no expence in the education of this son, although his fortune was considerably reduced by family imprudence. For
five years he studied the classics, under the tuition of the
Jesuits, and in his sixteenth year entered the order of St.
Benedict, on which occasion he adopted the name of that
saint, in lieu of Bernardine, his baptismal name. Soon
after, his father died, leaving his widow and three children
with very little provision. Bacchini, however, pursued his
studies, and took lesson in scholastic philosophy from
Maurice Zapata; but by the advice of Chrysogonus Fabius, master of the novices of his convent, he studied mathematics, as the foundation of a more useful species of
knowledge than the physics and metaphysics of the ancients. He afterwards applied to divinity with equal judgment, confining his researches to the fathers, councils, and
ecclesiastical history. When he had completed his course,
his abbé wished him to teach philosophy, but he had no
inclination to teach that scholastic philosophy which he did
not think worth learning and having obtained leave, on
account of his health, to retire to a monastery in the country, he remained there two years, during which he studied
the science of music, and on his recovery began to preach,
agreeably to the desire of his superiors. In 1677, Arcioni, abbe of St. Benedict at Ferrara, having appointed him.
his secretary, he was obliged to follow him to Arezzo, Venice, Placentia, Padua, and Parma. While at Piacentia,
in 1679, he pronounced a funeral oration on Margaret de
Medicis, mother of the duke of Parma, which was printed
there. In 1681 he formed an acquaintance with Magliabecchi, the cardinal Noris, and many other eminent men of
the age. In 1683, on account of his health, he solicited
permission to resign his office as secretary to the abbe“, and
as public preacher, which was granted; and having his
time again in his own hands, he began to arrange the library belonging to his monastery, and to consult the fathers
and sacred critics, and studied with assiduity and success
the Greek and Hebrew languages. In 1635 he was appointed counsellor of the inquisition at Parma, and ne^t
year had a visit of three days from father Mabillon and father Germain, and about the same time began to conduct
the
” Giornale de Letterati." In this he was encouraged
and assisted by Gaudentio Roberti, who was eminent in polite literature. Bacchini accordingly began the Parma
journal, in imitation of that published at Rome, and continued it monthly, but without his name, until 1690. But
afterwards, when at Modena, he resumed it for 1692 and
1693, after which, the death of Roberti, who defrayed all
the expence, obliged him again to discontinue it. In 1695,
however, Capponi engaged to furnish the books and all necessary expences, and he edited itfor 1696 and 1697, when
it was concluded. The whole make nine small volumes
4to, the first five printed at Parma, and the rest at Modena.
ted to the degree of M. A. Soon afterwards he became catecbist in his father’s church, was a popular preacher, and in 1765 published sermons and some controversial writings,
, one of those German writers who have of late years disgraced the profession of religion and philosophy, was born in 1741, at Leipsic, where his father was a clergyman, and educated this son for the church, but with so little success that he soon left college, and enlisted in the army. Being bought off, however, he returned to the university, and in 1761 was admitted to the degree of M. A. Soon afterwards he became catecbist in his father’s church, was a popular preacher, and in 1765 published sermons and some controversial writings, which evinced that he possessed both learning and genius. From his early days he appears to have been of a debauched turn, with a propensity to satire which no considerations could restrain and these two qualities, which he persisted in all his life, laid the foundation of what he termed his misfortunes, although they were no other than the contempt which his infamous conduct and impious doctrines have a natural tendency to produce in every well-ordered society. His life became a series of adventures too numerous for the plan of this work but the principal were these.
rvived 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
, 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, 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,
uits in 1624, and after bestowing several years on the study of theology and the languages, became a preacher of note, even at the court of Bavaria. He was requested to write
, an eminent German
poet, was born at Ensisheim, in Alsace, in the year 1603.
He entered the order of Jesuits in 1624, and after bestowing several years on the study of theology and the
languages, became a preacher of note, even at the court
of Bavaria. He was requested to write the history of Bavaria, and Leibnitz says he saw some parts of the performance but such was his attachment to the muses, that
his history suffered many interruptions, while he gratified
with eagerness those friends who asked him for poetical
pieces. He died at Nieubourg, Aug. 9, 1663. His works
are, 1. “Carmen panegyricum Henrico Ottoni Fuggero
vellere aureo donate,
” Augs. Francisco Andrew,
comiti de Tilly, geniale ac praesagum carmen,
” Ingold.
Maximilianus primus Austriacus,
” Ingold. Epithalamion Maximiliano Boiarioe duci et Marise Austriacae,
” Munich, Hecatombe de vanitate
mundi,
” Munich, Poema de vanitate mundi,
” Munich, Batrachomyomachia Homeri, tuba
Romana cantata, et in libros V distributa.
” 8. “Interpretatio Homeric! poematis oratione soluta.
” 9. “Usus
Batrachomyomachix ethicus, politicus, et polemicus,
”
Ingold. Templum honoris
apertum virtute Ferdinand! III. Austriaci, regis Romanorum,
” Ingold. 1637, 8vo. 11. “Agathyrsus; encomii
etbiGorum,
” in Anacreontic verse, Munich, 1638, 24mo.
12. “Ode Parthenia, sive de laudibus beatae Mariae Virginis,
” in German, Munich, Olympia sacra in stadio Mariano, sive certamen poeticum de
laudibus beatse Mariae Virginis super ode Parthenia Germairica,
” Cologne. 14. “Lyricorum lib. IV. Epodon lib. I.
”
Munich, 1643, but a more correct and complete edition was
published by Bleau at Amsterdam, which has, however, Cologne in the*title, 1646, 12mo. 15. “Sylvae Lyricae,
” Munich,
Medicinas gloria per Satyras XXII. asserta prcemittitur
hymnus in laudem sanctorum Cosmae etDamiani.
” 17. “Vultuosae torvitavis encomium, in gratiam philosophorum et
poetarum explication, cum dissertatione de studio poetico.
”
18. “Satyra contra abusnm tabaci.
” 19. “Antagathyrsus,
apologia pro pinguibus,
” in heroic verse, Munich, Poesis osca, sive drama Georgicum, in
quo belli mala, pacis bona carmine antique, aetellano, osco,
casco,
” Munich, Chorea mortalis, sive
Lessus in obitu augustissimae imperatrices Leopoldinae,
Caesari Fernandino III. nuptae an. 1648, in puerperio
mortuae anno 1649,
” Munich, 1649, Latin and German.
22. “Jephtias, tragcedia,
” Amberg, Eleonorae Magdalenae Theresiae Neoburgicae genethliacon,
”
Nieubourg, Musae Neoburgicae in ortum
J. G. J. Ignatii ducis Neoburgici,
” Nieubourg, Paraphrasis lyrica in Philomelam sancti Bonaventurae.
” 26. “Poematum tomi IV.
” 1660, 12mo, an incorrect collection of odes, epodes, and lyric pieces.
27. “Solatium podagricorum,
” Munich, Munich, 1662, 12mo.
29.
” Urania victrix, sive animse Christianae certamina
adversus illecebras quinque sensuum corporis sui,“Munich, 1663, 8vo. This work, which is in elegiac verse,
gave so much pleasure to pope Alexander VII. that he
sent the author a gold medal, a very considerable mark of
regard from one who was himself a good Latin poet.
30.
” Paean Parthenius, sive hymnus in honorem S.
Ursulas et sociarum martyrum,“Cologne, 1663, 8vo.
31.
” Expeditio polemico-poetica sive castrum ignorantise, a poetis veteribus ac novis obsessum, expugnatum,
eversum.“32.
” Apparatus novarutn inventionum et
thematum scribendorum," Munich, 1694, 12mo.
who object to the style and taste of some of his works,
allow that if he had not written too rapidly, he might have
attained great excellence and reputation.
h 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
, 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.
ops his successors for ever. He was a rigid disciplinarian, a learned controversialist, an excellent preacher, a great statesman, and a vigilant governor of the church, and
, archbishop of Canterbury in,
the reign of king James I. the son of John Bancroft, gentleman, and Mary daughter of Mr. John Curvvyn, brother of
Dr. Hugh Curvvyn, archbishop of Dublin, was born at Farnworth in Lancashire, in September 1544. After being
taught grammar, he became a student of Christ college,
Cambridge, where, in 1566-7, he took the degree of B. A.
and thence he removed to Jesus’ college, where, in 1570,
he commenced M. A. Soon after, he was made chaplain to
Dr. Cox, bishop of Ely, who, in 1575, gave him the rectory of Teversham in Cambridgeshire. The year following he was licensed one of the university preachers, and in
1580 was admitted B. D. September 14th, 1584, he was
instituted to the rectory of St. Andrew, Holborn, at the
presentation of the executors of Henry earl of Southampton. In 1585 he commenced D. D. and the same year was
made treasurer of St. Paul’s cathedral in London. The
year following he became rector of Cottingham in Northamptonshire, at the presentation of sir Christopher Hatton, lord chancellor, whose chaplain he then was. Feb.
25th, 1589, he was made a prebendary of St. Paul’s, in
1592 advanced to the same dignity in the collegiate church
of Westminster, and in 1594 promoted to a stall in the
cathedral of Canterbury. Not long before, he had distinguished his zeal for the church of England by a learned and
argumentative sermon against the ambition of the Puritans,
preached at St. Paul’s cross. In 1597, Dr. Bancroft, being
then chaplain to the archbishop of Canterbury, Whitgift, was
advanced to the see of London, in the room of Dr. Richard
Fletcher, and consecrated at Lambeth the 8th of May.
From this time he had, in effect, the archiepiscopal power:
for the archbishop, being declined in years, and unfit for
business, committed the sole management of ecclesiastical
affairs to bishop Bancroft. Soon after his being made
bishop, he expended one thousand marks in the repair of
his house in London. In 1600, he, with others, was sent
by queen Elizabeth to Embden, to put an end to a difference between the English and Danes but the embassy had
no effect. This prelate interposed in the disputes between
the secular priests and the Jesuits, and furnished some of
the former with materials to write against their adversaries.
In the beginning of king James’s reign^ he was present at
the conference held at Hampton court, between the bishops
and the Presbyterian ministers. The same year, 1603, he
was appointed one of the commissioners for regulating the
affairs of the church, and for perusing and suppressing
books, printed in England, or brought into the realm without public authority. A convocation being summoned to
meet, March 20, 1603-4, and archbishop Whitgift dying in
the mean time, Bancroft was. by the king’s writ, appointed
president of that assembly. October 9tb, 1604, he was
nominated to succeed the archbishop in that high dignity,
to which he was elected by the dean and chapter, Nov. 17,
and confirmedin Lambeth chapel, Dec. 10. Sept. 5, 1605,
he was sworn one of his majesty’s most honourable privy
council. This year, in Michaelmas term, he exhibited
certain articles, to the lords of the council, against the
judges. This was a complaint of encroachment, and a
contest for jurisdiction between the temporal and ecclesiastical judges, and as Collier has well observed, ought
to be decided by neither side but the decision was against
him. In 1608 he was elected chancellor of the university
of Oxford, in the room of the earl of Dorset. In ] 6 10 thisarchbishop offered to the parliament a project for the better providing a maintenance for the clergy, but without
success. One of our historians pretends, that archbishop
Bancroft set on foot the building a college near Chelsea,
for the reception of students, who should answer all Popish
and other controversial writings against the church of England. This prelate died Nov. 2, 1610, of the stone, in his
palace at Lambeth. By his will he ordered his body to be
interred in the chancel of Lambeth church, and besides
other legacies, left all the books in his library to the archbishops his successors for ever. He was a rigid disciplinarian, a learned controversialist, an excellent preacher, a
great statesman, and a vigilant governor of the church, and
filled the see of Canterbury with great reputation but as
he was most rigid in his treatment of the Puritans, it is not
surprising that the nonconformist writers and their successors have spoken of him with much severity; but whatever
may be thought of his general temper and character, his
abilities appear to have been very considerable. In his famous sermon against the Puritans, there is a clearness,
freedom, and manliness of style, which shew him to have
been a great master of composition. It was printed with a,
tract of his, entitled “Survey of the pretended Holy Discipline.
” He wrote also another tract, entitled “Dangerous Positions,
” and there is extant, in the Advocates’
library at Edinburgh, an original letter from him to king
James I. containing an express vindication of pluralities.
This letter has been printed by sir David Dalrymple, in
the first volume of his Memorials. Dr. Bancroft is also the
person meant as the chief overseer of the last translation of
the Bible, in that paragraph of the preface to it beginning
with “But it is high time to leave them,
” &c. towards the
end.
t eighteen years of age. Having taken the degrees in arts, and entered into holy orders, he became a preacher tur some years in and near Oxford. In 1609, being newly admitted
, bishop of Oxford in the reigo of king Charles I. and nephew of the preceding Dr. Richard Bancroft, archbishop of Canterbury, was born at Asteli, or Estwell, a small village between Whitney and Burford ^n Oxfordshire, and admitted a student of Christ-church in Oxford in 1592, being then about eighteen years of age. Having taken the degrees in arts, and entered into holy orders, he became a preacher tur some years in and near Oxford. In 1609, being newly admitted to proceed in divinity, he was, through the interest and endeavours of his uncle, elected head of University college, in which station he continued above twenty years, and was at great pains and expence in recovering and settling the ancient lands belonging to that foundation. In 1632 he was advanced to the see of Oxford, upon the translation of Dr. Corbet to that of Norwich, and consecrated about the 6th of June. This prelate died in 1640, and was buried at Cuddesden in Oxfordshire, the 12th of February, leaving behind him, among the Puritans or Presbyterians, the character of a corrupt, unpreaching, Popish prelate. This bishop Bancroft built a house or pakce, for the residence of his successors, at Cuddesden. Before his time the bishops of Oxford had no house left belonging to their see, either in city or country, but dwelt at their parsonage-houses, which they held in commendam; though Dr. John Bridges, who had no commendam in his diocese, lived for the most part in hired houses in the city. For though, at the foundation of the bishopric of Oxford, in trie abbey of Osney, Gloucester college was appointed for the bishop’s palace, yet, when that foundation was inspected into by king Edward VI. that place was left out of the charter, as being then designed for another use. So that afterwards the bishops of Oxford had no settled house or palace, till Bancroft came to the see, who, at the instigation of archbishop Laud, resolved to build-one*. In the first place, therefore, in order to improve the slender revenues of the bishopric, he suffered the lease of the impropriate parsonage of Cuddesden aforesaid, live miles distant from Oxford (which belonged to the bishop in right of his see) to run out, without any more renewing. In the mean time, the vicarage of his own donation becoming vacant, he procured himself to be legally instituted and inducted thereunto and afterwards, through the archbishop’s favour, obtained an annexation of it to the episcopal see, the design of the iinpropriatioa'i falling in still going on. Soon after, with the help of a large quantity of timber from the forest of Shotover, given him by the king, he began to build a fine palace, which, with a chapel in it, was completely finished in 1634. The summer after, it was visited out of curiosity by archbishop Laud, who speaks of it in his Diary thus " September the second, an. 1635, I was in attendance with the king at Woodstock, and went thence to Cudsden, to see the house which Dr John Bancroft, then lord bishop of Oxford, had there built, to be a house for the bishops of that see for ever he having built that house at my persuasion/' But this house, which cost 3500l. proved almost as shortlived as the founder for, in the latter end of 1644, it was burnt down by colonel William Legg, then governor of the garrison of Oxford, to prevent its being garrisoned by the parliament forces. It lay in ruins till 1679, when Dr. John Fell, bishop of Oxford, at his own expence, and with the help of timber laid in for that purpose by Dr. William Paul, one of his predecessors, rebuilt it upon the old foundation, with a chapel in it, as at first.
e establishments, he proceeded to Paris, where he acquired reputation both as a philosopher and as a preacher. He was one of the first that had the courage to abandon the
, a Barnabite monk, born
at Serravalle, in the environs of Verceil in Piemont, in
1590, was chosen professor of philosophy and mathematics
at Anneci, where he was much distinguished by the acuteness of his genius. The general of his order having sent
him into France to form some establishments, he proceeded
to Paris, where he acquired reputation both as a philosopher and as a preacher. He was one of the first that had
the courage to abandon the trammels of Aristotle. He died
at Montargis the 23d of December, 1622, aged only thirtythree. La Mothe le Vayer classes him among the foremost
of the learned in his time. He adds, that Baranzano had
several times assured him that he would appear to him, if
he should depart the first out of this world, but that he did
not keep his word. Lord chancellor Bacon had as great an
esteem for him as la Mothe le Vayer, as appears by a letter
he wrote to him in June 1622, which Niceron has printed.
His works are, 1. “Campus Philosophicus,
” Lyons, Uranoscopia, seu universa doctrina de Coelo,
”
Novae Opiuiones Physicx,
” Lyons,
table Christian (printed at Aberdeen, and, upon good ground, judged to be writ by William Mitchel, a preacher near by it, or at least that he had a chief hand in it), is
, the celebrated apologist for the
Quakers, and one of the ablest writers of that sect, was
born at Gordonstown, in the shire of Murray, Scotland, in
1648, of an ancient and very honourable family. The
troubles in Scotland induced his father, colonel Barclay,
to send him while a youth to Paris, under the care of his
uncle, principal of the Scots college who, taking advantage of the tender age of his nephew, drew him over to
the Romish religion. His father, being informed of this,
sent for him in 1664. Robert, though now only sixteen,
had gained a perfect knowledge of the French and Latin
tongues, and had also improved himself in most other parts
of knowle_dge. Several writers amongst the quakers have
asserted that colonel Barclay had embraced their doctrine
before his son’s return from France, but Robert himself has
tixed it to the year 1666. Our author soon after became
also a proselyte to that sect, and in a short time distinguished himself greatly by his zeal for their doctrines. His
rirst treatise in defence of them appeared at Aberdeen,
1670. It was written in so sensible a manner, that it
greatly raised the credit of the quakers. The title runs
thus “Truth cleared of calumnies, 'wherein a hook entitled, A dialogue between a Quaker and a stable Christian
(printed at Aberdeen, and, upon good ground, judged to be writ by William Mitchel, a preacher near by it, or at least that he had a chief hand in it), is examined, and the
disingenuity of the author in his representing the Quakers
is discovered here is also their case truly stated, cleared,
demonstrated, and the objections of their opposers answered according to truth, scripture, and right reason to
which are subjoined queries to the inhabitants of Aberdeen,
which might (as far as the title tells us) also be of use to
such as are of the same mind with them elsewhere in the
nation.
” The preface to this performance is dated from the
author’s house at Ury, the 19th of the second month, 1670.
In a piece he published in 1672, he tells us that he had
been commanded by God to pass through the streets of
Aberdeen in sackcloth and ashes, and to preach the necessity of faith and repentance to the inhabitants he accordingly performed it, being, as he declared, in the greatest
agonies of mind till he had fulfilled this command. In
1675, he published a regular and systematical discourse,
explaining the tenets of the quakers; which was well received. This was called “A Catechism and Confession of
Faith, &c.
” Many of those who opposed the religion of the
quakers, having endeavoured to confound them with another sect called the ranters, our author, in order to shewr
the difference between those pi his persuasion and this
other sect, wrote a very sensible and instructive work
called “The Anarchy of the Ranters and other Libertines,
&e.
” In for the Quakers
was published in Latin at Amsterdam, 4to. His
” Theses
theologies,“which are the foundation of this work, had
been published some time before. He translated his Apology into English, and published it in 1678. The title in
the English edition runs thus
” An apology for the true
Christian divinity as the same is held forth and preached by
the people called in scorn Quakers being a full explanation and vindication of their principles and doctrines, by
many arguments deduced from scripture and right reason,
and the testimonies of famous authors both ancient and
modern, with a full answer to the strongest objections
usually made against them presented to the king: written
and published in Latin for the information of strangers, by
Robert Barclay; and now put into our own language for
the benefit of his countrymen.“This work is addressed
to Charles II. and the manner in which he expresses himself to his majesty is very remarkable. Amongst many
other extraordinary passages, we meet with the following:
” There is no king in the world, who can so experimentally
testify of God’s providence and goodness; neither is there
any who rules so many free people, so many true Christians which thing renders thy government more honourable, thyself more considerable, than the accession of many
nations rilled with slavish aud superstitious souls. Thou
hast tasted of prosperity and adversity thou knowest what
it is to be banished thy native country, to be over-ruled
as well as to rule and sit upon the throne and being oppressed, thou hast reason to know how hateful the oppressor is both to God and man if, after all those warnings
and advertisements, thou dost not turn unto the Lord with
all thy heart, but forget him who remembered thee in thy
distress, and give up thyself to follow lust and vanity, surely,
great will be thy condemnation.“These pieces of his,
though they greatly raised his reputation amongst persons
of sense and learning, yet they brought him into various
disputes, and one particularly with some considerable members of the university of Aberdeen an account of which
was afterwards published, entitled
” A true and faithful
account of the most material passages of a dispute between
some students- of divinity (so called) of the university of
Aberdeen, aud the people called Quakers, held in Aberdeen in Scotland, in Alexander Harper his close (or yard)
before some hundred of witnesses, upon the 14th day of the
second month, called April, 1675, there being John Lesly,
Alexander Sherreff, and Paul Gellie master of arts, opponents and defendants upon the Quakers’ part, Robert
Barclay and George Keith praeses for moderating the
meeting, chosen by them, Andrew Thompson advocate;
and by the quakers, Alexander Skein, some time a magistrate of the city published for preventing misreports
by Alexander Skein, John Skein, Alexander Harper, Thomas Merser, and John Cowie to which is added, Robert
Barclay’s offer to the preachers of Aberdeen, renewed and
reinforced.“It appears also that he suffered imprisonment
for his principles, which he bore with the greatest
meekness. In 1677, he wrote a large treatise on
” universal
love.“Nor were his talents entirely confined to this abstracted kind of writing, as appears from his letter to the
public ministers of Nimeguen. In 1679, a treatise of his
was published in answer to John Brown he wrote also the
same year a vindication of his Anarchy of the Ranters.
His last tract was published in 1686, and entitled
” The
possibility and necessity of the inward and immediate Revelation of the Spirit of God towards the foundation and
ground of true faith, proved in a letter written in Latin to
a person of quality in Holland, and now also put into
English.' 7 He did great service to his sect by his writings
over all. Europe. He travelled also with the famous IVlr.
Penn through the greatest part of England, Holland, and
Germany, and was every where received with great respect. When he returned to his native country, he spent
the remainder of his life in a quiet and retired manner. He
died at his own house at Ury, on the 3d of October 1690,
in the forty-second year of his age, leaving seven children,
all of whom were alive in October 1740, fifty years after
their father’s death, and the last survivor, Mr. David Barclay, a merchant of London, died in March 1769, in his
eighty-eighth year, a gentleman still remembered for having had the singular honour of receiving at his house in
Cheapside, three successive kings, George I. II. and III.
when at their accession they favoured the city with their
presence. From his windows they witnessed the procession, previous to dining with the lord-mayor and citizens at Guildhall on the lord-mayor’s day.
buried in the chancel of Naunton church, leaving behind him the character of a frequent and edifying preacher, and a good neighbour. Wood further adds, that he was a good
, a biographical and miscellaneous writer of the seventeenth century, was born at
Winchcombe in Gloucestershire, Nov. 23, 1609, and educated first at Abingdon school, whence he entered as a
servitor in Merton college, Oxford, in 1625, and in a short
time removed to Gloucester hall (novy Worcester college)
under the tuition and patronage of Dr. Gregory Whear,
the principal. Here he studied with great assiduity for
several years, took his degrees in arts, and entered into
holy orders. In 1637 he supplied the place of chaplain of
Lincoln college at the church of All-Saints, for a short
time, and was the same year appointed master of the freeschool at Hereford, vicar-choral there, and not long after
was promoted to the vicarage of All-hallows in that city.
When the garrison of Hereford was surprised by the parliamentary forces in 1646, he was rescued out of the danger,
and placed at Sudeley castle, doubtless by the Bridges family, where he exercised his ministry. After that he
taught a private school at Hawling in Cotswold, and on the
restoration his majesty gave him the living of Naunton
near Hawling in Gloucestershire, which he retained until
his death, Jan. 6, 1687-8. He was buried in the chancel
of Naunton church, leaving behind him the character of
a frequent and edifying preacher, and a good neighbour.
Wood further adds, that he was a good disputant, a great
admirer of Grotius, and a great pretender to poetry but
poetry is one of those subjects with which Wood is seldom
to be trusted. Barksdale was certainly more than a pretender to poetry. His works are very numerous, both original and translated; but the greater part of the former
are small pious tracts on various subjects, little known now,
although no doubt very useful in the time they were
published. His biographical works, mostly compilations from
very scarce tracts and funeral sermons, were published
under the title of “Memorials of Worthy Persons.
” Of
these, two decades were published, London, A remembrancer of Excellent Men,
”
London, Nympha Libaethris or the Cotswold Muse,
presenting some extempore verses to the imitation of young
scholars; in four parts,
” London, Ccnsura Literaria,
” vol. VI. Of Barksdale’s other writings it may be sufficient to mention,
tional, St. John’s college never derived any benefit from it. He was reputed a learned and excellent preacher, and when dean of Chester, was employed by archbishop Whitgift
, bishop of Rochester and Lincoln, was a native of Lancashire, and became fellow of Trinity hall, Cambridge. He was afterwards chaplain to queen Elizabeth, and to archbishop Whitgift, who collated him to the rectory of St. Dunstan’s in the East, and he occurs likewise as a prebendary of St. Paul’s. He was installed prebendary of Westminster, in 1601, and the next year, dean of Chester, and in 1605, a prebendary of Canterbury. In the same year, May 23, he was elected bishop of Rochester, which he held for three years, and was translated to Lincoln, May 21, 1608. He died suddenly at his palace at Buckden, Sept. 7, 1613, where he was buried. In his will he appointed to be buried in Lincoln cathedral, or Westminster abbey, if he died near them, and gave several charities, and was, according to Wood, a benefactor to St. John’s college, Cambridge, where he founded the London fellowships and scholarships, but his will, in this respect, being only conditional, St. John’s college never derived any benefit from it. He was reputed a learned and excellent preacher, and when dean of Chester, was employed by archbishop Whitgift to draw up an authentic relation of the famous conference between the bishop and the Puritans, held at Hampton court, Jan. 14, 15, 16, 1603, before king James, which was published at London, 1604, 4to, and 1638, and reprinted in the Phoenix, vol. I. He published also some controversial tracts, and a life of Dr. Richard Cosin, an eminent civilian, in whose house he had been brought up in his youth.
ted to Bath and Wells, of which he alienated most of the revenues; but being a zealous professor and preacher of the Protestant religion, he was, in 1553, upon queen Mary’s
, a learned bishop in the sixteenth century, descended of the ancient family of the Barlowes in Wales, and was born in the county of Essex. He was at first a monk in the Augustin monastery of St. Osith in Essex, and was educated there, and at Oxford, where the religious of that order had an abbey and a priory and, arriving to a competent knowledge of divinity, Was made doctor in that faculty. He was afterwards prior of the canons of his order at Bisham in Berkshire, and by that title was sent on an embassy to Scotland, in 1535. At the dissolution of the monasteries, he readily resigned his house, and prevailed upon many abbots and priors to do the same. Having by this means ingratiated himself with the king, he was appointed bishop of St. Asaph and the temporalities being delivered to him on February 2, 1535, he was consecrated the 22d of the same month. Thence he was translated to St. David’s, in April 1536, where he formed the project of removing the episcopal see to Caerniardhyn, as being more in the midst of the diocese, but without success. In 1547, he was translated to Bath and Wells, of which he alienated most of the revenues; but being a zealous professor and preacher of the Protestant religion, he was, in 1553, upon queen Mary’s accession to the throne, deprived of his bishopric, on pretence of his being married. He was, likewise, committed to the Fleet, where he continued prisoner for some time at length, finding means to escape, he retired, with many others, into Germany, and there lived in a poor condition, till queen Elizabeth’s happy inauguration. Tanner says that he went early in life to Germany, and heard Luther, and some other of the reformers. On his return now to his native country, he was not restored to his see, but advanced to the bishopric of Chichester, in December 1559; and, the next year, was made the first prebendary of the first stall in the collegiate church of Westminster, founded by queen Elizabeth which dignity he held five years with his bishopric. He died in August, 1568, and was buried in Chichester cathedral. What is most particularly remarkable concerning him is, that by his wife Agatha Wellesbourne, he had five daughters, who were all married to bishops, namely, 1. Anne, married first to Austin Bradbridge, anc| afterwards to Herbert Westphaling, bishop of Hereford, 2. Elizabeth, wife of William Day, dean of Windsor, afterwards bishop of Winchester. 3. Margaret, wife of William Overtoil, bishop of Lichfield and Coventry. 4. Frances, married first to Matthew Parker, younger son of Matthew Parker, archbishop of Canterbury, and afterwards to Toby Matthew, archbishop of York. 5. Antonia, wife of William Wick ham, bishop of Winchester. He had also a son, of whom we shall give an account in the next article; and five more, of whom nothing memorable is recorded.
the academy at Warrington, where Dr. Aikin and Dr. Priestley were tutors. In 1769 he was ordained a preacher, and settled at Cockey Moor, near Bolton, for twelve years,
, D. D. a learned dissenter, was born
at Warrington in Lancashire, Feb. 13, 1747. His lather
died when he was only three years old; but he had the
happiness to be instructed in the principles of piety by a
sensible and affectionate mother, and early discovered an
inclination to study with a view to the ministerial function.
He was accordingly placed at the grammar school of Warrington, under the Rev. Mr. Owen, an able classical scholar, and afterwards became a boarder at a school kept by
the Rev. Philip Holland, at Bolton. From this he removed in 1764 to the academy at Warrington, where Dr.
Aikin and Dr. Priestley were tutors. In 1769 he was ordained a preacher, and settled at Cockey Moor, near Bolton, for twelve years, during which he became highly acceptable to his congregation, and more than trebled their
number. In May 17 So, he removed to Manchester, and
became connected there as co-pastor, with one of the
largest and most wealthy congregations among the Protestant dissenters, of the presbyterian denomination, and
here he remained during the space of thirty years, preaching from 1782, twice each Sunday. In the beginning of
1784, the degree of D. D. was conferred upon him by the
university of Edinburgh, on the recommendation of his
friends, particularly the late learned Dr. Percival. Not
long after, Dr. Barnes was induced, by the solicitations of
his friends,' to undertake, in conjunction with his colleague
in the ministry, the Rev. Ralph Harrison, the charge of
an academical institution at Manchester. On this he entered in the summer of 1786, and presided as principal,
with great reputation, until 1798, when he determined to
resign it, in consequence of the difficulty which he had
for some time experienced, in maintaining in so large a
town as Manchester, where there are many temptations to
dissipation, that regular and strict discipline which he
wished to support. His active mind, however, was alxvays
ready to embrace every opportunity of usefulness and
after his retirement from the academy, he began to take a
lively interest in the concerns of the Manchester infirmary,
which continued to be a favourite object of his attention to
the time of his death and in the conduct of which his assistance has been generally considered and acknowledged
to be of great use. He was also one of the first promoters
of the Manchester literary and philosophical society, anjd
wrote several papers in the early volumes of its memoirs,
which his friend Dr. Percival, a very competent judge, repeatedly urged him to revise and enlarge for separate publication, but he appears to have been unambitious of literary fame, althou/h he had undoubted claims; and never
published any thing, but “A Discourse upon the commencement of the Academy,
”
He was a person of great natural endowments, a celebrated poet, and in his latter years an excellent preacher. His conversation was witty and facetious, which made his company
, a clergyman and poet, was born at lilandford in Dorsetshire, and educated at Winchester-r school, from whence he removed to New college, Oxford, where he was chosen perpetual fellow in 1588, and two vcars after took the degree of B. A. but indulging too much his passion for satire, he was expelled the college for a libel. Not long after, he was made chaplain to Thomas, earl of Suifolk, lord treasurer of England, through whose interest he became vicar of Bere Regis, and rector of Aimer in his native county, having some time before taken the degree of M. A. He was a person of great natural endowments, a celebrated poet, and in his latter years an excellent preacher. His conversation was witty and facetious, which made his company be courted by all ingenious men. He was thrice married, as appears from one of his epigrams. Towards the latter end of his life, being disordered in his senses, and brought into debt, he was confined in the prison of All-Hallows parish in Dorchester, where dying in a very obscure and mean condition, he was buried in the church-yard belonging to that parish, April the 19th, 1618.
nced 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
, 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
nd studied philosophy and divinity, and when in orders acquired the character of a learned and pious preacher. It is in his favour that he was long domestic chaplain to archbishop
, ranked among
the old English poets of the sixteenth century, was a native
of Somersetshire, and born at Bruton, in that county,
where he was educated. He afterwards went to Cambridge,
and studied philosophy and divinity, and when in orders
acquired the character of a learned and pious preacher. It
is in his favour that he was long domestic chaplain to archbishop Parker, whom he assisted in the collecting of books
and Mss. and informs us himself that within the space of
four years, he had added six thousand seven hundred books
to the archbishop’s library. This information we have in
his “Doom.
” Speaking of the archbishop, under the year
with whom books remained (although the most part, according to the time, superstitious and fabulous, yet) some worthy the view and
safe-keeping, gathered within four years, of divinity, astronomy, history, physic, and others of sundry arts and sciences
(as I can truly avouch, having his grace’s commission, whereunto his hand is yet to be seen) six thousand seven
hundred books, by my own travel, whereof choice being
taken, he most graciously bestowed many on Corpus Christi
college in Cambridge, &c.
” In 1574, he was rector of
Merstham in Surrey, and afterwards, being then D. D. chaplain to Henry lord Hunsdon, to whom he dedicated his
translation of “BartholomaBus de proprietatibus rerum,
”
Lund. The Doom, warning all men to judgment: wherein
are contained for the most part all the strange prodigies
happened in the world, with divers secret figures of revelation, gathered in the manner of a general chronicle out
of approved authors, by Stephen Batman, professor in divinity,
” London, 1581, 4to. It appears to he a translation of Lycosthenes “De prodigiis et ostentis,
” with additions from the English chronicles. He published also
“A christall glass of Christian reformation, wherein the
godly may behold the coloured abuses used in this our present time,
” London, The travayled Pilgrime, bringing newes from all
partes of the worlde, such like scarce harde of before,
”
4to. This Mr. Ritson describes as an allegorico-theological romance of the life of man, imitated from the French
or Spanish, in verse of fourteen syllables. His other works,
enumerated by Tanner, are, “Joyfull news out of Helvetia
from Theophrastus Paracelsus, declaring the ruinate fall of
the Papal Dignitie; also a treatise against Usury,
” Lond.
A preface before John Rogers, displaying
of the family of Love,
” Of the arrival of the
three Graces into England, lamenting the abuses of this
present age,
” 'London, 4to, no date. “Golden book of
the leaden gods,
” Lond. Notes to Leland’s Assertio Arthuri, translated by Rich. Robinson,
” Lond. no date.
Batman died in Doom,
” which had a great many wooden cuts of
monsters, prodigies, &c. His “Christall glass
” and the
"Golden book are in the British Museum.
nto Welsh and French in 1633, and such was its reputation, that John D'Espagne, a French writer, and preacher at Somerset-house chapel in 1656, complained, that the generality
, an English prelate, was born at Caermarthen in Whales, and educated at the university of Oxford;
but in what college, or what degrees he took is uncertain.
We find only that he was admitted, as a member of Exeter college, to be reader of the sentences in 1611; about
which time he was minister of Evesham in Worcestershire,
chaplain to prince Henry, and rector of St. Matthew’s,
Friday-street, in London. Two years after he took his degrees in divinity; and being very much celebrated for his
talent in preaching, was appointed one of the chaplains to
king James I. who nominated him to the bishopric of Bangor in the room of Dr. H. Rowlands, in which see he was
consecrated at Lambeth, Dec. 8, 1616. On the 15th of
July 1621, he was committed to the Fleet, but was soon
after discharged. It is not certain what was the reason of
his commitment, unless, as Mr. Wood observes, it was on
account of prince Charles’s intended marriage with the Infanta of Spain. He died in the beginning of 1632, and
was interred in the church of Bangor. His fame rests
chiefly on his work entitled “The practice of Piety,
” of
which there have been a prodigious number of editions in
12mo and 8vo, that of 1735 being the fifty-ninth. It was
also translated into Welsh and French in 1633, and such
was its reputation, that John D'Espagne, a French writer,
and preacher at Somerset-house chapel in 1656, complained, that the generality of the common people paid
too great a regard to it, and considered the authority of it
as almost equal to that of the Sqriptures. This book was
the substance of several sermons, which Dr. Bayly preached while he was minister of Evesham. But Lewis du Moulin, who was remarkable for taking all opportunities of
reflecting upon the bishops and church of England, in his
“Patronus Bonce Fidei, &c.
” published in 8vo, this book was written by a Puritan minister,
and that a bishop, whose life was not very chaste and regular, after the author’s death, bargained with his widow
for the copy, which he received, but never paid her the
money; that he afterwards interpolated it in some places,
and published it as his own.
” It is not very probable, however, that a man “whose life was not very chaste and regular,
” should have been anxious to publish a work of this
description; but Dr. Kennet, in his Register, has very
clearly proved that bishop Bayly was the real author.
een 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
, 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, The Diocesan’s Trial, wherein all the sinews of Dr.
Downham’s defence are brought into three heads, and dissolved,
” 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.
e. After taking deacon’s orders in 1718, and priest’s in 1719, and proceeding M. A. he was appointed preacher to the Charter-house in 1724. In 1730 he accumulated the degrees
, D. D. master of the Charterhouse, was born May 1, 1697, and elected scholar of the
Charter-house, on the nomination of lord Somers, July
19, 1710; whence, in Nov. 1712, he was elected to the
university, and was matriculated of St. Mary Magdalen
hall, Oxford, Dec. 17, following. In 1716 he took his
bachelor’s degree, and in June 1717, was elected probationary, and two years after, actual fellow of Merton college. After taking deacon’s orders in 1718, and priest’s
in 1719, and proceeding M. A. he was appointed preacher
to the Charter-house in 1724. In 1730 he accumulated
the degrees of B. and D. D. and in 1738 was made one of
the king’s chaplains, and in March 1739, secretary to the
society for propagating the gospel in foreign parts. In
1743 he was instituted to the rectory of Stormouth in Kent,
which he held by dispensation, and was elected master of
the Charter-house Dec. 18, 1753. He died Nov. 17,1761.
Although a man of worth and learning, he had no talents
for writing. The only attempt he made was in his “Historical Account of Thomas Sutton, esq. and of his Foundation in the Charter-house,
” Lond.
es he had then in hand, by information he received of Mr. George Wisbart, the most famous protestant preacher in Scotland, being at the house of Mr. Cockburn at Ormiston.
His authority being now firmly established, he began
again to promote the popish cause with his utmost efforts.
Towards the end of 1545 he visited some parts of his diocese, attended with the lord governor, and others of the
nobility, and ordered several persons to be executed for
heresy. In 1546 he summoned a provincial assembly of
the clergy at the Black friars in Edinburgh, in order to
concert measures for restraining heresy. How far they
proceeded is uncertain; but it is generally allowed that the
cardinal was diverted from the purposes he had then in
hand, by information he received of Mr. George Wisbart,
the most famous protestant preacher in Scotland, being at
the house of Mr. Cockburn at Ormiston. The cardinal, by
an order from the governor, which was indeed with difficulty obtained, caused him to be apprehended. He was
for some time confined in the castle of Edinburgh, and removed from thence to the castle of St. Andrew’s. The cardinal, having resolved to proceed without delay to his trial,
summoned the prelates to St. Andrew’s. At this meeting the
archbishop of Glasgow gave as his opinion, that application
should be made to the governor, to grant a commission to
some nobleman to try so famous a prisoner, that the whole
blame might not lie upon the clergy. He was accordingly applied to; and notwithstanding his refusal, and his message to
the cardinal, not to precipitate his trial, and notwithstanding Mr. Wishart’s appeal, as being the governor’s prisoner,
to a temporal jurisdiction; yet the furious prelate went on
with the trial, and this innocent gentleman was condemned
to be burnt at St. Andrew’s. He died with amazing firmness and resolution: and it is averred by some writers, that
he prophesied in the midst of the flames, not only the approaching death of the cardinal, but the circumstances alsa
that should attend it. Buchanan’s account is as follows:
After relating the manner in which Mr. Wishart spent the
morning of his execution, he proceeds thus: “A while after two executioners were sent to him by the cardinal; one
of them put a black linen shirt upon him, and the other
bound many little bags of gun-powder to all the parts of
his body. In this dress they brought him forth, and commanded him to stay in the governor’s outer chamber, and
at the same time they erected a wooden scaffold in the
court before the castle, and made up a pile of wood. The
windows and balconies over against it were all hung with
tapestry and silk hangings, with cushions for the cardinal
and his train, to behold and take pleasure in the joyful
sight, even the torture of an innocent man; thus courting
the favour of the people as the author of so notable a deed.
There was also a great guard of soldiers, not so much to
secure the execution, as for a vain ostentation of power
and beside, brass guns were placed up and down in all
convenient places of the castle. Thus, while the trumpets
sounded, George was brought forth, mounted the scaffold,
and was fastened with a cord to the stake, and having
scarce leave to pray for the church of God, the executioners fired the wood, which immediately taking hold of
the powder that was tied about him, blew it up into flame
and smoke. The governor of the castle, who stood so
near that he was singed with the flame, exhorted him in a
few words to be of good cheer, and to askpardon of God
for his offences. To whom he replied, ` This flame occasions trouble to my body indeed, but it hath in no wise
broken my spirit; but he, who now looks down so proudly
upon me from yonder lofty place (pointing to the cardinal)
shall ere long be as ignominiously thrown down, as now he
proudly lolls at his ease.' Having thus spoken, they
straitened the rope which was tied about his neck, and
so strangled him; his body in a few hours being consumed
to ashes in the flame.
”
, and by the court of France. Immediately after his departure, the reformers in Scotland appointed a preacher at Glasgow, seized all the revenues of the archbishopric, and
, another nephew of the preceding, and archbishop of Glasgow, was educated chiefly at Paris, and was early employed in political affairs but we have no account of the various steps by which he arrived at the archbishopric of Glasgow, to which he was consecrated in 1552, as some writers report, at Rome, whither he was very probably sent, to lay before the pope an acco.unt of the ecclesiastical affairs in Scotland after the murder of his uncle. He was, however, no sooner advanced to this dignity than he began to be considered as one of the ablest as well as most powerful persons in the kingdom. In 1557, he was one of the commissioners appointed to witness the marriage of the young queen Mary to the dauphin of France, a commission to which the historians of the ti-ue affix great importance. After his return, he acted as a privy-counsellor to the queen dowager, who was appointed by her daughter regent of Scotland, and laboured, although in vain, to preserve internal peace. When the reformers became powerful enough to make a successful stand against the court, our archbishop retired to France, carrying with him the treasures and records or' the archiepiscopal see, and carefully deposited them in the Scots college in Paris. On his arrival in France, he was extremely well received by queen Mary, then sovereign of that country, and by the court of France. Immediately after his departure, the reformers in Scotland appointed a preacher at Glasgow, seized all the revenues of the archbishopric, and would no doubt have proceeded against his person had he appeared.
y VIII. who founded salaries for three monks in this convent, for a grammar-school at Wymborn, and a preacher of God’s word throughout England; as also for two divinity-lecturers,
Lady Margaret, however, could do both; and there are
some of her literary performances still extant. She published, “The mirroure of golde for the sinful 1 soule,
”
translated from a French translation of a book called, * Speculum aureum peccatorum,' very scarce. She also translated out of French into English, the fourth book of Gerson’s treatise “Of the imitation and following the blessed
life of our most merciful Saviour Christ,
” printed at the
nd of Dr. William Atkinson’s English translation of the three
first books, 1504. A letter to her son is printed in Howard’s “Collection of Letters.
” She also made, -by her
son’s command and authority, the orders, yet extant, for
great estates of ladies and noble women, for their precedence, &c. She was not only a lover of learning, but a
great patroness of learned men; and did more acts of real
goodness for the advancement of literature in general, than
could reasonably have been expected from so much superstition. Erasmus has spoken great things of her, for the
munificence shewn in her foundations and donations of
several kinds; a large account of which is given by Mr.
Baker, in the preface prefixed to the “Funeral Sermon.
”
What adds greatly to the merit of these donations is, that
some of the most considerable of them were performed in
her life-time; as the foundation of two colleges in Cambridge.
Her life was checquered with a variety of good and' bad
fortune: but she had a greatness of soul, which seems to
have placed her above the reach of either; so that she wasneither elated with the former, nor depressed with the
latter. She was most affected with what regarded her
only child, for whom she had the most tender affection.
She underwent some hardships on his account. She saw
him from an exile, by a wonderful turn of fortune, advanced
to the crown of England, which yet he could not keep
without many struggles and difficulties; and when he had
reigned twenty-three years, and lived fifty-two, she saw him
carried to his grave. Whether this might not prove too great
a shock for her, is uncertain; but she survived him only
three months, dying at Westminster on the 29th of June,
1509. She was buried in his chapel, and had a beautiful
monument erected to her memory, adorned with gilded
brass, arms, and an epitaph round the verge, drawn up by
Erasmus, at the request of bishop Fisher, for which he had
twenty shillings given him by the university of Cambridge.
Upon this altar-tomb, which is enclosed with a grate, is
placed the statue of Margaret countess of Richmond and
Derby, in her robes, all of solid brass, with two pillars on
each side of her, and a Latin inscription, of which the following is a translation: “To Margaret of Richmond, the
mother of Henry VII. and grandmother of Henry VIII.
who founded salaries for three monks in this convent, for a
grammar-school at Wymborn, and a preacher of God’s
word throughout England; as also for two divinity-lecturers, the one at Oxford, the other at Cambridge; in
which last place she likewise built two colleges, in honour
of Christ and his disciple St. John. She died in the year
of our Lord 1509, June the 29th.
” This lady was the
daughter and sole heiress of John Beaufort duke of Somerset, who was grandson to John of Gaunt, duke of Lancaster, fourth son of Edward the Third. Her mother, Margaret Beauchamp, was daughter and heiress of the lord
Beauchamp of Powick. Bishop Fisher observes, “that by
her marriage with the earl of Richmond, and by her birth,
she was allied to thirty kings and queens, within the fourth
degree either of blood or affinity; besides earls, marquisses, dukes, and princes: and since her death,
” as Mr.
Baker says, “she has been allied in her posterity to thirty
more.
” Her will, which is remarkably curious, is printed
at length in the “Collectioii of Royal and Noble Wills,
”
was well skilled in polite learning and history, and very conversant in the holy Scriptures; a goo-d preacher, and so generous a patron and favourer of all learned and ingenious
Bishop Beckington was well skilled in polite learning and history, and very conversant in the holy Scriptures; a goo-d preacher, and so generous a patron and favourer of all learned and ingenious men, that he was called the Mxcenas of his age. His works of munificence and charity were numerous. He contributed to the completion of Lincolncollege, which had been left imperfect by its founder, Richard Flemming, bishop of Lincoln, and got the manor of Newton-Longueviile settled upon New college, Oxford, in 1440. He also laid out six thousand marks upon the houses belonging to his see; built an edifice, called New-buildings, and the west side of the cloisters at Wells; and erected a conduit in the market-place of that city. By his will, dated Nov. 3, 1464, and procured to be confirmed under the great seal, he left several charitable legacies. He died at Wells, Jan. 14, 1464-5, and was buried in his cathedral, where his monument is still to be seen. His panegyric was written by Thomas Chandler, warden of New college, who had been preferred by him to the chancellorship of Wells. He does not appear to have ever been chancellor of the university of Oxford. His book on the right of the kings of England to the crown of France is in the Cottonian library, with some other of his pieces, and a large collection of his letters is in the Lambeth library.
, a celebrated preacher in the fourteenth century, was a monk of the order of St. Augustin
, a celebrated preacher in the fourteenth century, was a monk of the order of St. Augustin
at Clare, and surnamed de Bury, because he was born at St.
Edmund’s Bury, in Suffolk. Having from his youth shewn
a quick capacity, and a great inclination to learning, his
superiors took care to improve these excellent faculties,
by sending him not only to our English, but also to foreign
universities; where closely applying himself to his studies,
and being a constant disputant, he acquired such fame,
that at Paris he became a doctor of the Sorbonne. Not
long after he returned to England, where he was much
followed, and extremely admired for his eloquent way of
preaching. This qualification, joined to his remarkable
integrity, uprightness, and dexterity in the management
of affairs, so recommended him to the esteem of the world,
that he was chosen provincial of his order throughout England, in which station he behaved in a very commendable
manner. He wrote several things, as 1 “Lectures
upon the master of the sentences, i. e. Peter Lombard, in
four books.
” 2. “Theological Questions,
” in one book.
3. “Sermons upon the blessed Virgin.
” 4. " A course of
sermons for the whole year. Besides several other things
of which no account is given. He flourished about the
year 1380, in the reign of Richard II.
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,
, 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. 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, 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, 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,
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,
Prselectiones de perseverantia Sanctorum,
”
Francfort, A commentary, or exposition
on the third chapter of Amos, &c.
” London,
l 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
, 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,
” A Defence
” of the same, Discourses on Popery,
”
Irenicum, or a review of some late controversies about the Trinity, &c.
” 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.
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
, 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. 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, 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 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.
niversity; 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
, 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.
rn at Palermo, and in 1650, when he officiated during Lent at Bologna, acquired high reputation as a preacher. He was professor of philosophy and divinity in the convents
, an Italian monk of the order
of the minorite conventuals, was born at Palermo, and in
1650, when he officiated during Lent at Bologna, acquired
high reputation as a preacher. He was professor of philosophy and divinity in the convents of his order, provincial
in Sicily, and superintendant of the great convent of Palermo, where he died, November 17, 1679. He published
a philosophical work, or at least a work on philosophy, entitled “De objecto philosophise,
” Perug. Davidiade,
” a collection entitled “Poesis miscellanea,
” and
an elementary work on medicine, “Tyrocinium medicoe
facultatis
” but these have not been printed.
rned into another channel. During his residence in America, when he was not employed as an itinerant preacher, which business could not be discharged in the winter, he preached
In 1725 he published, and it has since been re-printed
in his miscellaneous tracts, “A proposal for converting
the savage Americans to Christianity, by a college to be
erected in the Summer Islands, otherwise called the Isles
of Bermuda
” a scheme which had employed his thoughts
for three or four years past; and for which he was disposed
to make many personal sacrifices. As what he deemed
necessary steps he offered to resign all his preferment, and
to dedicate the remainder of his life to instructing the
American youth, on a stipend of 100l. yearly; he prevailed with three junior fellows of Trinity college, Dublin,
to give up all their prospects at home, and to exchange
their fellowships for a settlement in the Atlantic ocean at
40l. a year he procured his plan to be laid before George I.
who commanded sir Robert Walpole to lay it before the commons and further granted him a charter for erecting a college in Bermuda, to consist of a president and nine fellow?:,
who were obliged to maintain and educate Indian scholars
atlO/. a year each he obtained a grant from the commons of
a sum, to be determined by the king and accordingly 20,000l.
was promised by the minister, for the purchase of lands,
and erecting the college. Trusting to these promising appearances, he married the daughter of John Forster, esq.
speaker of the Irish house of commons, the 1st of August
3728; and actually set sail in September following for
Rhode Island, which lay nearest to Bermuda, taking with
him his wife, a single lady, and two gentlemen of fortune.
Yet the scheme entirely failed, and Berkeley was obliged
to return, after residing near two years at Newport. The
reason given is, that the minister never heartily embraced
the project, and the money was turned into another channel. During his residence in America, when he was not
employed as an itinerant preacher, which business could
not be discharged in the winter, he preached every Sunday at Newport, where was the nearest episcopal church,
and to that church he gave an organ. When the season
and his health permitted, he visited the continent, not only
in its outward skirts, but penetrated far into its recesses.
The same generous desire of advancing the best interests
of mankind which induced him to cross the Atlantic, uniformly actuated him whilst America was the scene of his
ministry. The missionaries from thfe English society, who
resided within about a hundred miles of Rhode Island,
agreed among themselves to hold a sort of synod at Dr.
Berkeley’s house there, twice in a year, in order to enjor
the advantages of his advice and exhortations. Four of
these meetings were accordingly held. One of the principal points which the doctor then pressed upon his fellowlabourers, was the absolute necessity of conciliating, by
all innocent means, the affection of their hearers, and also
of their dissenting neighbours. His own example, indeed,
very eminently enforced his precepts upon this head for
it is scarcely possible to conceive a conduct more uniformly kind, tender, beneficent, and liberal than his xvas.
He seemed to have only one wish in his heart, which was
to alleviate misery, and to diffuse happiness. Finding, at
length, that the fear of offending the dissenters at home,
and of inclining the colonies to assert independency, had
determined the minister to make any use, rather than the
best use, of the money destined for, and promised to St.
Paul’s college, the dean of Derry took a reluctant leave of
a country, where the name of Berkeley was long and justly
revered more than that of any European whatever. At his
departure, he gave a farm of a hundred acres, which 1,-jy
round his house, and his house itself, as a benefaction to
Yale and Harvard colleges: and the value of that land,
then not insignificant because cultivated, became afterwards very considerable. He gave, of his own property,
to one of these colleges, and to several missionaries, books
to the amount of five hundred pounds. To the other college he made a large donation of books purchased by
others, and trusted to his disposal.
he same time Le Clerc, who was his relation, procured him a small supply from the town of Tergow, as preacher; and at the Hague he farther improved his circumstances by teaching
, professor of philosophy and mathematics, and minister of the Walloon church at Leyden,
was born Sept. 1, 1658, at Nions in Dauphine. He received the rudiments of his education in a protestant academy, at Die in Dauphine, and went afterwards to Geneva,
where he studied philosophy, and acquired a critical knowledge of the Hebrew language under the professor Michael
Turretin. He returned to France in 1679, and was chosen
minister of Venterol, a village in Dauphine. Some time
after he was removed to the church of Vinsobres in the
same province but the persecutions raised agaiitst the
protestants in France having obliged him to leave his native country, he retired to Geneva in 1683, and as he did
not think himself sufficiently secure there, he went to
Lausanne, where he remained until the revocation of the
edict of Nantes. He then proceeded to Holland, where
he was appointed one of the pensionary ministers of Ganda,
and taught philosophy but having married after he came
to Holland, and the city of Ganda not being very populous, he had not a sufficient number of scholars to maintain his family; and therefore obtained leave to reside at
the Hague, but went to Ganda to preach in his turn,
which was about four times a year. About the same time
Le Clerc, who was his relation, procured him a small supply from the town of Tergow, as preacher; and at the
Hague he farther improved his circumstances by teaching
philosophy, belles-lettres, and mathematics. Before he
went to live at the Hague, he had published a kind of political state of Europe, entitled “Histoire abregee de
l'Europe,
” &c, The work was begun in July Lettres Historiques,
” containing an account of the most important
transactions in Europe, with reflections, which was also
published monthly, till 1698: it was afterwards continued
by other hands, and contains a great many volumes. Mr.
Le Clerc having left off his “Bibliotheque Universelle,
”
in Actes et negotiations de la Paix de Ryswic,
” four
vols. 12mo a new edition of this collection was published
in 1707, five vols. 12mo. He did not put his name to any
of these works, nor to the general collection of the treaties
of peace, which he publ.shed in 1700; and which consists
of the treaties, contracts, acts of guaranty, &c. betwixt
the powers of F.urope, four vols. fol. The first contains
the preface, and the treaties made since the year 536 to
1.500. The second consists of Mr. Amelot‘de la Houssay’s
historical and political reflections, and the treaties from.
150’-) to 1600. The third includes the treaties from 1601
to 1661 and the fourth, those from 1661 to 1700, with a
general alphabetical index to the whole. He prefixed his
name, however, to his continuation of Bayle’s “Nouvelles
de la llepublique des Lettres,
” which was begun in
fter 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,
, 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, A sermon
preached at the burial of John Atherton, the next night
after his execution, in St. John’s church, Dublin,
” Lond.
The
whole proceedings of the siege of Drogheda,
” London and
Dublin, A Dialogue
tetweeu Paul and Agrippa,
” London, A farewell sermon
of comfort and concord, preached at Drogheda,
” 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, 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,
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.
monastery of the Franciscan order, near Sienna, and, having been ordained priest, became an eminent preacher. He was afterwards sent to Jerusalem, as commissary of the holy
, an ecclesiastic and saint, was born at Massa, in Tuscany, Sept. 8, 1380. Having lost his mother at three years of age, and his father at seven, his relations in 1392 sent for him to Sienna, where he learned g ammar under Onuphrius, and philosophy under John JSpoletanus. In 1396 he entered himself among the confraternity of the disciplinaries in the hospital de la Scala in that city and in 1400, when the plague ravaged all Italy, he attended upon the sick in that hospital with the utmost diligence and humanity. In 1404 he entered into a monastery of the Franciscan order, near Sienna, and, having been ordained priest, became an eminent preacher. He was afterwards sent to Jerusalem, as commissary of the holy land and upon his return to Italy, visited several cities, where he preached with great applause. His enemies accused him to pope Martin V. of having advanced in his sermons erroneous propositions upon which he was oidered to Rome, where he vindicated himself, and was allowed to continue his preaching. The cities of Ferrara, Sienna, and Urbino, desired pope Eugenius IV. to appoint him their bishop but Bernardine refused to accept of ibis honour. He repaired and founded above 300 monasteries in that country. He died at Aquila in AbruzzO, May 20, 1444, and was canonised in 1450, by pope Nicholas.
tinguished 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,
, 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.
ccess and perseverance. On his return to Lucca he acquired great reputation as a general scholar and preacher, and in 1717, taught rhetoric at Naples. The marquis cie Vasto
, a learned Italian, was
born at Lucca, Dec. 23, 1686. He entered when sixteen
into the congregation, called the Mother of God at Naples,
and prosecuted his studies with success and perseverance.
On his return to Lucca he acquired great reputation as a
general scholar and preacher, and in 1717, taught
rhetoric at Naples. The marquis cie Vasto having appointed
him to be his librarian, he increased the collection with a
number of curious books, of which he had an accurate
knowledge, and also greatly enlarged the library of his
convent. He introduced among his brethren a taste for
polite literature, and t brined a colony of Arcadians. In
1739, he settled finally at Rome, where he was appointed
successively vice-rector, assistant-general, and historian of
his order. He was one of the most distinguished members
of the society of the Arcadians at Home, and of many
other societies. He died at Rome, of an apoplexy, March
23, 1752. Mazzuihelli has given a catalogue of twentyfour works published by him, and of twenty-one that remain in manuscript. Among these we^may notice, I. “La
Caduta de' decemviri clella Roman a republica per la funzione della serenissima republica di Lucca,
” Lucca, Canzone per le vittorie coritro il Turco del principe
Eugenio,
” ibid, without date, 4to. 3. The lives of several of the Arcadians, printed in the prose memoirs of that
academy, under his academic name of Nicasio Poriniano.
4. Translations into the Italian of several French authors
and poetical pieces in various collections. 5. We owe
to him chiefly an important bibliographical work, “Catalogo della iibreria Capponi, con annotazioni in diversi
luoghi,
” Rome, Memorie degli scrittori Lucchesi,
” a
collection of the lives of the writers of Lucca. It being
well known, as early as 1716, that this was ready for the
press, Mazzuchelii, who had waited very patiently for
what was likely to be of so much service to himself, at
length, in 1739, took the liberty to inquire of Berti the
cause of a delay so unusual. Berti answered that the difficulties he had met -with had obliged him to re- write his
work, and dispose it in a new order that the names were
ranged according to the families the most ancient families
had been replaced by new ones in the various offices of
dignity in that little republic, and the new heads and all,
their relations were not very fond of being reminded that
their ancestors were physicians, men of learning, and
“people of that sort.
”
conomy, 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
, 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,
” Memoires sur la Structure interieure de la Terre,
” Essais sur les usages des montagnes, avec un lettre
sur la Nil,
” 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, Le Philanthrope,
” Recherches sur les langues anciennes et modernes de la Suisse, et principalement du pays de Vaud,
”
Museum,
” Dictionnaire Universel des Fossiles propres, etdes Fossils accidentels,
” Recueil de divers traités sur l'histoire naturelle de la
Terre etdes Fossiles,
” Morale de l'Evangile,
” 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.
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.
, 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.
”
herefore, exculpating Beza from having that share in the civil wars which did not very well become a preacher of the gospel of peace, it may be safely affirmed that he was
Theodore Beza’s character has been variously represented, as might be expected from the age in which he
lived, and the conduct which he pursued. His talents, his
eminence, his important services in the cause of the reformation, must make his memory as dear to Protestants, as
it was obnoxious to their enemies. In what follows, however, of his character, we shall chiefly follow an authority
that will not be suspected of religious partiality at least.
Beza’s reputation has been often attacked, and it is scarcely
possible that it could have been otherwise. He had but
just embraced the reformed religion, when he took a part
in every dispute and every controversy. He wrote incessantly against the Roman catholics, against the Lutherans,
and against all who were unfriendly to the character or
opinions of his friend Calvin, and although such a disputant
would be in any age exposed to frequent attacks, in his
time religious controversies were carried on with peculiar
harshness and strong resentments. Beza’s first writings,
his poems, gave occasion for just reproach, and although he
had long repented, and confessed his error in this respect,
his enemies took the most effectual method to harass his
mind, and injure his character, by frequently reprinting
these poems. This measure, however, so unfair, and discreditable to his opponents, might have lost its effect, if
he had not in some of his controversial pieces, employed
his wit with too much freedom and extravagance. We
cannot wonder, therefore, that such raillery should produce
a corresponding sense of irritation in those who hated his
principles, and felt the weight of his talents. It would be
unnecessary to repeat all the calumnies, some of the most
gross kind, which have been gravely advanced against him,
because they now seem to be given up by the general consent of all modern writers but we may advert to one accusation still maintained by men of considerable note. Poltrot, who assassinated the duke of Guise, that merciless
persecutor of the protestants, declared in his first examination that he was set on by Beza, and although this appeared
at the time wholly groundless, and Poltrot retracted what
he had said, and persisted to his last moments, to exculpate our reformer, yet Bossuet, while he does not accuse
Beza of having directly encouraged the assassin, still endeavours to impute his crime to Beza’s preaching, and deduces Beza’s consent, from the joy he and his party expressed on hearing of the death of their implacable enemy,
a consequence which it is surely unfair to draw from such
premises. He has also been accused of having, on many
occasions, excited the French protestants to take up arms,
and to have thus had a considerable hand in the civil wars
of France. But, although the oppressions suffered by the
French protestants, then a very numerous body, had unquestionably excited his zeal in promoting resistance, the
history of the times shew that these civil wars were not occasioned by this course only, far less by any desire the
reformed had to propagate their principles by force. The
Ablest writers are agreed that in those days there was more
of discontent than protestantism in the case; “plus de malcontentement que de Huguenoterie.
” It would be unjust,
therefore, to consider Beza, and the other preachers of the
reformation, as the sole cause of these commotions. It is
much more probable that they were occasioned in a great
measure by the rival contests of the Guises and the princes
of the blood. Without, therefore, exculpating Beza from
having that share in the civil wars which did not very well
become a preacher of the gospel of peace, it may be safely
affirmed that he was not one of the chief causes. The
same assassin Poltrot, who accused Beza, accused also the
admiral Coligny, whose character never was stained with a
blemish, unless in the bigoted mind of Bossuet, who yet
cannot bring a single circumstance in proof; and as far as
regards Beza, we may add that the accusation never obtained any belief among his contemporaries.
e Deo, anima, et mundo,” which procured him considerable fame, and was the cause of his being chosen preacher at the castle of Tubingen, and repeater in the school of divinity.
, an eminent German
philosopher and statesman, was born at Camstadt in Wirtemberg, Jan. 23, 1693; his father was a Lutheran minister. By a singular hereditary constitution in this family,
Biliinger was born with twelve fingers and eleven toes,
which, in his case, is said to have been remedied by amputation when he was an infant. From his earliest years,
he showed an uncommon capacity for study, joined to a
retired and thinking turn of mind. Happening, when
studying at Tubingen, to learn mathematics in the works
of Wolf, he imbibed likewise a taste for the sceptical philosophy of that writer, and for the system of Leibnitz,
which for a time took off his attention from his other studies. When entered on his theological course, he found
himself disposed to connect it with his new ideas on philosophy, and with that view wrote a treatise, “De Deo,
anima, et mundo,
” which procured him considerable fame,
and was the cause of his being chosen preacher at the
castle of Tubingen, and repeater in the school of divinity.
But fancying Tubingen a theatre too contracted, he obtained of one of his friends a supply of money, in 1719,
which enabled him to go to Halle to study more particularly under Wolf himself. This, however, did not produce all the good consequences expected. When after
two years he returned to Tubingen, the Wolfian philosophy was no longer in favour, his patrons were cold, his
lessons deserted; himself unable to propagate his new doctrines, and his promotion in the church was likely to suffer.
In this unpleasant state he remained about four years,
when, by Wolf’s recommendation, he received an invitation from Peter I. to accept the professorship of logic and
metaphysics in the new academy at St. Petersburgh. Thither accordingly he went in 1725, and was received with
great respect, and the academical memoirs which he had
occasion to publish increased his reputation in no small
degree. The academy of sciences of Paris having about
that time proposed for solution the famous problem, on
the cause of gravity, Bilfinger carried off the prize, which
was one thousand crowns. This made his name be known
in every part of Europe, and the duke Charles of Wirtemberg having been reminded that he was one of his subjects,
immediately recalled him home. The court of Russia,
after in vain endeavouring to retain him, granted him a
pension of four hundred florins, and two thousand as the
reward of a discovery he had made in the art of fortification. He quitted Petersburgh accordingly in 1731, and
being re-established at Tubingen, revived the reputation
of that school not only by his lectures, but by many salutary changes introduced in the theological class, which he
effected without introducing any new opinions. His
greatest reputation, however, rests on his improvements
in natural philosophy and mathematics, and his talents
as an engineer seem to have recommended him to the
promotion which the duke Charles Alexander conferred
upon him. He had held many conversations with Bilfinger
on the subject of fortifications, and wished to attach him
to government by appointing him a privy-councillor in
1735, with unlimited credit. For some time he refused a
situation which he thought himself not qualified to fill, but
when he accepted it, his first care was to acquire the knowledge necessary for a member of administration, endeavouring to procure the most correct information respecting
the political relations, constitution, and true interests of
the country. By these means, he was enabled very essentially to promote the commerce and agriculture of his
country, and in other respects to improve her natural resources, as well as her political connections, and he is
still remembered as one of the ablest statesmen of Germany. The system of fortification which he invented is
yet known by his name, and is now the chief means of
preserving it, as he died unmarried, at Stuttgard, Feb. 18,
1750. He is said to have been warm in his friendships,
but somewhat irascible; his whole time during his latter
years was occupied in his official engagements, except an
hour in the evening, when he received visits, and his only
enjoyment, when he could find leisure, was in the cultivation of his garden. To his parents he was particularly affectionate, and gratefully rewarded all those who had
assisted him in his dependent state. His principal works
are 1. “Disputatio de harmonia praestabilita,
”
Tubinguen, De harmonia animi et corporis
humani maxime prsestabilita commentatio hypothetica,
”
Francfort, De
origine et permissione Mali, &c.
” ibid. Specimen doctrinae veterum Sinarum moralis et politicae,
”
ibid. Dissertatio historico-catoptrica de
speculo Archimedis,
” Tubingen, Dilucidationes philosophies; de Deo, anima, &c.
” before
mentioned, ibid. Bilfingeri et Holmanni
epistolae de barmonia praestabilita,
” Disputatio de natura et legibus studii in theologica Thetici,
”
ibid. Disputatio de cuku Dei rationali,
”
ibid. Notae breves in Spinosae methodum.
explicandi scripturas,
” ibid. De mysteriis Christianae fidei generatim spectatis sermo,
” ibid. La Citadelle coupee,
” Leipsic, Elementa physices,
” Leipsic,
f 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
, 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.
term person, in opposition to the explanation which he had lately heard, drew a heavy censure on the preacher from the ruling members of the university, charging him with
, the writer of several tracts on
theological subjects, and author of that laborious performance, “Origines ecclesiastic, or the Antiquities of the
Christian church,
” was the son of Mr. Francis Bingham, a
respectable inhabitant of Wakefield in Yorkshire, where
our author was born in September, 1668. He learned the
first rudiments of grammar at a school in the same town,
and on the 26th of May 1684, was admitted a member of
University college in Oxford. There he applied with persevering industry to those studies which are generally considered as most laborious. Though he by no means neglected the writers of Greece or Rome, yet he employed
most of his time in studying the writings of the fathers.
How earnestly he devoted himself to these abstruse inquiries, he had an early opportunity of giving an honourable testimony, which will presently be mentioned more
at large. He took the degree of B. A. in 1688, and on the
1st of July 1689 was elected fellow of the above-mentioned college. His election to this fellowship was attended
with some flattering marks of honour and distinction. On
the 23d of June, 1691, he was created M. A. about four
years after which a circumstance occurred which eventually
occasioned him to leave the university. Being called on
to preach before that learned body, he would not let slip
the opportunity it gave him of evincing publicly his intimate acquaintance with the opinions and doctrines of the
fathers, and at the same time of displaying the zeal with
which he was resolved to defend their tenets concerning
the Trinity, in opposition to the attacks of men in much
more conspicuous stations than himself. Having heard
what he conceived to be a very erroneous statement of
that subject delivered by a leading man from the pulpit
at St. Mary’s, he thought it his duty on this occasion to
point out to his hearers what the fathers had asserted to be
the ecclesiastical notion of the term person. In pursuance
of this determination he delivered a very long discourse on
the 28th of October, 1695, from the famous words of the
apostle, “There are three that bear record in heaven,
&c.
” This sermon, though containing nothing more than
an elaborate defence of the term person, in opposition to
the explanation which he had lately heard, drew a heavy
censure on the preacher from the ruling members of the
university, charging him with having asserted doctrines
false, impious, and heretical, contrary to those of the
catholic church. This censure was followed by other charges
in the public prints, viz. those of Arianism, Tritheism and
the heresy of Valentinus Gentilis. These matters ran so
high, that he found himself under the necessity of resigning his fellowship, and of withdrawing from the university the former of which took place on the 23d of November 1695. How wholly unmerited these accusations
were, not only appears from the sermon itself, now in the
possession of the writer of this article, but also from the
whole tenor of his life and writings, constantly shewing
himself in both a zealous defender of what- is called the
orthodox notion of the Trinity. However, that such a censure was passed, is most certain, as well from domestic tradition, as from the mention which is repeatedly made of
it in the manuscript papers of our author but we are assured that no traces thereof are now to be found in the
books of the university.
Scotland that began to reform philosophy from the barbarous terms and jargon of the school-men. As a preacher his talents were extremely popular, and after he had preached
, a Scotch divine, was born in the
shire of Air, 1627, and educated in the university of Glasgow, where he took his degrees, and in his nineteenth
year was appointed regent and professor of moral philosophy, and was among the first in Scotland that began to
reform philosophy from the barbarous terms and jargon of
the school-men. As a preacher his talents were extremely
popular, and after he had preached some time as a probationer, he was elected minister of Govan, near Glasgow.
In his ministerial conduct and character few excelled him,
and the sweetness of his temper was such, that all seemed
to know his worth but himself. At last his incessant labours brought on a consumption, which put a period to
his life at Govan, 1654, aged 29. He once had an interview with Cromwell when the latter was in Scotland, and
had appointed a meeting of the presbyterians and independents to dispute before him. Mr. Binning was present
on this occasion, and managed the cause of presbyterianism
with so much skill as to puzzle Cromwell’s independent
ministers. After the dispute, Oliver asked the name of
that “learned and bold young man,
” and being told his
name was Hugh Binning, he said, with a wretched play
on words, “He hath bound well indeed, but,
” clapping his
hand on his sword, “this will loose all again.
” His tracts,
sermons, and commentaries on the epistle to the Romans,
were published separately but they have been since collected into one volume, 4to, and printed at Edinburgh,
1735.
ge, Oxford, where he proceeded M.A. in 1698, B. D. in 1708, and D. D. in 1712. In 1715 he was chosen preacher at the Rolls, and in 1716, on the deprivation of John Harvey,
, an English divine, was educated at
Corpus Christi college, Oxford, where he proceeded M.A.
in 1698, B. D. in 1708, and D. D. in 1712. In 1715 he
was chosen preacher at the Rolls, and in 1716, on the deprivation of John Harvey, A. M. a nonjuror, he was presented to the chancellorship of Hereford, by his brother
Dr. Philip Bisse, bishop of that diocese. He was also a
prebendary of Hereford, and rector of Crudley and Weston. He died April 22, 1731. He was a frequent and
eloquent preacher, and published several of his occasional
sermons. Those of most permanent reputation are, 1. “The
Beauty of Holiness in the Common Prayer, as set forth in
four Sermons preached at the Rolls chapel,
” Decency and order in public worship, three Sermons,
” A course of Sermons
on the Lord’s Prayer,
” Latin Poems
”
were published by him in
e and with what frankness of heart he wished that it had been in his power to be equally useful as a preacher of the doctrines of Christianity.
“Nor did mere difference of opinion, even on points of
the highest political and religious consequence, or on speculative topics, where years of study had endeared conviction to him, operate as a bar to his approbation of the
merits of his opponent and he readily acknowledged, and
admired, literary talent and scriptural knowledge, or clear
and able enforcements of the truths and obligations of religion, as well as personal virtue and eminent piety, in
those from whom otherwise he differed widely, and whom,
with no little eagerness, he had sometimes opposed.
”Mr. Blackburne’s cordial and eloquent compliment to
the memory of Jortin, to whom, besides some specific disagreements, he was nearly as dissimilar in general characters as Luther to Erasmus, has been more than once repeated. His amanuensis testifies the genuine satisfaction
which the reading of Dr. Johnson’s Prayers and Meditations appeared to afford his venerable friend and he well
remembers with what delight Mr. Blackburne listened to
the sermons of bishop Sherlock, which he had doubtless
often himself perused before and with what frankness of
heart he wished that it had been in his power to be equally
useful as a preacher of the doctrines of Christianity.
en and energetic writer an attentive, benevolent, and venerable archdeacon an elegant and persuasive preacher; a faithful pastor and exemplary guide; of unblemished purity
“Such was Francis Blackburne y a believer of Christianity, from the deepest conviction of its truth a Protestant on the genuine principles of the reformation from
popery; a strenuous adversary of superstition and intolerance, and of every corruption of the simplicity or the
spirit of the gospel a zealous promoter of civil liberty a
close and perspicuous reasoner a keen and energetic
writer an attentive, benevolent, and venerable archdeacon an elegant and persuasive preacher; a faithful pastor and exemplary guide; of unblemished purity of life;
of simple dignity of manners a sincere and cordial friend
an affectionate husband, and an indulgent father in short,
a just, humane, pious, temperate, and independent man.
”
ents that had grown up with him. Accordingly, after the usual probationary course, he was licensed a preacher of the gospel, agreeably to the rules of the church of Scotland,
Having completed his education at the university, he began a course of study, with a view to give lectures on oratory to young gentlemen intended for the bar or the pulpit, but by Hume’s advice he desisted from a project which the latter thought unlikely to succeed, and determined to study divinity, which promised to gratify and enlarge the pious feelings and sentiments that had grown up with him. Accordingly, after the usual probationary course, he was licensed a preacher of the gospel, agreeably to the rules of the church of Scotland, in 1759. In this character he attained considerable reputation, and was fond of composing sermons, of which he has left some volumes in manuscript, and a treatise of morals, both of which his friends once intended for the press. Two occasional sermons are said to have been published in his lifetime, but probably never reached this country, as no notice of them occurs in our literary journals.
s on the desirableness and necessity of a supernatural revelation,” 1728, 8vo. 15. “The accomplished Preacher; or, an essay upon divine eloquence,” 1731, 8vo. This last piece
1721, 8vo. 3. “King Alfred, in twelve books,
” History of the Conspiracy against king William the Third,
” A discourse on the
Plague, with a preparatory account of malignant fevers,
in two parts containing an explication of the nature of
those diseases, and the methods of cure,
” A treatise on the Small-pox, in two parts and a
dissertation upon the modern practice of Inoculation,
”
A treatise on Consumptions and other
distempers belonging to the breast and lungs,
” A treatise on the Spleen and Vapours, or hypochonclriacal and hysterical affections; with three discourses on
the nature and cure of the Cholic, Melancholy, and Palsy,
”
A critical dissertation upon the Spleen,
”
Discourses on the Gout, Rheumatism, and
the King’s Evil,
” Dissertations on a
Dropsy, a Tympany, the Jaundice, the Stone, and the
Diabetes,
” Just prejudices against the
Arian hypothesis,
” Modern Arians unmasked,
” Natural Theology, or moral
Duties considered apart from positive: with some observations on the desirableness and necessity of a supernatural revelation,
” The accomplished
Preacher; or, an essay upon divine eloquence,
”
y those of his own persuasion, and by others likewise, a man of great learning and piety, and a good preacher.
, a learned English writer of
the church of Rome, in the beginning of the seventeenth
century, was born in the county of Middlesex, and admitted a scholar of Trinity college in Oxford at seventeen years of age, May 27, 1562, probationer in 1565,
being then bachelor of arts, perpetual fellow the year following, and master of arts in 1567. But being more inclined to the Roman catholic than the Protestant religion,
he left his fellowship, and retired to Gloucester hall, where
he continued for some time, and was highly esteemed by
Edmund Rainolds and Thomas Allen, two learned seniors
of that hall. He afterwards went beyond sea, and spent
some time in one of the English seminaries newly erected
to receive the exiled English catholics andwas at last in
1598, with the permission of pope Clement VIII. constituted by Henry cardinal Cajetan, protector of the English
nation at Rome, and superior of the English clergy, with
the authority and name of Archpriest of England, and was
appointed by that pope notary of the apostolic see. This
affair being resented by the English catholic clergy, especially as they imagined that our author was absolutely under the influence of Henry Garnet, provincial of the Jesuits
of England, it occasioned a warm contest between them in
England. The Jesuits wrote and spoke against the secular
priests in so virulent a manner, as to detract very much
from BlackwelPs authority who upon this degraded them
of their faculties, so that when they afterwards appealed
to the pope, he caused them to be declared in a book
schismatics and heretics. They vindicated themselves
from this charge, and procured the censure“of the university of Paris in their favour; which was answered by our
author. He also declared his abhorrence of the Powder
Plot in 1605, and wrote two letters to dissuade the Roman
catholics from all violent practices against the king and
government. He held the office of archpriest till 1607,
when he was succeeded by George Birket. The reason of
this change was, because our author having been seized at
London June 24 the same year, he was committed to prison, and consequently deprived of the liberty required to
act in his office. He was released soon after upon his
taking the oath of allegiance. An account of this aft'air
was published at London, 1607, in 4to, entitled
” The
examination of George Blackwell, upon occasion of his
answering a letter sent by cardinal Bellarmine, who blamed
him for taking the oath of allegiance." He died suddenly
January 12, 1612-3, and was buried, as Mr. Wood supposes, in some church in London. He was esteemed by
those of his own persuasion, and by others likewise, a man
of great learning and piety, and a good preacher.
. D. 1787 and was installed Hebrew professor Dec. 7. of that year. He was also some time a Whitehall preacher. He distinguished himself greatly as a scriptural commentator
, D. D. an eminent Hebrew critic, canon of Christ church, regius professor of Hebrew in
the university of Oxford, 1787, and rector of Polshot, was
first of Worcester college, where he proceeded M. A. 1753;
afterwards fellow of Hertford college, where he took the
degree of B. D. 1768, and of D. D. 1787 and was installed
Hebrew professor Dec. 7. of that year. He was also some
time a Whitehall preacher. He distinguished himself
greatly as a scriptural commentator and translator. He
published, 1. “A dissertation, by way of enquiry into the
true import and application of the Vision related Dan. is.
20 to the end, usually called Daniel’s Prophecy of Seventy
Weeks with occasional remarks on Michaelis’s letters to sir
John Pringle on the same subject, 1775,
” 4to. 2. “Jereiniah and Lamentations, a new translation, with notes critical, philosophical, and explanatory, 1784,
” 8vo. 3. “The
Sign given to Ahaz, a discourse on Isaiah vii. 14, 15, 16,
delivered in the church of St. John, Devizes, at the
triennial visitation of Shute, lord bishop of Sarum, July 26,
1786 with a proposed emendation of a passage in his dissertation on Daniel,
” Christ the greater
glory of the temple, a sermon, preached before the university of Oxford, at Christ church, Nov. 9, 1788,
” 4to.
J. “Zechariah, a new translation, with notes critical,
philosophical, and explanatory and an Appendix, in
reply to Dr. Eveleigh’s Sermon on Zechariah i. S 1 1 (to which is added, a new edition, with alterations, of the dissertation on Daniel), 1797,
” 4to. In this dissertation
on Daniel the study and criticism of this learned divine
produced a translation very different from that in the common English Bible, as well as from that of Michaelis. It
.
is less liable to objection, particularly as it has no recourse
to that ingenious but uncertain and unsatisfying method of
computation by lunar years; it extends also to those verses
of the chapter which Dr. Michaelis seemed to give up as
inexplicable, almost in despair of ever attaining a probable
solution of the difficulty. The translation of Jeremiah and
Lamentations is on the plan of Dr. Lowth’s Isaiah, and
does credit to its author both as a translator and a critic.
The same may be said respecting the translation of Zechariah and it may be added, that the candour and liberality which Dr. Blayney opposes, in this instance, to the intemperance and acrimony of one of his antagonists, do him
great honour. The doctor also took uncommon pains in
correcting the text of the edition of the common version of
the English Bible, which was printed at the Clarendon
press in 1769, 4to. He made a great number of additional
references in the margin, and produced the most correct
Bible in our language; but, unfortunately, a large part of
the impression was soon after burned at the Bible warehouse in Paternoster row, and it is now ranked among the
most scarce and valuable editions.
o an office in the inquisition. His biographers tell us that when in England he had been chaplain or preacher to Henrietta Maria queen to Charles I. forgetting that he could
, a Theatine, was born at
London of French parents, Dec. 4, 1638, and became celebrated for his acquirements both in sacred and profane
learning. Having gone to Portugal, he learned the language of that country in six months, and preached several
times before the king and queen. He was also admitted
into the academy, and appointed to an office in the inquisition. His biographers tell us that when in England he
had been chaplain or preacher to Henrietta Maria queen to
Charles I. forgetting that he could not be ten years old
when that unhappy princess was expatriated. He died at
Lisbon, Feb. 13, 1734, in the ninety-fifth year of his age.
On the 28th of the same month his eloge was pronounced
in the academy, and two learned doctors gravely discussed
the question, “whether England was most honoured in.
his birth, or Portugal in his death r
” On the same occasion
various pieces both in Latin and Portuguese were recited
to his memory. His works, which must justify this high
panegyric, are, 1. “A Vocabulary or Dictionary, Portuguese and Latin,
” Coimbra, Oraculum utriusque Testament!, musseum Bluteavianum.
”
3. “A List of all Dictionaries, Portuguese, Castilian, Italian, French, and Latin,
” with the dates, &c. Lisbon, Primicias Evangelicas,
”
our hundred pounds in money, to purchase twenty pounds a year in lands, towards the maintenance of a preacher in that city. There is nothing of his writing extant, except
, a younger brother of sir Thonas Bodley, and, as already noticed, a benefactor to his library, was born in the city of Exeter, about the year 1546. After a suitable education, though in what school is not known, he was sent to Christ-church-college in Oxford, where he took the degrees of bachelor and master of arts. From thence he removed into his native country, where his merit became so conspicuous, that he was made one of the canons, residentiary of Exeter cathedral, and rector of Shobroke, about seven miles from that city, near Crediton. He was chief mourner at his brother’s funeral and, March 30, 1613, was created doctor in divinity, as a member of Christ-church. He died April the 19th, 1615, in the seventieth year of his age, and was interred in St. Peter’s cathedral in Exeter, near the choir, under a flat marble stone, with an epitaph. As to his character we are told, that for his pious zeal, and continual labour in the faithful discharge of the duties of his function, he cannot be over-praised, and that he was of an hospitable disposition, very charitable, and pious. In his will, he bequeathed to the mayor and chamber of Exeter, four hundred pounds in money, to purchase twenty pounds a year in lands, towards the maintenance of a preacher in that city. There is nothing of his writing extant, except an. elegy on the death of the famous bishop Jewel, inserted in Humphrey’s life of that prelate. Dr. John Prideaux, regius professor of divinity and rector of Exeter college, dedicated an act sermon to him, and acknowledges himself indebted to him for some preferment. Prideaux entered Exeter college as a poor servitor, and probably was then indebted to Dr. Bodley for his advancement.
find him:” and when the king asked him, what was the reason why the whole world was running after a preacher named le Tourneux, a disciple of Arnauld, “Your majesty,” he
Boileau knew how to procure a still more powerful protection at court than the duke de Montausier’s, that of
Lewis XIV. himself. He lavished upon this monarch
praises the more flattering, as they appeared dictated by
the public voice, and merely the sincere and warm expression of the nation’s intoxication with respect to its
king. To add value to his homage, the artful satirist had
the address to make his advantage of the reputation of
frankness he had acquired, which served as a passport to
those applauses which the poet seemed to bestow in spite
of his nature; and he was particularly attentive, while bestowing praises on all those whose interest might either
support or injure him, to reserve the first place, beyond
comparison, for the monarch. Among other instances,
he valued himself, as upon a great stroke of policy, for
having contrived to place Monsieur, the king’s brother,
by the side of the king himself, in his verses, without hazard of wounding the jealousy of majesty; and for having
celebrated the conqueror of Cassel more feebly than the
subduer of Flanders. He had however the art, or more
properly the merit, along with his inundation of praises,
to convey some useful lessons to the sovereign. Lewis
XIV. as yet young and greedy of renown, which he mistook for real glory, was making preparations for war with
Holland. Colbert, who knew how fatal to the people is
the most glorious war, wished to divert the king from his
design. He engaged Boileau to second his persuasions,
by addressing to Lewis his first epistle, in which te proves
that a king’s true greatness consists in rendering his subjects happy, by securing them the blessings of peace. But
although this epistle did not answer the intentions of the
minister or the poet, yet so much attention to please the
monarch, joined to such excellence, did not remain unrecompensed. Boileau was loaded with the king’s favour,
admitted at court, and named, in conjunction with Racine,
royal historiographer. The two poets seemed closely occupied in writing the history of their patron; they even
read several passages of it to the king; but they abstained
from giving any of it to the public, in the persuasion that
the history of sovereigns, even the most worthy of eulogy,
cannot be written during their lives, without running the risk
either of losing reputation by flattery, or incurring hazard
by truth. It was with repugnance that Boileau had undertaken an office so little suited to his talents and his
taste. “When I exercised,
” said he, “the trade of a
satirist, which I understood pretty well, I was overwhelmed
with insults and menaces, and I am now dearly paid for
exercising that of historiographer, which I do not understand at all/' Indeed,
” far from being dazzled by the favour he enjoyed, he rather felt it as an incumbrance. He
often said, that the first sensation his fortune at court inspired in him, was a feeling of melancholy. He thought
the bounty of his sovereign purchased too dearly by the
Joss of liberty a blessing so intrinsically valuable, which
all the empty and fugitive enjoyments of vanity are unable to compensate in the eyes of a philosopher. Boileau
endeavoured by degrees to recover this darling liberty, in
proportion as age seemed to permit the attempt; and for
the last ten or twelve years of his life he entirely dropped
his visits to court. “What should I do there?
” said he,
“I can praise no longer.
” He might, however, have
found as much matter for his applauses as when he lavished
them without the least reserve. While he attended at
court^ he maintained a freedom and frankness of speech,
especially on topics of literature, which are not common
among courtiers. When Lewis asked his opinion of some
verses which he had written, he replied, “Nothing,
sire, is impossible to your majesty; you wished to make
bad verses, and you have succeeded.
” He also took
part with the persecuted members of the Port-royal; and
when one of the courtiers declared that the king was
making diligent search after the celebrated Arnauld, in
order to put him in the Bastile, Boileau observed, “His
majesty is too fortunate; he will not find him:
” and when
the king asked him, what was the reason why the whole
world was running after a preacher named le Tourneux, a
disciple of Arnauld, “Your majesty,
” he replied, “knows
how fond people are of novelty: this is a minister who
preaches the gospel.
” Boileau appears from various circumstances, to have been no great friend to the Jesuits,
whom he offended by his “Epistle on the Love of God,
”
and by many free speeches. By royal favour, he was admitted unanimously, in 1684, into the French academy,
with which he had made very free in his epigrams; and
he was also associated to the new academy of inscriptions
and belles-lettres, of which he appeared to be a fit rnember, by his “Translation of Longinus on the Sublime.
”
To science, with which he had little acquaintance, he
rendered, however, important service by his burlesque
“Arret in favour of the university, against an unknown
personage called Reason,
” which was the means of preventing the establishment of a plan of intolerance in matters of philosophy. His attachment to the ancients, as
the true models of literary taste and excellence, occasioned
a controversy between him and Perrault concerning the
comparative merit of the ancients and moderns, which was
prosecuted for some time by epigrams and mutual reproaches, till at length the public began to be tired with
their disputes, and a reconciliation was effected by the
good offices of their common friends. This controversy
laid the foundation of a lasting enmity between Boileau
and Fontenelle, who inclined to the party of Perrault.
Boileau, however, did not maintain his opinion with the
pedantic extravagance of the Daciers; but he happily
exercised his wit on the misrepresentations of the noted
characters of antiquity, by the fashionable romances of the
time, in his dialogue entitled “The Heroes of Romance,
”
composed in the manner of Lucian. In opposition to the
absurd opinions of father Hardouin, that most of the classical productions of ancient Rome had been written by the
monks of the thirteenth century, Boileau pleasantly remarks, “I know nothing of all that; but though I am not
very partial to the monks, I should not have been sorry
to have lived with friar Tibullus, friar Juvenal, Dom Virgil, Dom Cicero, and such kind of folk.
” After the death
of Racine, Boileau very much retired from court; induced
partly by his love of liberty and independence, and partly
by his dislike of that adulation which was expected, and
for which the dose of Lewis’s reign afforded more scanty
materials than its commencement. Separated in a great
degree from society, he indulged that austere and misanthropical disposition, from which he was never wholly
exempt. His conversation, however, was more mild and
gentle than his writings; and, as he used to say of himself, without “nails or claws,
” it was enlivened by occasional sallies of pleasantry, and rendered instructive by
judicious opinions of authors and their works. He was religious without bigotry; and he abhorred fanaticism and
hypocrisy. His circumstances were easy; and his prudent economy has been charged by some with degenerating
into avarice. Instances, however, occur of his liberality
and beneficence. At the death of Colbert, the pension
which he had given to the poet Corneille was suppressed,
though he was poor, old, infirm, and dying. Boileau interceded with the king for the restoration of it, and offered
to transfer his own to Corneille, telling the monarch that
he should be ashamed to receive his bounty while such a
man was in want of it. He also bought, at an advanced
price, the library of Patru, reduced in his circumstances,
and left him in the possession of it till his death. He gave to
the poor all the revenues he had received for eight years
from a benefice he had enjoyed without performing the
duties of it. To indigent men of letters his purse was
always open; and at his death he bequeathed almost all
his possessions to the poor. Upon the whole, his temper,
though naturally austere, was on many occasions kind and
benevolent, so that it has been said of him, that he was
“cruel only in verse;
” and his general character was
distinguished by worth and integrity, with some alloys of
literary jealousy and injustice. Boileau died of a dropsy
in the breast, March 11, 1711, and by his will left almost
all his property to the poor. His funeral was attended by
a very numerous company, which gave a woman of the
lower class occasion to say, “He had many friends then I
yet they say that he spoke ill of every body.
”
dorn, he diligently performed the duties of an able and orthodox divine; a good writer; an excellent preacher, and an attentive parish priest. He appears, from the early
, a pious and useful clergyman of Leicestershire, was born at Leicester in 1679, and at the age of fifteen had made such progress in letters as to be matriculated at St. John’s college, Cambridge. Having taken the degree of B. A. in 1698, he retired to Hinckley in Leicestershire, where he engaged in teaching a small endowed school, and retained that employment until 1732, at the humble salary of 10l. per annum. At the usual age, he was admitted into holy orders to serve the curacy of Stoney Stanton near Hinckley. It appears from the parish register, that he commenced his parochial duties in May 1702; and the care of the parish was confided to him, his rector then residing on another benefice. His stipend was only 30l. a year, as the living was a small one, being then in the open-field state. Nor does it appear that he had made any saving in money from the profits of his school all the property he seems to have brought with him to his curacy was, his chamber furniture, and a library, more valuable for being select than extensive. When Mr. Bold was examined for orders, his diocesan (Dr. James Gardiner, bishop of Lincoln) was so much pleased with his proficiency in sacred learning, that he had determined to make Mr. Bold his domestic chaplain: but the good bishop’s death soon after closed his prospect of preferment as soon as it was opened in that quarter; and Mr. Bold framed his plan of life and studies upon a system of rigid ceconomy and strict attention to his professional duties, which never varied during the fifty years he passed afterwards on his curacy. Remote from polished and literary society, which he was calculated both to enjoy and to adorn, he diligently performed the duties of an able and orthodox divine; a good writer; an excellent preacher, and an attentive parish priest. He appears, from the early age of 24 years, to have formed his plan of making himself a living sacrifice for the benefit of his flock; and to have declined preferment (which was afterward offered to him) with a view of making his example and doctrine the more striking and effective, by his permanent residence and labours in one and the same place. He appears to have begun his ecclesiastical labours in a spirit of self-denial, humility, charity, and piety. He had talents that might have rendered him conspicuous any where, and an impressive and correct delivery. His life was severe (so far as respected himself); his studies incessant; his spiritual labours for the church and his flock, ever invariably the same. His salary, we have already mentioned, was only ZOl. a year, which was never increased, and of which he paid at firsts/, then J2l. and lastly 16l. a year, for his board. It needs scarcely be said that the most rigid ceconomy was requisite, and practised, to enable him to subsist; much more to save out of this pittance for beneficent purposes. Yet he continued to give away annually, 5l.; and saved 5l. more with a view to more permanent charities: upon the rest he lived. His daily fare consisted of water-gruel for his breakfast; a plate from the farmer’s table, with whom he boarded, supplied his dinner; after dinner, one half pint of ale, of his own brewing, was his only luxury; he took no tea, and his supper was upon milk-pottage. With this slender fare his frame was supported under the labour of his various parochial duties. In the winter, he read and wrote by the farmer’s fire-side; in the summer, in his own room. At Midsummer, he borrowed a horse for a day or two, to pay short visits beyond a walking distance. He visited all his parishioners, exhorting, reproving, consoling, instructing them.
living and remained on it until his death, Dec. 17, 1631. He was, says Wood, a painful and constant preacher, a person of great zeal in his duty, charitable and bountiful,
, an eminent puritan divine, and
one of the best scholars of his time, was born at Blackburn
in Lancashire, in 1572, and educated in queen Elizabeth’s
free-school in that place, where he made such proficiency
as to be accounted a young man of extraordinary talents
and industry. In his eighteenth year he went to Oxford,
and entered of Lincoln college, under the tuition of Mr.
John Randal, where he went through a course of logic and
philosophy with distinguished approbation, and particularly took pains to acquire a critical knowledge of Greek,
transcribing the whole of Homer with his own hand. By
this diligence he attained a greater facility than was then
usual, writing, and even disputing, in Greek with great
correctness and fluency. From Lincoln he removed to
Brazen-nose, in hopes of a fellowship, as that society
consisted most of Lincolnshire and Cheshire men. In 1596
he took his bachelor’s degree in this college, and was
kindly supported by Dr. Brett of Lincoln, himself a good
Grecian, and who admired the proficiency Bolton had
made in that language, until 1602, when he obtained a
fellowship, and proceeded M. A. the same year. His reputation advancing rapidly, he was successively chosen
reader of the lectures on logic, and on moral and natural
philosophy in his college. In 1605, vrhen king James
came to Oxford, the vice-chancellor (Abbot, afterwards archbishop of Canterbury) appointed him to read in natural
philosophy in the public schools, and to be one of the
disputants before his majesty. Afterwards he increased
his stock of learning by metaphysics, mathematics, and
scholastic divinity. About this time, one Anderton, a
countryman and schoolfellow, and a zealous Roman catholic, endeavoured to seduce him to that religion, and a
place of private conference was fixed, but Anderton not
keeping his appointment, the affair dropped. Mr. Bolton,
with all his learning, had been almost equally noted for
immorality, but about his thirty-fourth year, reformed his
life and manners, and became distinguished for regularity
and piety. In 1609, about two years after he entered into
holy orders, which he did very late in life, he was presented to the living of Broughton in Northamptonshire, by
Mr. afterwards sir Augustine Nicolls, serjeant at law, who
sent for him to his chamber* in Serjeant’s Inn and gave
him the presentation. Dr. King, bishop of London, being
by accident there at the same time, thanked the serjeant
for what he had done for Broughton, but told him that he
had deprived the university of a singular ornament. He
then went to his living and remained on it until his death,
Dec. 17, 1631. He was, says Wood, a painful and constant preacher, a person of great zeal in his duty, charitable and bountiful, and particularly skilled in resolving
the doubts of timid Christians. Of his works, the most
popular in his time, was “A Discourse on Happiness.
”
Lond. Mr. Bolton’s last and learned work of the
Four last Things, Death, Judgment, Hell, and Heaven,
with an Assize Sermon, and Funeral Sermon for his patron
Judge Nichols,
” Loncl. 1633. Prefixed to this is the life
of Mr. Bolton, to which all his subsequent biographers
have been indebted.
ir Joseph Jekyll, master of the rolls, by whom he was appointed his domestic chaplain, and, in 1729, preacher at the Rolls, on the resignation of Dr. Butler, afterwards bishop
Being chosen senior fellow of Dulwich college, he went
to reside there, March 10, 1722, where he remained three
years, and resigned his fellowship May 1, 1725. About
this time he removed to Kensington, living upon a small
fortune he possessed; and here he appears to have become
acquainted with the celebrated Whiston; and partly, as it
is said, by his recommendation, became known to sir Joseph Jekyll, master of the rolls, by whom he was appointed his domestic chaplain, and, in 1729, preacher at
the Rolls, on the resignation of Dr. Butler, afterwards
bishop of Durham. This connection introduced him to
the patronage of lord Hardwicke, by whose means, in 1734,
he was promoted to the deanery of Carlisle, and, in 1738,
to the vicarage of St. Mary’s Reading. He had his degree
of doctor of civil law from the archbishop of Canterbury,
Jan. 13, 1734, and went to reside at Carlisle in 1736. Both
these preferments, the only ones he ever received, he held
until the time of his death. He was an excellent parishpriest, and a good preacher, charitable to the poor, and
having from his own valetudinary state acquired some knowledge of physic, he kindly assisted them by advice and
medicine. He was greatly beloved by his parishioners,
and deservedly; for he performed every part of his duty
in a truly exemplary manner. On Easter Tuesday in 173y
he preached one of the spital sermons at St. Bride’s, Fleet'
street, which was afterwards printed in 4to, but we do
not find that he aspired to the character of an author,
though so well qualified for it, until late in life. His first
performance was entitled “A Letter to a lady on Cardplaying on the Lord’s day, 8vo, 1748; setting forth in a
lively and forcible manner the many evils attending the
practice of gaming on Sundays, and of an immoderate attachment to that fatal pursuit at any time. In 1750 appeared
” The Employment of Time, three essays,“8vo,
dedicated to lord Hardwicke; the most popular of our
author’s performances, and, on its original publication,
generally ascribed to Gilbert West. In this work two distinguished and exemplary female characters are supposed
to be those of lady Anson and lady Heathcote, lord Hardwicke' s daughters. The next year, 1751, produced
” The
Deity’s delay in punishing the guilty considered on the
principles of reason,“8vo; and in 1755,
” An answer to
the question, Where are your arguments against what you
call lewdness, if you can make no use of the Bible?“8vo.
Continuing to combat the prevailing vices of the times, he
published in 1757,
” A Letter to an officer of the army
on Travelling on Sundays,“8vo; and, in the same year,
” The Ghost of Ernest, great grandfather of her royal
highness the princess dowager of Wales, with some account of his life,“8vo. Each of the above performances
contains good sense, learning, philanthropy, and religion,
and each of them is calculated for the advantage of society.
The last work which Dr. Bolton gave the public was not
the least valuable. It was entitled
” Letters and Tracts on
the Choice of Company, and other subjects,“1761, 8vo.
This he dedicated to his early patron, lord Hardwicke, to
whom he had inscribed The Employment of Time, and
who at this period was no longer chancellor. In his address
to this nobleman he says,
” An address to your lordship on
this occasion in the usual style would as ill suit your inclinations as it doth my age and profession. We are both of
us on the confines of eternity, and should therefore alike
make truth our care, that truth which, duly influencing our
practice, will be the security of our eternal happiness.
Distinguished by my obligations to your lordship, I
would be so by my acknowledgments of them: I would not
be thought to have only then owned them when they might
have been augmented. Whatever testimony I gave of
respect to you when in the highest civil office under your
prince, I would express the same when you have resigned
it; and shew as strong an attachment to lord Hardwicke as
I ever did to the lord chancellor. Receive, therefore,
a tribute of thanks, the last which I am ever likely in this
manner to pay. But I am hastening to my grave, with a
prospect which must be highly pleasing to me, unless divested of all just regard to those who survive me."
d secular learning of the times; and at the age of thirty, was ordained priest, and became a zealous preacher. The same zeal prompted him to undertake the functions of a
, a celebrated saint of the eighth century, and usually styled the Apostle of Germany, was an Englishman, named Wilfrid, and born at C red ton or Kirton in Devonshire, about the year 680. He was educated from the age of thirteen in the monastery of Escancester or Exeter, and about three years after removed to Nutcell, in the diocese of Winchester, a monastery which was afterwards destroyed by the Danes, and was never rebuilt. Here he was instructed in the sacred and secular learning of the times; and at the age of thirty, was ordained priest, and became a zealous preacher. The same zeal prompted him to undertake the functions of a missionary among the pagans and with that view he went with two monks into Friezeland, about the year 716; but a war which broke out between Charles Martel, mayor of the French palace, and Radbod, king of Friezeland, rendering it impracticable to preach the gospel at that time, he returned to England with his companions. Still, however, zealously intent on the conversion of the pagans, he refused being elected abbot of Nutcell, on a vacancy which happened on his return; and having received recommendatory letters from the bishop of Winchester, went to Rome, and presented himself to the pope Gregory II. who encouraged his design, and gave him a commission for the conversion of the infidels, in the year 719. With this he went into Bavaria and Thuringia, and had considerable success: and Radbod, king of Friezeland, being now dead, he had an opportunity of visiting that country, where he co-Operated with Willibrod, another famous missionary, who would have appointed him his successor, which Wilfrid rt fused, because the pope had particularly enjoined him to preach in the eastern parts of Germany. Through Hesse, or a considerable part of it, even to the confines of Saxony, he extended his pious labours, and had considerable success, although he suffered many hardships, and was often exposed to danger from the rage of the infidels.
were so great as in some measure to redeem his time, and place him on a footing, both as a scholar, preacher, and writer, with the ablest of his brethren. He knew Greek
, a pious and popular dissenting
minister of the Baptist persuasion, was born at Blackwell
in Derbyshire, May 20, 1734, of poor parents, who were
unable to give him any education. He spent a considerable part of his youth in the farming business, and that
of the stocking frame, but appears to have during this time
read much, and at length began to preach among the sect
called the general baptists, throughout the towns and villages in his neighbourhood. In his twenty-third year he
married; and this producing a numerous family, he opened
a school at Button-Ash field. At this time he held the
doctrine of universal redemption, and disliked predestination to such a degree as to ridicule it in a poem (of which he was afterwards ashamed), but he now changed his sentiments and became a zealous Calvinist in that and othei
points supposed to constitute the Calvinistic system. The
consequence of this change was, an avowal and defence of
his new opinions in his first publication, “The Reign of
Grace,
” in which he was encouraged hy the late rev. Henry
Venn, vicar of Huddersfield, who wrote a recommendatory
preface to it. It appeared in 1768, and led to a new and
important aera in his life, being so much approved by the
congregation of particular baptists in Prescot-street, Goodman’s fields, whose pastor was just dead, that they invited
Mr. Booth to succeed him. This invitation he accepted,
and in Feb. 1769, took possession of his pulpit, after being
regularly ordained for the first time. Here he appears for
some years to have spent what time he could spare from
his public labours in laying in a stock of knowledge; and
although he always lamented the want of a regular education, his proficiency, and the extent of his reading were so
great as in some measure to redeem his time, and place
him on a footing, both as a scholar, preacher, and writer,
with the ablest of his brethren. He knew Greek and
Latin usefully, if not critically: the Greek Testament he
went through nearly fifty times by the simple expedient
of reading one chapter every day. General science and
literature, history, civil and ecclesiastical, he investigated
with acuteness in the ablest writers, English, French,
Dutch, and German; and his works show that he particularly excelled in a knowledge of controversial divinity,
and of those arguments, pro and con, which were connected with his opinions as a baptist. After exercising
his ministry in Prescot-street for nearly thirty-seven years,
he died Monday, Jan. 27, 1806, and his memory was honoured by a tablet and inscription in his meeting-house,
recording his virtues and the high respect his congregation entertained for him. Besides the work already mentioned, he published, 1. “The Death of Legal Hope, the
Life of Evangelical Obedience,
” The
Deity of Jesus Christ essential to the Christian Religion,
”
a translation from Abbadie, and occasioned by the subscription controversy, 1770. 3. “An Apology for the Baptists in refusing communion at the Lord’s Table to Pscdobaptists,
” Paedobaptism examined, on the
principles, concessions, and reasonings of the most learned
Psedobaptists,
”
, a French minister, and the greatest preacher in his time among the protestants, was son of William du Bosc,
, a French minister, and the greatest
preacher in his time among the protestants, was son of
William du Bosc, advocate to the parliament of Roan, and
born at Bayeux, February 21, 1623. He made such progress, after having studied divinity eighteen months at
Montauban, and three years at Saumur, that although he
was but in his three and twentieth year, he was qualified to
serve the church of Caen, to which he was presented Nov.
15, 1645, and received the imposition of hands Dec. 17,
the same year. The merit of his colleagues, and above all
that of Mr. Bochart, did not hinder Mr. du Bosc from acquiring speedily the reputation of one of the first men of
his function; and his eloquence became so famous
throughout the whole kingdom, that the church of Charenton would have him for their minister, and sent to desire him of his church, in the beginning of 1658. The
strongest solicitations were made use of; but neither the
eloquence of the deputies of Paris, nor the letters of persons of the greatest eminence in France amongst the protestants, could engage the church of Caen to part with
him, nor him to quit his flock. It was impossible that such
talents and fame should not give umbrage to the enemies
of the protestant religion, which they shewed in 1664, by
procuring a lettre de cachet, which banished him from Chalons till a new order, for having spoke disrespectfully of
auricular confession. Mr. du Bosc, as he passed through
Paris to go to the place of his banishment, explained to
Mr. le Tellier his opinion on confession, and in what manner he had spoken of it, with which Le Tellier was satisfied, and told him that he had never doubted of the falseness of the accusation. Mr. du Bosc recovered the liberty
of returning to his church October 15, 1664, and the joy
which was at Caen among the brethren, when he came
there, November 8, was excessive, A great many honourable persons of the other party congratulated him; and
there was a catholic gentleman who celebrated the event
in a very singular manner, as thus related by Du Bosc’s
biographer. “A gentleman of the Roman religion, of
distinction in the province, whose life was not very regular, but who made open profes&ion of loving the pastors
who had particular talents, and seemed particularly enamoured with the merit of Mr. du Bosc, having a mind to
solemnize the feast with a debauch, took two Cordeliers
whom he knew to be honest fellows, and made them drink
so much, that one of them died on the spot. He went to
see Mr. du Bosc the next day, and told him that he thought
himself obliged to sacrifice a monk to the public joy; that
the sacrifice would have been more reasonable, if it had
been a Jesuit; but that his offering ought not to displease
him, though it was but of a Cordeiier. This tragical accident, of which he was only the innocent occasion, did
not fail to disturb the joy which he had upon seeing himself again in his family and amongst his flock.
” During
the prosecutions of the protestant churches in 1665, he
defended that of Caen, and many others of the province,
against the measures of the bishop of Bayeux. The king
having published in 1666 a severe proclamation against
the protestants, all the chrrches sent deputies to Paris to
make humble remonstrances to his majesty. The churches
of Normandy deputed Mr. du Bosc, who departed from
Caen July 3, 1668. As soon as he was arrived at Paris,
the other deputies chose him “to draw up several memoirs.
It being reported that the king would suppress some chambers of the edict, all the deputies ran to Mr. de Ruvigni,
the deputy general, to speak with him about so important
an affair, in hopes of procuring leave to throw themselves
at his majesty’s feet; but Mr. du Bosc only was admitted
to the audience. He harangued the king, who was alone
in his closet, November 27, 1668; and after having ended
his discourse, he had the courage to represent several
things, and succeeded so well as to make all the court
speak of his eloquence and prudence. After several conferences with Mr. le Tellier, and many evasions and delays,
in April 1669, he obtained some relaxation of the declaration of 1666. After that time Mr. du Bosc went several
journies about the churches’ affairs, and supported them,
before the ministers of state and the intendants, with
great force and ability, until he was commanded himself,
by an act of the parliament of Normandy June 6, 1685,
not to exercise his ministry any more in the kingdom. It
was, however, universally acknowledged, t.iat if it had
been possible to preserve the reformed church of France
by the means of negotiation, he was more likely to succeed than any one that could be employed. He retired
into Holland after his interdiction, and was minister of
the church of Rotterdam, until his death, which happened
January 2, 1692. He published some volumes of sermons; and after his death, P. Le Gendre, his son-in-law,
published his
” Life, Letters, Poems, Orations, Dissertations," and other curious documents respecting the history of the reformed churches in his time, Rotterdam,
1694, 8vo, dedicated to lord viscount Galloway.
, bishop of Meaux, an eminent French writer and preacher, was born at Dijon, 27th of September 1627. He received the
, bishop of Meaux, an eminent French
writer and preacher, was born at Dijon, 27th of September 1627. He received the first rudiments of his education
there, and in 1642 was sent to Paris to finish his studies at
the college of Navarre. In 1652 he took his degrees in
divinity, and soon after went to Metz, where he was made
a canon. Whilst he resided here, he applied himself
chiefly to the study of the scriptures, and the reading of
the fathers, especially St. Augustine. In a little time he
became a celebrated preacher, and was invited to Paris,
where he had for his hearers many of the most learned men
of his time, and several persons of the first rank at court.
In 1669 he was created bishop of Condom, and the same
month was appointed preceptor to the dauphin; upon
which occasion, and the applause he gained in the discharge of so delicate an office, pope Innocent XI. congratulated him in a very polite letter. When he had almost finished the education of this prince, he addressed
to him his “Discours surl'Histoire Universelle,
” which was
published in
teaching grammar, rhetorick, philosophy, and divinity, his talents pointed him out for the office of preacher, and the extraordinary popularity of his sermons in the country,
, a Jesuit, and one of the most
eloquent preachers France ever produced, was born at
Bourges, Aug. 20, 1632, and entered the society of the
Jesuits in 1648. After having passed some years in teaching grammar, rhetorick, philosophy, and divinity, his talents pointed him out for the office of preacher, and the extraordinary popularity of his sermons in the country, determined his superiors to call him to Paris in 1669, to take
the usual course of a year’s preaching in their church of St.
Louis, which soon became crowded with multitudes of both
sexes both from the court and city; nor was this a transient impression, as whoever heard him once wished to hear
him again, and even Louis XIV. listened with pleasure, although he appears to have introduced subjects in his discourses which could not be very acceptable in his court.
On the revocation of the edict of Nantz, the king sent him
into Languedoc to strengthen the new or pretended converts from the heresies of the protestant faith, and we are
told the effect of his eloquence was great. His eloquence
was undoubtedly superior to that of his contemporaries, and
he has justly been praised for introducing a more pure
style than was customary in the French pulpips. One effect of his preaching was, that great numbers of his hearers
requested him to take their souls into his hands, and be the
director of their consciences, in other words, to turn father
confessor, with which he complied, and frequently sat five
or six hours in the confessional, completing there, says his
biographer, what he had only sketched in the pulpit. He
was yet more admired for his charitable attentions and the
sick and poor, among whom he passed much of his time, in
religious conference and other acts of humanity. He died
at Paris May 13, 1704, universally lamented and long remembered as the most attractive and eloquent of preachers.
He had preached thirty -four years at court and in Paris.
Father Bretonneau published two editions of his works, the
first of 16 vols. 8vo. 1716, reckoned the best, or at least,
the most beautifully printed; and the second in 18 vols.
12rrio. Comparisons have been formed between him and
Massillon, but several are still inclined to give him the preference. There is warmth, zeal, and elegance in his style
and reasoning, but he is frequently declamatory and verbose. It is difficult, however, for English critics to appreciate the merits of his sermons, calculated as they were for
a class of hearers with whose taste we are unacquainted.
Of his catholic spirit we have an instance on record, that
in an interview with bishop Burnet at Paris, he told the
English prelate that he believed “all honest protestants
would be saved.
”
ring the rebel- 1 lion, he sided with the predominant party, and removed to London, where he became preacher of St. Sepulchre’s, and was much followed. In- 1656, he became
, the son of a clergyman, was
born in Northamptonshire, Dec. 27, 1590, and was educated at Christ church, Oxford, where he took his master’s
degree in 1616. About that time he preached under Dr.
Piers, rector of St. Christopher’s, Threadneedle-street,
London, and was much encouraged in his studies and profession by sir Samuel Tryon, knt. and inhabitant of that
parish. In 1622, he got the living of Ashover, in Derbyshire, which he retained many years. During the rebel- 1 lion, he sided with the predominant party, and removed to
London, where he became preacher of St. Sepulchre’s,
and was much followed. In- 1656, he became rector of
Waltham in Leicestershire, and having conformed at the
restoration, was instituted to the rectory of Ailston in the
same county. Wood says he was well acquainted with
the fathers and schoolmen. He died Dec. 27, 1672, and
was buried in the chancel of the church of Ailston. Besides
some occasional sermons, he published, 1. “A Light from
Christ, &c.
” or a preparatory to the Sacrament, London,
Defence of Scriptures,
” ibid. Defence and justification of ministers’ maintenance
by tithes, &c.
” against the Anabaptists and Quakers, ibid.
A, Gold Chain of directions with twenty
Gold Links of love to preserve firm love between husband
and wife,
” ibid.
urch. In 1608 he was removed to a professorship at Saumur, which he filled until 1614, and both as a preacher and teacher was much admired and eagerly followed. His fame
, an eminent Scotch divine, of the
same family as the preceding, being a descendant of Robert Boyd, earl of Arran, sometime protector of Scotland,
from whom descended James Boyd, baron of Trochrig, the
father of the subject of this article. He was born in 1578,
and educated at the university of Edinburgh, where he
took his master’s degree. In 1604, according to the custom of the times, he travelled into France, and studied for
some time under Rivet, improving himself in Greek and
Hebrew, and in French, which he spoke with great fluency.
He was afterwards invited by tt:e university of Montauban
to be professor of philosophy, and in the mean time himself studied divinity, dnd was ordained according to the
forms of the French reformed church. In 1608 he was
removed to a professorship at Saumur, which he filled until 1614, and both as a preacher and teacher was much
admired and eagerly followed. His fame reaching the ears
of his sovereign, king James, he sent him a pressing invitation to fill the divinity chair in the university oi Glasgow, in consequence of which he removed thither in 1615,
to the great sorrow of his friends at SaumiT, and the university at large. He was enabled soon, in conjunction
with some able colleagues, to raise the reputation of the
Glasgow university, the mode of study in which he reformed from the useless and disputatious modes of the
schools. His situation, however, afcerwards became embarrassed from the disputes which arose respecting the
scheme of king James to assimilate the churches of England and Scotland, which was highly unpopular in the
latter country. Boyd’s education, and especially his associations abroad, had inclined him to the presbyterian
form of church government, and finding that he could not
under such circumstances retain his situation as preacher
and professor at Glasgow, he resigned both, and went to
live privately on an estate which he possessed. Endeavours were made to fix him in Edinburgh, and afterwards
to recall him to Glasgow, but these not being successful,
he finally retired from public life to Carrick, his estate,
where he died Jan. 5, 1627. He wrote in very elegant
Latin, a commentary on the epistle to the Ephesians,
which was published under the title “Roberti Bodii Scoti
Praelectiones in Epistolam ad Ephesios,
” Lond.
protestant religion. He was first educated by his mother’s brother, Campdomerius, a noted divine and preacher of the reformed church, and then was sent to the protestant
, a lexicographer and miscellaneous writer, was born June 13, 1667, at the city of Castres in Upper
Languedoc. His great-grandfather and grandfather were
masters of the riding-school at Nismes; his father was
president of the supreme court at Castres, and his mother
was Catherine, daughter of Campdomerius, a celebrated
physician, circumstances which have been recorded to
prove that he was of a good family. He was certainly of a
conscientious one, his relations being exiles for their adherence to the protestant religion. He was first educated
by his mother’s brother, Campdomerius, a noted divine
and preacher of the reformed church, and then was sent to
the protestant school at Puy Laurent, where he applied
assiduously, and excelled all his schoolfellows in Greek
and Latin. In 1685, when the persecution prevailed
against the protestants in France, he followed his uncle to
Holland, and pressed by want, was obliged to enter into
the military service in 1687; but soon, by the advice of
his relations, returned to his studies, and went to the university of Franeker, where he went through a regular course
of education, and added to philosophy, divinity, history,
&c. the study of the mathematics. In 1689 he came over
to England, and the hopes of being able to return to France,
which the protestants in general entertained, being disappointed, he was obliged to have recourse to his pen for a
livelihood. His first employment appears to have been to
transcribe and prepare for the press Camden’s letters from
the Cotton ian library, for Dr. Smith, who afterwards published them. In 1692, he became French and Latin tutor
to Allen Bathurst, esq. eldest son of sir Benjamin Bathurst,
who, being much in favour with the princess Anne of Denmark, afterwards queen of Great Britain, he had hopes of
some preferment at court. With this view he paid great
attention to his pupil’s education (who was afterwards lord Bathurst), and for his use composed two compendious
grammars, the one Latin, the other French; but the latter
only was printed, and to this da,y is a standard book. His
hopes of preferment, however, Appear to have been fallacious, which his biographer attributes to his siding with
a different party from the Bathurst family in the political
divisions which prevailed at that time in the nation, Boyer,
like the rest of his countrymen who had fled hither for religion, being a zealous whig. After this, having made
himself master of the English tongue, he became an author
by profession, and engaged sometimes alone, and sometimes in conjunction with the booksellers, in various compilations, and periodical works of the political kind, particularly a newspaper called the “Post-Boy;
” the “Political
State of Great Britain,
” published in volumes from History of William III.
” 3 vols. 8vo “Annals of the reign of Queen Anne,
” 11 vols. 8vo, and a
“Life of Queen Anne,
” fol. all publications now more
useful than when published, as they contain many state
papers, memorials, &c. which it would be difficult to find
elsewhere; but his name is chiefly preserved by his French
Dictionary, 1699, 4to, and a French Grammar, of both
which he lived to see several editions, and which still continue to be printed. His political principles involved him
with Swift, who often speaks contemptuously of him, and
with Pope, who has given him a place in the Dunciad. He
died Nov. 16, 1729, at a house he had built in Five Fields,
Chelsea, and was buried in Chelsea church-yard.
d likewise been of Bene r t college. He died either in 1665 or 1667, March 10. He was a much admired preacher, a favourite of the bishop of Norwich (the celebrated Hall),
, a learned clergyman of the seventeenth century, and nephew to the dean of Canterbury,
hereafter mentioned, was of a good family in Kent, and
was educated at Eton school, from which he was admitted
a scholar of Corpus Christi college, Cambridge, in May
1620. Here he took the degree of A. B. in 1623, of A. M.
1627, and was elected fellow in 1651. He proceeded
B. D. and was appointed one of the university preachers in
1634; and in 1640, was presented to the rectory of Mautboy in Norfolk, upon the death of Mr. Thomas D'Engayne;
but before he left college, he gave to its library a fine set
of Binnius’s Councils. His patron was William Paston,
esq. his friend and contemporary at college, to whose sou
sir Robert Paston, bart. of Oxnead in that county, a volume
of his “Sermons,
” Lond. Sermons,
” informs us that it
was with difficulty he obtained leave of the dying author to
make them public, and obtained it only upon condition that
he should say nothing of him. He has, however, given a
short, but excellent character of him.
and proceeded soon afterwards to the degree of D. D. He was likewise what then was termed “a painful preacher,” one who in preaching was frequent and laborious, as his works
He entered on the duties of a parish priest first at Hollingbourne in his native county, of which place, however,
he was not the vicar, as Mr. Masters conjectures; and to
the inhabitants of it he dedicated his Exposition of the
Festival Epistles and Gospels. In 1597, he was preferred
by his uncle, sir John Boys, who had been the patron of
his studies at the university, to the rectory of Bettishanger
near Deal. In the same year he was also collated by archbishop Whitgift to the mastership of East-bridge hospital
in Canterbury. In 1599, the same patron presented him
to the vicarage of Tilmanstone, adjoining to Bettishanger.
He had now acquired the character of a distinguished theologist, and proceeded soon afterwards to the degree of
D. D. He was likewise what then was termed “a painful
preacher,
” one who in preaching was frequent and laborious, as his works testify, which were all delivered originally in the pulpit.
, a facetious preacher among the dissenters, whose oddities are still traditionary,
, a facetious preacher among
the dissenters, whose oddities are still traditionary, was
born in 1677, at Wakefield, in Yorkshire. His father
belonged to a dissenting meeting at Alverthorp, near that
town, of which Mr. Peter Naylor, an ejected minister, was
pastor. Under his care, and at the free-school at Leeds,
he received the first rudiments of learning. He was afterwards sent to an academy kept by Mr. Jollie, at Attercliffe. He began to preach at the early age of eighteen,
about the year 1696, when his juvenile figure procured
him some rebuffs, which he soon disregarded, and convinced his hearers that he was a boy only in appearance.
His conquest over these remarks at this time seems to have
formed an aera in his history, as he used to “bless God
that from that hour he had never known the fear of man.
”
He soon after left the academy, and was taken into the
family of Mr. Whitaker, who, according to his biographer,
checked his ardour, at least so far that he preached but
seldom. In 1697 he went to Beverley, where he continued
two years, and then became assistant to Dr. Gilpin, at
Newcastle-upon-Tyne, and remained there three years,
with almost unbounded popularity. He then removed to
Stepney, near London, and in 1707 was chosen pastor of
a meeting in Fetter-lane, vacant by the death of Mr. Benoni Rowe. After preaching here to a crowded congregation for twenty years, a quarrel took place; about what, his
biographer does not inform us; but Mr. Bradbury was immediately invited to succeed the noted Daniel Burgess, in
the meeting at New-court, Carey-street, and in less than
a fortnight exchanged his former for his latter pulpit,
carrying with him such of his Fetter-lane hearers as adhered to him in the late contest. Here he succeeded
Daniel Burgess as a wit as well as a divine, and his biographer gravely informs us, that “this pulpit a se*cond
time presented a phenomenon as rare as it is beneficial,
wit consecrated to the service of serious and eternal truth.
”
Of this wit, however, Mr. N. Neal, in a letter to Dr.
Doddridge, (1749,) gives a different opinion. “I have
seen Mr. Bradbury’s sermons, just published, the nonsense and buffoonery of which would make one laugh, if
his impious insults over the pious dead did not make one
tremble.
” After entertaining the public by this species
of comic preaching for thirty-two years, he died at Warwick-court, Gray’s-inn, Sept. 9, 1759, aged eighty-two.
Of his character it is said, that “had he possessed as much
judgment as quickness of wit, and as much temper as zeal,
he would have been a man of much greater consideration.
His usefulness was much abated after the Sailers’ -hall
synod, for though he was warm on the orthodox side, his
ill-conducted zeal did much mischief.
” Among his other
differences of opinion from his brethren, he made it his
business in the pulpit to lampoon and satirize the hymns
and psalms of Dr. Watts. It is said, indeed, that whentever he gave out one of the former, it was prefaced with
“Let us sing one of Watts’s whims.
” Among the numerous anecdotes of Tom Bradbury, as he was familiarly
called, we shall give only the following, which contains
some characteristic features. “Tom generally gave audience at supper-time, and the ceremony was thus conducted. On a little table lay two pocket bibles, one of
which was taken up by Bradbury, and the other by his
daughter, and each having read a portion, one of the visiting ministers was desired to pray: they then adjourned
to supper; after which, Tom entertained the company
with ‘ The roast beef of old England,’ which, it is said,
he sung better than any man in England.
” His printed
works amply justify the character usually given of him,
that with much zeal he was totally destitute of judgment,
and regardless of the dignity of his sacred calling, dwelling
perpetually on political topics, and enforcing them in a
strain of ridicule totally unfit for the place in which he
stood. These works consist of “Fifty-four Sermons,
”
biographers: On the 13th of August, in the first year of queen’s Mary’s reign, Gilbert Bourne, then preacher at Paul’s Cross, but not then bishop of Bath as Fox mistakes,
For some time after the death of Edward VI. Bradford
continued his public services; but a man of such zeal
against popery could not be long safe, and the method
that was taken to bring him to the stake is one of the most
tyrannical measures of Mary’s reign. It is thus related by
his biographers: On the 13th of August, in the first year
of queen’s Mary’s reign, Gilbert Bourne, then preacher at
Paul’s Cross, but not then bishop of Bath as Fox mistakes,
he not being elected to that see before the beginning of
the next year, made a seditious sermon at the said cross;
wherein he so much traduced the late king, and harangued
so intolerably in favour of popery, that the auditory were
ready to pull him out of the pulpit. Neither could the
reverence of the place, nor the presence of the bishop of
London, nor the authority of the lord mayor, restrain their
rage. Bourne, seeing himself in this peril, and his life
particularly aimed at by a drawn dagger that was hurled at
him in the pulpit, which narrowly missed him, turned
about, and perceiving Bradford behind him, he earnestly
begged him to come forwards and pacify the people.
Bradford was no sooner in his room, and recommended
peace and concord to them, than with a joyful shout at the
sight of him, they cried out, ‘ Bradford, Bradford, God
save thy life, Bradford!’ and then, with profound attention to his discourse, heard him enlarge upon peaceful and
Christian obedience; which when he had finished, the
tumultuous people, for the most part, dispersed; but,
among the rest who persisted, there was a certain gentleman, with his two servants, who, coming up the pulpitstairs, rushed against the door, demanding entrance upon
Bourne; Bradford resisted him, till he had secretly given
Bourne warning, by his servant, to escape; who, flying to
the mayor, once again escaped death. Yet conceiving the
danger not fully over, Bourne beseeched Bradford not to
leave him till he was got to some place of security; in
which Bradford again obliged him, and went at his back,
shadowing him from the people with his gown, while the
mayor and sheriffs, on each side, led him into the nearest
house, which was Paul’s school; and so was he a third
time delivered from the fury of the populace. It is added
that one of the mob, most inveterate against Bourne, exclaimed, ‘ Ah! Bradford, Bradford, dost thou save his
life who will not spare thine? Go, I give thee his life;
but were it not for thy sake, I would thrust him through
with my sword.’ The same Sunday, in the afternoon,
Bradford preached at Bow church in Cheapside, and
sharply rebuked the people for their outrageous behaviour.
Three days after this humane interposition, Aug. 16, he
was summoned by the council and bishops to the Tower of
London, where the queen then was, and charged with sedition, and preaching heresy; and notwithstanding the defence he made, was committed to prison in the Tower,
where he lay for a year and a half. This forbearance is
the more remarkable, because, when in the Tower, or
other prisons, by his discourses, exhortations, and especially by his letters, he did nearly, if not quite as much
service to the protestant cause, as when he was at large.
In his letters, he evinced a spirit of inflexible constancy in
his principles, a primitive and apostolic zeal for the propagation of truth, and a sincere abhorrence of the delusions
of the church of Rome; and strengthened the minds of the
adherents of the reformation to such a degree that his enemies at last determined to cut him off. In 1554, he was
removed to the court of king’s bench, Southvvark, and on
Jan. 22, examined before Gardiner, bishop of Winchester
and chancellor, Bonner bishop of London, and others. For
this and his other examinations we refer to Fox. After
it was over, he was sent back to the same prison under
stricter restraint than before, especially as to the exercise
of his pen: but the sweetness of his comportment towards
his keepers so won upon them, that it defeated the severity
of his enemies’ commands in that particular; and his arguments, thus discharged out of prison, did their cause more
hurt, than all the terror of their tyrannical treatment did
it good. A week after, on the 29th, he was brought before
them in the church of St. Mary Overies to his second examination, and next day to a third, in all which he acknowledged and adhered to his principles with undaunted constancy, and answered every thing offered in the shape of
argument with authority from the scriptures, and every reproach with meekness. He was now condemned to die,
but he lay after this in the Poultry counter for five months,
visited constantly by some of the popish bishops, their
chaplains or priests, so desirous were they to gain over a
champion of his consequence. We are told that both
while he lay in the king’s bench, and in the counter, he
preached twice a-day, unless sickness hindered him. The
Sacrament was often‘ ministered; and, through his keeper’s
indulgence, there was such a resort of pious people to
him, that his chamber was usually almost filled with them.
He made but one short meal a-day, and allowed himself
but four hours rest at night. His gentle nature was ever
relenting at the thoughts of his infirmities, and fears of
being betrayed into inconstancy; and his behaviour was
so affecting to all about him, that it won even many papists
to wish for the preservation of his life. His very mien and
aspect begat veneration; being tall and spare, or somewhat macerated in his body; of a faint sanguine complexion, with an auburn beard; and his eyes, through the
intenseness of his pious contemplations, were often so solemnly settled, that the tears would silently gather in them,
till he could not restrain them from overflowing their banks,
and creating a sympathy in the eyes of his beholders. The
portions of his time he did not spend in prayer or preaching, he allotted to the visitation of his fellow-prisoners;
exhorting the sick to patience, and distributing his money
to the poor, and to some who had been the most violent
opposers of his doctrines; nor did he leave the felons
themselves without the best relief they were capable of
receiving, under the distresses they had brought upon
themselves, which excited them to the most hearty and
sincere repentance. On the last day of June 1555, he
was carried to Newgate, attended by a vast multitude of
people, who, because they had heard he was to suffer by
break of day, that the fewer spectators might be witnesses
of his death, either stayed in Smithfield all night, or
returned in greater numbers thither by four o’clock the
next morning, the 1st of July; but Bradford was not
brought thither till nine o'clock, and then came under a
stronger guard of halberdeers than was ever known on the
like occasion. As he came out of Newgate, he gave his
velvet cap and his handkerchief to an old friend, with
whom he had a little private talk. Such was the inveteracy
of his enemies, that his brother-in-law, Roger Beswick,
for only taking leave of him, had his head broke, till the
blood ran down his shoulders, by the sheriff Woodrofe.
When he came to Smithfield, and in his company a Yorkshire youth, who was an apprentice in London, named
John Lyefe, and to be burnt at the same stake with him,
for maintaining the like faith in the sacrament, and denying that priests had any authority to exact auricular confession, Bradford went boldly up to the stake, laid him
down flat on his face on one side of it, and the said young
man, John Lyefe, went and laid himself on the other;
where they had not prayed-to themselves above the space
of a minute, before the sheriff bid Bradford arise, and
make an end; for the press of the people was very great.
When they were on their feet, Bradford took up a faggot
and kissed it, and did the like to the stake. When he
pulled off his clothes, he desired they might be given to
his servant; which was granted. Then, at the stake,
holding up his hands and his face to Heaven, he said
aloud, “O England, England, repent thee of thy sins!
Beware of idolatry, beware of antichrists, lest they deceive
you.
” Here the sheriff ordered his hands to be tied; and
one of the fire-rakers told him, if he had no better learning than that, he had best hold his peace. Then Bradford
forgiving, and asking forgiveness of, all the world, turned
his head about, comforted the stripling at the same stake
behind him, and embracing the flaming reeds that were
near him, was heard among his last words to say, “Strait
is the way, and narrow is the gate,
” &c.
behind him the character of being a person of an agreeable temper, a polite gentleman, an excellent preacher, and a good poet. He has no high rank, however, among poets,
, an English divine of good
parts and learning, the son of Nicholas Brady, an officer
in the king’s army in the civil wars of 1641, was born at
Bandon, in the county of Cork, Oct. the 28th, 1659; and
continued in Ireland till he was 12 years of age. Then he
was sent over to England to Westminster-school; and from
thence elected stuJent to Christ-church in Oxford. After
continuing there about four years, he went to Dublin,
where his father resided; at which university he immediately commenced B. A. When he was of due stanuing,
his diploma for the degree of D. D. was, on account of his
uncommon merit, presented to him by that university while
he was in England; and brought over by Dr Pratt, then
senior travelling fellow, afterwards provost of that college.
His first ecclesiastical preferment was to a prebend in the
cathedral of St. Barry, at Cork; to which he was collated
by bishop Wettenhal, whose domestic chaplain he was.
He was a zealous promoter of the revolution, and in consequence of his zeal suffered for it. In 1690, when the
troubles broke out in Ireland, by his interest with king
Tatnes as general, M'Carty, he thrice prevented the burning of the town of Bandon, after three several orders given
by that prince to destroy it. The same year, having been
deputed by the people of Bandon, he went over to England, to petition the parliament for a redress of some grievances they had suffered while king James was in Ireland;
and afterwards quitting his preferments in Ireland, he settled in London; where, being celebrated for his abilities in
the pulpit, he was elected minister of St. Catherine Cree
church, and lecturer of St. Michael’s Wood-street. He
afterwards became minister of Richmond in Surry. and
Stratford upon Avon in Warwickshire, and at length rector
of Clapham in Surry; which last, together with Richmond, he held till his death. His preferments amounted
to 600l. a year, but he was so little of an Œconomist as to
be obliged to keep a school at Richmond. He was also
chaplain to the duke of Ormond’s troop of horse-guards, as
he was to their majesties king William and queen Mary.
He died May 20, 1726, aged 66, leaving behind him the
character of being a person of an agreeable temper, a polite gentleman, an excellent preacher, and a good poet.
He has no high rank, however, among poets, and would
have long ere now been forgotten in that character, if his
name was not so familiar as a translator of the new version
of the “Psalms,
” in conjunction with Mr. Tate, which version was licensed 1696. He translated also the Æneids of
Virgil,“published by subscription in 1726, 4 vols. 8vo,and a tragedy, called
” The Rape, or the Innocent Impos-tors,“neither performances of much character. His prose
works consist of
” Sermons," three volumes of which were
published by himself in 1704, 1706, and 1713, and three
others by his eldest son, who was a clergyman at Tooting,
in Surry, London, 1730, 8vo.
ow the 30th of the same month. In 1658, April 22, he took the degree of master of arts, and became a preacher; but after the restoration, refusing to conform to the ceremonies
, an eminent mathematician of the seventeenth century, son of Thomas Brancker, some time bachelor of artsj,in Exeter college, Oxford, was born in Devonshire in 1636, and was admitted batler (and not butler, as some late biographical compilations blunderingly assert), of the said college, Nov. 8, 1652, in the seventeenth year of his age. In 1655, June 15, he took the degree of bachelor of arts, and was elected probationary fellow the 30th of the same month. In 1658, April 22, he took the degree of master of arts, and became a preacher; but after the restoration, refusing to conform to the ceremonies of the church of England, he quitted his fellowship in 1662, and retired to Chester: but not long after, he became reconciled to the service of the church, took orders from a bishop, and was made a minister of Whitegate. He had, however, for some time, enjoyed great opportunity and leisure for pursuing the bent of his genius in the mathematical sciences; and his skill both in the mathematics and chemistry procured him the favour of lord Brereton, who gave him the rectory of Tilston. He was afterward chosen master of the well-endowed school at Macclesfield, in that county, where he spent the remaining years of his life, which was terminated by a short illness in 1676, at 40 years of age; and he was interred in the church at Macclesfield.
born in 1533. He imbibed the principles of the reformation from CEcolampadius, and became himself a preacher in various reformed churches. In 1576 the magistracy of Basil
, the
eldest of a family who have made some figure in Swisserland, was a native of Biberach, in Suabia, where he was
born in 1533. He imbibed the principles of the reformation from CEcolampadius, and became himself a preacher
in various reformed churches. In 1576 the magistracy of
Basil bestowed the rank of citizenship on him and his
posterity, and in 1581 he was appointed professor of Hebrew in that city. He had studied medicine and law, as
well as divinity, but confined himself chiefly to the latter,
which he taught for many years at Basil, where he died in
1596. He wrote many funeral discourses, or “consciones
funebres,
” as they were called, taken from the Old and New
Testament, which were printed at Basle, in 1752, and
some dialogues in the German language. We have seen
only a part of the former, entitled “Consciones Funebres,
”
Hanov.
such a work, not being in orders. To remove that, he entered into orders, and became a very popular preacher. He was then called to be pastor at Hall in Suabia, where he
, one of the supporters of the reformation, was born at Wile in Suabia, in 1499, a city of which his father had been mayor for many years. He was educated at Heidelberg school and university, and when only fifteen years old commenced bachelor. Such was his thirst for learning, that he usually rose at midnight to his studies, which became afterwards so much a habit, that he never slept longer than midnight. At eighteen he took his master’s degree in arts, and about the same time the perusal of some of Luther’s writings induced him to change his mind in many important points, which he endeavoured to communicate to his fellow-students by lecturing to them from the gospel of St. Matthew, and his auditors increasing, it was objected to him by those who were jealous of his talents, that he was not fit for such a work, not being in orders. To remove that, he entered into orders, and became a very popular preacher. He was then called to be pastor at Hall in Suabia, where he gave such satisfaction that the senate confirmed him in the office, although he was only twenty-three years old. When Muncer and his adherents rose in arms in Germany, and threatened to besiege Hall, he not only wrote against these enthusiasts, but encouraged the citizens to defend the place, which they did with great bravery. We find him aftersvards attending a conference of the reformed clergy for the purpose of reconciling the contention between Luther and Zuinglius, respecting the real presence; and in 1530 he was at the diet of Augsburgh, where the celebrated confession of faith was drawn up. When Ulric, prince of Wirtemberg, meditated the introduction of the reformed religion in his dominions, and particularly in the university of Tubingen, he employed Brentius in that seat of learning, who accomplished the purpose to his entire satisfaction. In 1547, when the emperor Charles V. and his army came to Hall, Brentius found it necessary to make his escape; and some letters of his being found, in which he justified the protestant princes for taking arms against the emperor, he became still in more danger; but on the emperor’s removing his army, he returned to Hall again. In 1548, however, when the emperor had published the Interim, Brentius declared himself so strongly against it, that the emperor sent a commissary to Hall, charging him to bring Brentius to him, alive or dead. The magistrates and citizens would have still protected him, but, as the emperor threatened to destroy their city if he were not given up, they connived at his escape, and presently after Ulric prince of Wirtemberg afforded him an asylum, until he got to Basil. He remained^ in this kind of banishment until 1550, when Christopher duke of Wirtemberg, in room of his father Ulric deceased, resolved to restore the ministers who were driven away by the Interim, and to complete the reformation; and therefore sent for Brentius to his castle at Stutg&rd, where he might have his advice and assistance. Here at his request, Brentius drew up a confession of faith, including the controverted points, which the duke intended to send to the council of Trent; and the year after the pastor of Stutgard dying, Brentius was chosen in his room, and held the situation for life. In 1557 he went to the conferences at Worms, which ended unsatisfactorily, as the popish representatives would not admit the authority of scripture in deciding their controversies. A more important service he performed in his old age. As there were many monasteries in Wirtemberg, from which the friars had been expelled, he persuaded his prince to convert them into schools, which was accordingly done, and Brentius visited them once in two years, directing and encouraging their studies. He died in 1570, and was buried with every mark of public respect. His works were printed together in 8 vols. fol. at Tubingen, 1576 i)0: most of them had been printed separately at various periods of his life. His opinions coincided in general with those of Luther, except on the subject of the real presence, in which he held some sentiments peculiar to himself, although perhaps essentially not very different from those of the Lutheran church.
an edition of the “GEuvres spirituelles” of le Vallois, with a life of the author. Bretonneau was a preacher himself. His sermons, in 7 volumes 12mo, published in 1743 by
, born at Tours in 1660, became Jesuit in 1675, and died at Paris in 1741, at the age
of eighty-one. He was revisor and editor of the sermons
of his brethren Bourdaloue, Cheminais, and Giroust, Paris,
18 vols. 8vo, and 12mo. Pere la Rue applied to him on
this occasion the epithet made for St. Martin: “Trium
mortuorum suscitator magnificus.
” He published likewise
an edition of the “GEuvres spirituelles
” of le Vallois, with
a life of the author. Bretonneau was a preacher himself.
His sermons, in 7 volumes 12mo, published in 1743 by
Berruyer, are composed with eloquence. He was deficient in the graces of action; but he had all the other parts
of a good orator. His private virtues gave considerable
weight to his sermons. Bretonneau also wrote, 1. “Reflections pour les jeunes-gens qui entrent dans le monde,
”
12mo. 2. “Abrege
” de la vie de Jacques II." 12mo, taken
from the papers of his confessor. It is a panegyric from
which historians cannot extract much.
d him in his studies. From the university he repaired to London, where he distinguished himself as a preacher, and increased the number of his friends, some of whom were
At Cambridge, Broughton became one of the fellows of Christ’s college, and there laid the first foundation of his Hebrew studies, under a Frenchman, who read upon that tongue in the university. His parts and learning soon rendered him very conspicuous at Cambridge, and also attracted the notice of the earl of Huntingdon, who became a liberal patron to him, and greatly encouraged him in his studies. From the university he repaired to London, where he distinguished himself as a preacher, and increased the number of his friends, some of whom were of high rank. He still, however, continued to prosecute his studies with the most unremitting assiduity; so that he is said frequently to have spent sixteen hours out of the fourand-twenty at his books .
ion, for the office of the ministry within their pale. His residence was at Haddington, where he was preacher to a numerous congregation of the seceders. At one time he received
, a clergyman of the church of Scotland, who long kept an academy for the education of
young men for the ministry among the class called Seceders in that country, was born in 1722, in a village
called Kerpoo, in the county of Perth. His parents died
when he was very young, leaving him almost destitute,
but by some means he contrived to obtain books, if not
regular education, and by dint of perseverance acquired a
considerable knowledge of Latin, Greek, and Hebrew,
with which last he was critically conversant. He could
also read and translate the French, Italian, German, Arabic, Persian, Syriac, and Ethiopic, but his favourite studies were divinity, and history both ecclesiastical and
civil. His principles being Calvinistic, his reading was
much confined to writers of that stamp, but he appears to
have studied every controversy in which the church has
been involved, with much attention. At what time he was
ordained, does not appear, but his extensive* learning
pointed him out to the associate synod, or synod of seceders, as a fit person to be their professor of divinity,
and train up young men, who had had a previous education, for the office of the ministry within their pale. His
residence was at Haddington, where he was preacher to a
numerous congregation of the seceders. At one time he
received a pressing invitation from the Dutch church in
the province of New York, to be their tutor in divinity,
which he declined. He died June 19, 1787. His principal works are, 1. An edition of the Bible, called “The
Self-interpreting Bible,
” from its marginal references,
which are far more copious than in any other edition, London, 1791, 2 vols. 4to, and since reprinted. 2. “Dictionary
of the Bible, on the plan of Calmet, but principally adapted
to common readers; often reprinted, 2 vols. 8vo. 3.
” Ex->
plication of Scripture Metaphors,“' 12mo. 4.
” History of
the Seceders,“eighth edition, 1802, 12mo. 5.
” The
Christian Student and Pastor,“1781, an abridgment of the
Lives of Pious Men. 6.
” Letters on the Government of
the Christian Church.“7.
” General History of the
Church,“1771, 2 vols. 12mo, a very useful compendium
of church history, partly on the plan of Mosheim, or
perhaps rather of Lampe. After his death appeared a volume entitled
” Select Hemains," with some account of
his life.
is salvation hazarded, if he had attended the meetings of the established church. He aspired to be a preacher of a purer religion.” An accident, however, disgusted him with
, M. D. author of what has been called
the Brunonian system in medicine, was born in the parish
of Buncle, in the county of Berwick, in the year 1735, of
parents in a mean situation in life, but, in common with
the children of other villagers in Scotland, he received his
education at a grammar-school. As his mind was much
above the rank he was born in, his progress in literature
was proportionably superior to the rest of his school-fellows. He there imbibed a taste for letters, so that when
he was afterwards put apprentice to a weaver, instead of
attending to Ms business, his whole mind was bent on procuring books, which he read with great eagerness. Finding this disposition could not be conquered, his father
took him from the loom, and sent him to the
grammarschool at Dunse, where, under the tuition of Mr. Cruickshanks, he made such progress that he was soon regarded
as a prodigy. He read all the Latin classics with the
greatest facility, and was oo mean proficient in the knowledge of the Greek language. “His habits,
” we are told,
“were sober, he was of a religious turn, and was so
strongly attached to the sect of Seceders, or Whigs as tlrey
are called in Scotland, in which he had been bred, that he
would have thought his salvation hazarded, if he had attended the meetings of the established church. He aspired
to be a preacher of a purer religion.
” An accident, however, disgusted him with this society, before he was of art
age to be chosen a pastor, for which it appears he was intended. Having been prevailed on by some of his schoolfellows to attend divine service at the parish church of
Dunse, he was summoned before the session of the seceding congregation to answer for this offence; but his
high spirit not brooking to make an apology, to avoid the
censures of his brethren, and the ignominy of being expelled their community, he abdicated his principles, and
professed himself a member of the established church.
As his talents for literature were well known, he was
taken, at the age of twenty, to the house of a gentleman
in the neighbourhood of Dunse, as tutor to his son. Here
he did not long reside, but went the same year, 1755, to
Edinburgh, where he applied to the study of divinity, in
which he proceeded so far as to deliver, in the public hall,
a discourse upon a prescribed portion of scripture, the
usual step preliminary to ordination. But here his theological studies appear to have ended, and he suddenly left
Edinburgh, returned to Dunse, and officiated as an usher
in the school where he had been educated. He now exhibited himself as a free-liver and free-thinker, his discourse and manners being equally licentious and irregular,
which accounts for his dereliction of the study of theology.
At Dunse he continued about a year. During this time,
a vacancy happening in one of the classes in the high
school at Edinburgh, Brown appeared as a candidate, but
was not successful. Soon after he was applied to by a
student in medicine, at Edinburgh, to put his inaugural
thesis into, Latin. This he performed in so superior a
manner, that it gained him great reputation; it opened to
him a path which he had not probably before thought of,
for turning his erudition to profit. On the strength of the
character procured him by this performance, he returned
to 'Edinburgh, and determined to apply to the study of
medicine. “He had now,
” he said, “discovered his
strength, and was ambitious of riding in his carriage as a
physician.
” At the opening of the session he addressed
Latin letters to each of the professors, who readily gave
him tickets of admission to their lectures, which he attended
diligently for several years; in the interim, teaching Latin
to such of the pupils as applied, and assisting them in,
writing their theses, or turning them into Latin. The
price, when he composed the thesis, was ten guineas;
when he translated their compositions into Latin, five. If
he had been now prudent, or had not indulged in the most
destructive excesses, he might, it is probable, in a few
years, have attained the eminence he promised himself;
but he marred all by his intemperance. In no long time
after this, his constitution, which had been hardy and robust, became debilitated, and he had the face and appearance of a worn-out debauchee. His bad habits had not,
however, prevented his getting the friendship or assistance
of Dr. Cullen, who, desirous of availing himself of his
talents, employed him as a tutor to his sons, and made
use of him as an assistant in his lectures; Brown repeating
to his pupils in the evening, the lecture they had heard in
the morning, and explaining to them such parts as were
abstruse and difficult. In 1765 he married, and took a
house, which was soon filled with boarders; but, continuing his improvident course, he became a bankrupt at the
nd of three or four years. He now became a candidate
for one of the medical chairs, but failed; and as he attributed his missing this promotion to Dr. Cullen, he very unadvisedly broke off his connection with him, and became the
declared enemy to him and his system; which he had always
before strenuously defended. This probably determined him
to form a new system of medicine, doubtless meaning to annihilate that of his former patron. As he had read but few
medical books, and was but little versed in practice, his
theory must have been rather the result of contemplation
than of experience. That in forming it, he was influenced
by his attachment to spirituous liquors, seems probable
from internal evidence, and from the effects he attributed
to them of diminishing the number as well as the severity
of the fits of the gout, under which he suffered. He always
found them more severe and frequent, he says,
he lived abstemiously. One of his pupils informed Br;
Beddoes, “that he was used, before he began to read his
lecture, to take fifty drops of laudanum in a glass of
whisky; repeating the dose four or five times during the
lecture. Between the effects of these stimulants, and
voluntary exertions, he soon waxed warm, and by degrees
his imagination was exalted into phrenzy.
” His intention
seems to have been to simplify medicine, and to render
the knowledge of it easily attainable, without the labour
of studying other authors. All general or universal diseases were therefore reduced by him to two great families
or classes, the sthenic and the asthenic; the former depending upon excess, the latter upon deficiency of exciting power. The former were to be removed by debilitating, the latter by stimulant medicines, of which the
most valuable and powerful are wine, brandy, and opium.
As asthenic diseases are more numerous y and occur much
more frequently than those from an opposite cause, his
opportunities of calling in the aid of these powerful stimuli
were proportionately numerous. “Spasmodic and convulsive disorders, and even hemorrhages,
” he says, “were
found to proceed from debility; and wine, and brandy,
which had been thought hurtful in these diseases, he found
the most powerful of all remedies in removing them.
”
When he had completed his plan, 'he published his theory
or system, under the title of “Elementa Medicinse,
” from
his preface to which the preceding quotations have been
principally taken. Though he had been eleven or twelve
years at Edinburgh, he had not taken his degree of doctor;
and as he was now at variance with all the medical professors, not thinking it prudent to offer himself there, he
went to St. Andrew’s, where he was readily admitted to
that honour. He now commenced public teacher of medicine, making his “Elementa
” his text book; and convinced, as it seems, of the soundness of his doctrine, he
exultingly demands (preface to a new edition of the translation of his “Elementa,
” by Dr. Beddoes), whether the
medical art, hitherto conjectural, incoherent, and in the
great body of its doctrines false, was not at last reduced to
a science of demonstration, which might be called the
science of life? His method in giving his lectures was, first
to translate the text book, sentence by sentence, and then
to expatiate upon the passage. The novelty of the docfeine procured him at first a pretty numerous class of pupilsj
but as he was irregular in his attendance, and his habits
of drinking increased upon him, they were soon. reduced
in number, and he became so involved in his circumstances, that it became necessary for him to quit Edinburgh; he therefore came to London in the autumn of the
year 1786. Here, for a time, he was received with favour, but his irregularities in living increasing upon him,
he came to his lodgings, in the evening of the 8th of October, in 1788, intoxicated, and taking, as it was his
custom, a large dose of laudanum, he died in the course
of the night, before he had entered on his career of lecturing, for which he was making preparations. He had
the preceding year published “Observations on the Old
Systems of Physic,
” as a prelude to the introduction of his
own; but it was little noticed. His opinions have, however, ' met with patrons in Germany and Italy, as well as
in this country, and several volumes have been Written on
the subject of them; but they are now pretty generally,
and deservedly, abandoned.
as not being zealous enough for the church. About a year before his decease, he was invited to be a preacher at the Temple, in London, with a handsome allowance; and accordingly
, bishop of
Exeter, was born at Ipswich in Suffolk, in 1592. His father, who was a merchant of that place, dying when he
was but a few weeks old, his mother took due care of his
education, in which he made a very considerable progress.
At the age of fourteen, he was sent to Pembroke-hall in
Cambridge, of which he successively became scholar and
fellow; and there he distinguished himself by his facetious
and inoffensive wit, his eloquence, and his great skill and
knowledge in philosophy, history, poetry, &c. He took
his master’s degree in 1617, B. D. in 1621, and D. D. in
1626. He was appointed prevaricator when James I.
visited the university, and discharged that employment to
the universal aUmiration of the whole audience. His first
preferments were, the rectory of Barley in Hertfordshire,
and a prebend of Ely in 1621, to both which he was collated by Dr. Nicholas Felton, bishop of Ely. July 15, 1628,
he was incorporated doctor of divinity at Oxford. On the
2 1st of September, 16-29, he was collated to the prebend
of Tachbrook, in the cathedral church of Lichfield, which
he quitted September 19, 1631, when he was admitted to
the archdeaconry of Coventry. He was likewise master of
Catherine-hall in Cambridge, and proved a great benefit
and ornament both to that college and the whole university. In 1637, 1638, 1643, and 1644, he executed the
office of vice-chancellor, to the universal satisfaction of all
people, and to his own great credit. In 1641, he was
presented to the eleventh stall or prebend in the church of
Durham, by Dr. Thomas Morton, bishop of that diocese,
to whom he was chaplain. Upon the translation of Dr.
Joseph Hall to the bishopric of Norwich, Dr. Brown rig was
nominated to succeed him in the see of Exeter, in 1641.
Accordingly he was elected March 3 1, 1642; confirmed
May 14; consecrated the day following; and installed the
1st of June. But the troubles that soon after followed,
did not permit him long to enjoy that dignity. Before the
beginning of them, he was much esteemed, and highly
commended, by his relation John Pym, and others of the
presbyterian stamp: but they forsook him, only because
he was a bishop; and suffered him to be deprived of his
revenues, so that he was almost reduced to want. Nay,
once he was assaulted, and like to have been stoned by the
rabble, his episcopal character being his only crime. About
1645, he was deprived of his mastership of Catherine-hall>
on account of a sermon preached by him before the university, on the king’s inauguration, at some passages of
which, offence was taken by the parliament party; and
neither his piety, gravity, or learning, were sufficient to
preserve him in his station. Being thus robbed of all, he
retired to the house of Thomas Rich, of Sunning, esq. in
Berkshire, by whom he was generously entertained: and
there, and sometimes at London, at Highgate, and St.
Edmundsbury, spent several years. During this time, he
had the courage to advise Oliver Cromwell to restore king
Charles II. to his just rights, but yet he suffered in his
reputation, as not being zealous enough for the church.
About a year before his decease, he was invited to be a
preacher at the Temple, in London, with a handsome allowance; and accordingly he went and settled there, in
good lodgings furnished for him. But his old distemper,
the stone, coming upon him with greater violence than
usual, and being attended with the dropsy and the infirmities of age, they all together put an end to his life, on
the 7th of December, 1659: he was buried the 17th following in the Temple church, where there is an epitaph
over him. He was once married, but never had a child.
Though he was very elaborate and exact in his compositions, and completely wrote his sermons, yet he could not
be persuaded to print any thing in his life-time. Bishop
Brownrig, as to his person, was tall and comely. The
majesty of his presence was so allayed with meekness, candour, and humility, that no man was farther from any
thing morose or supercilious. He had a great deal of wit,
as well as wisdom; and was an excellent scholar, an admirable orator, an acute disputant, a pathetic preacher,
and a prudent governor, full of judgment, courage, constancy, and impartiality. He was, likewise, a person of
that soundness of judgment, of that conspicuity for an unspotted life, and of that unsuspected integrity, that he was
a complete pattern to all. Dr. Gauden, who had known
him above thirty years, declares that he never heard of any
thinor said or done by him, which a wise and good man
would have wished unsaid or undone. Some other parts
of Dr. Gauden’s character of him may be supposed to proceed from the, warmth of friendship. Echard says of him,
that “he was a great man for the Anti-Arminian cause (for he was a rigid Calvinist), yet a mighty champion for the
liturgy and ordination by bishops: and his death was highly
lamented by men of all parties.' 7 Baxter, Neal, and other
writers of the nonconformist party, are no less warm in his
praises. He was one of those excellent men with whom
archbishop Tillotson cultivated an acquaintance at his first
coming to London, and by whose preaching and example
he formed himself. After his death some of his sermons
were published, under the title
” Forty Sermons, &c."
1662, fol. and reprinted with the addition of twenty-five,
making a second volume, 1674, fol. His style is rather
better than that of many of his contemporaries.
after due inquiry, to Mr. Bruckner, who accepted the invitation, and early in 1753 settled as French preacher at Norwich, where he officiated during fifty-one years, with
, a Lutheran divine, settled in
England, was born in the small island of Cadsand, near
the Belgic frontier, Dec. 31, 1726, and was educated
with a view to the theological profession, chiefly at the
university of Franeker, whence he passed to Leyden,
There he obtained a pastorship, and profited by the society
of Hemsterhuis, of Valkenäer, and especially of the elder
Schultens. His literary acquirements were eminent; he
read the Hebrew and the Greek; he composed correctly;
and has preached with applause in four languages, Latin,
Butch, French, and English. In 1752, Mr. Columbine,
of a French refugee family, which had contributed to
found, and habitually attended, the Walloon church at
Norwich, was intrusted by that congregation, when he was
on a journey into Holland, to seek out a fit successor to
their late pastor, Mr. Valloton, and applied, after due inquiry, to Mr. Bruckner, who accepted the invitation, and
early in 1753 settled as French preacher at Norwich, where
he officiated during fifty-one years, with undiminished approbation. About the year 1766, Mr. Bruckner succeeded
also to Dr. Van Sarn, as minister of the Dutch church, of
which the duties gradually became rather nominal than
real, in proportion as the Dutch families died oft', and as
the cultivation of their language was neglected by the
trading world for the French. The French tongue Mr.
Bruckner was assiduous to diffuse, and gave public and
private lessons of it for many years. His income was now
convenient and progressive. He kept a horse and a pointer,
for he took great pleasure in shooting. He drew occasionally, and has left a good portrait of his favourite dog.
He cultivated music, and practised much on the organ.
In 1767 was printed at Leyden his “Theorie du Systme
Animal,
” in the seventh and tenth chapters of which there
is much anticipation of the sentiments lately evolved in
the writings of Mr. Mai thus. This work was well translated into English, under the title “A Philosophical
Survey of the Animal Creation,
” published for Johnson
and Payne in Criticisms on the Diversions of Purley,
” which attracted some hostile flashes from Mr. Home Tooke, in his
subsequent quarto edition. This pamphlet displays a profound and extensive knowledge of the various Gothic dialects, and states that the same theory of prepositions and
conjunctions, so convincingly applied in the “Epea pteroenta
” to the northern languages, had also been taught
concerning the Hebrew and other dead languages by
Schultens. Mr. Wakefield’s pamphlet against Social Worship drew from Mr. Bruckner, in 1792, a learned reply.
In the preface to these “Thoughts on Public Worship,
”
hopes are given of a continuation still desiderated by the
friends of religion. Mr. Bruckner began a didactic poem
in French verse, which had for its object to popularize in
another form, the principles laid down in. his Theory of
the Aoimal System. A gradual failure rather of spirits
than of health, seems often to have suspended or delayed
the enterprise; to have brought on a restless and fastidious vigilance; and to have prepared that termination of his life, which took place on the morning of Saturday, May 12, 1804. He was buried, according to his
own desire, at Guist, near the kindred of his respected
widow. His society was courted to the last; as his conversation was always distinguished for good sense, for
argument, and for humour. He was beloved for his attentions and affability; esteemed for his probity and prudence; and admired for his understanding and learning.
he earliest converts to Lutheranism, and having made his escape from his monastery, became a zealous preacher of the reformed religion. This appears to have involved him
, a physician of
the sixteenth century, and one of the first modern
restorers of botany, was born at Mentz, and originally brought
up to the church. After his theological studies he took
the habit of the Carthusians of Mentz, but was one of the
earliest converts to Lutheranism, and having made his escape from his monastery, became a zealous preacher of
the reformed religion. This appears to have involved him
with Erasmus, who, in Brunsfeis’ opinion, was rather a
time-server. Having lost his voice, however, by a disorder, he was obliged to give over preaching, and went to
Strasburgh, where the government of the college was committed to his care. During a residence of nine years in
this city he studied medicine, and was created doctor at
Basil in 1530. He was soon after invited to Berne in
Swisserland, where be died six months after, Nov. 23,
1534. Whilst at Strasburgh, he published two small tracts
to facilitate the study of grammar to children, annotations on
the gospels, and on the acts of the apostles, and an answer to
Erasmus’s “Spongia,
” in defence of Hutten. The following are the principal of his botanical and medical works
“Catalogus illustrium Medicorum,
” Herbarum
vivae icones, ad naturae imitationem, summa cum diligentia
*et artificioefficiatae, cum effectibus earundem,
” Theses, seu comounes
loci totius Medicinae, etiam de usu Pharmacorum, Argentinae,
”
osed unfit for a university, who had been educated under Bucholtzer. Nor was he less celebrated as a preacher; and upon account of his services in promoting the reformation,
, usually ranked among the German reformers, was born Sept.
28, 1529, at Schonaw near Wittemberg, at which university he was educated, and where he contracted an acquaintance with Melancthon, and while he was studying the
scriptures in their original languages, imbibed the principles of the reformation. In 1555 he went into Silesia,
where the senate of Grunbergue invited him to superintend a school newly erected in that city. This offer, by
Melancthon' s advice, he accepted in the following year,
and raised the school to a very high degree of reputation.
Melancthon had so good an opinion of him as to declare
that no young man could be supposed unfit for a university, who had been educated under Bucholtzer. Nor was
he less celebrated as a preacher; and upon account of his
services in promoting the reformation, enjoyed the favour
and patronage of Catherine, widow of Henry duke of
Brunswick, Ernest prince of Anhalt, and other persons of
rank. He died at Freistad in Silesia, Oct. 14, 1584. He
composed a chronology from the beginning of the world to
the year 1580, under the title of “Isagoge chronologica,
”
which was often reprinted.
system which leads to useful knowledge. Amidst all these employments, he was a frequent and popular preacher, carried on an extensive correspondence with the learned men
, a celebrated Lutheran divine, was born June 25, 1667, at Anclam, a town in Pomerania, where his father was a clergyman, who bestowed
great pains on his education, with a view to the same profession. Before he went to the university, he was taught
Greek and Latin, Hebrew, Chaldaic, and Syriac, and had several times read the scriptures in their original tongues. In
1685, at the age of eighteen, he was sent to Wittemberg,
where he studied history, oriental learning, and the canon
law, under the ablest professors, and with a success proportioned to the stock of knowledge he had previously accumulated. In 1687 he received the degree of M. A. and
printed on that occasion his thesis on the symbols of the
Eucharist. In 1689 he was assistant professor of philosophy; and some time after, having removed to Jena, gave
lessons to the students there with the approbation and esteem of the professors. In 1692 he was invited to Cobourg, as professor of Greek and Latin, In 1693, when
Frederick, elector of Brandenburgh, afterwards king of
Prussia, founded the university of Halle, Buddeus was
appointed professor of moral and political philosophy, and
after filling that office for about twelve years, he was recalled to Jena in 1705, to be professor of theology. The
king of Prussia parted with him very reluctantly on this
occasion, but Buddeus conceived his new office so much
better calculated for his talents and inclination, that he
retained it for the remainder of his life, refusing many
advantageous offers in other universities; and the dukes of
Saxony of the Ernestine branch, to whom the university
of Jena belongs, looking upon Buddeus as its greatest ornament, procured him every comfort, and bestowed their
confidence on him in. the case of various important affairs.
In 1714, he was made ecclesiastical counsellor to the duke
of Hildburghausen; and afterwards was appointed inspector of the students of Gotha and Altenburgh; assessor of
the Concilium arctius, which had the care of the university
of Jena; and he was several times pro-rector, the dukes
of Saxony always reserving to themselves the rectorate of
that university. Under his care the university flourished
in an uncommon degree, and being an enemy to the scholastic mode of teaching, he introduced that more rational
and philosophical system which leads to useful knowledge.
Amidst all these employments, he was a frequent and popular preacher, carried on an extensive correspondence
with the learned men of his time, and yet found leisure for
the composition of his numerous works. He died Nov. 19,
1729. A very long list of his works is given in our authority; the principal are: 1. “Elementa Philosophic prarticæ, instrumentalis ct theoreticæ,
” 3 vols. 8vo. 2.
“Institutiones Theologiæ Moralis,
” Historia Ecclesiastica Veteris Testamenti,
” Institutiones Theologicse, Dogmaticae, variis observationibus iilustratse,
” Miscellanea Sacra,
”
ed to instruct others by lecturing in his school on various parts of the Old and New Testament. As a preacher he likewise became very popular, and chiefly on account of his
, one of
the German reformers, sometimes, from his native country,
called Pomeranus, was born at Julin, or Wollin, near
Stetin, in Pomerania, June 24, 1485, and his parents being of some rank in the state were enabled to give him a
very liberal education. He was sent early to the university of Grypswald, where he employed his time so assiduously in classical learning, that, at the age of twenty, he
taught school at Treptow, and raised that school to a very
high degree of reputation. The first impressions he
appears to have received of the necessity of a reformation
was from a tract of Erasmus: this induced him to look
with more attention into the sacred volume, and he proceeded to instruct others by lecturing in his school on various parts of the Old and New Testament. As a preacher
he likewise became very popular, and chiefly on account
of his learning, in which he exceeded many of his contemporaries. His knowledge extending also to history and
antiquities, prince Bogislaus engaged him to write a “History of Pomerania,
” furnishing him with money, books,
and records, and this was completed in two years, but it
was long unpublished, the prince reserving it in manuscript, for the use of himself and his court. It appeared
at last in 1727, 4to. He was still, however, attached to
the religious principles in which he had been brought up,
until in 1521 Luther’s treatise on the Babylonish captivity
was published. Even when he began first to read this, he
declared the author to be “the most pestilent heretic that
ever infested the church of Christ;
” but after a more attentive perusal, he candidly recanted this unfavourable
opinion, in the following strong terms, “The whole
world is blind, and this man alone sees the truth.
” It is
probable that he had communicated this discovery to his
brethren, for we find that the abbot, two aged pastors of
the church, and some other of the friars, began to be convinced of the errors of popery about the same time. Bugenhagius now avowed the principles of the reformation sa
openly, that he found it necessary to leave Treptow, and
being desirous of an interview with Luther, went to Wittemberg, where he was chosen pastor of the reformed
^church. Here he constantly taught the doctrines of the
reformation, both by preaching and writing, for thirty-six
years. He always opposed the violent and seditious practices of Carlostadt, and lived on the most friendly terms
with Luther and Melancthon. At first he thought Luther
had been too.violent in his answer to Henry VIII. of England, but he changed his opinion, and declared that the
author had treated that monarch with too much lenity.
rst at Chester, from whence he went to Dr. Doddridge’s academy at Northampton in 1736, and commenced preacher in the summer of 1740, his first settlement being at Welford,
, a protestant dissenting minister,
was born in London, Oct 18, 1719. His mother was the
daughter, by a second wife, of the celebrated Matthew
Henry. He was educated first at Chester, from whence
he went to Dr. Doddridge’s academy at Northampton in
1736, and commenced preacher in the summer of 1740,
his first settlement being at Welford, in Northamptonshire.
He appears to have afterwards removed to London, but
quitted the presbyterian sect, was baptized by immersion,
and joined the general baptists. He preached likewise at
Colchester, but how long cannot be ascertained. In 1743,
he was chosen minister of a meeting in White’s alley,
Moorfields. In 1745, this congregation removed to Barbican, and in 1780 to Worship-street, Shoreditch, where
it remained until his death April 15, 1797. Before this
event his infirmities had unfitted him for. public service;
yet at one period he must have enjoyed great popularity,
as he was chosen to succeed Dr. James Foster, in the Old
Jewry lecture. Besides several single sermons, preached
on particular occasions, he published 1. “Discourses on
several subjects,
” A Vindication of Lord
Shaftesbury’s writings,
” Notes on Lord Bolingbroke’s Philosophical Writings,
” Observations on Natural Religion and Christianity, candidly
proposed in a Review of the Discourses lately published
by the lord bishop of London,
” 1757. 5. “Œconomy of the
Gospel,
” Discourses on the Parables and
Miracles of Christ,
” Catechetical Exercises,
” Preface to notes on the Bible,
” Notes on the Bible,
” 3 vols. 8vo.
urrence, soon after his coining to this living, contributed greatly to establish his reputation as a preacher. One Sunday, when he had begun his sermon, as he was turning
A little occurrence, soon after his coining to this living,
contributed greatly to establish his reputation as a preacher.
One Sunday, when he had begun his sermon, as he was
turning over his Bible to explain some texts of scripUm
which he had quoted, his notes, which were wrote on
several small pieces of paper, flew out of his Bible into the
middle of the church: many of the congregation fell into
laughter, concluding that their young preacher would be
non-plussed for want of materials; but some of the more
sober and better-natured sort, gathered up the scattered
notes, and carried them to him in the pulpit. Mr. Bull
took them; and perceiving that most of the audience,
consisting chiefly of sea-faring persons, were rather inclined to triumph over him under that surprize, he clapped
them into his book again, and shut it, and then, without
referring any more to them, went on with the subject he
had begun. Another time, while he was preaching, a
quaker came into the church, and in the middle of the
sermon, cried out “George, come down, thou art a false
prophet, and a hireling;
” whereupon the parishioners, who
loved their minister exceedingly, fell upon the poor quaker
with such fury, as obliged Mr. Bull to come down out of
the pulpit to quiet them, and to save him from the effects
of their resentment; after which he went up again, and
finished his sermon. The prevailing spirit of those times
would not admit of the public and regular use of the book
of common-prayer; but Mr. Bull formed all his public
devotions out of the book of common prayer, and was
commended as a person who prayed by the spirit, by many
who condemned the common-prayer as a beggarly element
and carnal performance. A particular instance of. this
v happened to him upon his being sent for to baptize the
child of a dissenter in his parish. Upon this occasion, he
made use of the office of baptism as prescribed by the
church of England, which he had got entirely by heart,
and which he went through with so much readiness, gravity, and devotion, that the whole company were extremely affected. After the ceremony, the father of the
child returned him a great many thanks, intimating at the
same time, with how much greater edification those
prayed, who entirely depended upon the spirit of God for
his assistance in their extempore effusions, than they did
who tied themselves up to premeditated forms; and that,
if he had not made the sign of the cross, the badge of
popery, as he called it, nobody could have formed the
least objection to his excellent prayers. Upon which Mr.
Bull shewed him the office of baptism in the liturgy,
wherein was contained every prayer he had used on that
occasion; which, with other arguments offered by Mr.
Bull in favour of the common prayer, wrought so
effectually upon the good old man, and his whole family, that
from that time they became constant attendants on the
public service of the church.
conformist minister; Dr. Tully, principal of St. Edmund’s-hall; Mr. John Tombes, a famous anabaptist preacher; Dr. Lewis Du Moulin, an independent; and by M. De Marets, a
Whilst he remained minister of this parish, the providence of God wonderfully interposed for the preservation
of his life; for his lodgings being near a powder-mill, Mr.
Morgan, a gentleman of the parish, represented to him.
the danger of his situation, and at the same time invited
him to his own house. Mr. Bull, at first, modestly declined the offer, but after some importunity accepted it;
and, not many days after his removal to Mr. Morgan’s, the
mill was blown up, and his apartment with it. In this part
of his life he took a journey once a year to Oxford, where
he stayed about two months, to enjoy the benefit of the
public libraries. In his way to and from Oxford, he always
paid a visit to sir William Masters, of Cirencester, by
which means he contracted an intimacy with Mr. Alexander pregory, the minister of the place, and after some
time married Bridget, one of his daughters, on the 20th
of May, 1658. The same year he was presented by the
lady Pool, to the rectory of Suddington St. Mary, near
Cirencester, in Gloucestershire. The next year, 1659,
he was made privy to the design of a general insurrection in favour of king Charles II. and several gentlemen
of that neighbourhood who were in the secret, chose
his house at Suddington for one of the places of their
meeting. Upon the restoration, Mr. Bull frequently
preached for his father-in-law, Mr. Gregory, at Cirencester, where there was a large and populous congregation; and his sermons gave such general satisfaction,
that, upon a vacancy, the people were very solicitous to
have procured for him the presentation; but the largeness
of the parish, and the great duty attending it, deterred
him Trom consenting to the endeavours they were making
for that purpose. In 1662, he was presented by the lord
high-chancellor, the earl of Clarendon, to the vicarage of
Suddington St. Peter, which lay contiguous to Suddington
St. Mary, at the request of his diocesan Dr. Nicholson,
bishop of Gloucester, both livings not exceeding 100l. a
year. When Mr. Bull came first to the rectory of Suddington, he began to be more open in the use of the liturgy of the church of England, though it was not yet
restored by the return of the king; for, being desired to
marry a couple, he performed the ceremony, on a Sunday
morning, in the face of the whole congregation, according
to the form prescribed by the book of common -prayer.
He took the same method in governing these parishes, as
in that of St. George’s, and with the same success; applying himself with great diligence to the discharge of his
pastoral functions, and setting the people an admirable
example in the government and œconomy of his own
family. During his residence here, he had an opportunity of confirming two ladies of quality in the protestant
communion, who were reduced to a wavering state of mind
by the arts and subtleties of the Romish missionaries. The
only dissenters he had in his parish were quakers; whose
extravagances often gave him no small uneasiness. In
this part of his life, Mr. Bull prosecuted his studies with
great application, and composed most of his works during
the twenty-seven years that he was rector of Suddington.
Several tracts, indeed, which cost him much pains, are entirely lost, through his own neglect in preserving them;
particularly a treatise on the posture used by the ancient
Christians in receiving the Eucharist; a letter to Dr. Pearson concerning the genuineness of St. Ignatius’ s epistles; a
long one to Mr. Glanvil, formerly minister of Bath, concerning the eternity of future punishments; and another,
on the subject of popery, to a person of very great quality.
In 1669, he published his Apostolical Harmony, with a
view to settle the peace of the church, upon a point of the
utmost importance to all its members; and he dedicated it
to Dn William Nicholson, bishop of Gloucester. This
performance was greatly disliked, at first, by many of the
clergy, and others, on account of the author’s departing
therein from the private opinions of some doctors of the
church, and his manner of reconciling the two apostles St.
Paul and St. James, as to the doctrine of justification. It
was particularly opposed by Dr. Morley, bishop of
WinChester; Dr. Barlow, Margaret-professor of divinity at Oxford; Mr. Charles Gataker, a presbyterian divine; Mr. Joseph Truman, a non-conformist minister; Dr. Tully, principal of St. Edmund’s-hall; Mr. John Tombes, a famous
anabaptist preacher; Dr. Lewis Du Moulin, an independent; and by M. De Marets, a French writer, who tells
us, “that the author, though a professed priest of the
church of England, was more addicted to the papists, remonstrants, and Socinians, than to the orthodox party.
”
Towards the end of 1675, Mr. Bull published his “Examen Censuræ,
” &c. in answer to Mr. Gataker, and his
“Apologia pro Harmonia,
” &c. in reply to Dr. Tully. Mr.
Bull’s notion on this subject was “That good works, which
proceed from faith, and are conjoined with faith, are a
necessary condition required from us by God, to the end
that by the new and evangelical covenant, obtained by
and sealed in the blood of Christ the Mediator of it, we
may be justified according to his free and unmerited
grace.
” In this doctrine, and throughout the whole book,
Mr. Bull absolutely excludes all pretensions to merit on
the part of men; but the work nevertheless excited the
jealousy of many able divines both in the church and
among the dissenters, as appears from the above list.
About three years after, he was promoted by the earl of
Nottingham, then lord chancellor, to a prebend in the
church of Gloucester, in which he was installed the 9th of
October, 1678. In 1680, he finished his “Defence of
the Nicene Faith,
” of which he had given a hint five years
before in his Apology. This performance, which is levelled
against the Arians and Socinians on one hand, and the
Tritheists and Sabellians on the other, was received with
universal applause, and its fame spread into foreign countries, where it was highly esteemed by the best judges of
antiquity, though of different persuasions. Five years after
its publication, the author was presented, by Philip Sheppard, esq. to the rectory of Avening in Gloucestershire, a
very large parish, and worth two hundred pounds per annum. The people of this parish, being many of them
very dissolute and immoral, and many more disaffected to
the church of England, gave him for some time great trouble and uneasiness; but, by his prudent conduct and diligent discharge of his duty, he at last got the better of their
prejudices, and converted their dislike iuto the most cordial love and affection towards him. He had not been
long at Avening, before he was promoted, by archbishop
Sancroft, to the archdeaconry of Landaff, in which he was
installed the 20th of June, 1686. He was invited soon
after to Oxford, where the degree of doctor in divinity
was conferred upon him by that university, without the
payment of the usual fees, in consideration of the great
and eminent services he had done the church. During the
reign of James II. the doctor preached very warmly against
popery, with which the nation was then threatened. Some
time after the revolution, he was put into the commission
of the peace, and continued in it, with some little interruption, till he was made a bishop. In 1694, whilst he
continued rector of Avening, he published his “Judicium
Ecclesia? Catholicse, &c.
” in defence of the “Anathema,
”
as his former book had been of the Faith, decreed by the
first council of Nice. The last treatise which Dr. Bull
wrote, was his “Primitive Apostolical Tradition,
” &c.
against Daniel Zwicker, a Prussian. All Dr. Bull’s Latin
works, which he had published by himself at different times,
were collected together, and printed in 1703, in one volume in folio, under the care and inspection of Dr. John
Ernest Grabe, the author’s age and infirmities disabling
him from undertaking this edition. The ingenious editor
illustrated the work with many learned annotations, and
ushered it into the world with an excellent preface. Dr,
Bull was in the seventy-first year of his age, when he was
acquainted with her majesty’s gracious intention of conferring on him the bishopric of St. David’s; which promotion he at first declined, on account of his ill state of health
and advanced years; but, by the importunity of his friends,
and strong solicitations from the governors o*f the church,
he was at last prevailed upon to accept it, and was accordingly consecrated in Lambeth-chapel, the 29th of April,
1705. Two years after, he lost his eldest son, Mr. George
Bull, who died of the small-pox the 11th of May, 1707, in,
the thirty-seventh year of his age. Our prelate took his
seat in the house of lords in that memorable session, when
the bill passed for the union of the two kingdoms, and
spoke in a debate which happened upon that occasion, in
favour of the church of England. About July after his
consecration, he went into his diocese, and was received
with all imaginable demonstrations of respect by the gentry and clergy. The episcopal palace at Aberguilly being
much out of repair, he chose the town of Brecknock for
the place of his residence; but was obliged, about half a
year before his death, to remove from thence to Abermarless, for the benefit of a freer air. He resided constantly in his diocese, and carefully discharged all the episcopal functions. Though bishop Bull was a great admirer
of our ecclesiastical constitution, yet he would often lament the distressed state of the church of England, chiefly
owing to the decay of ancient discipline, and the great
number of lay-impropriations, which he considered as a
species of sacrilege, and insinuated that he had known instances of its being punished by the secret curse which
hangs over sacrilegious persons. Some time before his
last sickness, he entertained thoughts of addressing a circular letter to all his clergy; and, after his death, there was
found among his papers one drawn up to that purpose. He
had greatly impaired his health, by too intense and unseasonable an application to his studies, and, on the 27th of
September, 1709, was taken with a violent fit of coughing,
which brought on a spitting of blood. About the beginning of February following, he was seized with a distemper, supposed to be an ulcer, or what they call the inward
piles; of which he died the 17th of the same month, and
was buried, about a week after his death, at Brecknock/
leaving behind him but two children out of eleven.
leaving his fellowship in 1571, went to the north of England, where he became a frequent and popular preacher, like his brother. In May 1572 he was inducted into a prebend
, younger brother of the preceding,
was born at Vache, May 8, 1543, came to Oxford in 1558,
and after taking his bachelor’s degree, was chosen perpetual fellow of Magdalen college in 1562. He then took
his master’s degree, and entered into holy orders in 1567.
He was appointed chaplain to the earl of Bedford, and
leaving his fellowship in 1571, went to the north of England, where he became a frequent and popular preacher,
like his brother. In May 1572 he was inducted into a prebend of Durham; in 1573 he was made archdeacon of
Northumberland, and in 1578 he was presented to the rectory of Ryton in the bishopric of Durham, on which he
resigned his archdeaconry. He died April 16, 1617, a
few weeks after his brother, and wa’s buried in Ryton
church. Wood represents him as a zealous enemy of
popery, an admirer of Calvin, and a man of great charity.
His works are three tracts against cardinal Bellarmm and
popery; an “Exposition of Romans iii. 28, on Justification b) Faith,
” London, Plain and familiar exposition of the Ten Commandments,
” ibid.
1655 he was admitted a member of a baptist congregation at Bedford, and soon after was chosen their preacher. In 1660, being convicted at the sessions of holding unlawful
, author of the justly-admired allegory
of the “Pilgrim’s Progress,
” was born at Elstow, near
Bedford, Wilt thou leave thy sins and go to
heaven, or have thy sins and go to hell!
” This put him
into such a consternation, that he immediately left his
sport; and looking up to heaven, thought he saw the Lord
Jesus looking down upon him, as one highly displeased
with him, and threatening him with some grievous punishment for his ungodly practices. At another time, whilst
he was uttering many oaths, he was severely reproved by
a woman, who was herself a notorious sinner: she told
him he was the ugliest fellow for swearing that ever she
heard in all her life, and that he was able to spoil all the
youth of the town, if they came but into his company.
This reproof coming from a woman, whom he knew to be
very wicked, filled him with secret shame; and made him,
from that time, very much refrain from it. His father
brought him up to his own business, which was that of a
tinker. Being a soldier in the parliament army, at the
siege of Leicester, in 1645, he was drawn out to stand
sentinel; but another soldier of his company desired to
take his place, to which he agreed, and thus escaped being
shot by a musket-ball, which took off his comrade. About
1655 he was admitted a member of a baptist congregation
at Bedford, and soon after was chosen their preacher. In
1660, being convicted at the sessions of holding unlawful
assemblies and conventicles, he was sentenced to perpetual
banishment, and in the mean time committed to gaol, from
which he was discharged, after a confinement of twelve
years and an half, by the compassionate interposition of
Dr. Barlow, bishop of Lincoln. During his imprisonment,
his own hand ministered to his necessities, making many
an hundred gross of long-tagged thread laces, a trade which
he had learned since his confinement. At this time he
also wrote many of his tracts, particularly the “Pilgrim’s
Progress.
” Afterwards, being at liberty, he travelled into
several parts of England, to visit and confirm the brethren,
which procured him the epithet of Bishop Bunyan. When
the declaration of James II. for liberty of conscience was
published, he, by the contributions of his followers, built
a meeting-house in Bedford, and preached constantly to
a numerous audience. He died in London of a fever,
1688, aged sixty. He had by his wife four children, one
of whom, named Mary, was blind. This daughter, he
said, lay nearer his heart whilst he was in prison, than all
the rest; and that the thought of her enduring hardship
would be sometimes almost ready to break his heart, but
that God greatly supported him by these two texts of
scripture, “Leave the fatherless children, I will preserve
them alive; and let the widows trust in. me. The Lord
said, Verily it shall be well with thy remnant; verily I
will cause the enemy to entreat thee well in the time of
evil.
” Jer. xlix. 11. and chap. xv. 11. His works are collected in two volumes in folio, printed at London in 1736-7,
and reprinted in 1760, and often since in various forms.
The continuator of his life, in the second of those volumes,
tells us, that “he appeared in countenance to be of a
stern and rough temper, but in his conversation mild and
affable; not given to loquacity, or much discourse in company, unless some urgent occasion required it; observing
never to boast of himself or his parts, but rather seem low
in his own eyes, and submit himself to the judgment o
others; abhorring lying and swearing; being just in all
that lay in his power to his word; not seeking to revenge
injuries, loving to reconcile differences, and making friendship with all. He had a sharp quick eye; accompanied
with an excellent discerning of persons, being of good
judgment and quick wit. As for his person, he was tall of
stature, strong boned, though not corpulent: somewhat
of a ruddy face, with sparkling eyes, wearing, his hair oil
his upper lip, after the old British fashion; his hair reddish, but in his latter days time had sprinkled it with gray;
his nose well-set, but not declining or bending, and his
mouth moderately large; his forehead something high,
and his habit always plain and modest.
”
pil, and says he was “a pious, learned, and able scholar, a good disputant, a good tutor, an eminent preacher, and a sound and orthodox divine.” (See Hearne’s Langtoft, publisher’s
, a Nonconformist clergyman,
was the son of a schoolmaster at Watford, in Hertfordshire^
and educated at St. John’s college, Cambridge. He afterwards became a fellow of Emanuel college, and took
his master’s degree. He obtained the living of SuttonColfield, in Warwickshire, in 1635, by the death of the
rev. John Burgess, but no relation. He was afterwards
one of the assembly of divines, and although inclined to
conformity before the rebellion, acquired such opinions on
the subject as induced him to submit to ejectment aftet
the restoration. Dr. Racket, bishop of Lichfield and
Coventry, who had a high opinion of his learning, and
said he was fit for a professor’s chair in the university, endeavoured by every argument to retain him in the church,
but in vain, although Mr. Burgess went to the parish
church of Tamworth, where he spent the remainder of his
days, and lived in cordiality with the incumbent. At what
time he died, is not mentioned. The celebrated Dr. John
Wallis was his pupil, and says he was “a pious, learned,
and able scholar, a good disputant, a good tutor, an eminent preacher, and a sound and orthodox divine.
” (See Hearne’s Langtoft, publisher’s appendix to his preface, p. cxlviii). His principal works are: 1. “Spiritual Refinings; or a Treatise of Grace and Assurance,
” fol. 1656. 3.
” The Doctrine of Original Sin,“1659, fol. 4.
” Commentary on
the 1. and 2. of Corinthians," 1661, 2 vols. fol. with some
smaller tracts, and several sermons before the long parliament.
ch time Dr. Prideaux, the regius professor, told him he was a sorry disputant, but might make a good preacher. At this time and for several years after he was a zealous friend
, D. D. another Nonconformist, but of a very different stamp, was descended from the Burgesses of Batcomb, in Somersetshire. In 1611 he was entered at Oxford, but in what college is uncertain. He translated himself, however, to Wadham, and afterwards to Lincoln. When he took orders, he had the rectory of St. Magnus, London-bridge, the date of which promotion is not mentioned, and the living of Watford, in Hertfordshire, in 1618. In the beginning of Charles the First’s reign he became one of his chaplains in ordinary, and in 1627 took both degrees in divinity, at which time Dr. Prideaux, the regius professor, told him he was a sorry disputant, but might make a good preacher. At this time and for several years after he was a zealous friend to the church of England, but either from being disappointed in certain expected preferments, as Wood insinuates, or from being vexed, as Calamy says, for opposing archbishop Laud’s party, he became a powerful advocate for the principles which soon overthrew church and state; and particularly directed his attacks against the revenues of deans and chapters, and bishops. He procured, however, that St. Paul’s cathedral might be opened, and himself appointed lecturer there, with a salary of 400l. and the dean’s house to reside in. Enriched by this and similar advantages, he not only purchased church lands, but even wrote a book in vindication of such purchases. On the restoration, however, he lost all this plunder, to the amount of many thousand pounds, and died in extreme poverty, June 9, 1665. Calamy, his continuator, and Mr. Neal, find great difficulty in refuting Wood’s account of this Dr. Burgess. Their strongest plea is, that he was against the king’s murder, and drew up the paper signed by the London ministers to prevent that act. At his death, although he had been obliged from poverty to dispose of his library, he left some curious editions of the Prayer-book to the university of Oxford. He wrote some devotional tracts, enumerated by Calamy, and several of the controversial kind.
st employment which he had was at Milden, in Suffolk, where he continued twenty-one years a constant preacher (in a plain, practical, and affectionate manner), first as curate,
, a celebrated commentator on the New Testament, the son of the rev. Miles Burkitt, who was ejected for nonconformity, was born at Hitcharn, in Northamptonshire, July 25, 1650. He was sent first to a school at Stow Market, and from thence to another at Cambridge. After his recovery from the small pox, which he caught there a he was admitted of Pembroke-hall, at the age of no more than fourteen years; and upon his removal from the university, when he had taken his degree, he became a chaplain in a private gentleman’s family, where he continued some years. He entered young upon the ministry, being ordained by bishop Reynolds; and the first employment which he had was at Milden, in Suffolk, where he continued twenty-one years a constant preacher (in a plain, practical, and affectionate manner), first as curate, and afterwards as rector of that church. In 1692 he was promoted to the vicarage of Dedham, in Essex, where he continued to the time of his death, which happened in the latter end of October, 1703. He was a pious ancT charitable man. He made great collections for the French Protestants in the years 1687, &c. and by his great care, pains, and charges, procured a worthy minister to go and settle in Carolina. Among other charities, he bequeathed by his last will and testament the house wherein he lived, with the lands thereunto belonging, to be an habitation for the lecturer that should be chosen from time to time to preach the lecture at Dedham. He wrote some books, and among the rest a Commentary upon the New Testament, in the same plain, practical, and affectionate manner in which he preached. This has often been reprinted in folio, and lately with some alterations and improvements, by the rev. Dr. Glasse. Mr. Burkitt’s other works are small pious tracts for the use of his parishioners.
y. He was reckoned an excellent philosopher, an eminent scholar in the learned languages, and a good preacher. He died Nov. 10, 1679. His principal works are Commentaries
, the first upon record of a very
learned family, and professor of divinity at Utrecht, was
the son of Peter Burman, a Protestant minister at Frankendal, and was born at Leyden in 1632, where he pursued his studies. At the age of twenty-three he was
invited by the Dutch congregation at Hanau, in Germany,
to be their pastor, and thence he was recalled to Leyden,
and chosen regent of the college in which he had been
educated. Before he had been here a year, his high reputation occasioned his removal to Utrecht, where he was
appointed professor of divinity, and one of the preachers;
Here he acquired additional fame by his learning, and the
flourishing state to which he advanced the university. He
was reckoned an excellent philosopher, an eminent scholar
in the learned languages, and a good preacher. He died
Nov. 10, 1679. His principal works are Commentaries on
some of the books of the Old Testament, in Dutch,
besides which he wrote in Latin: 1. “An Abridgment of
Divinity,
” Utrecht, De Moralitate Sabbati,
” Narratio de controversiis
nuperius in academia Ultrajectina motis, &c.
” Utrecht,
Exercitationes Academic^,
” Rotterdam,
Tractatus de Passione Christi,
”
Academical discourses,
” published
by Grasvius, with some account of the author, Utrecht,
1700, 4to, and the same year they were translated and
printed in Dutch.
study of divinity. At eighteen years of age, he was put upon his trial as a probationer or expectant preacher; and, at the same time, was offered the presentation to a very
Our author received the first rudiments of his education
from his father, under whose care he made so quick a
progress, that, at ten years of age, he perfectly understood the Latin tongue; at which time he was sent to the
college of Aberdeen, where he acquired the Greek, and
went through the usual course of Aristotelian logic and
philosophy, with uncommon applause. He was scarcely
fourteen when he commenced master of arts, and then applied himself to the study of the civil law; but, after a
year’s diligent application to that science, he changed his
resolution, and turned his thoughts wholly to the study
of divinity. At eighteen years of age, he was put upon
his trial as a probationer or expectant preacher; and, at
the same time, was offered the presentation to a very good
benefice, by his cousin-german sir Alexander Burnet, but
thinking himself too young for the cure of souls, he modestly declined that offer. His education, thus happily
begun, was finished by the conversation and advice of the
most eminent Scotch divines. In 1663, about two years
after his father’s death, he came into England, where he
first visited the two universities. At Cambridge he had
an opportunity of conversing with Dr. Cud worth, Dr.
Pearson, Dr. Burnet, author of the “Sacred Theory,
”
and Dr. Henry More, one of whose sayings, in relation to
rites and ceremonies, then made a great impression on
him: “None of these,
” said he, “are bad enough to
make men bad, and 1 am sure none of them are good
enough to make men good.
” At Oxford our author was
much caressed, on account of his knowledge of the councils
and fathers, by Dr. Fell, and Dr. Pocock, that great master of Oriental learning. He was much improved there,
in his mathematics and natural philosophy, by the instructions of Dr. Waliis, who likewise gave him a letter of recommendation to the learned and pious Mr. Boyle at London. Upon his arrival there, he was introduced to all the
rnost noted divines, as Tillotson, Stillingfleet, Patrick,
Lloyd, Whitchcot, and Wilkins; and, among others of the
laity, to sir Robert Murray.
dation of lord Holies, and notwithstanding the interposition of the court against him, was appointed preacher at the Rolls chapel by sir Harbottle Grimstone, master of the
About six months after he returned to Scotland, where
he declined accepting the living of Saltoun, offered him
by sir Robert Fletcher of that place, resolving to travel for
some time on the continent, in 1664, he went over into
Holland; where, after he had seen what was remarkable
in the Seven Provinces, he resided for some time at Amsterdam, and afterwards at Paris. At Amsterdam, by the
help of a learned Rabbi, he increased his knowledge in
the Hebrew language, and likewise x became acquainted
with the leading men of the different persuasions tolerated
in that country: among each of whom, he used frequently
to declare, he had met with men of such real piety and
virtue, that he contracted a strong principle of universal
charity. At Paris he conversed with the two famous
ministers of Charenton, Dailie and Morus. His stay in
France was the longer, on account of the great kindness
with which he was treated by the lord Holies, then ambassador at the French court. Towards the end of the
year he returned to Scotland, passing through Londo/rr,
where he was introduced, by the president sir Robert
Murray, to be a member of the royal society. In 1665,
he was ordained a priest by the bishop of Edinburgh, and
presented by sir Robert Fletcher to the living of Saitoun,
which had been kept vacant during his absence. He soon
gained the affections of his whole parish, not excepting the
presbyterians, though he was the only clergyman in Scotland that made use of the prayers in the liturgy of the
church of England. During the five years he remained at
Saitoun, he preached twice every Sunday, and once on
one of the week-days; he catechized three times a-week,
so as to examine every parishioner, old or young, three
times in the compass of a year: he went round the parish
from house to house, instructing, reproving, or comforting
them, as occasion required: the sick he visited twice a
day: he administered the sacrament four times a year, and
personally instructed all such as gave notice of their intention to receive it. All that remained above his own necessary subsistence (in which he was very frugal), he gave
away in charity. A particular instance of his generosity
is thus related: one of his parishioners had been in execution for debt, and applied to our author for some small
relief; who inquired of him, how much would again set
him up in his trade: the man named the sum, and he as
readily called to his servant to pay it him: “Sir,” said he,
“it is all we have in the house.” “Well,” said Mr. Burnet, “pay it this poor man: you do not know the pleasure
there is in making a man glad.” This may be a proper
place to mention our author’s practice of preaching extempore, in which he attained an ease chiefly by allotting many
hours of the day to meditation upon all sorts of subjects,
and by accustoming himself, at those times, to speak his
thoughts aloud, studying always to render his expressions
correct. His biographer gives us here two remarkable
instances of his preaching without book. In 1691, when
the sees, vacant by the deprivation of the nonjuring
bishops, were filled up, bishop Williams was appointed to
preach one of the consecration -sermons at Bow-church;
but, being detained by some accident, the archbishop of
Canterbury desired our author, then bishop of Sarum, to
supply his place; which he readily did, to the general satisfaction of all present. In 1705, he was appointed to preach
the thanksgiving-sermon before the queen at St. Paul’s; and
as it was the only discourse he had ever written before-hand,
it was the only time that he ever made a pause in preaching, which on that occasion lasted above a minute. The
same year, he drew up a memorial of the abuses of the
Scotch bishops, which exposed him to the resentments of
that order: upon which, resolving to confine himself to
study, and the duties of his function, he practised such a
retired and abstemious course, as greatly impaired his
health. About 1668, the government of Scotland being in
the hands of moderate men, of whom the principal was sir
Robert Murray, he was frequently consulted by them; and
it was through his advice that some of the more moderate
presbyterians were put into the vacant churches; a step
which he himself has since condemned as indiscreet. In
1669, he was made professor of divinity at Glasgow; in
which station he executed the following plan of study.
On Mondays, he made each of the students, in their turn,
explain a head of divinity in Latin, and propound such
theses from it as he was to defend against the rest of the
scholars; and this exercise concluded with our professor’s
decision of the point in a Latin oration. On Tuesdays, he
gave them a prelection in the same language, in which he
proposed, in the course of eight years, to have gone
through a complete system of divinity. On Wednesdays,
he read them a lecture, for above an hour, by way of a
critical commentary on St. Matthew’s Gospel;' which he
finished before he quitted the chair. On Thursdays, the
exercise was alternate; one Thursday, he expounded a
Hebrew Psalm, comparing it with the Septuagint, the
Vulgar, and the English version; and the next Thursday,
he explained some portion of the ritual and constitution
of the primitive church, making the apostolical canons his
text, and reducing every article of practice under the head
of one or other of those canons. On Fridays, he made
each of his scholars, in course, preach a short sermon upon
some text he assigned; and, when it was ended, he observed upon any thing that was defective or amiss in the
handling of the subject. This was the labour of the mornings: in the evenings, after prayer, he every day read
some parcel of scripture, on which he made a short
discourse; and, when that was over, he examined into
the progress of their several studies. Ail this he performed
during the whole time the schools were open; and, in
order to acquit himself with credit, he was obliged to study
hard from four till ten in the morning; the rest of the day
being of necessity allotted, either to the care of his pupils,
or to hearing the complaints of the clergy, who, rinding he
had an interest with men of power, were not sparing in
their applications to him. In this situation he continued
four years and a half, exposed, through his principles of
moderation, to the censure both of the episcopal and presbyterian parties. The same year he published his “Modest and free Conference between a Conformist and a Nonconformist.
” About this time he was entrusted, by the
duchess of Hamilton, with the perusal and arrangement
of all the papers relating to her father’s and uncle’s
ministry; which induced him to compile “Memoirs of the
Dukes of Hamilton,
” and occasioned his being invited to
London, to receive farther information, concerning the
transactions of those times, by the earl of Lauderdale; between whom and the duke of Hamilton he brought about
a reconciliation. During his stay in London, he was offered a Scotch bishopric, which he refused. Soon after
his return to Glasgow, he married the lady Margaret Kennedy, daughter of the earl of Cassilis. In 1672, he published his “Vindication of the Authority, Constitution, and
Laws, of the Church and State of Scotland,
” against the
principles of Buchanan and others; which was thought, at
that juncture, such a public service, that he was again
courted to accept of a bishopric, with a promise of the
next vacant archbishopric, but he persisted in his refusal
of that dignity. In 1673, he took another journey to
London; where, at the express nomination of the king,
after hearing him preach, he was sworn one of his majesty’s
chaplains in ordinary. He became likewise in high favour
with his majesty and the duke of York . At his return to
Edinburgh, finding the animosities between the dukes of
Hamilton and Lauderdale revived, he retired to his station
at Glasgow; but was obliged the next year to return to
court, to justify himself against the accusations of the duke
of Lauderdale, who had represented him as the cause and
instrument of all the opposition the measures of the court
had met with in the Scotch parliament. Thus he lost the
favour of the court; and, to avoid putting himself into the
hands of his enemies, he resigned the professor’s chair at
Glasgow, and resolved to settle in London, being now
about thirty years of age. Soon after, he was offered the
living of St. Giles’s Cripplegate, which he declined accepting, because he heard that it was intended for Dr.
Fowler, afterwards bishop of Gloucester. In 1675, our
author, at the recommendation of lord Holies, and notwithstanding the interposition of the court against him, was
appointed preacher at the Rolls chapel by sir Harbottle
Grimstone, master of the Rolls. The same year he was
examined before the house of commons in relation to the
duke of Lauderdale, whose conduct the parliament was
then inquiring into. He was soon after chosen lecturer of
St. Clement’s, and became a very popular preacher. In
1676, he published his “Memoirs of the Dukes of Hamilton;
” and the same year, “An account of a Conference
between himself, Dr. Stillingfleet, and Coleman.
” About
this time, the apprehensions of popery increasing daily, he
undertook to write the “History of the Reformation of the
Church of England.
” The rise and progress of this his
greatest and 'most useful work, is an object of too great
curiosity to require any apology on account of its length.
His own account of it is as follows: “Some time after I
had printed the ‘ Memoirs of the Dukes of Hamilton,’
which were favourably received, the reading of these got
me the acquaintance and friendship of sir William Jones,
then attorney-general. My way of writing history pleased
him; and so he pressed me to undertake the History of
England. But Sanders’s book, that was then translated
into French, and cried up much in France, made all my
friends press me to answer it, by writing the History of
the Reformation. So now all my thoughts were turned
that way. I laid out for manuscripts, and searched into
all offices. I got for some days into the Cotton Library.
But duke Lauderdale hearing of my design, and apprehending it might succeed in my hands, got Dolben, bishop
of Rochester, to divert sir John Cotton from suffering me
to search into his library. He told him, I was a great
enemy to the prerogative, to which Cotton was devoted,
even to slavery. So he said, I would certainly make an ill
use of all 1 had found. This wrought so much on him,
that I was no more admitted, till my first volume was published. And then, when he saw how I had composed it,
he gave me free access to it.
” The first volume of this
work lay near a year after it was finished, for the perusal
and correction of friends; so that it was not published tiii
the year 1679, when the affair of the popish plot was in
agitation. This book procured our author an honour never
before or since paid to any writer: he had the thanks of
both houses of parliament, with a desire that he would
prosecute the undertaking, and complete that valuable
work. Accordingly, in less than two years after, he
printed the second volume, which met with the same general approbation as the first: and such was his readiness
in composing, that he wrote the historical part in the
compass of six weeks, after all his materials were laid in
order. The third volume, containing a supplement to the
two former, was published in 1714. “The defects of
Peter Heylyn’s
” History of the Reformation,“as bishop
Kicolson observes,
” are abundantly supplied in our
author’s more complete history. He gives a punctual account of all the affairs of the reformation, from its beginning in the reign of Henry VIII. to its final establishment
under queen Elizabeth, A. D. 1559. And the whole is
penned in a masculine style, such as becomes an historian,
and is the property of this author in all his writings. The
collection of records^ which he gives at the end of each
volume, are good vouchers of the truth of what he delivers
in the body of the history, and are much more perfect than
could reasonably be expected, after the pains taken, in
queen Mary’s days, to suppress every thing that carried
the marks of the reformation upon it.“Our author’s performance met with a very favourable, reception abroad, and
was translated into most of the European languages; and
even the keenest of his enemies, Henry Wharton, allows it
to have
” a reputation firmly and deservedly established.“The most eminent of the French writers who have attacked
it, M. Varillas and M. Le Grand, have received satisfactory
replies from -the author himself. At home it was attacked
by Mr. S. Lowth, who censured the account Dr. Burnet
had given of some of archbishop Cranmer’s opinions, asserting that both our historian and Dr. Stillingfleet had imposed upon the world in that particular, and had
” unfaithfully joined together“in their endeavours to lessen
episcopal ordination. Our author replied to Mr. Lowth,
in some
” letters. in answer“to his book. The next assailant was Henry Wharton, who, under the name of Anthony
Harrner, published
” A specimen of some Errors and
Defects in the History of the Reformation,“1693, 8vo, a
performance of no great candour; to which, however, our
historian vouchsafed a short answer, in a
” Letter to the
Bishop of Lichfield.“A third attack on this History was
made by Dr. Hickes in
” Discourses on Dr. Burnet and
Dr. Tillotson;“in which the whole charge amounts to no
more than this, that,
” in a matter of no great consequence,
there was too little care had in copying or examining a
letter writ in a very bad hand,“and that there was some
probability that Dr. Burnet
” was mistaken in one of his
conjectures.“Our author answered this piece, in a
” Vindication“of his History. The two first parts were translated into French by M. de Rosemond, and into Latin by
Melchior Mittelhorzer. There is likewise a Dutch translation of it. In 1682, our author published
” An abridgment of his History of the Reformation," in 8vo, in which
he tells us, he had wholly waved every thing that belonged
to the records, and the proof of what he relates, or to the
confutation of the falsehoods that run through the popish
historians; all which is to be found in the History at large.
And therefore, in this abridgment, he says, every thing is
to be taken upon trust; and those who desire a fuller satisfaction, are referred to the volumes he had before published.
chosen minister of an English congregation at Rotterdam. In 1642 he returned to England, and became preacher of two of the largest and most numerous congregations in London,
, a puritan divine, was
born in 1599, and educated at Cambridge, but was obliged
to quit that university for nonconformity. He sheltered
himself for some time under the hospitable roof of the earl
of Warwick, and afterwards retired to Holland, where he
was chosen minister of an English congregation at Rotterdam. In 1642 he returned to England, and became
preacher of two of the largest and most numerous congregations in London, Stepney and Cripplegate. It was not
his object to spread sedition, but peace, for which he earnestly laboured. His “Irenicum
” was one of the last
subjects upon which he preached. He was a man of learning, candour, and modesty, and of irreproachable life. A
considerable number of his writings are in print, many of
Vhich were published after his death, which happened November 14, 1646. When the assembly of divines reformed
the church by placing that of Scotland in lieu of that of
England, Mr. Burroughes was a dissenter from their decrees, and lamented that after all the mischiefs of rebellion
and revolution, men were not allowed to have liberty of
conscience any more than before. These divisions are
said to have shortened his days. Baxter used to say that
if all presbyterians had been like Mr. Marshall, and all independents like Mr. Burroughes, their differences might
easily have been compromised. Such men, however, in
those distracted times were the “rari nantes in gurgite
vasto.
” We have before us a list of twelve quartos, and
four octavos, mostly published from his Mss. after his
death, among which is an “Exposition on Hosea,
” 3 vols.
but none of them seem, to have attained any great degree
of popularity.
shed on those subjects. Three volumes of his” Discourses“have been published since his decease. As a preacher, however, we are told, that he almost wholly failed. His sermons
, author of the “Lives of the Saints,
”
the second son of Simon Butler, esq. of Appletree, in the
county of Northampton, was born in 1710, and educated
for a short time at a school in Lancashire, whence in his
eighth year he was sent to the English college at Douay,
where he applied himself with uncommon diligence to the
studies prescribed in that Roman catholic seminary, and
was admired for his early piety. After completing his
course, he was admitted an alumnus, and appointed professor of philosophy, in lecturing on which he followed the
Newtonian system, then gaining ground in the foreign
universities, in preference to the systems of Wolfe and
Leibnitz, in which he discovered some things irreconcileable with the opinions of the church. He was next appointed professor of divinity, and while at this college
published his first work, “Letters on the History of the
Popes, published by Mr. Archibald Bower,
” which were
written with ease and good humour, and shew various and
extensive learning. In 1745 he accompanied the late earl
of Shrewsbury, and the hon. James and Thomas Talbot, on
their travels through France and Italy. On his 1 return from
these travels, he was sent on the English mission, and
wished to be settled in London; where he might have access to literary society and the public libraries, with a view
to complete his “Lives of the Saints,
” on which he had
long been engaged; but the vicar apostolic of the middle
district claimed him, as belonging to that district, and appointed him, much against his will, to a mission in Staffordshire. Here, however, he did not remain long, being
appointed chaplain to Edward duke of Norfolk, and to
superintend the education of Mr. Edward Howard, his
nephew and presumptive heir, whom he accompanied
abroad, but who died soon. During his being at Paris, on
this occasion, he completed and sent to press his “Lives
of the Saints, which is said to have cost him the labour of
thirty years. At the finishing of it he gave, what hisbiographer very truly calls, a very edifying instance of
humility. The manuscript of the first volume having been,
submitted to Mr. Cnalloner, the vicar-apostolic of the
London district, he recommended the omission of all the
notes, that the work might be less expensive and more
useful. It is easy to suppose what it must have cost our
author to consign to oblivion the fruit of so much labour.
He obeyed, however, and to this circumstance it is owing,
that in the first edition the notes.are omitted. Some years
after, he published the
” Life of Mary of the Cross,“a
nun in the English convent of the poor Clatvs at Rouen,
not, strictly speaking, apiece of biography, but a vehicle for
instructions on religious life on Roman catholic principles.
Sometime after our author’s return to England from his
travels with Mr. Edward Howard, he was chosen president
of the English college at St. Omer’s, in which station he continued until his death. He had projected many works
besides those already mentioned, and among them, his
treatise on the
” Moveable Feasts,“which was published,
after his death, under the inspection of Mr. Challoner.
He proposed writing the lives of bishop Fisher and Sir
Thomas More, and had made copious collections for both,
some of which are in the hands of his biographer. He had
begun a treatise on
” Natural and revealed religion,“being dissatisfied with what Bergier had published on those
subjects. Three volumes of his
” Discourses“have been
published since his decease. As a preacher, however, we
are told, that he almost wholly failed. His sermons were
sometimes interesting and pathetic; but they were always
desultory, and almost always immeasurably long. His
” Short
life of Sir Toby Matthews,“has lately been published by
his biographer. His literary correspondence was very extensive, and among other correspondents of distinction,
may be mentioned the learned Lambertini, afterwards pope
Benedict XIV. and the late Dn Lowth, bishop of London;
and the assistance he afforded to English men of literature
has been liberally acknowledged by Dr. Kennicot, and
others. After a life spent in devotion to his profession,
and in various studies, he died May 15, 1773, in the sixtythird year of his age; and was interred in the chapel of
the English college at St. Omers, where a monument of
white marble was erected to his memory, with an elegant
Latin inscription. His
” Lives of the Saints," although
run free from the peculiarities of his predecessors in that
branch of biography, is a work of great value and research.
It was first published in 1745, 5 vols. 4to; and in 1779, or
1780, an edition was published at Dublin, in 12 vols. 8vo;
and in 1799 1800, at Edinburgh, in the same form, to
which his nephew, Charles Butler, esq. barrister at law,
prefixed a life, from which the preceding sketch is taken.
is early days he acted as private tutor in the family of Mr. Child the banker. He was then a popular preacher in London, and possessed of sound parts, indefatigable industry,
, late bishop of Hereford, was born at Hamburgh, probably of English parents, Dec. 1717. In his early days he acted as private tutor in the family of Mr. Child the banker. He was then a popular preacher in London, and possessed of sound parts, indefatigable industry, a good figure, and agreeable manners. Being introduced to Mr. Bilson Legge, he assisted that gentleman in the political controversy with lord Bute^ and rendered him farther services in calculations on public finance. It was probably through this connection that Dr^Hayter, bishop of London, appointed Mr. Butler his first chaplain, who obtained also the living of Everley in Wiltshire, about the same time. On the recommendation of lord Onslow, he was constituted one of the king’s chaplains, and obtained a prebend in Winchester cathedral. Commencing a political writer, he espoused the cause of lord North in all the measures of administration, and particularly in that of the American war, which he endeavoured to justify in several pamphlets. In reward of these services, he was n^ade archdeacon of Surrey, and procured-a Lambeth degree of D. D. from the archbishop of Canterbury. His next promotion was to the see of Oxford, which was given him by the minister (lord North) in 1777, on the advancement of Dn Lowth to the bishoprick of London; and the living of Cuddesden was held by Dr. Butler at the same time, being annexed to the see of Oxford; but this preferment was rendered locally unpleasant from the circumstance of his not having been regularly graduated at either of the universities. He, however, retained it till 1788, when he was advanced to the bishopric of Hereford, over which he presided until his death at his palace at Hereford, Dec. 10, 1802. He was twice married. His first wife was the mistress of a boarding-school in Westminster; his second, the sister and one of the coheiresses of sir Charles Vernon, of Farnham in Surrey; but he had issue by neither. He underwent the operation of lithotomy at the age of sixty, which he long survived, although in his latter days he was kept alive by great care and attention. Although charitable and even munificent in his lifetime, he left a very considerable fortune to his executors and friends. He was an eloquent, pleasing, and impressive preacher, always from short-hand notes, and very distinct and audible in his delivery, although his voice was weak.
e press, that “being permitted to survive his capacity of paying due attention to clerical duty as a preacher, he became weary at last of being totally useless.” Of his political
Dr. Butler published some occasional sermons and
charges, nearly the whole of which he collected and republished in 1801, under the title of “Select Sermons:
to which are added, Two Charges to the Clergy of the
Diocese,
” 8vo, and styles them “posthumous,
” nor did
he survive the publication above a year. He assigns as a
motive for preparing this volume for the press, that “being permitted to survive his capacity of paying due attention to clerical duty as a preacher, he became weary at
last of being totally useless.
” Of his political tracts it may,
perhaps, be difficult to procure a list, as they were published without his name. Some of those hi defence of lord
North’s measures are said to have appeared under the name
Vindtx. If Almon may be credited, his first publications,
while connected with the whigs, and in opposition to lord
Bute, were, 1. “An Answer to the Cocoa-Tree (a pamphlet so called), from a Whig,
” A consultation on
the subject of a Standing Army, held at the King’s Arms
tavern, on the 28th of February, 1763.
” 3. “Serious
Considerations on the Measures of the present
Administration,
” i. e. the administration of lord Bute. 4. “Account
of the Character of the right hon. Henry Bilson Legge.
”
He must, however, have changed his sentiments when he
afterwards supported the measures of lord North’s administration: yet we find his name among the list of persons
suspected to have written Junius’s Letters, for which there
seems, in his case, very little foundation.
718, at the recommendation of Mr. Talbot and Dr. Clarke, he was appointed by sir Joseph Jekyll to be preacher at the Rolls. This was three years before he had taken any degree
, a prelate of the most distinguished
character and abilities, was born at Wantage in Berkshire,
in 1692. His father, Mr. Thomas Butler, who was a reputable shopkeeper in that town, observing in his son
Joseph an excellent genius and inclination for learning,
determined to educate him for the ministry, among the
protestant dissenters of the presbyterian denomination.
For this purpose, after he had gone through a proper
course of grammatical literature, at the free grammarschool of his native place, under the care of the rev. Mr.
Philip Barton, a clergyman of the church of England,
he was sent to a dissenting academy, then kept at Gloucester, but which was soon afterwards removed to Tewkesbury, the principal tutor of which was Mr. Jones, a man of
uncommon abilities and knowledge. At Tewkesbury, Mr.
Butler made an extraordinary progress in the study of divinity; of which he gave a remarkable proof in the letters
addressed by him, whilst he resided at Tewkesbury, to
Dr. Samuel Clarke, laying before him the doubts that
had arisen in his mind concerning the conclusiveness of
some arguments in the doctor’s “Demonstration of the
Being and Attributes of God.
” The first of these letters
was dated November the 4th, 1713; and the sagacity and
depth of thought displayed in it immediately excited Dr.
Clarke’s particular notice. This condescension encouraged Mr. Butler to address the doctor again upon the
same subject, which, ^likewise, was answered by him; and
the correspondence being carried on in three other letters,
the whole was annexed to the celebrated treatise before
mentioned, and the collection has been retained in all the
subsequent editions of that work. The management of
this correspondence was entrusted by Mr. Butler to his
friend and fellow-pupil Mr. Seeker, who, in order to
conceal the affair, undertook to convey the letters to the
post-office at Gloucester, and to bring back Dr. Clarke’s
answers. When Mr. Butler’s name was discovered to the
doctor, the candour, modesty, and good sense with which
he had written, immediately procured him his friendship.
Our young student was not, however, during his continuance at Tewkesbury, solely employed in metaphysical
speculations and inquiries. Another subject of his serious
consideration was, the propriety of his becoming a dissenting minister. Accordingly, he entered into an examination of the principles of non-conformity; the result of
which was, such a dissatisfaction with them, as determined
him to conform to the established church. This intention
was at first very disagreeable to his father, who endeavoured to divert him from his purpose; and with that view
called in the assistance of some eminent presbyterian divines; but finding his son’s resolution to be fixed, heat
length suffered him to be removed to Oxford, where he
was admitted a commoner of Oriel college, on the 17th of
March, 1714. At what time he took orders is uncertain,
but it must have been soon after his admission at Oxford,
if it be true, as is asserted, that he sometimes assisted Mr.
Edward Talbot in the divine service, at his living of Hendred near Wantage. With this gentleman, who was the.
second son of Dr. William Talbot, successively bishop of
Oxford, Salisbury, and Durham, Mr. Butler formed an
intimate friendship at Oriel college, which laid the foundation of all his subsequent preferments, and procured for
him a very honourable situation when he was only twentysix years of age. In 1718, at the recommendation of Mr.
Talbot and Dr. Clarke, he was appointed by sir Joseph
Jekyll to be preacher at the Rolls. This was three years
before he had taken any degree at the university, where
he did not go out bachelor of law till the 10th of June,
1721, which, however, was as soon as that degree could
statutably be conferred upon him. Mr. Butler continued
at the Rolls till 1726, in the beginning of which year he
published, in one volume 8vo, “Fifteen Sermons preached
at that Chapel.
” In the mean time, by the patronage of
Dr. Talbot, bishop of Durham, to whose notice he had
been recommended (together with Mr. Benson and Mr. Seeker) by Mr. Edward Talbot on his death-bed, our author had been presented first to the rectory of Haughton,
near Darlington, in 1722, and afterwards to that of Stanhope in the same diocese, in 1725, At Haughton there
was a necessity for rebuilding a great part of the parsonagehouse, and Mr. Butler had neither money nor talents for
that work. Mr. Seeker, therefore, who had always the
interest of his friends at heart, and had acquired a very
considerable influence with bishop Talbot, persuaded that
prelate to give Mr. Butler, in exchange for Haughton,
the rectory of Stanhope, which was not only free from any
such incumbrance, but was likewise of much superior
value, being indeed one of the richest parsonages in England. Whilst our author continued preacher at the Rolls
chapel, he divided his time between his duty in town and
country; but when he quitted the Rolls, he resided, during seven years, wholly at Stanhope, in the conscientious
discharge of every obligation appertaining to a good parish
priest. This retirement, however^ was too solitary for his
disposition, which had in it a natural cast of gloominess:
and though his recluse hours were by no means lost either
to private improvement or public utility, yet he felt at
times very painfully the want of that select society of
friends to which he had been accustomed, and which could
inspire him with the greatest chearfulness. Mr. Seeker,
therefore, who knew this, was extremely anxious to draw
him out into a more active and conspicuous scene, and
omitted no opportunity of expressing this desire to such as
he thought capable of promoting it. Having himself been,
appointed king’s chaplain in 1732, he took occasion, in a
conversation which he had the honour of holding with
queen Caroline, to mention to her his friend Mr. Butler.
The queen said she thought he had been dead. Mr.
Seeker assured her he was not. Yet her majesty afterwards asked archbishop Blackburne if he was not dead?
His answer was, “No, madam, but he is buried.
” Mr.
Seeker, continuing his purpose of endeavouring to bring
his friend out of his retirement, found means, upon Mr.
Charles Talbot' s being made lord chancellor, to have Mr.
Butler recommended to him for his chaplain. His lordship accepted and sent for him; and this promotion calling
him to town, he took Oxford in his way, and was admitted
there to the degree of doctor of law, on the 8th of December, 1733. The lord chancellor, who gave him also a
prebend in the church of Rochester, had consented that
he should reside at his parish of Stanhope one half of the
year.
, D.D. a learned preacher and loyalist in the seventeenth century, the son of Laurence
, D.D. a learned preacher and loyalist
in the seventeenth century, the son of Laurence Byam,
of Luckham, or East Luckham, near Dunster, in Somersetshire, was born there Aug. 31, 1580, and in Act term
1697, was entered of Exeter college, Oxford, where, in
1699, he was elected a student of Christ-church. In both
colleges his application was such as to make him be considered as one of the greatest ornaments x)f the university;
and when he took orders, one of the most acute and eminent preachers of the age. After taking the degree of
B. D. in 1612, he succeeded his father in the rectory of
Luckham, and a Mr. Fleet in that of Salworthy, adjoining.
In 1631 he became a prebendary of Exeter, and on the
meeting of parliament, was unanimously chosen by the
clergy of his diocese, to be their clerk in convocation. In
the beginning of the rebellion he was one of the first who
were apprehended for their loyalty, but making his escape,
joined the king at Oxford, where he was, with others,
created D. D. In the king’s cause his zeal and that of
his family could not fail to render him obnoxious. He
had not only assisted in raising men and horse for his majesty, but of his five sons, four were captains in the
army. His estate, therefore, both clerical and private,
was exposed to the usual confiscations; and to add to his
sufferings, his wife and daughter, in endeavouring to escape to Wales by sea, were both drowned. When the
prince Charles, afterwards Charles II. fled from England,
Dr. Byam accompanied him first to the island of Scilly,
afterwards to that of Jersey, where he officiated as
chaplain until the garrison was taken by the parliamentary
forces. He contrived afterwards to live in obscurity until
the restoration, when he was made canon of Exeter, and
prebendary of Wells, but we do not find that his services
were rewarded by any higher preferment. He died June
16, 1669, and was buried in the chancel of the church at
Luckham, where a monument with an inscription by Dr.
Hamnet Ward was erected to his memory. His works
were: “Thirteen Sermons, most of them preached before
his majesty Charles II. in his exile,
” Lond. 1675, 8vo
These were published after his death by Hamnet Ward,
M. D. vicar of Sturminster-Newton-Castle, in Dorsetshire,
with some account of the author. Dr. Byam was the father of the governor alluded to in Southern’s play of
Oroonoko, whom the profligate Mrs. Behn endeavoured to
stigmatize from private pique.
rage of St. Giles’s, Reading, became vacant, by the death of the rev. William Talbot, a very popular preacher of Calvinistic principles, and was conferred on Mr. Cadogan,
, grand nephew of the preceding, and second son of Charles Sloan Cadogan, third baron, and first earl Cadogan of the new creation (1800), was born Jan. 22, 1751, at his father’s house in Bruton-street, and was educated at Westminster-school, whence he was removed to Christ church college, Oxford, where he took the degree of B. A. At this university, he distinguished himself by obtaining several prizes for classical learning, and by a diligent application to the study of the holy scriptures. In 1774, the vicarage of St. Giles’s, Reading, became vacant, by the death of the rev. William Talbot, a very popular preacher of Calvinistic principles, and was conferred on Mr. Cadogan, unsolicited, in the following manner. Lord Bathurst, who was then chancellor, called at lord Cadogan’s house in Privy Gardens, and desired to see him. Lord Cadogan was not at home; and the servants, seeing lord Bathurst plainly dressed, admitted him no farther than the hall, on the table of which he wrote a note, requesting lord Cadogan to accept the vicarage of St. Giles’s for his son. The offer of so valuable a preferment, and so near to the family seat at Caversham, was peculiarly acceptable to lord Cadogan: but his son not being in priest’s orders, it was held by sequestration till he was ordained priest in 1775. Soon after, he was presented by lord Cadogan to the rectory of Chelsea, but as he could not hold two livings without being a master of arts, that degree was conferred upon him by archbishop Cornwallis and in the following year, being then of sufficient standing in the university, he was regularly admitted to the same degree of Oxford.
the pulpit, which proved an occasion of much t;rouble to him for on December 28, 1662, the expected preacher not coming in time, some of the principal persons in the parish
, an eminent nonconformist divine in the seventeenth century, was the sou of a citizen of London, and born there in February 1600. July 4, 1616, he was admitted of Pembroke-hall 5 in the university of Cambridge. In 1619, he took, the degree of bachelor of arts and in 1632, that of bachelor of divinity. He shewed himself very early no friend, to the Arminian party, which was the reason that he could not obtain a fellowship in that society, even when he seemed to be entitled to it from his standing, as well as from his learning and unblemished character. At last, however, he so far conquered all prejudices, that he was elected Tanquam Socius of that hall, which entitled him to wear the cap, and take pupils, but he had no share in the government of the house. Dr. Felton, the pious and learned bishop of Ely, had so great a regard to his diligence in study, and unaffected zeal for religion, that he made him his chaplain, and paid him, during his residence in his family, uncommon marks of respect. His lordship gave him likewise, as a farther mark of his favour, the vicarage of St. Mary’s in Swaffham- Prior, in Cambridgeshire, in which capacity he did much good, though he diid not reside on his cure by reason of its small distance from the episcopal place. But after the death of the bishop in 1626, Mr. Calamy being chosen one of- th$; lecturers of St. Edmund’s-Bury, in Suffolk, he resigned his vicarage, and applied himself wholly to the discharge of his function at Bury. He continued there ten years, and, as some writers say, was during the greatest part of that time a strict conformist. Others, and indeed himself, say the contrary. The truth seems to be, that he was unwilling to oppose ceremonies, or to create a disturbance in the church about them, so long as this might, in, his opinion, be avoided with a safe conscience; but when bishop Wren’s articles, and the reading of the book of sports, came to be insisted on, he thought himself obliged to alter his conduct, and not only avoid conforming for the future, but also to apologize publicly for his former behaviour. He caine now to be considered as an active nonconformist, and being in great favour with the earl of Essex, he presented him to the living of Rochford in Essex, a rectory of considerable value, and yet it proved a fatal present to Mr. Calamy; for, removing from one of the best and wholesomest airs in England, that of St. Edmund’sbury, into the hundreds of Essex, he contracted such an illness as broke his constitution, and left behind it a dizziness in his head, which he complained of as long as he Jived. Upon the death of Dr. Stoughton, he was chosen minister of St. Mary Aldermanbury, which brought him tip to London, 1639. The controversy concerning churchgovernment was tlu n at its greatest height, in which Mr. Calainy had a very large share. In the month of July 1639, he was incorporated of the university of Oxford, which, however, did not take him off from the party in which he was engaged. In 1640 he was concerned in writing that famous book, called Smectymnuus, which himself says, gave the first deadly blow to episcopacy, and therefore we find frequent references to it in all the defences and apologies for nonconformity which have been since published. In 1641 he was appointed by the house of lords a member of the sub-committee for religion, which consisted of very eminent divines, whose conduct, however, has been differently censured. He made a great figure in the assembly of divines, though he is not mentioned in Fuller’s catalogue, and distinguised himself both by his learning and moderation. He likewise preached several times before the house of commons, for which his memory has been very severely treated. He was at the same time one of the Cornhill lecturers, and no man had a greater interest in the city of London, in consequence of his ministerial abilities. He preached constantly in his own parish church for twenty years to a numerous audience, composed of the most eminent citizens, and even persons of great quality. He steadily and strenuously opposed the sectaries, and gave many pregnant instances of his dislike to those violences which were committed afterwards, on the king’s being brought from the Isle of Wight, He opposed the beheading of his sovereign king Charles I. with constancy ^ncl courage. Under the usurpation of Cromwell he was passive, and lived as privately as he could; yet he gave no reason to suspect that he was at all a well-wisher to that government. When the times afforded a favourable opportunity, he neglected not promoting the return of king Charles II. and actually preached before the house of commons on the day they voted that great question, which, however, has not hindered some from suggesting their suspicions of his loyally. After this step was taken, he, Mr. Ash, and other eminent divines were sent over to compliment the king in Holland, by whom they were extremely well received. When his majesty was restored, Mr. Calainy retained still a considerable share in his favour, and in June 1660, was appointed one of his chaplains in ordinary, and was offered the bishopric, of Coventry and Litchfield, which he refused. When the convocation came to be chosen, he and Mr. Baxter were elected, May 2, 1661, for London; but the bishop of that diocese having the power of chusing two out of four, or four out of six, elected within a certain circuit, Dr. Sheldon, who was then bishop, was so kind as to excuse both of them; which, perhaps, was owing to the share they had in the Savoy conference. After the miscarrying of that design, Mr. Calamy made use of all his interest to procure the passing of an act agreeable to the king’s declaration at Breda: but when this was frustrated, and the act of uniformity passed, he took a resolution of submitting to ejection, and accordingly preached his farewel sermon at Aldermanbury, August 17, 1662. He made, however, a last effort three days afterwards, by presenting a petition to his majesty to continue in the exercise of his ministerial office. This petition was signed by many of the London clergy, and Dr. Man ton and Dr. Bates assisted at the presenting it, when Mr; Calamy made a long and moving speech; but neither it nor the petition had any good effect, though the king expressed himself in favour of toleration. He remained, however, in his parish, and came constantly to church, though another was in the pulpit, which proved an occasion of much t;rouble to him for on December 28, 1662, the expected preacher not coming in time, some of the principal persons in the parish prevailed upon Mr. Calamy to supply his place, which, with some importunity, he did; but delivered himself with such freedom, that he was soon after, by the lord mayor’s warrant, committed to Newgate for his sermon. But the case itself being thought hard, and some doubt arising how far the commitment was legal, his majesty in a few days discharged him. He lived to see London in ashes, the sight of which broke his heart. He was driven through the ruins in a coach to Enfield, and was so shocked at the dismal appearance, that he could never wear off the impression, but kept his chamber ever after, and died October 29, 1666, within two naonths after this accident happened. He was, though a very learned man, yet a plain and practical preacher, and one who was not afraid to speak his sentiments freely of and to the greatest; men . He was twice married. By his first wife he had a son and daughter; and by his second seven children, some of whom we shall have occasion to mention in succeeding articles.
oods of this world, and was such a lover of obscurity and retirement, that though he was a very able preacher, and was known to have done much good in the space of three
, eldest son of the preceding, was born at St. Edmund’s-Bury, in Suffolk, about the year 1635. In h,is junior years he was carefully instructed by his father, and when he had acquired a sufficient fund of learning, he was transferred to the university of Cambridge, where he was entered of Sidney college, March 28, 1651. He took the degree of bachelor of arts in 1654-5. Then be removed to Pembroke-hall, where he took the degree of master of arts in 1658. He became afterwards fellow of that colleg e; and on April 20, 1659, was presented to the living of Moreton in Essex, which he held till he was removed by f;he act of uniformity in 1G62. After his ejectment he ret ired to London, and kept a meeting privately in his house in Aldermanbury. When Charles II. published his declarati< >n for indulgence, he set up a public meeting in Curriers-hall, near Cripplegate. But when the dissenters were again persecuted, he had recourse to his former methodl and though he was very assiduous in his duty, yet he escaped imprisonment, notwithstanding warrants were frequently out against him but he had the misfortune, with several other of his brethren, to fall under a crown-office prosecution, which put him to a great deal of trouble and expence. As he was a person of much learning and unaffected piety, so he was very careful to avoid whatever might draw upon him the imputation of party. In the earlier part of life he declined taking the covenant, and through the whole course of it shewed a spirit of moderation and charity agreeable to his calling. He was, though a nonconformist, a man of very free notions, and one who never pretended to confine the church of Christ within the bounds of any particular sect. He had a great contempt for the goods of this world, and was such a lover of obscurity and retirement, that though he was a very able preacher, and was known to have done much good in the space of three and twenty years that he exercised the ministry in London, yet he would never be prevailed on to appear in print, but satisfied himself with the consciousness of having performed his duty. Having thus led a private and peaceable, though not a quiet life, he exchanged it for a better in the month of May 1685, being taken off by a consumption. He left behind him a son and four daughters.
, and ready to communicate not only his knowledge, but even his money: he was a great talker, a long preacher, little acquainted with the works of the fathers, obstinate
, one of the most famous divines of
the seventeenth century, among the French Protestants,
was born at Glasgow, in Scotland, about the year 1580,
and educated at the university of his native city. After
reading lectures on the Greek language for a year, he began his travels in 1600, and at Bourdeaux evinced so much
ability and erudition, that the ministers of that city appointed him master of a college which they had established
at Bergerac, for teaching Greek and Latin; and from this
the duke de Bouillon removed him to the philosophical
professorship at Sedan, where he remained for two years.
He then went to Paris, and from Paris to Bourdeaux,
where he arrived in 1604, and began his divinity studies, and in 1608 was appointed one of the ministers
of Bourdeaux, and officiated there with such increasing
reputation, that the university of Saumur judged him worthy to succeed Gomarus in the divinity chair. Having
accepted this offer, he gave his lectures until 1620, when
the university was almost dispersed by the civil war. He
now came over to England with his family, and was recommended to king James, who appointed him professor
of divinity at Glasgow, in the room of Robert Boyd, of
Trochrig, (whom Bayle and his translators call Trochoregius), because he was supposed to be more attached to the
episcopal form of church government. This situation,
however, not suiting his taste, he returned to Saumur in
less than a year; but even there he met with opposition,
and the court having prohibited his public teaching, he was
obliged to read lectures in private. After a year passed in
this precarious state of toleration, he went in 1624 to Montauban, where he was chosen professor of divinity, but
having declared himself too openly against the party which
preached up the civil war, he created many enemies, and
among the rest an unknown miscreant who assaulted him
in the street, and wounded him so desperately as to occasion his death, which took place, after he had languished a
considerable time, in 1625. Bayle says, he was a man of
a great deal of wit and judgment, had a happy memory,
was very learned, a good philosopher, of a chcarful temper,
and ready to communicate not only his knowledge, but
even his money: he was a great talker, a long preacher,
little acquainted with the works of the fathers, obstinate
in his opinions, and somewhat troublesome. He frankly
owned to his friends, that he found several things still to
reform in the reformed churches. He took a delight in
publishing particular opinions, and in going out of the
beaten road; and he gave instances of this when he was a
youth, in his theses “De Tribus Frederibus,
” which he
published and maintained at Heidelberg, although yet
but a proposant, or candidate for the ministry. He also
mixed some novelties in all the theological questions
which he examined; and when in explaining some passages of the holy scripture, he met with great difficulties,
he took all opportunities to contradict the other divines,
and especially Beza; for he pretended that they had not
penetrated into the very marrow of that science. It was
from him that monsieur Amyraut adopted the doctrine of
universal grace, which occasioned so many disputes in
France, and will always be found, at least upon Amyraut’s
principles, to be too inconsistent for general belief. Cameron’s works are his “Theological Lectures,
” Saumur,
Myrothecium
Evangelicum.
”
g undergone the ordinary trials before the presbytery of Aberdeen, was licensed as a probationer, or preacher of the gospel, on the llth of June, 1746. In this rank he remained
, a very learned divine of the church of Scotland, and principal and professor of divinity of the Marischal college, Aberdeen, was born in that city Dec. 25, 1719. His father, the rev. Colin Campbell, who was one of the ministers of Aberdeen, and a man of primitive piety and worth, died in 1728. George, the subject of this article, who was his youngest son, was educated in the grammar-school of his native city, and afterwards in Marischal college, but appears to have originally intended to follow the profession of the law, and for thatpurpose served an apprenticeship to a writer of the signet in Edinburgh. By what inducements he was made to alter his purpose we are not told; but in 1741 he began to study divinity at the university of Edinburgh, and continued the same pursuit both in King’s college and Marischal college, Aberdeen and here he delivered, with great approbation, those discourses, which are usually prescribed to students of divinity in the Scotch universities. After studying the usual number of years at the divinity hall, he was, according to the practice of the Scotch church, proposed to the Synod; and having undergone the ordinary trials before the presbytery of Aberdeen, was licensed as a probationer, or preacher of the gospel, on the llth of June, 1746. In this rank he remained two years, before he obtained a settlement in the church of Scotland, but at the end of that period was presented to the church of Banchory Ternan, about seventeen miles west from Aberdeen, and was ordained June 2, 1748.
s, over whom he affected no superiority; and by all his hearers was esteemed as a worthy man, a good preacher, and one of the best lecturers they had ever heard. In lecturing,
Dr. Campbell continued for twelve years to discharge
the offices of principal of Marischal college-, and of one of
the ministers of Aberdeen. In the former capacity he was
equally esteemed by the professors and students; as he
united great learning to a conduct strictly virtuous, and to
manners equally gentle and pleasant. lit the latter office
he lived in the greatest harmony with his colleagues, over
whom he affected no superiority; and by all his hearers
was esteemed as a worthy man, a good preacher, and one
of the best lecturers they had ever heard. In lecturing,
indeed, he excelled, while he rarely composed sermons, but preached from a few, and sometimes without
any notes. Yet his discourses on particular occasions,
were such as maintained his reputation. In June 1771,
he was, on a vacancy by resignation, elected professor of
divinity in Marischal college. This appointment was attended with the resignation of his pastoral charge, as one
of the ministers of Aberdeen; but as minister of Gray
Friars, an office conjoined to the professorship, he had to
preach once every Sunday in one of the churches, and
besides this, had the offices both of principal and professor of divinity to discharge. In the latter office he increased the times of instructing his pupils, so thak they
heard nearly double the number of lectures which were
usual with his predecessors, and he so arranged his subjects, that every student who chose to attend regularly
during the shortest period prescribed by the laws of the
church, might hear a complete course of lectures on thelgy embracing, under the theoretical part, every thing
that the student of divinity should know; and under the
practical branch, every thing that he should do, as a
reader of sacred or church history, a biblical critic, a polemic divine, a pulpit orator, a minister of a parish, and a
member of the church courts on the Scotch establishment.
Some idea may be formed of the value of his labours, by
the canons of scripture criticism, and a few other
prelections on the same subject, which are included in preliminary dissertations/printed along with his “Translation of the
Gospels,
” and by the “Lectures
” published after his death.
In Philosophy of
Rhetoric,
” which established his reputation as an excellent
grammarian, an accurate and judicious critic, a scholar of
delicate imagination and taste, and a philosopher of great
acuteness and deep penetration. Our author also published a few occasional sermons, which were much admired, but not equally. That “On the Spirit of the Gospel,
”
: man; of admirable parts, an eloquent orator, a subtile philosopher and skilful disputant, an exact preacher both in Latin and English, and a man of good temper and address.
All parties allow him to have been a most extraordinary:
man; of admirable parts, an eloquent orator, a subtile
philosopher and skilful disputant, an exact preacher both
in Latin and English, and a man of good temper and address. Besides the works already mentioned, he wrote,
1. “Nine Articles directed to the lords of the privy-council,
” The History of Ireland,
” noticed above,
published by sir James Ware, Dublin, 1633, fol. The
original ms. is in the British Museum. 3. “Chronologia
universalis.
” 4. te Conferences in the Tower,“published
by the English divines, 1583, 4to. 5 r
” Nar ratio de Divortio,“Antwerp, 1631. 6.
” Orationes,“ibid. 1631.
7.
” Epistoke variee,“ibid. 1631. 8.
” De Imitatione
Rhetorica," ibid. 1631. His life, written by Paul Bombino, a Jesuit, is very scarce the best edition is that of
Mantua, 1620, 8vo.
Psalms, and Canticles, which were all printed together in 1639, folio. Canne succeeded Ainsworth as preacher to the congregation of Brownists at Amsterdam.
, was a leader of the English Brownists at Amsterdam, whither he fled on the restoration; but little is known of his personal history. His employ in England before his flight seems to have been no other than compiling the weekly news, yet he found time sufficient to collate many passages of Scripture, from whence he drew his notes, which he placed in the margin of his Bible; the first edit, printed in 8vo, at Amsterdam, in 1664, is the rarest, but the best, perhaps, is that of Edinburgh, 1727, 8vo. In the preface he mentions a larger work, to be soon published, but it does not seem to have ever been printed. It was his opinion that the original text of scripture in Hebrew and Greek should be translated, as much as possible, word for word, as Ainsworth did the Pentateuch, the Psalms, and Canticles, which were all printed together in 1639, folio. Canne succeeded Ainsworth as preacher to the congregation of Brownists at Amsterdam.
ing the rectory of Eastington in Gloucestershire, and became highly popular as a plain and practical preacher, and a man of exemplary life and conversation. In 1633, when
, son of Christopher Capel, an alderman of Gloucester, was born 1586 in that city, and
after being educated there in grammar, became a commoner of Aiban hall, Oxford, in 1601, and soon after was
elected demy of Magdalen-college. In 160.9 he was made
perpetual fellow, being then M. A. the highest degree
which he took at the university. While there, Wood says,
“his eminence was great, and he was resorted to by noted
men, especially of the Calvinist persuasion,
” and was tutor
to several young men who afterwards rose to high reputation, particularly Accepted Frewen, archbishop of York,
Will. Pemble, &c. He left college on obtaining the rectory of Eastington in Gloucestershire, and became highly
popular as a plain and practical preacher, and a man of
exemplary life and conversation. In 1633, when the Book
of Sports on the Lord’s day was ordered to be read in all
churches, he refused, and resigned his rectory. He then
obtained licence from the bishop of Gloucester to practise
physic, which he did with much success for some years,
residing at Pitchcomb, near Stroud, where he had an
estate. In the commencement of the rebellion, he was
called to be one of the assembly of divines, but did not
accept the offer. Wood thinks he was restored to his benefice at this time, or had another conferred upon him,
which we believe was Pitchcomb, where he died Sept. 21,
1656, and was buried in the church there. Clarke informs
us that for some time he attended the court of James I.
until the death of sir Thomas Overbury, who was his particular friend. His principal works are, 1. “Temptations,
their nature, danger, and cure, &c.
” Lond. Apology
” against some exceptions, Remains, being an useful Appendix to the former,
”
Tentamen medicum de variolis,
” and some other tracts.
d Hebrew together under the tuition of one Matthew Adrian, a converted Jew, and Capito then became a preacher, first at Spire and afterwards at Basil, where he continued
, an eminent Lutheran reformer, was born at Hagenau in Alsace, in 1478. His father was of the senatorian rank, and being averse to the lives of the divines of his time, had him brought up to the profession of physic at Basil, where he took his doctor’s degree, and likewise made great proficiency in other studies. After his father’s death, however, in 1504, he studied divinity, and also civil law, under Zasius, an eminent civilian, and took a degree in that faculty. At Heidelberg he became acquainted with Oecolampadius, with whom he ever after preserved the strictest intimacy and friendship. On their first acquaintance they studied Hebrew together under the tuition of one Matthew Adrian, a converted Jew, and Capito then became a preacher, first at Spire and afterwards at Basil, where he continued for some years. From thence he was sent for by the elector Palatine, who made him his counsellor, and sent him on several embassies, and Cliarles V. is said to have conferred upon him the order of knighthood. From Mcntz he followed Bucer to Strasburgh, where he astonished his hearers by preaching the reformed, or rather reforming religion, at 8t. Thomas’s church in that city, beginning his ministry by expounding St. Paul’s epistle to the Colossians. The fame of Capito and Bucer spread so wide, that James Faber and Gerard Rufus were sent privately from France to hear him, by Margaret queen of Navarre, sister to the French king; and by this means the protestant doctrine was introduced into France. Capito was a man of great learning and eloquence, tempered with a prudence which gave weight to his public services as well as to his writings. In all disputes, he insisted on brotherly love and peaceable discussion.
years, during which he engaged the respect and affection of his hearers, and was distinguished as a preacher of uncommon eloquence, and a man of great learning and amiable
, a dissenting minister of the Socinian persuasion, son of the rev. Joseph Cappe, minister
of the dissenting congregation at Mill hill in Leeds, was
born in that town Feb. 21, 1732-3, and educated for some
time under the care of his father, whom he lost in his sixteenth year. Having at this early age discovered a predilection for nonconformity, he was placed at the academy
of Dr. Aikin at Kilvvorth in Leicestershire, in 1743, and
the next year removed to that of Dr. Doddridge at Northampton. During his residence here he overcame somescruples that arose in his mintl respecting the evidences of
revealed religion, by examining them in the best writers
with great attention. After passing two years at Northampton, he was deprived of the benefit of Dr. Doddriclge’s instructions, who was obliged to leave England on
account of his health, and in 1752 went to the university
of Glasgow, where he continued three years, improving
his knowledge with great industry and success, and forming an acquaintance with many eminent men of the day,
particularly Dr. Leechman, Dr. Cullen, Dr. Adam Smith,
Dr. Moore, and the late Dr. Black. Having completed his
studies, he returned in 1755 to Leeds, and within a short
time after was chosen co-pastor, and the following year
sole pastor of the dissenting congregation at St Saviourgate, York. This situation he retained for forty years,
during which he engaged the respect and affection of his
hearers, and was distinguished as a preacher of uncommon
eloquence, and a man of great learning and amiable manners. In 1791 and 1793 he experienced two paralytic
shocks, which ever after affected both his walking and his
speech, but was enabled to employ much of his time in
preparing those works for the press which appeared after
his death. Weakened at length by paralytic affections, he
died Dec. 24, 1800. He published in his life-time, 1. “A
Sermon upon the king of Prussia’s Victory at Rosbach,
”
Nov. 5, 1757. 2. “Three Fast-day Sermons, published
during the American War.
” 3. “A Sermon on the Thanksgiving-day, 1784.
” 4. “A Fast-clay Sermon, written during the American War, but first published in 1795.
” 5
“A Sermon on the Death of the rev. Edw. Sandercock.
” 6.
“A selection of Psalms for Social Worship.
” 7. “Remarks in vindication of Dr. Priestley, in answer to the
Monthly Reviewers. 17 8.
” Letters published in the York
Chronicle, signed `A. doughty Champion in heavy armour,' in reply to the attack of Dr. Cooper (under the signature of Erasmus) upon Mr. Lindsey on his resigning
the living of Catterick, and “Discourses on the Providence and Government of God.
” ' In
bishop of Aquino, of Lecce*, and of Aquila. After more than fifty years’ exercise of his talent as a preacher, he died at his native place May 6, 14-y 5. Of his sermons eight
, often
called Hobertus de Licio, from Leze“or Lecce
”, where
he was born in 1425, descended probably from the illustriou; family of Caraccioli, and became one of the most celebrated preachers of his time. Having an early inclination to the church, he entered the order of the Franciscans,
but finding their discipline too rigid, he removed to the
Conventuals, and according to Erasmus, lived with more
iVi-eJoin. He was. however, distinguished for talents, and
occupied some honourable offices, and was appointed professor oi divinity. His particular bias was to preaching,
which he cultivated with such success, as to incline all his
brethren to imitate one who, throughout all Italy, was
bailed as a second St. Paul. He displayed his pulpit eloquence not only in the principal cities of Italy, Assisa,
Florence, Venice, Ferrara, Naples, &c. but before the
popes, and is said to have censured the vices and luxury
of the Roman court with great boldness and some quaint
humour. This, however, appears not to have given serious offence, as he was employed by the popes, as well as
by the king of Naples, in several negotiations of importance, and was made successively bishop of Aquino, of
Lecce*, and of Aquila. After more than fifty years’ exercise of his talent as a preacher, he died at his native place
May 6, 14-y 5. Of his sermons eight volumes have been often
printed. 1. “Sermones de adventu,
” Venice, De Quadragesima,
” Cologne, De
Quadragesima, seu Quadragesimale perutilissimum de Pcenitentia,
” Venice, De Tempore, &c. Sanctorum,
” Naples, De Solemnitatibus totius
anni,
” Venice, De Christo,
” &c. Venice,
De timorejudiciorum Dei,
” Naples, De amore divinorum officiorum,
” ibid. Roberti de Licio Sermones,
” Leyden,
pplied himself to theological studies, and, in a few years, proved a learned divine and an excellent preacher. In 1611 he was admitted to the reading of the sentences; and
, confounded by Langbaine
with the former, but a divine of a very different character,
and prior in order of time, was a Cornish man, and became
a batler in, Exeter college in Oxford, in 1592, and four
years after fellow of that house, being then B. A. By
the advice and direction of the rector, Dr. Holland, he applied himself to theological studies, and, in a few years,
proved a learned divine and an excellent preacher. In
1611 he was admitted to the reading of the sentences; and
about that time was made rector of Slierwill, and of Loxhore adjoining, in Devonshire; and afterwards obtained
the benefice “of Ham near Sberwill. He died Dec. 18,
1627, aged fifty-two, and was bnried in the chancel of the
church of Loxbore. He published some sermons 1.
” “The
Soul’s Centinel,
” preached at the funeral of sir Arthur
Acland, knt. Jan. 9, loll, on Job xiv. 14.“Lomi. 1612, 8vo.
2.
” A Pastoral Charge, faithfully given and discharged at
the triennial visitation of W. Bishop of Exon, at Barnstaple, Sept. 7, 1616, on Acts xx. 28.“London, 1616, 8vo.
3.
” Christ’s Larum-bell of Love resounded,“&c. on John
xv. 12. Lond. 1616,8vo. 4.
” The conscionable Christian,"
&c. being three assize sermons at Tan n ton aud Chard in
Somersetshire, 162O, on Acts xxiv. 16. Lond. 1623, 4to.
gant and seldom incorrect. Dr. Beattie, on the occasion of his death, said, that “to his merits as a preacher, great as they were, the lustre of his private character was
, a clergyman of the episcopal church
in Scotland, was born at Newcastle, Feb. 16, 1704, and
educated at St. John’s college, Cambridge, where he took
the degree of bachelor of arts. Soon after his return to
Newcastle he went into orders, and in 1737 was appointed
senior clergyman of the episcopal chapel at Edinburgh,
where he spent the remainder of his days, and officiated
for the space of thirty-nine years. On the morning of
Sunday, August 18, 1776, as he was preparing to go to the
chapel, he suddenly expired. Three volumes of his “Sermons
” were published in the following year, 12mo, by sir
William Forbes, bart. who undertook the task of selecting
these from his numerous manuscripts. On his private and
public character, sir William lived to express himself with
zeal and affection thirty years after the decease of his
friend, and says of his “Sermons,
” that although they do
not contain the profound reasonings of Butler, nor the
elegant discussions of Sherlock; neither the learning of
Tillotson, nor the declamation of Seed, they exhibit the
most useful and important truths of the gospel, not only
with plainness and perspicuity, but in language always
elegant and seldom incorrect. Dr. Beattie, on the occasion
of his death, said, that “to his merits as a preacher, great
as they were, the lustre of his private character was still
superior,
” and that " the death of such a man was a real
loss to society.
d such solidity of judgment, as excited the admiration of his hearers. He also became so famous as a preacher, that when it came to his turn to preach at St. Mary’s church,
, a puritan divine of great learning and eminence, was born in Hertfordshire, about the year 1535. Having been kept at a grammar-school till he was fit for the university, he was sent to Cambridge, where he was admitted into St. John’s college in 155O. He applied himself to his studies with uncommon assiduity; and being possessed of excellent natural parts, he made great proficiency in learning, in acquiring which, it is said, that he allowed himself no more than five hours sleep in the night, and that he adhered to this custom to the end of his life. Upon the death of Edward VI, when he had been about three years at the university, he quitted it, and became clerk to a counsellor at law: but this did not prevent him from continuing to prosecute his former studies, in which he took more delight than in the profession of the law. He remained in this situation till the beginning of the reign of queen Elizabeth; when the gentleman under whom he was placed as a clerk, having met with Dr. Pilkington, master of St. John college, Cambridge, he made him acquainted with his strong attachment to literature. In consequence of this the doctor desired to have some conversation with Mr. Cartwright; when, being convinced of his great abilities and attainments, he offered to take him back again to St. John’s, to which his master consented. He accordingly returned to the university; and in 1560 was chosen fellow of that college. About three years after he was removed to a fellowship in Trinity college; where, on account of his great merit, he was shortly after made one of the eight senior fellows. In 1564 queen Elizabeth visited the university of Cambridge, and remained there five days, viewing the several colleges, and hearing public speeches and disputations. Mr. Strype says, that the ripest and most learned men were selected for the disputants, and Mr. Cartwright being one of these, appears on this occasion to have greatly distinguished himself. In 1567 he commenced bachelor of divinity; and, three years after, was chosen to be lady Margaret’s divinity-reader. It is particularly mentioned, that he read upon the first and second chapters of the Acts of the Apostles, and performed it with such acuteness of wit, and such solidity of judgment, as excited the admiration of his hearers. He also became so famous as a preacher, that when it came to his turn to preach at St. Mary’s church, the sexton was obliged to take down the windows, on account of the multitudes that came to bear him.
dleburgh, where he continued two years, with little or no profit to himself; though his labours as a preacher are said to have been extremely acceptable and successful. But
Mr. Cartwright vindicated his conduct in a letter to sir
William Cecil, dated the 9th of July; in which he declared his extreme aversion to every thing that was seditious and contentious, and affirmed that he had taught
nothing but what naturally flowed from the text concerning
which he had treated. He observed, that when an occasion offered itself of speaking concerning the habits, he
had waved it: though he acknowledged that he had
taught, that the ministry of the church of England had
declined from the ministry of the ancient and apostolical
church, and that he wished it to be restored to greater
purity. But these sentiments, he said, he had delivered
calmly and sedately, and in such a manner as could give
offence to none but the ignorant or the malignant, and
those who were eager to catch at something to calumniate
him. He asserted, that he had the utmost reason to believe that he should have obtained the testimony of the
university in favour of his innocence, had not the vicechancellor denied him a congregation. He solicited the
protection of the chancellor, so far as his cause was just;
and transmitted to him a testimonial of his innocence,
signed by several learned members of the university, and
in which his abilities, learning, and integrity, were spoken
of in very high terms. After this he was cited to appear
before Dr. Mey, the vice-chancellor of the university, and
some of the heads of houses, and examined upon sundry
articles of doctrine said to be delivered by him in his public
lectures, and which were affirmed to be contrary to the religion received and allowed by public authority in the realm of
England; and it was demanded of him, whether he would
stand to those opinions and doctrines, or whether Le wuuid
renounce them. Mr. Cartwright desired that he might be
permitted to commit to writing what his judgment was
upon the points in controversy; which being assented to,
he drew up six propositions to the following purport, and
which he subscribed with his own hand: “I. The names
and functions of archbishops and archdeacons ought to be
abolished. II. The offices of the lawful ministers of the
church, viz. bishops and deacons, ought to be reduced to
the apostolical institution: bishops to preach the word of
God and pray, and deacons to be employed in taking care
of the poor. III. The government of the church ought
not to be entrusted to bishops chancellors, or the officials
of archdeacons; but every church should be governed by
its own minister and presbyters. IV. Ministers ought not
to be at large, but every one should have the charge of a
certain flock. V. No man should solicit, or stand as a
candidate for the Ministry. VI. Bishops should not be
created by civil authority, but ought to be openly and fairly
chosen by the church.
” Propositions also which were said
to be dangerous and seditious were collected out of
Mr. Cartwright’s lectures, and sent to court by Dr. Whitgift, to incense the queen and chancellor against him; and
he was forbidden by the vice-chancellor and heads of the
university to read any more lectures till they should receive
some satisfaction that he would not continue to propagate
the same opinions. He was also prevented from taking
his doctor’s degree by the authority of the vice-chancellor:
which appears to have given great umbrage to many in the
university, and to have occasioned a considerable disturbance. In 1571 Dr. Whitgift became vice-chancellor of the
university; and by his influence more rigorous statutes
were procured for its government; and Mr. Cartwright was
deprived of his place of Margaret- professor. But he still
continued senior tellow of Trinity-college; though the following year he was also deprived of his fellowship; it being
alleged that he had forfeited it by not entering into priest’s
orders in due time, in conformity to the statutes. Being
thus driven from the university, and out of all employment,
he travelled beyond sea, where he became acquainted with
the most celebrated divines in the several protestant
universities of Europe, with many of whom he established a
correspondence. They appear to have entertained a very
high esteem for him; and the celebrated Beza, in a letter
to one of his English correspondents, expressed himself
thus concerning him: “Here is now with us your countryman, Thomas Cartwright, than whom I think the sun
doth not see a more learned man.
” While he was abroad,
he was chosen minister to the English merchants at Antwerp, and afterwards at Middleburgh, where he continued
two years, with little or no profit to himself; though his
labours as a preacher are said to have been extremely acceptable and successful. But the importunity of his friends
in England at length prevailed on him to return again to
his native country.
in the hospital at Warwick. He was pious, learned, and laborious; an acute disputant, and an admired preacher; of a disinterested disposition, generous and charitable, and
Very severe measures had now been adopted for several
years against the puritans; on whose behalf a piece was
published, intituled, “An admonition to the parliament;
”
to which were annexed, A letter from Beza to the earl of
Leicester, and another from Gualter to bishop Parkhurst,
recommending a reformation of church discipline. This
work contained what was called the “platform of a
church;
” the manner of electing ministers; their several
duties; and arguments to prove their equality in government. It also attacked the hierarchy, and the proceedings
of the bishops, with much severity of language. The admonition was concluded with a petition to the two houses,
that a discipline more consonant to the word of God, and
agreeing with the foreign reformed churches, might be established by law. Mr. Field and Mr. Wilcox, authors of the
admonition, and who attempted to present it to parliament,
were committed to Newgate on the second of October
1572. Notwithstanding which, Mr. Cartwright, after his
return to England,“wrote
” a second admonition to the
parliament,“with an humble petition to the two houses,
for relief against the subscription required by the ecclesiastical commissioners. The same year Dr. Whitgift published
an answer to the admonition: to which Mr. Cartwright
published a reply in 1573; and aboat this time a proclamation was issued for apprehending him. In 1574 Dr.
Whitgift published, in folio,
” A defence of the answer to
the admonition, against the reply of T. C.“In 1575
Mr. Cartwright published a second reply to Dr. Whitgift;
and in 1577 appeared,
” the rest of the second reply of
Thomas Cartwright, against master Doctor Whitgift’s
answer, touching the church discipline.“This seems to have
been printed in Scotland; and it is certain, that before its
publication Mr. Cartwright had found it necessary to leave
the kingdom, whilst his opponent was raised to the bishopric
of Worcester. Mr. Cartwright continued abroad about
five years, during which time he officiated as a minister to
some of the English factories. About the year 1580
James VI. king of Scotland, having a high opinion of his
learning and abilities, sent to him, and offered him a professorship in the university of St. Andrew’s; but this he
'thought proper to decline. Upon his return to England,
officers w.e re sent to apprehend him, as a promoter of sedition,
and he was thrown into prison. He probably obtained his li* berty through the interest of the lord treasurer Burleigh, and
the earl of Leicester, by both of whom he was favoured: and
the latter conferred upon him the mastership of the hospital
which he had founded in Warwick. In 1583 he was earnestly persuaded, by several learned protestant divines, to
write against the Rhemish translation of the New Testament.
He was likewise encouraged in this design by the earl of
Leicester and sir Francis Walsingham: and the latter sent
him a hundred pounds towards the expences of the work.
He accordingly engaged in it; but after some time received
a mandate from archbishop Whitgift, prohibiting him from
prosecuting the work any farther. Though he was much
discouraged by this, he nearly completed the performance;
but it was not published till many years after his death in
1618, fol. under the title
” A Confutation of the Rhemish
Translation, Glosses, and Annotations on the New Testament.“It is said, that queen Elizabeth sent to Beza,
requesting him to undertake a work of this kind; but he
declined it, declaring that Cartwright was much more capable of the task than himself. Notwithstanding the high
estimation in which he was held, and his many admirers,
in the year 1585 he was again committed to prison by
Dr. Aylmer, bfshop of London; and that prelate gave some
offence to the queen by making use of her majesty’s name
on the occasion. When he obtained his liberty is not
mentioned: but we find that in 1590, when he was at
Warwick, he received a citation to appear in the starchamber, together with Edmund Snape, and some other
puritan ministers, being charged with setting up a new
discipline, and a new form of worship, and subscribing
their names to stand to it. This was interpreted an
opposition and disobedience to the established laws. Mr. Cartwright was also called upon to take the oath ex officio; but
this he refused, and was committed to the Fleet. In May
1591 ije was sent for by bishop Ay liner to appear before
him, and some others of the ecclesiastical commissioners,
at that prelate’s house. He had no previous notice given
him, to prevent any concourse of his adherents upon the
occasion. The bishop threw out some reproaches against
him, and again required him to take the oath ex officio.
The attorney general did the same, and represented to him
” how dangerous a thing it was that men should, upon the
conceits of their own heads, and yet under colour of conscience, refuse the things that had been received for laws
for a long time.“Mr. Cartwright assigned sundry reasons
for refusing to take the oath; and afterwards desired to be
permitted to vindicate himself from some reflections that
had been thrown out against him by the bishop and the
attorney general. But to this bishop Aylmer would not
consent, alleging,
” that he had no leisure to hear his
answer,“but that he might defend himself from the public
charges that he had brought against him, by a private letter
to his lordship. With this Mr. Cartwright was obliged to
be contented, and was immediately after again committed
to the Fleet. In August 1591 he wrote a letter to lady
Russel, stating some of the grievances under which he
laboured, and soliciting her interest with lord Burleigh to
procure him better treatment. The same year king James
wrote a letter to queen Elizabeth, requesting her majesty
to shew favour to Mr. Cartwright and his brethren, on account of their great learning and faithful labours in the
gospel. But he did not obtain his liberty till about the
middle of the year 1592, when he was restored to his
hospital at Warwick, and was again permitted to preach:
but his health appears to have been much impaired by his
long confinement and close application to study. He died
on the 27th of December 1603, in the 68th year of his age,
having preached a sermon ou mortality but two days before.
He was buried in the hospital at Warwick. He was pious,
learned, and laborious; an acute disputant, and an admired
preacher; of a disinterested disposition, generous and
charitable, and particularly liberal to poor scholars. It is
much to be regretted that such a man should have incurred
the censure of the superiors either in church or state; but
inuovations like those he proposed, and adhered to with
obstinacy, could not be tolerated in the case of a church
establishment so recently formed, and which required every
effort bf its supporters to maintain it. How far, therefore,
the reflections which have been cast on a the prelates who
prosecuted him are just, may be safely left to the consideration of the reader. There is reason also to think,
that before his death Cartwright himself thought differently
of his past conduct. Sir Henry Yelverton, in his epistle to
the reader, prefixed to bishop Moreton’s
” Episcopacy justified,“says that the last words of Thomas Cartwright, on his
death-bed, were, that he sorely lamented the unnecessary
troubles he had caused in the church, by the schism, of
which he had been the great fomenter; and that be wished
he was to begin his life again, that he might testify to the
world the dislike he had of his former ways In tnis opinion, says sir Henry, he died; and it appears certain, that
he abated something of the warmth of his spirit towards
the close of his days. When he had obtained his pardon,
of the queen, which, as sir George Paule asserts, was at
the instance of aichbishop Whitgilt, Cartwright, in his
letters of acknowledgment to that prelate, vouchsafed to
stile him a
” Right Reverend Fatner in God, and his Lord
the Archbishop’s Grace of Canterbury.“This title of
Grace he often yielded to Whitgift in the course of their
correspondence. Nay, the archbishop was heard to say,
that if Mr. Cartwright had not so far engaged himself as
he did in the beginning, he verily thought tnat he would,
in his letter time, have been drawn to conformity: for
when he was freed from his troubles, he often repaired to
the archbishop, who used him kindly, and was contented
to tolerate his preaching at Warwick for several years,
upon his promise that he would not impugn the laws, orders,
and government of the church of England, but persuade
and procure, as much as he could, both publicly and privately, the estimation and peace of the same. With these
terms he complied; notwithstanding which, when queen
Elizabeth understood that he preached again, though in
the temperate manner which had been prescribed, she
would not permit him to do it any longer without subscription; and was not a little displeased with the archbishop,
for his having connived at his so doing. Sir George Paule
farther adds, that, by the benevolence and bounty of his
followers, Mr Cartwright was said to have died rich. Besides the pieces already mentioned, Mr. Cartwright was
author of the following works: 1.
” Commentaria practica
in totam historiam evangelicam, ex quatuor evangelistis
harmonice concinnatam,“1630, 4to. An elegant edition
of this was printed at Amsterdam, by Lewis Elzevir, in
1647, under the following title:
” Harmonia evangelica
commentario analytico, metaphrastico, practice, illustrata,“&c. 2.
” Commentarii succincti & dilucidi in proverbia
Salomonis,“Amst. 1638, 4to. 3.
” Metaphrasis & homiliae in librum Salomonis qui inscribitur Ecclesiastes,“Amst. 1647, 4to. 4.
” A Directory of Church Government,“1644, 4to. 5.
” A Body of Divinity," Lond. 1616,
4to.
r taking orders, became chaplain of that college, and vicar of Walthamstow in Essex. In 1659, he was preacher at St. Mary Magdalen’s, Fish-street. After the restoration,
, bishop of Chester, and
supposed to be grandson to the preceding, was born at
Northampton, Sept. 1, 1634. His father was for some
time master of the endowed school of Brentwood, in Essex,
and he appears to have been educated in the religious principles which prevailed among the anti-episcopal party.
He was entered of Magdalen hall, Oxford, but was soon
removed to Queen’s college by the power of the parliamentary visitors in 1649; and after taking orders, became
chaplain of that college, and vicar of Walthamstow in
Essex. In 1659, he was preacher at St. Mary Magdalen’s,
Fish-street. After the restoration, he recommended himself so powerfully by professions of loyalty, as to be made
domestic chaplain to Henry duke of Gloucester, prebendary of Twyford, in the church of St. Paul; of Chalford,
in the church of Wells; a chaplain in ordinary to the
king, and rector of St. Thomas Apostle, London, and was
created D. D. although not of standing for it. To these,
in 1672, was added a prebend of Durham; and in 1677,
he was made dean of Rippon. He had likewise a hard
struggle with Dr. Womack for the bishopric of St. David’s;
but in the reign of James II. in 1686, he succeeded to
that of Chester, for boldly asserting in one of his sermons,
that the king’s promises to parliament were not binding.
The most remarkable event of his life, was his acting as
one of the commissioners in the memorable attempt which
his infatuated master made to controul the president and
fellows of Magdalen college, Oxford, when they rejected
a popish president intruded upon them by the king. Upon
the revolution he fled to France, where he officiated as
minister to the protestant part of the king’s household;
and upon the death of Dr. Seth Ward, became titular
bishop of Salisbury. He afterwards accompanied the abdicated monarch to Ireland, where he died of a dysentery,
April 15, 1689, and was sumptuously interred in the choir
of Christ-church, Dublin. The report by Richardson, in
his edition of Godwin, of his having died in the communion of the church of Rome, seems doubtful; but on his
death-bed his expressions were certainly equivocal. His
“Speech spoken to the society of Magdalen college,
” his
examination of Dr. Hough, and several occasional sermons,
enumerated by Wood, are in print. He appears to have
been a man too subservient to the will of James, to act
with more prudence or principle than his master, who, it
is said, looked upon him as neither protestant nor papist,
and had little or no esteem for him.
s master’s degree in 1635, and in 1638 went into holy orders, becoming “a most florid and seraphical preacher in the university.” One sermon only of his is in print, from
, an English poet of the
seventeenth century, was born at Northway near Tewkesbury, in Gloucestershire, Sept. 1611. His father, after
spending a good estate, was reduced to keep an inn at
Cirencester; at the free-school of which town his son was
educated under Mr. William Topp. Being chosen a king’s
scholar, he was removed to Westminster school, under
Dr. Osbaldiston, and thence elected a student of Christ
church, Oxford, in 1628. After pursuing his studies, with
the reputation of an extraordinary scholar and genius,
he took his master’s degree in 1635, and in 1638 went
into holy orders, becoming “a most florid and seraphical
preacher in the university.
” One sermon only of his is in
print, from which we are not able to form a very high
notion of his eloquence; but whdn Mr. Abraham Wright,
of St. John’s, Oxford, compiled that scarce little book,
entitled “Five Sermons in five several styles, or ways of
Preaching,
” it appears that Dr. Maine and Mr. Cartwright
were of consequence enough to be admitted as specimens
of university preaching. The others are bishop Andrews’,
bishop Hall’s, the presbyterian and independent “ways
of preaching.
”
In 1642, bishop Duppa, with whom he lived in the
strictest intimacy, bestowed on him the place of succentur
of the church of Salisbury. In the same year he was one
of the council of war or delegacy, appointed by the university of Oxford, for providing for the troops sent by the
king- to protect the colleges. His zeal in this office occasioned his being imprisoned by the parliamentary forces
when they arrived at Oxford, but he was bailed soon after.
In 1643, he was chosen junior proctor of the university,
and was also reader in metaphysics. “The exposition of
them,
” says Wood, “was never better performed than by
him and his predecessor Thomas Barlow, of Queen’s college.
” Lloyd asserts that he studied at the rate of sixteen
hours a day. From such diligence and talents much might
have been expected, but he survived the last- mentioned
appointments a very short time, dying on December 23,
1643, in the thirty-second year of his age, of a malignant
fever, called the camp disease, which then prevailed at
Oxford. He was honourably interred towards the upper
end of the south aile of the cathedral of Christ church.
ent of that university from 1652 to 1657, put on his hat when the Lord’s prayer was repeating by the preacher. This Dr. Owen denied afterwards. 20.” A King and his Subjects
1659, 8vo. 18. “A true and faithful relation of what
passed for many years between Dr. John Dee and some
Spirits,
” &c. And put in the beginning a long preface,
to confirm the truth of what is said in that relation concerning Spirits, Lond. Io59, fol. 19. He was author of,
44 A Vindication of the Lord’s Prayer as a formal prayer,
and by Christ’s institution to be used by Christians as a
prayer. Against the antichristian practice and opinion of
some men. Wherein also their private and ungrounded
zeal is discovered, who are so strict for the observation of
the Lord’s-day, and make so light of the Lord’s- prayer,“Lond. 1660. The first occasion of this treatise, as the
author tells us in the preface, was a strange report that in
St. Mary’s church in Oxford, Dr. John Owen, dean of
Christ-church, who had the chief government of that university from 1652 to 1657, put on his hat when the Lord’s
prayer was repeating by the preacher. This Dr. Owen
denied afterwards. 20.
” A King and his Subjects unhappily fallen out, and happily reconciled, in a sermon
preached at Canterbury,“on Hosea iii. ver. 4, 5,
” Lond.
the custom of his society, his superiors ordained him to the pulpit, and he became a very celebrated preacher for some years, at the end of which the “Journal de Trevoux”
, a learned and industrious writer,
was born at Paris Dec. 28, 1659. After studying classics
and philosophy, he relinquished the bright prospects of
promotion held out to him by his maternal uncle M. de
Lubert, who was treasurer-general of the marine; entered
the society of the Jesuits in 1677, and completed his
vows in 1694 at the college of Bourges, where he then
resided. After teaching for a certain number of years,
agreeably to the custom of his society, his superiors ordained him to the pulpit, and he became a very celebrated
preacher for some years, at the end of which the “Journal
de Trevoux
” was committed to his care: he appears to
have been editor of it from 1701, and notwithstanding his
almost constant attention to this journal, which for about
twelve years he enriched with many valuable dissertations
and extracts, he found leisure for various separate publications. In 1705, he published his “Histoire generate de
Tempire du Mogul,
” Paris, 4to, or 2 vols. 12mo, and often
reprinted. It is taken from the Portuguese memoirs of
M. Manouchi, a Venetian. In 1706 appeared his “Histoire duFanatisme des religions protestantes,
” Paris, 12mo,
containing only the history of the anabaptists; but he reprinted it in 1733, 2 vols. 12mo, with the history of
Davidism, and added the same year in a third volume, the
history of the Quakers. This work is in more estimation
abroad than it probably would be in this country. He employed himself for some time on a translation of Virgil into
prose, which was completed in 1716, Paris, 6 vols. 12mo,
and was reprinted in 1729, 4 vols. The notes and life of
Virgil are the most valuable part of the book, although his
admirers affected to consider him as excelling equally as
commentator, critic, and translator. That, however, on
which his fame chiefly rests, is his “Roman History,
” to
which his friend Rouilie contributed the notes. This
valuable work was completed in 20 vols. 4to, and was soon
translated into Italian and English, the latter in 1728, by
Dr. Richard Bundy, 6 volg. folio. Rouilie, who undertook
to continue the history, 'after the death of his colleague,
published only one volume in 1739, 4to, and died himself
the following year. Father Routh then undertook the
continuation, but the dispersion of the Jesuits prevented
his making much progress. As a collection of facts, this
history is the most complete we have, and the notes are
valuable, but the style is not that of the purest historians.
Catrou preserved his health and spirits to an advanced age,
dying Oct. 18, 1737, in his seventy-eighth year
was an excellent pud universal scholar, an elegant and polite writer, and a florid and very eloquent preacher. He was thoroughly acquainted with the history and constitution
, a very learned divine, was born at
Pickwell, in Leicestershire, of which parish his father was
rector, Dec. 30, 1637. On the 9th of May, 1653, he was
admitted into St. JohnVcollege, in Cambridge, where he
took the degree of B. A. in 1656, and that of M. A. in 1660.
In August 1662, he was admitted to the vicarage of Islington, in Middlesex-, and some time after became chaplain
in ordinary to king Charles 11. He took the degree of
D. D. in 1672, and on the 16th of September, 1679, was
collated by the archbishop of Canterbury to the rectory of
Allhallows the Great, in Thames-street, London. In July
1681, he was incorporated D. D. at Oxford, and in
November 1684, he was installed canon of Windsor, upon
the death of Mr. John Rosewell; about which time, as
Mr. Wood tells us r he became rector of Hasely, in Oxfordshire; but that seems to be a mistake, as the rectory
of Hasely is annexed to the deanery of Windsor. He
resigned his rectory of Allhallows in 1689, and the vicarage of Islington in 1691; but on the 19th of November
before, namely, in 1690, he was admitted to the vicarage
of Isleworth, in Middlesex, which being a quiet and retired place, probably suited best his most studious temper.
He published: 1. “Primitive Christianity; or the Religion of the ancient Christians in the first ages of the Gospel,
” London, Tabulae Ecclesiastics,
” tables of the ecclesiastical
writers, Lond. Antiquitates Apostolicae:
or the history of the lives, acts, and martyrdoms of the
holy apostles of our Saviour, and the two evangelists, St.
Mark and St. Luke. To which is added an introductory
Discourse concerning the three great dispensations of the
church, Patriarchal, Mosaical, and Evangelical. Being a
continuation of `Antiquitates Christianas,' or the Life and
Death of Holy Jesus,
” written by Jeremy Taylor, afterward bishop of Down and Connor, Lond. 1676, fol. 4.
“Apostolici, or the History of the lives, acts, deaths, and
martyrdomsof those who were contemporaries with or
immediately succeeded the Apostles as also of the
most eminent of the primitive fathers for the first three
hundred years. To which is added, a Chronology of the
three first ages of the Church,
” Lond. A
Sermon preached before the right honourable the lordmayor, aldermen, and citizens of London, at St. Mary-leBuw, on the fifth of November, M.DC.LXXX.
” London,
1680, 4to. 6. “A Dissertation concerning the Government of the Ancient Church, by bishops, metropolitans,
and patriarchs. More particularly concerning the ancient
power and jurisdiction of the bishops of Rome, and the
encroachments of that upon other sees, especially the see
of Constantinople;
” Lond. Ecclesiastic!,
or the History of the lives, acts, deaths, and writings of
the most eminent Fathers of the Church that flourished in
the fourth century. Wherein, among other things, an
account is given of the rise, growth, and progress of
Arianism, and all other sects of that age descending from
it. Together with an Introduction, containing an historical account of the state of Paganism under the first
Christian emperor,
” Lond. 1682, fol. 8. “A Sermon
preached before the king at Whitehall, on Sunday, January 18, 1684-5, on Psalm iv. 7. Publisheo 1 by his majesties special command,
” Lond. Chartopbylax Ecclesiasticus,
” Lond. Tabulae Ecclesiastics,
” above-mentioned, and a kind of abridgment of the “Historia Literaria,
” and contams a short account of most of the ecclesiastical writers from the birth of Christ to 1517. 1O.
“Scriptorum Ecclesiasticorum Historia Literaria i. e. A
Literary History of Ecclesiastical Writers, in two parts,
”
fol. the first printed at Lond. A Serious Exhortation, with some important advices
relating to the late cases about Conformity, recommended
to the present dissenters from the Church of England.
” It
is the twenty-second in the “London Cases.
” This very
learned person died at Windsor, on the 4th of August,
1713, and was buried in Islington church, where a monument was erected to his memory. He was an excellent
pud universal scholar, an elegant and polite writer, and a
florid and very eloquent preacher. He was thoroughly
acquainted with the history and constitution of the Christian church. His works, particularly his Lives of the
apostles, Lives of the fathers, and Primitive Christianity,
evince his great knowledge of antiquity, and are justly esteemed the best books written upon those important subjects. Yet the “Historia Literaria
” is perhaps the work
on which his fume will now be thought principally to depend. This very useful work was reprinted at Geneva, in
1705 and 1720, but the best edition is that printed at the
Clarendon press, by subscription, in 2 vols. fol, 1740—
1743, which contains the author’s last corrections and additions, and additions by other hands. What share Mr.
Henry Wharton had in this work will be noticed in our life
of that writer. From a manuscript letter of Cave’s in our
possession, it appears that he had much reason to complain
of Wharton. During the last twelve years of his life Cave
had repeatedly revised this history, and made alterations
and additions equal to one third part of the work, all which
were carefully incorporated in the new edition. The copy
thus improved, he left in the hands of his executors, the
lord chief justice Reeve, and the rev. Dr. Jones, canon of
Windsor, but they both dying soon after the work went
to press, Dr. Daniel Waterland undertook the care of it.
The venerable Dr. Watson, bishop of Llandaff, observes,
that “Casimiri Oudini Commentarius de Scriptoribus Ecclesix, &c.
” Leipsic, Historia Literaria,
” and other works of
the same kind.
ong impression upon Henry IV. of France. Caussin, when very young, attended father Gonteri, a famous preacher of his time, to court, and there that king observed him very
None of his works did him more honour in his day, than
that which he entitled “La cour sainte,
” or “The holy court,
”
a moral work, illustrated by stories well known once to the
readers of old folios in this country. It has been often reprinted and translated into Latin, Italian, Spanish, Portugueze, German, and English. He published several other
books, both in Latin and French particularly, 1. “De Kloquentia sacra et humana,
” Klectorum Symbolorum et Parabolarum historicarum Syntagmata,
” Disputes
sur les quatre livres des Hois, touchant l'Education des
Princes,
” fol. 4. “Tragedise Sacra,
” Apologie pour les Religieux de la Compagnie de Jesus,
” La Vie neutre des Filles devotes,
” &c. 1G44-.
7. “Symbolica ^gyptiorum Sapientia,
” Christian Diary
” was printed in English, Father,
you have here an attendant, who, if I am not mistaken,
will become in time one of the greatest ornaments in your
society.
”
or’s degree, after which he withdrew his name from the college books, and exercised his talents as a preacher in some churches in Lancashire. Soon after, by the interest
, a late clergyman of the church of
England, was born in Chiswell-street, London, on -Nov.
8, 1743. His father and grandfather were scarlet-dyers to
the East India company. His mother was the only child
of Mr. Grosvenor, a merchant of London, and was a strict
dissenter, but his father belonged to the established church.
In his early years his father intended him for business, but
the son had a stronger predilection for general literature;
and the success of some juvenile attempts, inserted in the
periodical journals, with a taste for music and painting,
diverted him still more from trade. At length his father
determined to give him an university education, and, by the
advice of Dr. Phanuel Bacon, an old acquaintance, sent
him to Oxford, where he entered of Queen’s college, May
19, 1773. Before this he had fallen into a course of reading which dispelled the religious education of his infancy,
and had made him almost a confirmed infidel. Previously,
however, to going to the university, he had recovered from
this infatuation, and became noted for that pious conduct
and principles which he maintained through life. With
his studies he combined his former attachment to the fine
arts, particularly music and painting, and might be deemed
a connoisseur in both, and upon most subjects of polite
literature manifested a critical taste and relish for the productions of genius and imagination, of both which he had
himself no small portion. In 1776 he was ordained deacon, and in 1777 priest, having only taken his bachelor’s
degree, after which he withdrew his name from the college
books, and exercised his talents as a preacher in some
churches in Lancashire. Soon after, by the interest of
some friends, two small livings were obtained for him at
Lewes in Sussex, together in value only about 80l. a year.
These he did not long enjoy, a rheumatic affection in his
head obliging him to employ a curate, the expence of which
required the whole of the income, but he continued to
hold them for some years, and occasionally preached at
Lewes. Removing to London, he officiated in different
churches and chapels, particularly the chapel in Orangestreet and thai in Long-acre, &c. In 1780 he was invited
to undertake the duty of the chapel of St. John’s, in Bedford-row, and by the assistance of some friends who advanced considerable sums of money, was enabled to repair
it, and collected a most numerous and respectable congregation. But for many years he derived little emolument
I from it, as he devoted the produce of the pews most conscientiously to the discharge of the debts incurred. Even
in 1798, a debt of 500l. remained on it, which his friends
and hearers, struck with his honourable conduct, generously defrayed by a subscription. In this year appeared
that complaint, of the schirrous kind, which more or less
afflicted him with excruciating pain during the remainder
of his life, and frequently interrupted his public labours,
but which he bore with incredible patience and constancy.
In 1800 he was presented by the trustees of John Tiiornton,
esq. to the livings of Chobham and Bisley in Surrey, by
which 150l. was added to his income, the remainder of
their produce being required to provide a substitute at St.
John’s chapel, and defraying the necessary travelling expences. In these parishes, notwithstanding the precarious
state of his health, he pursued his ministerial labours with
unabated assiduity, and conciliated the affections of his
people by his affectionate addresses, as well as by an accommodation in the matter of tithes, which prevented all
disputes. In 1807 and 1808 two paralytic attacks undermined his constitution, and at length terminated in a fit of
apoplexy, which proved fatal August 15, 1810. Few men
have left a character more estimable in every quality that
regards personal merit, or public services, but for the detail of these we must refer to the “Memoirs
” prefixed to
an edition of his Works, in 4 vols. 8vo, published in 1811
for the benefit of his family. Such was the regard in which
he was held, that the whole of this edition of 1250 copies,
was subscribed for by his friends and congregation. The
first volume contains his “Life of Mr. Cadogan,
” printed
separately in John Bacon, esq. the celebrated sculptor,
” in Rev. John
Newton
” in Miscellanies,
”
practical tracts published in the course of his life vol. Ill;
his “Sermons,
” and vol. IV. his “Remains,
” consisting
of remarks made by Mr. Cecil in conversation with the
editor (the rev. Josiah Pratt, B. D.) or in discussions when
he was present, with an appendix communicated by some
friends.
tionary exercises, he was admitted into the order of priesthood. In the ministry his reputation as a preacher and an orator soon became so popular and extensive, that in
, an eminent protestant divine, was born in 1701, at Geneva, where he probably received the first rudiments of education. The church being chosen for his profession, after passing through the usual probationary exercises, he was admitted into the order of priesthood. In the ministry his reputation as a preacher and an orator soon became so popular and extensive, that in 1728 he was elected pastor at the Hague, and his conduct in this establishment, while it contributed to his own reputation, redounded no less to the honour of those who had appointed him. Having adorned his ministry by the purity of his manners, the excellence of the discourses which he delivered from the pulpit, and his numerous writings in defence of revealed religion, he died in 1786, at the age of eighty-five, after having punctually discharged his duty as a pastor during the period of fifty-eight years. The unfortunate supported by his consolation, the youth enlightened by his instructions, and the poor succoured by his charity, lamenting the loss which they had sustained by the death of a benefactor and a friend, proved more eloquent attestations of his merit, than any panegyric which might have been pronounced by the most sublime orator. His sermons were distinguished by a perspicuous style and a pure morality. They seemed to flow not only from a man who practised what he taught, but from one who, acquainted with the inmost recesses of the human heart, could exert his eloquence to win his hearers to the interests of virtue and religion. His portrait, which is prefixed to his translation of the Holy Bible, seems to confirm the relation of his friends, who say that his countenance was interesting and attractive. In his manners he was polite and attentive; in his address mild and insinuating. His literary excellence consisted in a judicious and happy arrangement of his subjects, delivered in a plain and unaffected style. He made no pretensions to originality, but he illustrated the works of other writers, by introducing them to his countrymen in a language that was more familiar to them.
of divinity, and principal of Al ban -hall. He was reputed a very learned man for his time, an able preacher, and good disputant. “His compositions were much valued by the
, second son of the preceding,
was born in 1590 at Chiswick in Middlesex, where his
father and mother lived and died. He was educated at
Oxford, first in Magdalen college, where he completed his
degrees in arts in 1610, and next year was chosen fellow
of All Souls. Entering into orders, he was made chaplain to James I. and doctor of divinity, and principal of
Al ban -hall. He was reputed a very learned man for his
time, an able preacher, and good disputant. “His compositions were much valued by the greatest men then in the
church; and the sermons which he published in his lifetime, as also those published after his death, in all thirteen, were then looked upon as choice pieces, very serviceable to the church and commonwealth. He died of
the plague at Oxford, July 25, 1625, and was buried in
St. Mary’s church-yard, where a monument was afterwards
erected to his memory. Of his works, six of his
” Sermons“were published, Lond. 1623, 8vo; one Lond. 1624,
4to; and six after his death, Oxford, 1629, 4to. He wrote
also on
” The Authority, Universality, and Visibility of
the Church," Lond. 1625, 4to, and 1638, 12mo, and left
some Mss. behind him.
suits, and according to their custom, for some time taught grammar and philosophy, and was a popular preacher for about twenty years. He died at Paris, in 1730. He was deeply
, a learned French antiquary,
was born at Bourges, in 1656. In 1673 he entered among
the Jesuits, and according to their custom, for some time
taught grammar and philosophy, and was a popular
preacher for about twenty years. He died at Paris, in
1730. He was deeply versed in the knowledge of antiquity. He published: 1. A learned edition of “Prudentius
” for the use of the Dauphin, with an interpretation and notes, Paris, 1687, 4to, in which he was much
indebted to Heinsius. It is become scarce. 2. Dissertations, in number eighteen, on several medals, gems, and
other monuments of antiquity, Paris, 1711, 4to. Smitten
with the desire of possessing something extraordinary, and
which was not to be found in the other cabinets of Europe,
he strangely imposed on himself in regard to two medals
which he imagined to be antiques. The first was a Pacatianus of silver, a medal unknown till his days, and which
is so still, for that it was a perfect counterfeit has been
generally acknowledged since the death of its possessor.
The other medal, on which he was the dupe of his own
fancy, was an Annia Faustina, Greek, of the true bronze.
The princess there bore the name of Aurelia; whence
father Chainillnrd concluded that she was descended from
the family of the Antonines. It had been struck, as he
pretended, in Syria, by order of a Quirinus or Cirinus,
descended, he asserted, from that Quit-in us who is spoken
of by St. Luke. Chamillard displayed his erudition on
the subject in a studied dissertation; but while he was
enjoying his triumph, a dealer in antiques at Rome declared himself the father of Annia Faustina, at the same
time shewing others of the same manufacture.
h esteemed and regarded by his own congregation, and acquiring a distinguished reputation, both as a preacher and a writer.
While Mr. Chandler was minister of the congregation at
Peckham, some gentlemen of the several denominations
of dissenters in the city, came to a resolution to set up and
support a weekly evening lecture at the Old Jewry, for the
winter half year. The subjects to be treated in this lecture were the evidences of natural and revealed religion,
and answers to the principal objections against them. Two
of the most eminent young ministers among the dissenters
were appointed for the execution of this design, of which
Mr. Chandler was one, and Mr. (afterwards Dr.) Lardner,
who is so justly celebrated for his learned writings, was
another. But after some time this lecture was dropped,
and another of the same kind set up, to be preached by
one person only, it being judged that it might then be
conducted with more consistency of reason and uniformity
of design; and Mr. Chandler was appointed for this service. In the course of this lecture he preached some
sermons on the confirmation which miracles gave to the
divine mission of Christ, and the truth of his religion; and
vindicated the argument against the objections of Collins,
in his “Discourse of the grounds and reasons of the
Christian religion.
” These sermons, by the advice of a
friend, he enlarged, and threw into the form of a continued treatise, and published in 1725, 8vo, under the
following title: “A Vindication of the Christian Religion,
in two parts, I. A discourse on the nature and use of Miracles II. An answer to a late book,entitled a Discourse
on the grounds and reasons of the Christian religion.
”
Having presented a copy of this book to archbishop Wake,
his grace expressed his sense of the value of the favour,
in a letter, which is an honourable testimony to Mr.
Chandler’s merit. It appears from the letter, that the
archbishop did not then know that the author was any other
than a bookseller; for he says: “I cannot but own myself
to be surprised to see so much good learning and just reasoning in a person of your profession; and do think it a
pity you should not rather spend your time in writing books
than in selling them. But I am glad, since your circumstances oblige you to the latter, that you do not wholly
omit the former.
” Besides gaining the archbishop’s
approbation, Mr. Chandler’s performance considerably advanced his reputation in general, and contributed to his
receiving an invitation, about 1726, to settle as a minister
with the congregation in the Old Jewry, which was one of
the most respectable in London. Here he continued, first
as assistant, and afterwards as pastor, for the space of forty
years, and discharged the duties of the ministerial office
with great assiduity and ability, being much esteemed and
regarded by his own congregation, and acquiring a distinguished reputation, both as a preacher and a writer.
judgment penetrating; he had a warm and vigorous imagination he was a very instructive and animated preacher; and his talents in the pulpit, and as a writer, procured him
Dr. Chandler was a man of very extensive learning and eminent abilities; his apprehension was quick and his judgment penetrating; he had a warm and vigorous imagination he was a very instructive and animated preacher; and his talents in the pulpit, and as a writer, procured him very great and general esteem, not only among the dissenters, but among large numbers of the established church. He was well known and much respected by many persons of the highest rank, and was offered considerable preferment in the church but he steadily rejected every proposition of that kind. He was principally instrumental in the establishment of the fund for relieving the widows and orphans of poor protestant dissenting ministers: the plan of it was first formed by him; and it was by his interest and application to his friends that many of the subscriptions for its support were procured.
with patience to all that you shall say.” Boileau led the way, in hopes of converting him, but both preacher and hearer became so intoxicated that they were obliged to be
, a celebrated
French poet, called Chapelle from the place of his nativity,
a village between Paris and St. Denys, was born in 1621.
He was the natural son of Francis Lullier, a man of considerable rank and fortune, who was extremely tender of
him, and gave him a liberal education. He had the celebrated Gassendi for his master in philosophy; but he distinguished himself chiefly by his poetical attempts. There
was an uncommon ease in all he wrote; and he was excellent in composing with double rhymes. We are obliged
to him for that ingenious work in verse and prose, called
“Voyage de Bachaumont,
” which he wrote in conjunction with Bachaumont. Many of the most shining parts
in Moliere’s comedies it is but reasonable to ascribe to
him: for Moliere consulted him upon all occasions, and
paid the highest deference to his taste and judgment. He
was intimately acquainted with all the wits of his time, and
with many persons of quality, who used to seek his company: and we learn from one of his own letters to the
marquis of Chilly, that he had no small share in the favour
of the king, and enjoyed, probably from court, an annuity
of 8000 livres. He is said to have been a very pleasant,
but withal a very voluptuous man. Among other stories
in the Biographia Gallica, we are told that Boileau met
him one day; and as he had a great value for Chapelle,
ventured to tell him, in a very friendly manner, that “his
inordinate love of the bottle would certainly hurt him.
”
Chapelle seemed very seriously affected; but this meeting
happening unluckily by a tavern, “Come,
” says he, “let
us turn in here, and I promise to attend with patience to
all that you shall say.
” Boileau led the way, in hopes
of converting him, but both preacher and hearer became
so intoxicated that they were obliged to be sent home in
separate coaches. Chapelle died in 1686, and his poetical
works and “Voyage
” were reprinted with additions at the
Hague in
aux, and chanter in the church of Condom. Queen Margaret, duchess of Bulois, entertained him for her preacher in ordinary; and the king, though at that time a protestant,
, was born at Paris in 1541. Though
his parents were in narrow circumstances, yet discovering
their son’s capacity, they were particularly attentive to his
education. After making a considerable proficiency in
grammar-learning, he applied to logic, metaphysics, moral
and natural philosophy, and afterwards studied civil and
common law at the universities of Orleans and Bourges,
and commenced doctor in that faculty. Upon his return
to Paris, he was admitted an advocate in the court of parliament. He always declared the bar to be the best and
most improving school in the world; and accordingly attended at all the public hearings for five or six years: but
foreseeing that preferment in this way, if ever attained at
all, was like to come very slow, as he had neither private
interest, nor relations among the solicitors and proctors of
the court, he gave over that employment, and closely applied to the study of divinity. By his superior pulpit
eloquence, he soon came into high reputation with the
greatest and most learned men of his time, insomuch that
the bishops seemed to strive which of them should get him
into his diocese; making him an offer of being theological
canon or divinity lecturer in their churches, and of other
dignities and benefices, besides giving him noble presents.
He was successively theologal of Bazas, Aqcs, Lethoure,
Agen, Cahors, and Condom, canon and schoolmaster in
the church of Bourdeaux, and chanter in the church of
Condom. Queen Margaret, duchess of Bulois, entertained him for her preacher in ordinary; and the king,
though at that time a protestant, frequently did him the
honour to be one of his audience. He was also retained
by the cardinal d'Armagnac, the pope’s legate at Avignon,
who had a great value for him; yet amidst all these promotions, he never took any degree or title in divinity, but
satisfied himself with deserving and being capable of the
highest. After about eighteen years absence from Paris,
he resolved to end his days there; and being a lover of
retirement, vowed to become a Carthusian. On his arrival
at Paris, he communicated his intention to the prior of the
order, but was rejected, notwithstanding his most pressing
entreaties. They told him that he could not be received
on account of his age, then about forty-eight, and that the
order required all the vigour of youth to support its austerities. He next addressed himself to the Celestines at
Paris, but with the same success, and for the same reasons:
in this embarrassment, he was assured by three learned
casuists, that as he was no ways accessary to the non -performance of his vow, it was no longer binding; and that
he might, with a very safe conscience, continue in the
world as a secular. He preached, however, a course of
Lent sermons at Angers in 1589. Going afterwards to
Bourdeaux, he contracted a very intimate friendship with
Michael de Montagne, author of the well known Essays,
from whom he received all possible testimonies of regard;
for, among other things, Montagne ordered by his last
will, that in case he should leave no issue-male of his own,
M. Charron should, after his decease, be entitled to bear
the coat of arms plain, as they belonged to his noble
family, and Charron, in return, made Montagne’s brotherin-law his residuary legatee. He staid at Bourdeaux from
1589 to 1593; and in that interval composed his book,
entitled, “Les Trois Verge’s,
” which he published in
books of Wisdom.
” Whilst he was thus
employed, the bishop of Condom, to draw him into his
diocese, presented him with the chaptership in his church;
and the theologal chair falling vacant about the same time,
made him an offer of that too, which -Charron accepted,
and resolved to settle there. In 1601 he printed at Bourdeaux his books “of Wisdom,
” which gave him a great
reputation, and made his character generally known.
October 1603, he made a journey to Paris, to thank the
Bishop of Boulogne; who, in order to have him near himself, had oifered him the place of theologal canon. This
he was disposed to accept of; but the moisture and coldness of the air at Boulogne, and its nearness to the sea,
not only made it, he said to a friend, a melancholy and
unpleasant place, but very unwholesome too; adding, that
the sun was his visible god, as God was his invisible sun.
At Paris he began a new edition of his books “of Wisdom,
”
of which he lived to see but three or four sheets printed,
dying Nov. 16, 1603, of an apoplexy. The impression of
the new edition of his book “of Wisdom,
” with alterations
by the author, occasioned by the offence taken at some
passages in the former, was completed in 1604, by the
care of a friend; but as the Bourdeaux edition contained
some things that were either suppressed or softened in the
subsequent one, it was much sought after by the curious.
Hence the booksellers of several cities reprinted the book
after that edition; and this induced a Paris bookseller to
print an edition, to which he subjoined all the passages of
the first edition which had been struck out or corrected,
and all those which the president Jeannin, who was employed by the chancellor to examine the book, judged
necessary to be changed. This edition appeared in 1707.
There have been two translations of it into English, the
last by George Stanhope, D. D. printed in 1697. Dr.
Stanhope says, that M. Charron “was a person that feared
God, led a pious and good life, was charitably disposed,
a person of wisdom and conduct, serious and considerate;
a great philosopher, an eloquent orator, a famous and
powerful preacher, richly furnished and adorned with the
most excellent virtues and graces both moral and divine;
such as made him very remarkable and singular, and deservedly gave him the character of a good man and a good
Christian; such as preserve a great honour and esteem for
his memory among persons of worth and virtue, and will
continue to do so as long as the world shall last.
” From
this high praise considerable deductions may surely be
made. Charron’s fame has scarcely outlived his century;
his book on “Wisdom
” certainly abounds in ingenious
and original observations on moral topics, but gives a
gloomy picture of human nature and society. Neither is
it free from sentiments very hostile to revealed religion,
but so artfully disguised as to impose on so orthodox a divine as dean Stanhope.
of which was unfortunately in his own power. He first meant to employ his pen then to turn methodist preacher and if both should fail, to shoot himself. As his friends do
About this time (1769) we are told that Chatterton became an infidel; but whether this was in consequence of any course of reading into which he had fallen, or that he found it convenient to get rid of the obligations which stood in the way of his past or future schemes, it is not very material to inquire. Yet although one of his advocates, the foremost to accuse Mr. Walpole of neglecting him, asserts hat "his profligacy was at least as conspicuous as his abilities/' it does not appear that he was more profligate in the indulgence of the grosser passions, than other young men who venture on the gaieties of life at an early age. While at Bristol he had sot mixed with improper company; his few associates of the female sex were persons of character. In London the case might have been otherwise; but of this we have no direct proof; and he practised at least one rule which is no inconsiderable preservative, he was remarkably temperate in his diet. In his writings, indeed, we find some passages that are more licentious than could have been expected from a young man unhackneyed in the ways of vice, but not more so than might be expected in one who was premature in every thing, and had exhausted the stock of human folly at an age when it is usually found unbroken. All his deceptions, his prevarications, his political tergiversation, &c. were such as we should have looked for in men of an advanced age, hardened by evil associations, and soured by disappointed pride or avarice. One effect of liis infidelity, we are told, was to render the idea of suicide familiar. This he had cherished before he left Bristol, and when he could not fairly complain of the world’s neglect, as he had preferred no higher pretensions than those of a man who has by accident discovered a treasure which he knows not how to make current. Besides repeatedly intimating to Mr. Lambert’s servants that be intended to put an end to his life, he left a paper in sight of some of the family, specifying the day on which he meant to carry this purpose into execution. The reason assigned for this appointment was the refusal of a gentleman whom he had occasionally complimented in his poems, to supply him with money. It has since been supposed to be merely an artifice to get rid of his apprenticeship; and this certainly was the consequence, as Mr. Lambert did not choose that his house should be honoured by such an act of heroism. He had now served this gentleman about two years and ten months, during which he learned so little of law as to be unable to draw up the necessary 7 document respecting the dissolution of his apprenticeship. We have seen how differently he was employed; and there is reason to think that he had fabricated the whole of his ancient poetry and antique manuscripts during his apprenticeship, and before he left Bristol. His object now was to go to London, where he had full confidence that his talents would be duly honoured. He had written letters to several booksellers of that city wha encouraged him to reside among them. Some literary adventurers would have entered on such a plan with diffidence; and of many who have become authors by profession, the greater part may plead the excuse that they neither foresaw, nor could be made to understand the many mortifications and difficulties that are to be surmounted. Chatterton, on the contrary, set out with the confidence of a man who has laid his plans in such deep wisdom, that he thinks it impossible they should fail. He boasted to his correspondents of three distinct resources, one at least of which was unfortunately in his own power. He first meant to employ his pen then to turn methodist preacher and if both should fail, to shoot himself. As his friends do not appear to have taken any steps to rectify his notions on these schemes, it is probable they either did not consider him as serious; or had given him up, as one above all advice, and curable only by a little experience, which they were not sorry he should acquire in his own way, and at his own expence.
, a celebrated French preacher, was born at Paris Jan. 3, 1652, and entered the society of
, a celebrated French
preacher, was born at Paris Jan. 3, 1652, and entered the
society of Jesuits in 1667, where he made a considerable
figure, and afterwards taught classical literature and rhetoric at Orleans but his talents being peculiarly
calculated for the pulpit, he became one of the most popular
preachers of his time in the churches of Paris. It became
the fashion to say that Bourdaioue was the Corneille, and
Cheminais the Racine of preachers; but his fame was
eclipsed by the superior merit of Massillon. When on account of his health he was obliged to desist from his public
services, he went every Sunday, as long as he was able,
to the country to instruct and exhort the poor. He died
in the flower of his age Sept. 15, 1689. Bretonneau, another preacher of note, published his “Sermons
” in Sentimens de Piete,
”
Bristol, and one of the city lecturers, and a prebendary of the cathedral. He was much admired as a preacher, and esteemed a man of great piety. He died Dec. 30, 1692, and
, was the son of Dr. Edward Chetwynd, dean of Bristol, who published some single sermons,
enumerated by \Vood, and died in 1639. His mother was
Helena, daughter of the celebrated sir John Harrington,
author of the “Nugae Antiques.
” He was born in Sermons
” already noticed, he published a curious and scarce book, entitled
“Anthologia Historica containing fourteen centuries of
memorable passages, and remarkable occurrences, &c.
”
Lond. Collections Historical, Political, Theological, &c.
” He
was also editor of his grandfather sir John Harrington’s
“Briefe View of the State of the Church of England, &c.
being a character and history of the Bishops,
”
hilosophy. About 1636 he became vicar of Melbourne, in Dorsetshire; and some years after was elected preacher at St. Mary’s church, in St. Edmundsbury, Suffolk, where he
, an English divine, was born
in Canterbury about the year 1607, and in 1628 was entered
a student of Merton-college, in Oxford, where in October
1631, he took his degree of B. A. Afterwards he remoYed
to Magdalen-hall, and took his degree of M. A. in June
1634, being then generally esteemed a very able moderator in philosophy. About 1636 he became vicar of Melbourne, in Dorsetshire; and some years after was elected
preacher at St. Mary’s church, in St. Edmundsbury, Suffolk, where he was held in great veneration for his edifying
manner of preaching, and for his singular piety. He died
Sept. 12, 1663, and was buried in the chancel of St. Mary’s
Church, before mentioned. He published, “The Abuses
of God’s Grace, discovered in the kinds, causes, &c. proposed as a seasonable check to the wanton libertinism of
the present age,
” Oxon.
es, he was thought worthy by the society of Gray’s-inn, to succeed the eminent Dr. Cradock, as their preacher, which he continued to be all the remaining part of his life,
, eldest son of the preceding,
was born at St. Edmundsbury, in Suffolk, September 14,
1646, and educated in the free-school there, under the
care of Dr. Thomas Stephens, author of the notes on Statius’s Sylvse, who took very early notice of the promising
parts of his scholar. Before he was full thirteen years of
age, he was admitted a pensioner in Emanuel-college, in
Cambridge, September 5, 1659, under the tuition of Mr.
Thomas Jackson, where he took his degree of A. B. 1663,
A.M. 1667, and commenced D. D. in 1683. He was
then chosen one of the preachers of St. Edmundsbury,
which office he discharged for seven years with universal
reputation. From thence, at the instance of some considerable men of the long robe, whose business at the assizes there gave them opportunities of being acquainted
with his great worth and abilities, he was thought worthy
by the society of Gray’s-inn, to succeed the eminent Dr.
Cradock, as their preacher, which he continued to be all
the remaining part of his life, much to the satisfaction of
the society. He was also presented by the lord keeper
North (who was his wife’s kinsman) to the rectory of Farnham-royal, in Buckinghamshire, into which he was instituted May 14, 1683; but what he most valued next to his
preacher’s place at Gray’s-inn, was the lectureship of St.
Michael Bassishaw, to which he was elected by that parish
about two years before his death. He was also chaplain in
ordinary to his majesty. He was cut off, however, in the
prime of life. He was seized with the small-pox on a
Sunday evening, March the 16th, after having preached
at St. Martin in the Fields, in his Lent course there; and
died March 28, 1638. He was buried in a vault under part
of the church of St. Michael Bassishaw, in the grave
with his wife, Mrs. Thornasin North, a most virtuous and
accomplished woman, who died eighteen days after him,
of the same disease. We are assured by the testimony of
Dr. Sharp, that no man of a private condition, in the last
age, died more lamented, and his private virtuesand
public services are spoken of by all his contemporaries in
the highest terms. Bishop Burnet ranks him among those
worthy and eminent men whose lives and labours in a great
measure rescued the church from those reproaches that
the follies of others drew upon it; nor ought it to be forgotten, that he was one of those excellent divines who
made that noble stand against popery in the reign of king
James II. which will redound to their immortal honour.
The several things published by Dr. Clagett, are as follows: 1. “A Discourse concerning the Operations of the
Holy Spirit; with a confutation of some part of Dr. Owen’s
book upon that subject,
” Part I. Lond. A Reply to a pamphlet called
The Mischief of Impositions, by Mr. Alsop, which pretends to answer the dean of St. Paul’s (Dr. Stillingfleet’s)
Sermon concerning the Mischief of Separation,
” Lond.
An Answer to the Dissenters’ Objections
against the Common Prayers, and some other parts of the
divine service prescribed in the Liturgy of the Church of
England,
” Lond. The Difference of the
Case between the Separation of Protestants fromthe
Church of Rome, and the Separation of Dissenters from
the Church of England,
” Lond. The
State of the Church of Rome when the Reformation began, as it appears by the advices given to pope Paul III.
and Julius III. by creatures of their own.
” 6. “A Discourse concerning the Invocation of the Blessed Virgin
and the Saints,
” Lond. A Paraphrase,
with notes, upon the sixth Chapter of St. John, shewing
that there is neither good reason, nor sufficient authority
to suppose that the Eucharist is discoursed of in that
chapter, much less to infer the doctrine of Transubstantiation from it.
” Lond. 1686, 4to. Reprinted in 1689,
8vo, at the end of his second volume of sermons. 8. “Of
the Humanity and Chanty of Christians. A Sermon
preached at the Suffolk Feast, at St. Michael, Cornhill,
London, November 30, 1686.
” 9. “A Discourse concerning the pretended Sacrament of Extreme Unction,
&.c.
” in three parts. “With a letter to the Vindicator of
the bishop of Condom,
” Lond. A second letter to the Vindicator of the bishop of Condom,
”
Lond. Authority of Councils, and the
Rule of Faith, with an answer to the Eight Theses laid
down for the Trial of the English Reformation.
” The first
part, about Councils, by Hutchinson, esq. the rest
by Dr. Clagett, 4to. 12. “Notion of Idolatry considered
and confuted,
” Lond. Cardinal Bellarmine’s
seventh note, of the Union of the Members among themselves, and with the Head.
” 14. “His twelfth note, Of
the Light of Prophecy, examined and confuted.
” 15. “A
View of the whole Controversy between the Representer
and the Answerer; in which are laid open some of the
methods by which Protestants are misrepresented by Papists,
” Lond. An Answer to the Representer’s Reflections upon the State and View of the Controversy. With a Reply to the Vindicator’s full Answer;
shewing that the Vindicator has utterly ruined the new
design of expounding and representing Popery,
” London,
Several captious Queries concerning
the English Reformation, first in Latin, and afterwards by
T. W. in English, briefly and fully answered,
” Lond.
A Preface concerning the Testimony of
Miracles, prefixed to The School of the Eucharist established upon the miraculous respects and acknowledgements,
which Beasts, Birds, and Insects, upon several occasions,
have rendered to the Sacrament of the Altar.
” Translated
by another hand, from the original French of F. Toussain
Bridoul, a Jesuit," Lond. 1687, 4to. Besides these, after
his decease, his brother, Mr. Nicolas Clagett, published
four volumes of his sermons: the first in 1689, contained seventeen sermons; one of which was greatly admired by
queen Mary, who desired to have it read more than once
during her last illness: Text, Job ii. 10. The second
volume, printed in 1693, contained eleven sermons; a Paraphrase and Notes upon the first, second, third, fourth, fifth,
seventh, and eighth Chapters of the Gospel of St. John.
The Paraphrase, and Notes on the sixth Chapter, which had
been published before: A Discourse of Church- Unity, with
Directions now, in this divided State of Christendom, to keep
within the Unity of the Church A Discourse of Humanity
and Charity And a Letter concerning Protestants Charity
to Papists published by Dr. Clagett. The third and fourth
volumes did not come out till 1720, at so great a distance
of tune from the two former volumes, that the booksellers
would not call them the third and fourth volumes, but the
first and second volumes, as well as the former; only notice was given, that they were never before published.
mmenced D. D. Upon his brother’s removal to Gray’s- inn, he was elected in his room, March 21, 1680, preacher at St. Mary’s, in St. Edmundsbury. In this station, which he
, younger brother to the preceding, was born in May 1654, and educated in the freeschool of Bury St. Edmund’s, under Mr. Edward Leeds,
a Greek scholar of considerable eminence. He was admitted of Ciirist’s-college, Cambridge, January 12, 1671,
under the tuition of Dr. Widdrington, and regularly took
his degrees in arts, and in 1704 commenced D. D. Upon
his brother’s removal to Gray’s- inn, he was elected in his
room, March 21, 1680, preacher at St. Mary’s, in St. Edmundsbury. In this station, which he held near forty-six
years, he was a constant preacher, and diligent in every
other part of his ministry. On the first of February, 1683,
he was instituted to the rectory of Thurlo parva. Dr. John
Moore, then bishop of Norwich, who was well acquainted
with his merit and abilities, collated him on the 14th of
June, 1693, to the archdeaconry of Sudbtfry; and in March
1707, he was instituted to the rectory of Hitchain, in Suffolk. This eminent divine, extremely valued and respected on account of his exemplary charity and other
virtues, died January 27, 1726-7, in the seventy-third
year of his age, and was buried in the chancel of the
parish church of St. Mary’s, in St. Edmundsbury. Among
other children, he had Nicolas, afterwards bishop of Si.
David’s, and of Exeter, who died Dec. 8, 1746. Dr.
Clagett published some occasional sermons, a pamphlet
entitled “A Persuasive to an ingenuous Trial of Opinions
in Religion,
” Lond. Truth defended, and Boldness in Error rebuked or,
a Vindication of those Christian Commentators who have
expounded some Prophecies of the Messias not to be meant
only of him. Being a Confutation of part of Mr. Whiston’s
book, entitled, The Accomplishment of Scripture Prophecies; wherein he pretends to disprove all duplicity of
sense in prophecy. To which is subjoined, an Examination of his hypothesis, That our Saviour ascended up into
Heaven several times after his Resurrection. And in both,
there ar,e some remarks upon other Essays of the said
author, as likewise an Appendix and a Postscript. With
a large Preface,
” Lond. 1710, 8vo.
his master’s degree until 1676. At Peopleton he lived in good esteem, and was accounted an energetic preacher, but after several years, he entertained many serious scruples,
, a writer of eminence among
the Quakers, was born at Farmborough, in Warwickshire,
in 1649, and after school-education, in which he made considerable proficiency, was entered of Balio-college, Oxford, in 1666, but removed to St. Mary-hall, where he
took his bachelor’s degree in 1670. He soon after received
ordination, and in 1673 was presented to the rectory of
Peopleton, in the county of Worcester, although it does
not appear that he took his master’s degree until 1676.
At Peopleton he lived in good esteem, and was accounted
an energetic preacher, but after several years, he entertained
many serious scruples, not only on the subject of personal
religion, which he was afraid he had recommended to
others, while a stranger to it himself, but also respecting
certain doctrines and ceremonies of the church of England;
and these scruples dwelt so strongly on his mind, that after
much deliberation, he voluntarily resigned his benefice in
1691, a step which must have been conscientious, as his
living was of considerable emolument, and after quitting
it, he does not appear to have possessed any certain income. The same year he joined himself in communion
with the Baptists, after submitting to their mode of initiation. An incident on this occasion made a lasting impression on his mind. Immediately after the ceremony of
baptism, while his wet clothes were still upon him, a person
accosted him thus, “You are welcome, sir, out of one
form into another.
” But, although this struck him forcibly at the time, it led to no sudden alteration, and he
continued for some years in connection with the baptists;
till at length his desires after what he conceived to be
greater spirituality in religion, induced him to leave their
communion; and having adopted the principles of the
Quakers, he became one of their society about 1697. With
the Quakers he continued in religious fellowship the remainder of his life, and was a well-approved minister
amongst them. In 1700 he removed from London, where
he had some time resided, to Barking, in Essex. At
Barking, and afterwards at Tottenham, in Middlesex, he
kept a boarding-school for several years, but in the latter
place he met with difficulty from a suit commenced against
him. under the Stat. 1 Jac. 1. for teaching school without
license from the bishop of the diocese. The cause came
to be tried in the court of king’s-bench, before lord chief
justice Holt, who at the same time that he discountenanced
the prosecution, declined determining whether the defendant was within the reach of the Act, and directed the
jury to return a special verdict; upon which the adverse
party thought proper not to proceed any further, and Claridge continued his useful occupation unmolested. In
1713, finding his health decline, and having a competency
for his subsistence, he gave up the employment of schoolkeeping, and returned into London, where he appears to
have passed serenely, but not inactively, the remainder
of his time, and where he died, in 1723, in the seventyfourth year of his age. In his last illness, which was short,
“he expressed,
” says his biographer, “his peace and satisfaction of soul, and an humble resignation to the will
of God.
” He left some descendants, the children of a
daughter who died before him.
mong them at Shotwick, where no regular service had been performed, and became here very useful as a preacher, and very popular through an extensive district. After, however,
, a very industrious and useful
writer of the seventeenth century, less known than his
services deserved, and particularly entitled to notice in a
work of this kind, was born Oct. 10, 1599, at Woolston,
in the county of Warwick, of which place his father had
been minister for upwards of forty years. Under his tuition he remained until he was thirteen years old, when he
was sent to school under one Crauford, an eminent teacher
at that time. Here he informs us that he fell into loose
practices from keeping bud company, but occasionally
felt the reluctance which a pious education usually leaves.
At the end of four years he was sent to Cambridge, and
entered of Emanuel, which was then, according to his account, the Puritan college. After taking his bachelor’s
degree, his father recalled him home, and he was for
some time employed as a family-tutor in Warwickshire,
after which, being now in orders, he was invited into
Cheshire, as assistant to Mr. Byrom, who had the living of
Thornton, and with whom he continued almost two years,
preaching twice every Sunday during that time. Some
scruples respecting the ceremonies occasioned him much
trouble, and. he had an intention of removing to London;
but happening to receive a pressing invitation from the inhabitants of Wirrall, a peninsula beyond West Chester,
he consented to settle among them at Shotwick, where no
regular service had been performed, and became here very
useful as a preacher, and very popular through an extensive district. After, however, five years’ quiet residence
here, a prosecution was instituted against him for the
omission of ceremonies (what they were he does not inform us) in the Chancellor’s court; and while about to leave
Shotwick in consequence of this, the mayor, aldermen, and
many of the inhabitants of Coventry, invited him to preach
a lecture in that city, which he accepted, and carried on
for some time; but here likewise he excited the displeasure of Dr. Buggs, who held the two principal livings in
Coventry, and who prosecuted him before the bishop, Dr.
Morton. After this, by the influence of Robert earl of
Warwick, he was enabled to preach at Warwick, and
although complained of, was not molested in any great
degree. Soon after, lord Brook presented him to the
rectory of Alcester, where he officiated for nine years,
and, as he informs us, “the town, which before was called
* drunken Alcester,' was now exemplary and eminent for
religion.
” When the et c<etcra oath was enjoined, the
clergy of the diocese met and drew up a petition against
it, which Mr. Clarke and Mr. Arthur Salway presented to
his majesty at York, who returned for answer, that they
should not be molested for refusing the oath, until the
consideration of their petition in parliament. This business afterwards requiring Mr. Clarke to go to London, he
was chosen preacher of the parish of St. Bennet Fink, a
curacy which is said to have been then, as it is now, in
the gift of the canons of Windsor. Walker, from having
included this among the livings sequestered by the parliamentary reformers, would seem to intimate that Mr. Clarke
must have succeeded to it at the expence of the incumfyent; but the fact is, there was no incumbent at the time.
We learn from Clarke’s dedication of his “Mirror
” to
Philip Holman, esq. of Warkworth in. Northamptonshire,
a native of St. Bennet Fink, and a great benefactor to it,
that for many years before this time (probably before 1646)
the parish had little maintenance for a minister; theif
tithes, being impropriated, went another way. They had
no stock, no land, no house for the minister, no lecture,
nor any one gift sermon in the year. This Mr. Holman,
however, had furnished a house for the curate and settled
it upon feoffees in trust, and had promised to add something towards his further maintenance. Such was the
situation of the parish when Mr. Clarke was elected, and
he remained their preacher until the restoration. During
the whole of this period, he appears to have disapproved
of the practices of the numerous sectaries which arose, and
retained his attachment to the constitution and doctrines of
the church, although he objected to some of those points
respecting ceremonies and discipline, which ranks him
among the ejected non-conformists. Most of his works appear to have been compiled, as indeed they are generally
dated there, at his house in Threadneedle- street, and it
was the sole business of his future life, to enlarge and republish them. In 1660, when Charles II. published a declaration concerning ecclesiastical affairs, the London clergy
drew up a congratulatory address, with a request for the
removal of re-ordination and surplices in colleges, &,c,
Vol. IX. D D
which Mr. Clarke was appointed to present. In the following year he was appointed one of the commissioners
for revising the book of Common Prayer, but what particular share he took we are not informed; nor are we told
more of his history, while in the church, than that he was
seven or eight years a governor, and two years president
of Sion college. When ejected for non-conformity, such
was his idea of schism and separation, that he quietly submitted to a retired and studious life. From the church,
which he constantly attended as a hearer, he says, he
dared not to separate, or gather a private church out of a
true church, which he judged the church of England to
be. In this retirement he continued twenty years, partly
at Hammersmith, and partly at Isleworth, revising what
he had published, and compiling other works, all of which
appear to have been frequently reprinted, notwithstand*ig their size and price. He died Dec. 25, 1682, universally respected for his piety, and especially for his moderation in the contests which prevailed in his time.
for him except his own” but this did not lessen the effect of his sermons, nor the popularity of the preacher. At the conclusion of the last-mentioned sermon, he was seized
Having arrived at Holland, he met with a very kind reception, and was honoured with a considerable pension by
the prince of Orange. He used to preach occasionally
at the Hague; and his last sermon was on Christmas-day,
1686, so eloquent and impressive, that the princess of
Orange was greatly affected. Claude had not a pleasing
voice; which gave pccasion to the witticism of Morus,
“that all the voices will be for him except his own
” but
this did not lessen the effect of his sermons, nor the popularity of the preacher. At the conclusion of the last-mentioned sermon, he was seized with an illness, of which he
died Jan. 13, 1687; and his death was just matter of grief
to his whole party, who lost a man of great abilities, and
one likely to have healed the- animosities which afterwards
took place in some of the protestant churches.
, an eminent German bibliographer, was a French preacher at Hanover, a man profoundly acquainted with the history of
, an eminent German bibliographer,
was a French preacher at Hanover, a man profoundly acquainted with the history of literature, and the author of
a well-known collection of bibliography, entitled “Bibliotheque curieuse, historique, et critique, ou Catalogue raisonne de livres difficiles a trouver,
” 9 vols. 4to, Gottingen,
&c. 1750 1760, at which last date^this useful work was
interrupted by his death, and has never been completed.
It is in alphabetical order, and extends no farther than the
letter H. Its only fault is that the author marks many
books as rare, which are very common. He published also
“Specimen Bibliothecae Hispano-Maiansianae, sive idea
novi catalog! critici operum scriptorum Hispanorum, quse
kabet in sua bibliotheca Gregorius Maiansius,
” Hanover,
St. And. 1555, 12mo; and afterwards he was chosen minister at Haddingdon, being the first protestant preacher in that place. He died, far advanced in years, in 1559. Dempster
, professor of the Oriental languages at Paris, was a son of the family of Langton in the
Merse, and educated at St. Andrew’s, Scotland, where he
studied the belles lettres, philosophy, the Oriental languages, and philosophy. After taking holy orders, he
went to the university of Paris, where he taught the
Oriental languages for several years with great applause.
In 1551, he published a book on the usefulness and excellency of the word of God, “Oratio de utilitate et excellentia Verbi Dei,
” Paris, De vulgari
Sacrae Scriptura? phrasi,
” Paris, In orationem dominicam pia meditatio,
” St. And. Apostles Creed,
” was published at London,
nity or gild of Jesus in St. Paul’s church, for which he procured new statutes; and was chaplain and preacher in ordinary-to Henry VIII; and, if Erasmus is not mistaken,
These troubles and persecutions made him weary of the
world, so that he began to think of disposing of his effects,
and of retiring. Having therefore a very plentiful estate
without any near relations (for, numerous as his brethren were, he had outlived them all), he resolved, in the midst
of life and health, to consecrate the whole property of it
to some standing and perpetual benefaction. And this he
performed by founding St. Paul’s school, in London, of
which he appointed William Lilly first master in 1512. He
ordained, that there should be in this school an high master,
a surmaster, and a chaplain, who should teach gratis 153
children, divided into eight classes and he endowed it
with lands and houses, amounting then to 122l. 4s. 7½d
per annum, of which endowment he made the company of
mercers trustees. To further his scheme of retiring, he
built a convenient and handsome house near Richmond palace in Surrey, in which he intended to reside, but having
been seized by the sweating sickness twice, and relapsing
into it a third time, a consumption ensued, which proved
fatal September 16, 1519, in his fifty-third year. He was
buried in St. Paul’s choir, with an humble monument prepared for him several years before, and only inscribed with
his bare name. Afterwards a nobler was erected to his
honour by the company of mercers, which was destroyed
with the cathedral in 1666; but the representation of it
is preserved in sir William Dugdale’s “History of St.
Paul’s,
” and in Knight’s life of the dean. On the two
sides of the bust was this inscription: “John Colet, doctor
of divinity, dean of Paul’s, and the only founder of Paul’sschocrf, departed this life, anno 1519, the son of sir Henry Colet, knt. twise mayor of the cyty of London, and
free of the company and mistery of mercers.
” Lower,
there were other inscriptions in Latin. About 1680, when
the church was taking down in order to be rebuilt, his
leaden coffin was found inclosed in the wall, about two feet
and a half above the floor. At the top of it was a leaden
plate fastened, whereon was engraved the dean’s name,
his dignity, his benefactions, &c. Besides his dignities
and preferments already mentioned, he was rector of the
fraternity or gild of Jesus in St. Paul’s church, for which
he procured new statutes; and was chaplain and preacher
in ordinary-to Henry VIII; and, if Erasmus is not mistaken, one of the privy-council.
n 1641, acquired great reputation among his order by his extraordinary talents in the pulpit. He was preacher for two years at the court of James II. of England, who listened
, a famous Jesuit, born
at St. Symphorien, two leagues from Lyons, in 1641, acquired great reputation among his order by his extraordinary talents in the pulpit. He was preacher for two
years at the court of James II. of England, who listened to
his sermons with great pleasure, and, as it is said by the
Romanists, with edification; hut, falling under the suspicion, though not convicted, of being concerned in a conspiracy, he was banished England, and betook himself to
Parai, in the Charolois, where he died, Feb. 15, 1682. In
conjunction with Marie Alacoque, he recommended the
celebration of the solemnity of the heart of Jesus, and
composed an office for the occasion. The first inventor of
this rite, however, was Thomas Goodwin, president of
Magdalen college, Oxford, an Arminian, who excited great
notice in England, in the middle of the seventeenth century,
by his ascetical and theological writings. His book entitled
“Cor Christi in ccelis erga peccatores in terris,
” printed
in Moral
Reflections,
” and “Spiritual Letters.
”
efactions, he gave away every year large sums in private charities, for many years together; and the preacher of his funeral sermon informs us, that these did not fall much
Besides these known and public benefactions, he gave away every year large sums in private charities, for many years together; and the preacher of his funeral sermon informs us, that these did not fall much short of his public. In all his charities, Colston seems to have possessed no small share of judgment; for, among other instances of it, he never gave any thing to common beggars, but he always ordered, that poor house-keepers, sick and decayed persons, should be sought out as the fittest objects of his charity. We must not forget to observe, that though charity was this gentleman’s shining virtue, yet he possessed other virtues in an eminent degree. He was a person of great temperance, meekness, evenness of temper, patience, and mortification. He always looked cheerful and pleasant, was of a peaceable and quiet disposition, and remarkably circumspect in all his actions. Some years before his decease, he retired from business, and came and Jived at London, and at Mortlake in Surry, where he had a country seat. Here he died Oct. 11, 1721, almost 85; and was buried in the church of All-saints, Bristol, where a monument is erected to his memory, on which are enumerated his public charities, mentioned in this article. His funeral sermon was preached by Dr. Harcourt, and printed at London the same year.
Fetcham to Oxford, he became a tutor in his own college, and was much noticed in the university as a preacher. In the beginning of the year 1722, he published a sermon, which
, a learned divine and prelate of
the church of England, was born at Pinhoe, near Exeter,
on the 31st of January, 1691-2. His father was the rev.
John Conybeare, vicar of Pinhoe; and his mother, Grace
Wilcocks, was the daughter of a substantial gentleman
farmer of that place. At a proper age, he was sent to the
free-school of Exeter for grammatical education, where
Hallet and Foster, afterwards two eminent dissenting divines, were his contemporaries. On the 23d of February,
1707-8, Mr. Conybeare was admitted a battler of Exeter
college, Oxford, under the tuition of Mr. Thomas Kennel,
afterwards Dr. Kennel, many years rector of Drew’s
Teington, Pevon. Mr. Conybeare, on his coming to the
university, was, according to the language of that place,
chum with Mr. Richard Harding, who was elected fellow of
Exeter college in 1709, and died rector of Marwood in
Devonshire, in 1782, in the ninety-fifth year of his age.
How early our young student obtained the esteem of the
learned society with which he was connected, appears from
his having been chosen on the 30th of June, 1710, and
admitted on the 8th of July following, a probationary fellow of his college, upon sir William Petre’s foundation, in
the room of Mr. Daniel Osborrie. When he was proposed
as a candidate, it was only with the design of recommending him to future notice; but such was the sense entertained of his extraordinary merit, that he was made the
object of immediate election. Mr. Harding used to say, that
Mr. Conybeare had every way the advantage of him, excepting in seniority; and that he should have had no
chance in a competition with him, if they had both been
eligible at the same time. The patronage of Dr. Ilennel,
Mr. Conybeare' s worthy tutor, concurred with his own
desert, in bringing him forward thus early to academical
advantages. On the 17th of July, 1713, he was admitted
to the degree of bachelor of arts; and at the next election
of college officers, upon the 30th of June, 1714, he was
appointed praelector, or moderator, in philosophy. On
the 19th of December following, he received deacon’s
orders from the hanclaof Dr. William Talbot, bishop of
Oxford; and on the 2rikof May, 1716, he was ordained
priest by sir Jonathan Trelawny, bishop of Winchester.
On the 16th of April, 1716, he proceeded to the degree of
master of arts; soon after which he entered upon the curacy of Fetcham, in Surry, where he continued about a
year. He was advised to this change of scene for the
benefit of his health, which was always delicate, and had
been greatly impaired by the intenseness of his application.
Upon his return from Fetcham to Oxford, he became a
tutor in his own college, and was much noticed in the university as a preacher. In the beginning of the year 1722,
he published a sermon, which he had delivered before the
university, on the 24th of December preceding, from
Hebrews ii. 4, entitled “The nature, possibility, and certainty of Miracles, &c.
” This discourse was so well received, that it went through four editions. Mr. Conybeare was hence encouraged to commit to the press a second sermon, from 1 Corinthians xiii. 12, which he had
preached before the university, on the 21st of October,
1724, and the title of which was, “The Mysteries of the
Christian Religion credible.
” It is probable, that the
reputation our author gained by these discourses, recommended him to the notice of the bishop of London (Dr. Gibson), who appointed him one of his majesty’s preachers
at Whitehall, upon the first establishment of that institution. The esteem in which his abilities and character were
held, procured him, also, the favour of the lord chancellor
Macclesfield, who, in May 1724, presented him to the
rectory of St. Clement’s in Oxford; a preferment of no
great value, but which was convenient to iiim from his constant residence at that place, and from its being compatible
with his fellowship. In 1725, he was chosen senior proctor of the university, which office he served in conjunction
with Mr. Barnaby Smyth, fellow of Corpus-Christi college,
and a scholar of eminence. In the same year, Mr. Conybeare was called upon to preach a visitation sermon before
the bishop of Oxford, at whose request it was published,
under the title of “The Case of Subscription to Articles
of Religion considered,
” and obtained no small degree of
celebrity, being referred to in the controversy relating to
subscription. The position of Mr. Conybeare is, that
“every one who subscribes the articles of religion, does
thereby engage, not only not to dispute or contradict
them; but his subscription amounts to an approbation of,
and an assent to, the truth of the doctrines therein contained, in the very sense in which the compilers are supposed to have understood them.
” Mr. Conybeare’s next
publication was an assize sermon, preached at St. Mary’s,
Oxford, in 1727, from Ezra vii. 26, and entitled “The
Penal sanctions of laws considered.
” This discourse was
dedicated by him to the honourable Charles Talbot, at
that time solicitor-general, afterwards lord high chancellor
of Great Britain, who had honoured our author with the
care of his two eldest sons, Mr. Charles Talbot, celebrated
by the poet Thomson, and the late earl Talbot, steward
of his majesty’s household. On the llth of July, 1728,
Mr. Conybeare was admitted to the degree of bachelor of
divinity; and on the 24th of January following, he took
his doctor’s degree. In the year 1729, he again appeared
from the press, in a sermon that had been preached before
the lord mayor and aldermen at St. Paul’s cathedral, and
which was entitled ^The Expediency of a Divine Revelation represented.“It was accompanied with a dedication
to bishop Talbot, father of the solicitor-general. From
Dr. Conybeare’s introduction to this family, and the reputation he had acquired as a divine, it was expected that
he would soon have been promoted to some dignity in the
church. But the good bishop was taken off before he had
a proper opportunity of carrying his benevolent intentions
in our author’s favour into execution. In 1730, the headship of Exeter college becoming vacant, by the death of
Dr. Hole, Dr. Conybeare was chosen to succeed him. His
competitor, on this occasion, was the rev. Mr. Stephens,
vicar of St. Andrew’s, Plymouth, a truly worthy clergyxpan, and the author of several ingenious discourses,
Nevertheless, as he had retired early from the society, he
could not be supposed to carry such weight with him as
Dr. Conybeare, who had resided constantly in the college.
In this year Dr. Tindal’s famous deistical book had appeared, entitled
” Christianity as old as the Creation, or
the Gospel a Republication of the Law of Nature.“This
work excited the greatest attention, and drew forth the
pens of some of the ablest divines of the kingdom, both in
the church of PZngland, and among the protestant dissenters. Bishop Gibson, who had himself engaged in the
controversy in his
” Pastoral Letters,“encouraged Dr.
Conybeare to undertake the task of giving a full and particular answer to Tindal’s production. Accordingly, he
published in 1732, his
” Defence of Revealed Religion,“Londoq, 8vo, by which he gained great credit to himself,
and performed an eminent service to the cause of Christianity. In his dedication to the learned prelate now mentioned, he observes, that if he has not succeeded in his
book according to his wishes, he may plead that it was
drawn up amidst a variety of interruptions, and under a
bad state of health.
” This,“says he,
” will in some sort
excuse the author, though it may detract from the performance.“But Dr. Conybeare’s work did not stand in
need of an apology. It is distinguished by the perspicuity of its method, and the strength of its reasoning; and
is, indeed, one of the ablest vindications of revelation
which England has produced. So well was the work received, that the third edition of it was published in 1733.
Dr. Warburton justly styles it one of the best reasoned
books in the world. It is likewise recommended by the
temper and candour with which it is composed. Dr. Conybeare' s Defence will always maintain its rank, and perhaps
be thought to sustain the first place among the four capital
answers which Tindal received. The other three were,
Foster’s
” Usefulness, Truth, and Excellency of the
Christian Revelation;“Leland’s
” Answer to a late book,
entitled Christianity as old as the Creation;“and Mr. Simon Browne’s
” Defence of the Religion of Nature and
the Christian Revelation."
d religion, became to England in 1570, and being admitted into the English church, became a frequent preacher. In 1571 he was made reader of divinity in the Temple, by the
, the son of
Ant. Corranus, LL.D. was born at Seville, in Spain, in
1527, and educated for the Roman Catholic church; but
being afterwards desirous of embracing the reformed religion, became to England in 1570, and being admitted
into the English church, became a frequent preacher. In
1571 he was made reader of divinity in the Temple, by the
interest of Dr. Edwin Sandys, bishop of London, and continued in that office about three years. In the beginning of
March 1575, he was recommended to the university of Oxford for a doctor’s degree, by their chancellor, the earl of
Leicester; but doubts being raised as to the soundness of
his principles on certain contested points, his degree was
refused until he should give full satisfaction, which he probably did, although the matter is not upon record. At
Oxford he became reader of divinity to the students in
Gloucester, St. Mary’s, and Hart-hail, and resided as a
student of Christchurch, holding at the same time the prebend of Harleston in St. Paul’s. He died at London in
March 1591, and was buried either at St. Andrew’s, Hoiborn, or St. Andrew Wardrobe. His works are, 1. “An
Epistle to the pastors of the Flemish church at Antwerp,
”
originally written in Latin, Lond. Tabulae Divinorum operum, de humani generis creatione,
”
Dialogus Theologicus,
” an explanation of St. Paul’s Epistle
to the Romans, collected from his lectures, 1574, 8vo;
also translated, 1579. 4. “Supplication to the king of
Spain,
” respecting the protestants in the Low Countries,
Notsc in concionem Solomonis
” i. e. Ecclesiastes,
Sermons on Ecclesiastes,
” abridged by Thomas Pitt,
Oxon. A Spanish grammar, with certain rules for
teaching both the Spanish and French tongues,
” translated
into English by Thorius. Lond.
s. Upon his return to England in 1679, he was created D. D. and the same year chosen lady Margaret’s preacher in the university of Cambridge. March 15, 1680, he had institution
, a very learned English divine, was born at Horningsheath in Suffolk, in 1638, and educated in classical learning in the school of St. Edmund’s Bury. March 31, 1654, he was admitted of Christ’s college, in Cambridge; of which, after taking his degrees in arts, he was elected fellow. Some time after he went into orders, and in 1670 went as chaplain to sir Daniel Harvey, ambassador from Charles II. to the Porte; where he served, in that quality, both him and his successor, sir John Finch, for the space of seven years. Upon his return to England in 1679, he was created D. D. and the same year chosen lady Margaret’s preacher in the university of Cambridge. March 15, 1680, he had institution to the sinecure rectory of Littlebury in Essex', to which he was presented by Gunning, bishop of Ely. In 1681 he got the college living of Kegworth in Leicestershire, and was also made one of the chaplains to the Princess of Orange, afterwards queen Mary, and oil that account resided at that court, till, for some cause or other, which he never would mention to his most intimate friends, he was dismissed his attendance at three hours warning, and came over to England. On Nov. 9, 1687, he was installed into the chancellorship of York, conferred upon him by the king during the vacancy of that see. July 7, 1688, he was elected master of Christ’s college, in Cambridge, and the same year he was made vice-chancellor of the university. In October, 1689, king William being at Newmarket, came to Cambridge; and it being commonly known that Dr. Covel was in disgrace with his Majesty, it was asked his Majesty whether he would be pleased to see the vice-chancellor; to which he replied, that he knew how to distinguish Dr. Covel from the vice-chancellor of Cambridge; and it was remarked, that the royal visitor was more than usually gracious and affable with him. In 1708 he again served the office of vice-chancellor; and in 1722, just before his death, published his account of the Greek church.
. Strype, therefore, from his own evidence, is erroneous in his assertion that in 1554 Coverdale was preacher to a congregation of exiled protestants at Wesel, until he was
On the accession of queen Mary, and the consequent
re-establishment of popery, he was ejected from the see
and thrown into prison, out of which he was released after
two years confinement, at the earnest request of the king
of Denmark. Coverdale and Dr. John Machabseus, chap* Dr. Weston does not occur in Le Neve’s List of Chancellors, bu.1 there can
be no doubt of the fact.
lain to that monarch, had married sisters, and it was at
his chaplain’s request that the king interposed, but was
obliged to send two or three letters be Core he could accomplish his purpose. By one of these, dated April 25,
1554, it would appear that Coverdale was imprisoned in
consequence of being concerned in an insurrection against
the queen, but this is not laid to his charge in the queen’s
answer, who only pretended that he was indebted to her
concerning his bishopric. As the first fruits had been forgiven by Edward VI. this must be supposed to allude to his
tenths; and Coverdale’s plea, as appears by the king of
Denmark’s second letter, was, that he had not enjoyed the
bishopric long enough to be enabled to pay the queen.
This second letter bears date Sept. 24, 1554, and, according to Strype, the queen’s grant of his request was not
given till Feb. 18, 1555. Strype, therefore, from his own
evidence, is erroneous in his assertion that in 1554 Coverdale was preacher to a congregation of exiled protestants
at Wesel, until he was called by the duke of Deux Fonts,
to be preacher at Bergzabern . On his release, which
was on the condition of banishing himself, he repaired to
the court of Denmark, where the king would fain have
detained him, but as he was not so well acquainted with
the language as to preach in Danish, he preferred going to
the places above mentioned, where he could preach with
facility in Dutch; and there and at Geneva he passed his
time, partly in teaching and partly in preaching. He also,
while here, joined some other English exiles, Goodman,
Gilby, Whittingham, Sampson, Cole, &c. in that translation of the Bible usually called the “Geneva translation;
”
part of which, the New Testament, was printed at Geneva,
by Conrad Badius, in 1557, and again in 1560, in which
last year the whole Bible was printed in the same place
by Rowland Harte. Of this translation, which had explanatory notes, and therefore was much used in private
families, there were above thirty editions in folio, quarto,
and octavo, mostly printed in England by the king’s and
queen’s printers, from the year 1560 to 1616. On the
accession of queen Elizabeth, he returned from his exile,
but, unfortunately for the church, had imbibed the principles of the Geneva reformers, as far as respected the
ecclesiastical habits and ceremonies. In 1559, however,
we find him taking his turn as preacher at St. Paul’s Cross,
and he assisted also at the consecration of archbishop Parker, in which ceremony, although he performed the functions of a bishop, he wore only a long black cloth gown.
This avowed non-compliance with the habits and ceremonies prevented his resuming his bishopric, or any preferment being for some time offered to him. In 1563
bishop Grindal recommended him to the bishopric of Llandaff; and in 1564, Coverdale had the honour to admit that
prelate to his doctor’s degree, by a mandate from the vicechancellor of Cambridge, a proof that he was still in high
estimation. Grindal, particularly, had a great regard for
him, and was very uneasy at his want of preferment. On
one occasion he exclaimed, “I cannot excuse us bishops.
”
He also applied to the secretary of state, “telling him,
that surely it was not well that father Coverdale,
” as he
styled him, “qui ante nos omnes fuit in Christo,
” “who
was in Christ before us all,
” should be now in his age without stay of living.“It was on this occasion that Grindal
recommended him to the bishopric of Llandaff, as already
noticed, but it is supposed Coverdale’s age and infirmities,
and the remains of the plague, from which he had just
recovered, made him decline so great a charge. In lieu
of it, however, the bishop collated him to the rectory of
St. Magnus, London Bridge; and here again the good
man’s poverty presented an obstruction, as appears from
some affecting letters he wrote to be excused from the
first fruits, amounting to 60l. which he was utterly incapable of paying: one of these letters, in which he mentions his age, and the probability of not enjoying the preferment long, he concludes with these words:
” If poor
old Miles might be thus provided for, he should think
this enough to be as good as a feast." His request being
granted, he entered upon his charge, and preached about
two years; but resigned it in 1566, a little before his
death. He was very much admired by the puritans, who
flocked to him in great numbers while he officiated at St.
Magnus’s church, which he did without the habits, and
when he had resigned it, for it does not appear that he was
deprived of it, as Neal asserts, his followers were obliged
to send to his house on Saturdays, to know where they
might hear him the next day, which he declined answering lest he should give offence to government. Yet, according to Strype, he had little to fear; for, Fox, Humphrey, Sampson, and others of the same way of thinking,
were not only connived at, but allowed to hold preferments.
He died, according to Richardson in his edition of
Godwin, May 20, 1565 and according to Neal in his History of the Puritans, May 20, 1567 but both are wrong.
The parish register proves that he was buried Feb. 19, 1568,
in the chancel of the church of St. Bartholomew, Exchange, with the following inscription on his tombstone,
which was destroyed at the great fire along with the church.
he liberal arts, that he was a grammarian, a rhetorician, and a poet; a sound divine, and a diligent preacher of God’s word. It is needless after this to add that he was
In 1541, Henry VIII. granted him, by patent, the office
of master of the grammar-school of Reading, with a certain tenement called “a scole-house,
” with a stipend of
ten pounds, issuing out of the manor of Cholsey, belonging to the late dissolved monastery of Reading. A few
years after he had obtained this patent, which he appears,
to have had the power of assigning during his life, he
quitted Reading, and travelled over great part of the continent, teaching the learned languages. Leland, in some
Latin verses, among his “Encomia,
” addressed to Cox,
speaks of his visiting the universities of Prague, Paris, and
Cracow, and that he was known to Melancthon, who was
Greek professor at Wittemberg. In the latter part of his
life he kept a school at Caer-leon, and is said to have
survived until the reign of Edward VI. Bale says that he was
instructed in all the liberal arts, that he was a grammarian,
a rhetorician, and a poet; a sound divine, and a diligent
preacher of God’s word. It is needless after this to add
that he was of the reformed religion. In Edward Vlth’s
time, he was one of the licensed preachers.
se. W T ith this amiable and eminent philosopher he was early and intimately connected. Com-mencing preacher in 1734, his philosophical monitor embraced every opportunity
, a divine of the church of Scotland, was the son of a merchant in Glasgow, where he was horn in February 1709; and in the seminaries of education in that city, he began and prosecuted his studies. At college he distinguished himself by his early taste and uncommon proficiency in classical learning; and received great assistance and encouragement from his kinsman the rev. Mr. Clerk, of Neilston in Renfrewshire. The moral philosophy of the ancients engaged his attention in a particular manner: and the moral writers of Greece and Rome were his favourite authors. By the attentive perusal of their works, and of the moral poets of antiquity, he had committed to his memory a great number of their most striking passages, and used to apply them occasionally, in the company of his select friends, with great ease, judgment, and ingenuity. In this he had an excellent example in the practice of his friend and instructor, the justly-celebrated Dr. Hutcheson, who was elected to the professorship of moral philosophy in the university of Glasgow about the time that Craig had nearly finished his theological and philosophical course. W T ith this amiable and eminent philosopher he was early and intimately connected. Com-mencing preacher in 1734, his philosophical monitor embraced every opportunity of hearing him; and with a frankness which shewed the opinion he entertained of the candour and abilities of his disciple, he offered such remarks on his sermons as he thought necessary. He particularly admonished him against a propensity to which young clergymen of ability are very liable, of indulging themselves in abstruse and philosophical disquisition. He advised, because he knew he was able to follow the advice, to preach to and from the heart. He did so. Habitually pious, ardently devout, and deeply interested in the welfare of those who listened to his instruction, he delivered himself with genuine and becoming earnestness. This was the spirit that directed his manner, which was solemn, yet animated; earnest, but correct; and though correct, not formal.
It is not to be supposed that a preacher of such eminence, especially at a time when this mode of preaching
It is not to be supposed that a preacher of such eminence, especially at a time when this mode of preaching was rare, should remain unknown or unnoticed. He soon received a presentation from Mr. Lockhart of Cambusnethan, to be minister of that parish and settled there in the year 1737. About this time great opposition was made by the people of Scotland, and particularly by those of Clydesdale, to the manner of appointing ministers by presentations from lay-patrons, and Mr. Craig encountered considerable opposition. Zealous, however, in the discharge of his duty, and hoping, in the conscious ardour of his endeavours, to reconcile his parishioners to that system of instruction which he thought best suited to their condition, and most consistent with Christianity, he refused a presentation to a church in Airshire, offered him by Mr. Montgomery of Coilsfield; and another offered him by the amiable but unfortunate earl of Kilmarnock. At length he accepted of a presentation to a church in Glasgow, the place of his nativity, where most of his relations resided, where he could have opportunities of conversing with his literary friends, and where the field for doing good was more extensive. He was first appointed minister of the Wyndchurch in that city: and, after the building of St. Andrew’s churrh, one of the most elegant places of public worship in Scotland, he was removed thither. His audience was at no time so numerous, but especially during the last fiveand-twenty years of his life, as those who valued good composition and liberality of sentiment apprehended that he deserved.
n Queen’s college in Oxford, of which he obtained a fellowship in 1598. He was esteemed a celebrated preacher and a deep controversial divine, and was particularly admired
, originated from a gentleman’s family at Strickland in Westmoreland, where he
was born in 1567, and in 1583 was admitted in Queen’s
college in Oxford, of which he obtained a fellowship in
1598. He was esteemed a celebrated preacher and a
deep controversial divine, and was particularly admired by
the puritans. When king James 1. sent the lord Evers ambassador to the emperor, Mr. Crakanthorpe went along with
him in 1603 as chaplain; and upon his return he was chaplain to Dr. Ravis, bishop of London, and presented to the
rectory of Black Notley, near Braintry in Essex. He had
the reputation of a general scholar, was a considerable
canonist, and perfectly acquainted with ecclesiastical antiquity and scholastic divinity. He died in 1624, at his
rectory of Black-Notley. His works are, 1. “Justinian
the emperor defended against cardinal Baronius,
” Introductio in Metaphysicam, lib. 4.
” Oxon. A Defence of Constanthie,
with a treatise of the pope’s Temporal Monarchy,
” Lond.
Pefensio ecclesiae Anglicanse contra M.
Anton, cle Dominis archiepisc. Spalatensis injurias,
” Lond.
Vigilius dormitans; or, a treatise of the 5th general council held at Constantinople, ann.
553,
” Lond. Logicae libri quinque,
” Lond.
Tractatus de providentia,
”
Camb.
, an English poet, was the son of the rev. William Crashaw, a divine of some note in his day, and preacher at the Temple church, London. He published several volumes on
, an English poet, was the son
of the rev. William Crashaw, a divine of some note in his
day, and preacher at the Temple church, London. He
published several volumes on points controverted between
the Roman catholics and protestants, either original or
translated; and in 1608, a translation of the Life of Galeacius Caracciolo, marquis of Vico, an Italian nobleman,
who was converted by the celebrated reformer Peter
Martyr, and forsook all that rank, family, and wealth
could yield, for the quiet enjoyment of the reformed religion. Mr. Crashaw also translated a supposed poem of
St. Bernard’s, entitled “The Complaint or Dialogue between the Soule and the Bodie of a damned man,
” Manual for true Catholics, or a handfull or rather a heartfull of holy Meditations
and Prayers.
” All these show him to have been a zealous
protestant; but, like his son, somewhat tinctured with a
love of mystic poetry and personification.
at Oxford. At what time he was admitted into holy orders is uncertain, but he soon became a popular preacher, full of energy and enthusiasm. In 1644, when the parliamentary
In 1641, Wood informs us, he took degrees at Oxford.
At what time he was admitted into holy orders is uncertain,
but he soon became a popular preacher, full of energy and
enthusiasm. In 1644, when the parliamentary army expelled those members of the university who refused to take
the covenant, Crashaw was among the number; and being
unable to contemplate with resignation or indifference, the
ruins of the church-establishment, went over to France,
where his sufferings and their peculiar influence on his
mind prepared him to embrace the Roman catholic religion. Before he left England, he appears to have practised many of the austerities of a mistaken piety, and the
poems entitled “Steps to the Temple,
” were so called in
allusion to his passing his time almost constantly in St.
Mary’s church, Cambridge. “There,
” says the author
of the preface to his poems, “he lodged under Tertullian’s
roof of angels; there he made his nest more gladly than
David’s swallow near the house of God; where like a primitive saint he offered more prayers in the night, than
others usually offer in the day; there he penned these
poems,
” Steps for happy souls to climb Heaven by.“The same writer informs us that he understood Hebrew,
Greek, Latin, Italian, and Spanish, and was skilled in
poetry, music, drawing, painting, and engraving, which
last he represents as
” recreations for vacant hours, not the
grand business of his soul."
re such opinions as his were no bar to advancement. In 1612 he went to Racow, and besides becoming a preacher, was appointed Greek professor and afterwards rector of the
, a once celebrated writer of the
Sociriian persuasion, was born in Franconia in 1590, and
after some early education received from his father, studied
at Nuremberg, and other German schools or universities.
He was brought up in the Lutheran church, but in the
course of his reading, having formed to himself a set of
opinions nearly coinciding with those of Socinus, he declined the offers of promotion in the Lutheran church,
where he probably would not have been favourably received, and determined to go to Poland, where such opinions as his were no bar to advancement. In 1612 he
went to Racow, and besides becoming a preacher, was appointed Greek professor and afterwards rector of the university. His theological works form a considerable part of
the works’ of the “Fratres Poloni,
” and he engaged in a
controversy with Grotius, who had written against Socinus,
and a correspondence, of great politeness, took place between them, which made Grotius be suspected of inclining
too much to the opinions of his antagonist. He certainly
carried his politeness very far, when he told Crellius that
“he was, grieved to see so much enmity between those,
who call themselves Christians, for such trifling matters,
”
these matters being no less than the doctrine of the Trinity, and the divinity and atonement of Jesus Christ.
Crellius, we are told, like many of his descendants, would
not be called a Socinian, but an Artemonite, after Artemon, who lived in the reign of the emperor Severus, and
denied the pre-existence and divinity of Christ. Crellius’
opinions on other subjects will not probably procure him
much respect, at least from one sex. In his “Ethics,
”
he is said to maintain that it is lawful for men upon certain
occasions to beat their wives! Crellius died at Racow, of
an epidemic fever, 1633. Father Simon’s opinion of him
may be quoted as generic. “Crellius is a grammarian, a
philosopher, and a divine throughout. He has a wonderful address in adapting St. Paul’s words to his own prejudices. He supports the doctrines of his sect with so much
subtlety, that he does not seem to say any thing of himself, but to make the scriptures speak for him, even where
they are most against him.
”
death Nov. 21, 1672. He was accounted a man of much learning, and in the discharge of his duty as a preacher, reproved the vices of the court with great boldness and plainness.
, bishop of Bath and Wells, was born of an ancient family at Dunkeld, in Scotland, in 1593, and was educated at Westminster school, whence in 1613 he was elected to Trinity college, Cambridge, where he took his degrees in arts, and was chosen Greek professor, and university orator. In 1632 he was made treasurer of the cathedral of Wells, and was also canon residentiary, prebendary of Taunton, and had a living in Somersetshire. In 1637 he was admitted to the degree of D. D. and, as reported, was made dean of St. Burian, in Cornwall, but this seems doubtful. In the beginning of the rebellion, Dr. Crighton’s loyalty endangered his person and property, and to save the former he joined the king’s troops at Oxford. But from this place he was obliged afterwards to escape into Cornwall, in the dress of a day-labourer, and contrived to go to Charles II. abroad, who employed him as his chaplain, and bestowed on him the deanery of Wells, of which he took possession at the restoration. In 1670 he was promoted to the bishopric of Bath and Wells, which he held until his death Nov. 21, 1672. He was accounted a man of much learning, and in the discharge of his duty as a preacher, reproved the vices of the court with great boldness and plainness. His only publication was a translation from Greek into Latin, of Sylvester Syguropolus’s history of the council of Florence, Hague, 1660, fol. which was animadverted upon by Leo Allatius, to whom the bishop wrote an answer. Wood says he has some sermons in print. His son, who was chanter of Wells, published a volume of Sermons in 1720.
igion. It is well known that being present one day at a sermon on the sufferings of Christ, when the preacher was come to the description of the flagellation, Crillon, seized
, of an illustrious
family of Italy, established in the comtat Venaissin, knight
of Malta, and one of the greatest generals of his age, was
born in 1541, and entered into the service in 1557. At
the age of fifteen he was at the siege of Calais, and contributed greatly to the taking of that place, by a brilliant
action that brought him to the notice of Henry II. He
afterwards signalized himself against the Huguenots, or
protestants, at the battles of Dreux, of Jarnac, and of
Moncontour, in 1562, 1568, and 1569. The youthful hero
so greatly distinguished himself in his caravans, especially
at the battle of Lepanto in 1571, that he was made choice
of, though wounded, to carry the news of the victory to
the pope and to the king of France. We find him two
years afterwards, in 1573, at the siege of la Rochelle, and
in almost all the other considerable rencontres of that
period. He every where shewed himself worthy of the name
usually given him hy Henry IV. of the Brave Crillon.
Henrv Hi. who was well acquainted with his valour, made
him knight of his orders in 1585. The specious pretences
of the league, the mask of religion which it put on, could
never shake the fidelity of the brave Crillon, however great
his antipathy to the Huguenots. He rendered important
services to his prince in the affair of the Barricades, at
Tours, and elsewhere. Henry III. ventured to propose to
Crillon to assassinate the duke de Guise, a rebellious subject whom he was afraid to put to death by the sword of
the law. Crillon offered to fiorht him; but disdained to
hear of assassination. When Henry IV. had made the
conquest of his kingdom, Crillon was as faithful to him as
he had been to his predecessor. He repulsed the leaguers
before Boulogne. The army of Villars having invested
Villebceuf in 1592, he vigorously defended that place,
replying to the besiegers, on their summoning the besieged
to surrender, “Crillon is within, and the enemy without.
”
Henry, however, did but little for him; “because,
” said
he, “I was sure of the brave Crillon and I had to gain
over my persecutors.
” The peace of Vervins having put
an end to the wars that had troubled Europe, Crillon retired to Avignon, and there died, in the exercises of piety
and penance, the 2d of December 1615, at the age of
seventy-four. Francis Bening, a Jesuit, pronounced the
discourse at his funeral: a piece of burlesque eloquence,
printed in 1616, under the title of “Boucher d'Honnenr,
”
the “Buckler of Honour,
” and reprinted not many years
since, as a specimen of ridiculous jargon. Mademoiselle
de Lusson published in 2 vols. 12mo, 1757, the life of this
hero, called by his contemporaries I'homme sans peur (the man without fear), le brave des braves (the bravest of the brave). This was translated into English by Miss Lomax,
of Hertfordshire, and after being revised by Richardson,
the author of Clarissa, was published at London, 1760, 2
vols. 12mo. Crillon appears to have been a second chevalier Bayard, not on account of his fantastic and sullen
humour, but from the excellence of his heart and his attachment to religion. It is well known that being present
one day at a sermon on the sufferings of Christ, when the
preacher was come to the description of the flagellation,
Crillon, seized with a sudden fit of enthusiasm, put his
band to his sword, crying out, “Where wert thou,
Crillon?
” These sallies of courage, the effect of an exuberant
vivacity of temper, engaged him too frequently in duels,
in which he always came off with honour. Two instances
are recorded of an intrepidity highly characteristic of Crillon. At the battle of Moncontour in 1569, a Huguenot
soldier thought to serve his party by dispatching the
bravest and most formidable of the catholic generals. In
this view he repaired to a place where Crillon, in his return from pursuing the fugitives, must necessarily pass.
The soldier no sooner perceived him than he drew the
trigger of his piece. Crillon, though severely wounded in
the arm, ran up to the assassin, laid hold on him, and was
instantly going to thrust him through with his sword, when
the soldier threw himself at his feet and begged his life.
“I grant it thee,
” said Crillou; “and if any faith could
be put in a man that is at once a rebel to his king, and an
apostate to his religion, I would put thee on thy parole
never to bear arms but in the service of thy sovereign.
”
The soldier, confounded at this act of magnanimity, swore
that he would for ever shake off all correspondence with
the rebels, and return to the catholic religion. — The young
duke of Guise, to whom Henry IV. had sent him at Marseilles, was desirous of trying how far the fortitude of
Crillon would go. In this design he caused the alarm to
be sounded before the quarters of his brave commander,
and two horses to be led to his door. Then, running up
to his apartments, pretended that the enemy was master
of the port and town, and proposed to him to make his
escape, that he might not swell the triumph of the conquerors. Though Crillon was hardly well awake when he
heard these tidings, he snatched up his arms without the
least trepidation, maintaining that it was better to die
sword in hand, than survive the loss of the place. Guise,
finding it impossible, by all the arguments he could use, to
alter his resolution, accompanied him out of the chamber;
but, when they were about the middle of the stairs, he
burst out into a violent laughter, which plainly discovered
the trick to Crillon. He then put on a graver countenance
than when he thought he was going to fight; and griping
the duke of Guise by the hand, he said, with an oath, according to his custom, “Young man, never again amuse
thyself with putting to the test the heart of an honest man.
Par la mort! if thou hadst found me weak, I would have
poignarded thee!
” After these words he retired without
saying any thing more. We will conclude with the laconic billet written to him from the field of battle by Henry
IV. after the victory of Arques, where Crillon was unable
to be present: “Hang thyself, Crillon! We have been
fighting at Arques, and thou wert not there. Adieu, brave
Crillon! I love thee whether right or wrong.
”