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

, a divine and poet, was born either in Gloucestershire, or, according to Bale, in Northamptonshire, and entered a student of Magdalen college, Oxford, about the year 1534; and after taking the degree of B. A. was elected probationer fellow in 1542. In the beginning of the reign of Edward VI. he settled in London, took a house in Ely-rents, Holborn, and there exercised the trade of printer and bookseller, and being, we suppose, in orders, occasionally preached but being at the same time a zealous friend to the reformation, on the accession of queen Mary he went with the other exiles to Francfort, where he remained until the queen’s death. After his return to England he had several benefices bestowed on him, among which were the archdeaconry, and a prebend in Hereford, both which he resigned in 1567; a prebend of St. Paul’s, the rectory of St. Peter le Poor, and the vicarage of St. Giles’s Cripplegate; but he was deprived of the latter, the only promotion which he appears to have held at that time (1566), for a riot in the church, because the choristers wore surplices. In 1576, however, it appears that he was collated to the living of St. Lawrence Jewry, and probably was now more reconciled to the ceremonies and habits of the church. In 1578 he was presented with the freedom of the Stationers’ company, and soon after is found with the wardens, licensing copies. He died June 18, 1588, and was buried in his former church of St. Giles’s. He was, according to Tanner, a person of a happy genius, an eminent preacher, and a zealous advocate for reformation. His works, both in prose and verse, enumerated by Wood and Tanner, are now merely objects of curiosity. In 1550 he printed the first edition of “Pierce Plowman’s Vision,” with the view of helping forward the reformation by the revival of a book which exposed the absurdities of popery. He translated into popular rhyme, not only the Psalter, but the Litany, with hymns, all which he printed together in 1549. In the same year, and in the same measure, he published “The Voice of the Last Trumpet blown by the seventh angel,” a piece containing twelve several lessons for the instruction of all classes. He also attacked the abuses of his age in thirty-one “Epigrams,” 1550, and twice reprinted. In the same year he published a kind of metrical sermon on “Pleasure and Pain, Heaven and Hell Remember these four, and all shall be well.” In his “Dialogue between Lent and Liberty,” written to prove that Lent is a superstitious institution, Mr. Warton thinks that the personification of Lent is a bold and a perfectly new prosopopeia. Crowley likewise wrote and printed in 1588, a rhyming manual, “The School of Virtue and Book of Good Nature,” a translation, into metre, of many of the less exceptionable Latin hymns anciently used by the catholics. Among his prose works are “An Apology of those English preachers and writers which Cerberus, the three-headed dog of hell, chargeth with false doctrine under the name of Predestination,” 1566, 4to, and “Brief Discourse concerning those four usual notes whereby Christ’s Catholic Church is known,” 1581, 4 to, &c. In controversy he was usually warm, and not nice in his language; and in his poetry he consulted usefulness rather than taste.

In 1651 he took the degree of D. D. and in 1654 was chosen master of Christ’s college, in Cambridge; in which year also he married. He spent the remainder of his life in this station, proving highly serviceable to the university, and the church of England. Jan. 1657, he was one of the persons nominated by a committee of the parliament, to be consulted about the English translation of the Bible. The lord commissioner Whitlocke, who had the care of this business, mentions him among others and says, that “this committee often met at his house, and had the most learned men in the oriental tongues, to consult with in this great business, and divers learned and excellent observations of some mistakes in the translation of the Bible in English, which yet was agreed to be the best of any translation in the world.” Our author had a great share in the friendship and esteem of John Thurloe, esq. secretary of state to the protectors Oliver and Richard Cromwell; who frequently corresponded with him, and consulted him about such persons in the university as were proper to be employed in political and civil affairs. Besides several letters of recommendation remaining in ms. there is a printed one in Thurloe’s “State Papers” in which he recommends to the secretary, for the place of chaplain to the English merchants at Lisbon, Mr. Zachary Cradock, afterwards provost of Eton college, and famous for his uncommon learning and abilities as a preacher. Upon the restoration of Charles II. he wrote a copy of verses, which were published in “Academic Cantabrigiensis Σωτηρια, sive ad Carolum II. reducem, &c. gratulatio;” and in 1662 he was presented by Sheldon, then bishop of London, to the vicarage of Ashwell, in Hertfordshire. In 1678 he was installed a prebendary of Gloucester; and in this year it was that he published at London, in folio, his celebrated work entitled “The true Intellectual System of the Universe; the first part, wherein all the reason and philosophy of atheism is confuted, and its impossibility demonstrated.” The imprimatur by Dr. Samuel Parker, chaplain to archbishop Sheldon, is dated May 29, 1671, seven years before the publication of this work, owing to the opposition of some people at court, who used all their endeavours to destroy its reputation on account of certain singularities in it, which brought some of his opinions under suspicion. He appeared indeed so much to affect impartiality, as to incur the imputation of betraying the cause he meant to defend, which certainly was far from his intention. Dryden tells us, that “he raised such strong objections against the being of a God and providence, that many thought he had not answered them:” and lord Shaftesbury says that “though the whole world were no less satisfied with his capacity and learning, than with his sincer ty in the cause of the Deity; yet was he accused of giving the upper hand to the atheists, for having only stated their reasons and those of their adversaries fairly together.” Bayle, in his “Continuation des pensees diverses sur les Cometes,” observed, that Cud worth by his plastic nature gave great advantage to the atheists; and laid the foundation of a warm dispute between himself and Le Clerc upon this subject. Le Clerc frequently expressed his wishes, that some man of learning would translate the “Intellectual System” into Latin; but this design, though formed or entertained and attempted by several persons in Germany, was never executed till 1733, when the learned Mosheim published his translation of it. A second edition of the English was published by Birch, 1743, in 2 vols. 4to, in which were first supplied, chiefly from Mosheim’s Latin edition, references to the several quotations in the “Intellectual System,” which before were very obscure and imperfect, but Mosheim had been at the pains to search them all out, and to note them very accurately. In Birch’s edition, there are, besides the “Intellectual System,” the following pieces of our author, viz. the “Discourse concerning the true notion of the Lord’s Supper,” and “Two Sermons,” on 1 John ii. 3, 4, and 1 Cor. xv. 57, to all which is prefixed an account of the life and writings of the author, by Dr. Birch.

Cudworth died at Cambridge, June 26, 1688, and was interred in the chapel of Christ’s college. He was a man of very extensive erudition, excellently skilled in the learned languages and antiquity, a good mathematician, a subtle philosopher, and a profound metaphysician. The main design of his celebrated work, “The Intellectual System,” is to refute the principles of atheism, and in this he has successfully employed a vast fund of learning and reading. But his partiality for the Platonic philosophy, in judging of which, after the example of his contemporaries, he paid too much respect to the writings of the modern Alexandrian Platonists, led him into frequent mistakes. In physics he adopted the atomic system; but, abandoning Democritus and Epicurus as the first patrons of impiety, he added to the doctrine of atoms that of a certain middle substance between matter and spirit, to which he gave the appellation of plastic nature, which he supposed to be the immediate instrument of the divine operation; and this hypothesis gave rise to the controversy above mentioned between Bayle and Le Clerc. Cudworth stands at the head of those divines who, considering the belief in a triune God as a fundamental article of Christian belief, maintain that both the Platonic, and all the other Pagan trinities are only corruptions and mutilations of certain primaeval revelations and patriarchal traditions relative to the asserted distinction in the divine nature; and he has very ably discussed this important subject in his Intellectual System. A great number of writers commend Cudworth’s piety and modesty; and Burnet having observed, that Dr. Henry More studied to consider religion as a seed of a deiform nature, and in order to this, set young students much on reading the ancient philosophers, chiefly Plato, Tully, and Plotinus, and on considering the Christian religion as a doctrine sent from God, both to elevate and sweeten human nature, tells us, that “Cudworth carried this on with a great strength of genius, and a vast compass of learning; and that he was a man of great conduct and prudence; upon which his enemies did very falsely accuse him of craft and dissimulation.” He left several manuscripts which seem to be a continuation of his “Intellectual System,” of which he had given the world only the first part. One of these was published by Chandler, bishop of Durham, 1731, in 8vo, under this title, “A Treatise concerning eternal and immutable Morality.” This piece was levelled against the writings of Hobbes and others, who revived the exploded opinions of Protagoras; taking away the essential and eternal differences of moral good and evil, of just and unjust, and making them all arbitrary productions of divine or human will. He left also several other Mss. with the following titles“: 1. A discourse of moral good and evil.” 2. Another book of morality, wherein Hobbes’s philosophy is explained. 3. A discourse of liberty and necessity, in which the grounds of the atheistical philosophy are confuted, and morality vindicated and explained. 4. Another book “De libero arbitrio.” 5. Upon Daniel’s prophecy of the 70 weeks, wherein all the interpretations of the Jews are considered and confuted, with several of some learned Christians. 6. Of the verity of the Christian religion, against the Jews. 7. A discourse of the creation of the world, and immortality of the soul. 8. Hebrew learning. 9. An explanation of Hobbes’s notion of God, and of the extension of spirits. The history of these Mss. is somewhat curious. Having been left to the care of his daughter, lady Masham , they for a long time quietly reposed in the library at Oates, in Essex. But, about the year 1762, when the late lord Masham married his second lady, his lordship thought proper to remove a number of volumes of ancient learning, which had been bequeathed to the family by Mr. Locke, and the manuscripts of Dr. Cudworih, to make room for books of polite amusement. For this purpose, he sold either the whole, or a considerable part of them, to Mr. Robert Davis, then a bookseller in Piccadilly. Mr. Davis being told, or having concluded, that the manuscripts were the productions of Mr. Locke, it became an object of consideration with him, how to convert them, as a tradesman, to the best advantage. They contained, among other things, sundry notes on scripture. About the same time, a number of manuscript scriptural notes by Dr. Waterland came into the possession of the booksellers. It was therefore projected, by the aid of such celebrated names as Mr. Locke and Dr. Waterland, to fabricate a new Bible with annotations. At a consultation, however, it was suggested, that, though these names were very important, it would be necessary, to the complete success of the design, to join with them some popular living character. The unfortunate Dr. Dodd was then in the height of his reputation as a preacher, and was fixed upon to carry on the undertaking. This was the origin of Dr. Dodd’s Bible, and part of the materials put into his hands the doctor made use of in the “Christian Magazine.” When the manuscripts were returned to Mr. Davis, he carried them down to Barnes in Surry, which was his country retirement, and threw them into a garret, where they lay exposed to the dangers of such a situation. About the beginning of the year 1777, a gentleman, who had a veneration for the name of Mr. Locke, and was concerned to hear that any of his writings were in danger of being lost, went to Barnes, to see these manuscript*; and being positively assured by Mr. Davis, that they were the real compositions of that eminent man, he immediately purchased them fur forty guineas. He was, however, soon, convinced, after an examination of them, that the authority of the bookseller was fallacious, and having remonstrated against the deception, the vender condescended to take them again, upon being paid ten guineas for his disappointment in the negociation. In the investigation of the manuscripts, the gentleman having discovered, by many incontestable proofs, that they were the writings of Dr. Cudworth, he recommended them to the curators of the British Museum, by whom they were purchased; and thus, at last, after many perils and mutilations, they are safely lodged in that noble repository.

, of Piemont, was born at San Chirico, in 1503, of a noble family, and cultivated philosophy, and made several journies in Germany and Italy. Having abjured the religion of Rome to embrace the doctrines of Luther, he was thrown into prison, and confined for several months, but without this making any impression on his sentiments; and he was no sooner released than he played a very bold trick. Having access to the relics of the monastery of St. Benigno, he executed the plan of carrying away the holy shrine, and leaving in its place what to him was more holy and estimable, the Bible, inscribed with these words, “Haec est area foederis, ex qua vera sciscitari oracula liceat, et in qua veroe sunt sanctorum reliquiae.” As, however, he was aware the fury of the populace would not permit him to escape with his life, if he were suspected, he thought it prudent to retire, and we find him afterwards at Milan, where he married in 1530, and began to preach. Having-fixed his abode near Casal, he one day heard a Dominican declaiming loudly against Luther, and charging him with criminal acts and heretical notions, of which he was not guilty; he asked permission to give an answer to the outrageous preacher. This being granted: “My father,” said he to the monk, “you have attributed to Luther a number of terrible declarations; but where does he say them? Can you point me out the book where he has delivered such a doctrine?” — The monk replied that he could not immediately shew him the passage; but that, if he would go with him to Turin, he would point it out to him. “And I,” said Curio, “will shew you this moment that what you advance cannot be true.” Then pulling out of his pocket Luther’s Commentary on the epistle to the Galatians, he refuted the Dominican with so much strength of argument, that the crowd fell upon him, and it was with great difficulty that he escaped out of their hands. The inquisition and the bishop of Turin being informed of this quarrel, Curio was arrested; but the bishop, perceiving that he was supported by a considerable party, went to Rome, to receive advice from the pope in what manner he should proceed. In the mean time, Curio was carried in irons to a private prison, and kept under a constant guard; but, notwithstanding these precautions, found means to escape during the night. He fled to Salo, in the duchy of Milan, and from thence to Pavia; whence, three years afterwards, he was obliged to take refuge at Venice, because the pope had threatened to excommunicate the senate of Pavia, if they did not put him under an arrest. From Venice Curio went successively to Ferrara, to Lucca, to Lausanne, in Switzerland, where he was made principal of the college, and lastly to Bale, in 1547. Here he became professor of eloquence and the belles-lettres, which situation he held until his death, which happened in 1569, at the age of sixty-seven. There is a singular work by him, entitled “De amplitudine bead regni Dei,” Bale, 1550, 8vo, in which he extends that kingdom to the comprehension of a far greater number of elect than the generality of divines allow. He also wrote: 1. “Opuscula,” Bale, 1544, 8vo, scarce, and containing a dissertation on Providence, another on the Immortality of the Soul, &c. 2. “Letters,” Bale, 1553, 8vo. 3. “Calvinus Judaisans,” 1595, 8vo. 4. To him are attributed: u Pasquillorum tomi duo,“1544, 2 parts in 1 vol. 8vo. What has led the critics to think him the editor of this collection, is, that he is indeed the author of the two editions of” Pasquillus extaticus,“8vo, the one without date, the other of Geneva, 1544. The second was reprinted with” Pasquillus theologaster,“Geneva, 1667, 12mo. These are satires, which petulance on one side, and the desire of suppressing them on the other, have occasioned to be sought after. The book-collectors add to these, two volumes, the works of a certain German, named” Pasquillus merus.“This makes a third volume, which has scarcely any relation to the former, nor is either of much value. 5. A Latin translation of Guicciardini’s history, 1566, 2 vols. fol. 6.” De Bello Melitense, anno 1565,“8vo, inserted in Muratori. 7.” Vita et doctrina Davidis Georgii haeresiarchse,“Bale, 1599, 4to. 8.” Forum Romanum,“a Latin dictionary, Bale, 1576, 3 vols. fol. 9.” Historia Francisci Spirae,“8vo, &c. Of a very scarce work of his,” Paraphrasis in principium Evangelii S. Johannis,“but which, if we mistake not, was originally published among his” Opuscula,“an extract may be seen in the” New Memoirs of Literature," vol. XIII.

, a very learned Lutheran divine of the sixteenth century, of whose personal history little is known, deserves notice as thetranslator of Luther’s German Bible into the Sclavonian, which language being . spoken in Styria, Carinthia, and Carniola, the states of those countries came to a determination that this Bible should be printed for their use. They first employed John Manlius, a printer of Laybach, who was the first that printed the Sclavonic in Roman letters: but while Manlius was making his calculations of expence, &c. the archduke Charles of Austria forbad him to print it. This appears to have happened in 1580. The states, however, only changed their determination so far as to have it printed elsewhere, and sent Dalmatin for that purpose to Gratz, where he was to correct the press, after the copy had been carefully revised at Laybach by him, in conjunction with other eminent divines and Oriental scholars. But, finding that no impression of this Bible would be permitted in the Austrian dominions, the states sent, in April 1583, Dalmatin, and another divine, Adam Bohoritsch, to Wittemberg, with a recommendation to the elector of Saxony, and the work being begun in May 1583, was finished Jan. 1, 1584. They had agreed with Samuel Seelfisch, bookseller at Wittemberg, that he should print fifteen hundred copies, each to contain two hundred and eighty sheets of the largest paper, on a fine character, with wooden cuts; for which the states of Carniola were to pay after the rate of twenty florins for every bale of five hundred sheets. The expences of the impression of this Bible amounted to about eight thousand florins: towards which the states of Styria gave a thousand florins, those of Carirrthia nine hundred, and the evangelic states of Carniola six thousand one hundred. These particulars may not be unacceptable to typographical students, as it is but seldom we have access to the history of early printing. Of Dalmatin we are only told that he afterwards was put in possession of the cure of St. Khazaim, or St. Catiani, near Aurspergh, by Christopher, baron of Aurspergh, in 1585, who, when the popish party banished Dalmatin in 1598, kept him concealed in his house; and a vault under the stable before the castle used long to be shewn as the hole of the preacher."

He now applied himself with diligence to the duties of his function, and was noticed as an able preacher at the university, in which character he was employed by Seeker, afterwards archbishop of Canterbury, as his assistant at St. James’s. In July 1750 he took his degrees of B. and D. D. for which he went out grand compounder, and about the same time, was presented to the rectory of St. Mary at Hill by the late duke of Somerset; and upon his recommendation, promoted by the king to a prebend of Worcester, at which place be died, July 21, 1763. He married a sister of sir Francis Gosling, an alderman of London, by whom he left no issue. He had published, 1. “A volume of Sermons,” 1757 and before that, 2. “Two Epistles,” 1744, 4to, written in 1735. 3. “A descriptive Poem, addressed to two ladies, at their return from viewing the coal-mines near Whitehaven;” to which are added some thoughts on building and planting, addressed to sir James Lowther, of Lowther-hall, bart. 1755, 4to. This entertaining poem, which is reprinted in Pearch’s collection, vol. I. describes the real descent of two fair heroines into the subterraneous, and indeed submarine, regions; the mines, which are remarkable for many singularities; Savery’s fire-engine; and the remainder is employed in a survey of the improvements in Whitehaven, by the great commerce which these mines occasion, and in a very elegant display of the beauties of the adjacent country. 4. “Remarks on twelve historical designs of Raphael, and the Museum Gr^ccum & Egvptiacum” illustrated by prints from his brother Mr. Richard Dalton’s drawings.

, one of the sons of the preceding, was born in his father’s house in Aldersgate-street in 1566, and entered a commoner of St. Alban’s hall, Oxford, in 1582. In 1588, being then B. A. he was elected a fellow of Oriel college, took his master’s degree, entered into holy orders, and became a very favourite preacher in the university. In the beginning of the reign of James I. with leave of his college, he travelled for three years, improving himself in learning and experience, and, as Wood tells us, “he was about to say,” in Calvinism. After his return he was made vicar of St. Mary’s in Oxford, in 1608, where his preaching obtained him the general respect both of the university and city. But being disappointed in the provostship of his college in 1621, he left Oxford, and was beneficed at Thurlow in Suffolk, where he die-d 1627. Wood gives him the character of a person of great reading, and admirably versed in the fathers, schoolmen, and councils. He published 1 Twelve Sermons,“1615, 4to. 2.” Conciones ad Clerum,“Oxon. 1612 and 1615. 3.” Day’s Dyall, or, his Twelve Howres, that is, Twelve severall lectures by way of Catechisme, as they were delivered by him in the chapel of Oriel college in Oxford, in the years of our Lord God 1612 and 1613,“Oxford, 1614. On the title-page is a dial, and under it the quotation from St. John, ii. 9.” Are there not twelve hours in the day?“4.” Commentaries on the first eight Psalms of David,“ibid. 1620, 4to. His brother, Lionel Day, was of Balliol and Oriel colleges, rector of Whichford, near Brailes in Warwickshire, where he died in 1640. He published a” Concio ad Clerum."

, a clergymnn of Ireland, of considerable celebrity in his day, was born in that kingdom about 1686. His fatiior lived as a servant in the family of sir John fennel, an [rish judge, and afterwards rented a small farm, in which situation he is supposed to have continued to his decease; for, when our author came to be in prosperous circumstances, he was advised by Dr. Swift not to take his parents out of the line of life they were fixed in, but to render them comfortable in it. At what place, and under whom, young Delany received his grammatical education, we are not able to ascertain; but at a proper age he became a sizer in Trinity college, Dublin; went through his academical course; took the customary degree*; and was cnosen, first a junior, and afterwards a senior fellow of the college. During this time he formed an intimacy with Dr. Swift; and it appears from several circumstances, that he was one of the dean of St. Patrick’s chief favourites. It is not unreasonable to conjecture, that, besides his considerable merit, it might be some general recommendation to him, that he readily entered into the dean’s playful disposition. He joined with Swift and Dr. Sheridan in writing or answering riddles, and in composing other slight copies of verses, the only design of which was to pass away the hours in a pleasant manner; and several of Mr. Delany’s exertions on these occasions may be seen in Swift’s works. These temporary amusements did not, however, interfere with our author’s more serious concerns. He applied vigorously to his studies, distinguished himself as a popular preacher, and was so celebrated as a tutor, that by the benefit of his pupils, and ijis senior fellowship, with all its perquisites, he received every year between nine hundred and a thousand pounds. In 1724 an affair happened in the college of Dublin, with regard to which Dr. Delany is represented as having been guilty of an improper interference. Two under-graduates having behaved very insolently to the provost, and afterwards refusing to make a submission for their fault, wefe both of them expelled. On this occasion Dr. Delany took the part of the young men, and (as it is said) went so far as to abuse the provost to his face, in a sermon at the college-chapel. Whatever may have been his motives, the result of the matter was, that the doctor was obliged to give satisfaction to the provost, by an acknowledgement of the otfence. Our author’s conduct in this affair, which had been displeasing to the lord primate Boulter, might probably contribute to invigorate the opposition which the archbishop made to him on a particular occasion. In 1725 he was presented by the chapter of Christ-church, to the parish of St. John’s, in the city of Dublin, but without a royal dispensation he could not keep his fellowship with his new living. Archbishop Boulter, therefore, applied to the duke of Newcastle, to prevent the dispensation from being granted. In 1727 Dr. Delany was presented by the university of Dublin to a small northern living, of somewhat better than one hundred pounds a year; and about the same time, lord Carteret promoted him to the chancellorship of Christ-church, which was of equal value. Afterwards, 1730, his excellency gave him a prebend in St. Patrick’s cathedral, the produce of which did not exceed either of the other preferments. In 1729 Dr. Delany began a periodical paper, called “The Tribune,” which was continued through about twenty numbers. Soon after, our author engaged in a more serious and important work, of a theological nature, the intention of publishing which brought him to London in 1731; it had for title, “Revelation examined with candour,” the first volume whereof was published in 1732. This year appears to have been of importance to our author in a domestic as well as in a literary view; for on the 17th of July he married in England, Mrs. Margaret Tenison, a widow lady of Ireland, with a large fortune. On his return to Dublin, he manifested his regard to the university in which he was educated, and of which he had long been a distinguished member, by giving twenty pounds a year to be distributed among the students. In 1734 appeared the second volume of “Revelation examined with candour,” and so favourable a reception did the whole work meet with, that a third edition was called for in 1735. In 1738 Dr. Delany published a 30th of January sermon, which he had preached at Dublin before the lord-lieutenant, William duke of Devonshire. It was afterwards inserted in the doctor’s volume upon social duties. In the same year appeared one of the most curious of Dr. Delany’s productions, which was a pamphlet entitled, “Reflections upon Polygamy, and the encouragement given to that practice in the scriptures of the Old Testament.” This subject, however, has since been more ably handled by the late ingenious Mr. Badcock, in the two fine articles of the Monthly Review relative to Marian’s “Thelyphthora.” Dr. Deiany was led by his subject to consider in a particular manner the case of David; and it is probable, that he was hence induced to engage in examining whatever farther related to that great Jewish monarch. The result of his inquiries he published in “An historical account of the life and rei^n of David king of Israel.” The first volume of this work appeared in 1740, the second in 1712, and the third in the ame year. It would be denying Dr. Delany his just praise, were we not to say, that it is an ingenious and & learned performance. It is written witli spirit; there are some curious and valuable criticisms in it, and many of the remarks in answer to Bayle are well founded; but it has not been thought, on the whole, a very judicious production. It is not necessary to the honour of the sacred writings, or to the cause of revelation, to defend, or to palliate the conduct of David, in whatsoever respects he acted wrong. It is peculiar to the Scriptures, in the biographical parts, to exhibit warnings as well as examples.

We shall conclude this article with an anecdote that has been related, to shew the characteristic absence of our author’s mind. In the reign of king George II. being desirous of the honour of preaching before his majesty, he obtained, from the lord chamberlain, or the dean of the chapel, the favour of being appointed to that office on the fifth Sunday of some month, being an extra-day, not supplied, e x qfficio, by the chaplains. As he was not informed of the etiquette, he entered the royal chapel after the prayers began, and, not knowing whither to go, crowded into the desk by the reader. The vesturer soon after was at a loss for the preacher, till, seeing a clergyman kneeling by the reader, he concluded him to be the man. Accordingly, he went to him, and pulled him by the sleeve. But Dr. Delany, chagrined at being interrupted in his devotions, resisted and kicked the intruder, who in vain begged him to come out, and said, “There was no text.” The doctor replied, that he had a text; nor could he comprehend the meaning, till the reader acquainted him, that he must go into the vestry, and write down the text (as usual) for the closets. When he came into the vestry, his hand shook so much that he could not write. Mrs. Delany, therefore, was sent for; but no paper was at hand. At last, on the cover of a letter, the text was transcribed by Mrs. Delany, and so carried up to the king and royal family.

, D. D. an eminent divine and antiquary, descended from a family of good note in the county of Kent, was the eldest son of John Denne, gent, who had the place of woodreve to the see of Canterbury, by a patent for life from archbishop Tenison. He was born at Littlebourne, May 25, 1693, and brought up in the freeschools of Sandwich and Canterbury. He went thence to Cambridge, and was admitted of Corpus Christi college, under the tuition of Mr. Robert Dannye, Feb. 25, 1708; and was afterwards a scholar of the house upon archbishop Parker’s foundation. He proceeded B. A. in 1712; M. A. in 1716; and was elected fellow April 20, in the same year. Soon after, he took upon him the office of tutor, jointly with Mr. Thomas Herring, afterwards archbishop of Canterbury; and was ordained deacon on Trinity Sunday 1716, by bishop Trimnell; and priest Sept. 21, 1718. Not long afterwards he was nominated by the college to the perpetual cure of St. Benedict’s church, in Cambridge; whence he was preferred in 1721, to the rectory of Norton-Davy, alias Green’s Norton, in Northamptonshire, upon a presentation from the king; but this he exchanged, Sept. 30, 1723, for the vicarage of St. Leonard, Shoreditch, in London. In 1725 he was appointed preacher of Mr. Boyle’s lecture, and continued so for three years. His next promotion, immediately after taking the degree of D. D. was to the archdeaconry of Rochester, with the prebend annexed, being collated thereto July 22, 1728, by bishop Bradford, to whom he had been domestic chaplain for many years, and whose youngest daughter Susanna he married in 1724. He was instituted July 24, 1729, to the vicarage of St. Margaret’s, Rochester, but this he resigned, on taking possession of the rectory of Lambeth, Nov. 27, 1731, through the patronage of archbishop Wake. He died August 5, 1767, and was buried in the south transept of Rochester cathedral. His widow survived him upwards of thirteen years, dying on the 3d of December, 1780.

Like his father, much of his life was devoted to researches into ancient history and antiquities. The only publications of his not of this kind, were “A Letter to sir Robert Ladbroke, &,c. on the confinement of Criminals in separate apartments,” &c. 1771, and an anonymous pamphlet signed Rusticus, relative to the hardships experienced by the families of clergymen who happen to die just before the time of harvest. The “History and Antiquities of Rochester,” published by T. Fisher in 1772, was avowedly his compilation; and in 1795, he published “Historical particulars of Lambeth parish and Lambeth palace, in addition to the Histories of Dr. Ducarel in the Bibliotheca Topographica Britannica.” The works which he assisted by valuable contributions of essays, dissertations, &c. are the “Archacologia,” vols. VI. XIII.; Thorpe’s “Custumale Roffense;” Gough’s “Sepulchral Monuments;” Hasted’s Kent; “Biblioth. Topog. Britannica” Nichols’s “Illustrations of the Manners and Expences of ancient times in England” Atterbury’s “Epistolary Correspondence” the “Topographer;” Ellis’s “History of Shoreditch;” and the Gentleman’s Magazine, to which he was a very frequent contributor, from vol. XLI. to the time of his death; his signatures were T. Row, and W and D, the initials of his two livings Wilmington and Darent. Many of his as well as his father’s books, were illustrated with manuscript notes, and are now dispersed in various libraries One of these, a copy of Letsome’s “Preacher’s Assistant,” filled with additions by him and his father, is now in the possession of the rev. Robert Watts, librarian of Sion college, who is preparing a new edition of that very useful work.

, priest of the oratory, famous for his sermons, was born in 1599 at Vire in Normandy. He first studied at Caen, put himself under the direction of cardinal de Bemlle, and entered into his congregation. He afterwards devoted himself to the study of the Holy Scriptures and the fathers, and became a very celebrated, preacher. He was sent to Rome to defend the doctrine of Jansenius; where he pronounced a discourse on that subject before Innocent X. which may be seen in the “Journal de Saint-Amour.” His attachment to the opinions of Jangenius was the cause or the pretext of search being made after him in order to convey him to the Bastille, but he escaped the pursuit, and retired for the rest of his days to the seat of the duke de Liancourt, in the diocese of Beauvais. One day, when Louis XIV. happened to be there, the duke presented Desmares to him. The old man said to the monarch, with an air of respect and freedom: “Sir, I ask a boon of you.” “Ask,” returned Louis, “and I will grant it you.” “Sir,” replied the old man, “permit me to put on my spectacles, that I may contemplate the countenance of my king.” Louis XIV. declared that of all the variety of compliments that had been paid him, none ever pleased him more than this. Desmares died in 1687, at the age of 87, after having composed the “Necrologe de Port-royal,” printed in 1723, 4to, to which a supplement was added by Le Fevre de St. Marc, in 1725; “Description de Tabbaye de la Trappe,” Lyons, 1683, and various theological and controversial works, enumerated by Moreri.

, an eminent divine of the church of Scotland, the son of John Dickson, a merchant in Glasgow, was born about 1583, and educated at the university of his native city. After taking the degree of M. A. he was admitted regent, or professor of philosophy, an office which, at that time, somewhat after the manner of the foreign universities, was held only for a term of years (in this case, of eight years) after which these regents received ordination. Accordingly, in 1618, Mr. Dickson was ordained minister of the town of Irvine, which preferment he held about twenty-three years, and became a very popular preacher. Although always inclined to the presbyterian form of church-government, he had shewn no great reluctance to the episcopal forms until the passing of what are known, in the ecclesiastical history of Scotland, by the name of the Perth articles; five articles, which enjoined kneeling at the sacrament; private adtninistratioa of it in extreme sickness; private baptism, if necessary; episcopal confirmation; and the observation of Epiphany, Christmas, &c. These, however harmless they may appear to an English reader, were matters not only of objection, but abhorrence to a great proportion of the Scotch clergy; and Mr. Dickson having expressed his dislike in strong terms, and probably in the pulpit, was suspended from his pastoral charge, and ordered to remove to Turriff, in the north of Scotland, within twenty days. After much interest, however, had been employed, for he had many friends among persons of rank, who respected his talents and piety, he was allowed in 1623 to return to Irvine. As during the progress of the rebellion in England, the power of the established church decayed also in Scotland, Dickson exerted himself with considerable effect in the restoration of the presbyterian form of church-government, and there being a reluctance to this change on the part of the learned divines of Aberdeen, he went thither in 1637, and held solemn disputations with Doctors Forbes, Barron, Sibbald, &c. of that city, which were afterwards published. In 1641 he was removed from Irvine to be professor of divinity in the university of Glasgow; and in 1643 he assisted in drawing up some of those formularies which are contained in the “Confession of Faith,” a book which is still subscribed by the clergy of Scotland. The “Directory for public worship,” and “The sum of saving knowledge,” were from his pen, assisted, in the former, by Henderson and Calderwood and in the latter, by Durham. Some years after, probably about 1645, he was invited to the elmir of professor of divinity at Edinburgh, which he held until the restoration, when he was ejected for refusing the oath of supremacy. He did not survive this long, dying in 1662. He was esteemed one of the ablest and most useful men of his time, in the promotion of the church of Scotland as now established, and his writings have been accounted standard books with those who adhere to her principles as originally laid down. His principal works are, I. “A Commentary on the Hebrews,” 8vo. 2. “On Matthew,” 4to. 3. “On the Psalms,” 1655, 3 vols. 12mo. 4. “On the Epistles,” Latin and English, folio and 4to. 5. “Therapeutica Sacra, or Cases of Conscience resolved,” Latin 4to, English 8vo. 6. “A treatise on the Promises,” Dublin, 1630, 12mo. Besides these he wrote some pieces of religious poetry for the common people, and left several Mss. As he had had a considerable hand in the “Confession of Faith,” he lectured, when professor of divinity, on that book, the heads of which lectures were afterwards published, as he had delivered them, in Latin, under the title “Prelectiones in Confessionem Fidei,” folio but they have been since translated and often reprinted, under the title of “Truth’s Victory over Error,” one of the most useful, and now, we believe, the only one of his works which continues still popular in Scotland. Prefixed is a life of the author by Woodrow, the ecclesiastical historian, from which we have extracted the above particulars.

, the son of Pasicrates, was born at Prusa in Bithynia. We have just seen that Dio Cassius had the name of Cocceius or Cocceianus, and according to Mr. Wakefield, Dio Chrysostom had the same name' from his patron Cocceius; but as an entire century intervened between these two Dio’s, it is impossible that Cassius could have derived that name from the same cause. It is more certain, however, that the subject of the present article was called Chrysostom, or golden mouthed, from the elegance and purity of his compositions. This name has occasioned a frequent confusion of our Dio Chrysostom with John Chrysostom, the Christian preacher, so denominated for the same solid and splendid excellencies of his style. Dio Chrysostom, under Nero and Vespasian, maintained the profession of a sophist: and frequently inveighed, in a declamatory and luxuriant style, against the most illustrious poets and philosophers of antiquity; which obliged him to leave Rome, and withdraw to Egypt. He then assumed the character of a stoic philosopher; embellishing, however, his philosophical discourses that treated of moral topics, with the graces of eloquence. As his character corresponded to his principles of virtue, he was a bold censor of vice, and spared no individual on account of his rank. By his freedom of speech he offended Domitian, and being obliged to become a voluntary exile irr Thrace, he lived in great poverty, and supported himself by private labour. After the death of this emperor, he returned to Rome, and for some time remained concealed; but when he found the soldiers inclined to sedition, he brought to their recollection Dio the orator and philosopher, by haranguing them in a strain of manly eloquence, which soon subdued the tumult. He was admitted into the confidence of Nerva and Trajan, and distinguished by the former with tokens of favour. He lived to old acre, but the time of his death cannot be ascertained. His “Orations” are still extant, from which we may infer that he was a man of sound judgment and lively fancy, and that he blended in his style the qualities of animation and sweetness. The first edition of his works was published at Milan, 1476, 4to. The principal subsequent editions are, Venice, 15.51, 8vo; Paris, 1604, fol. and Paris, 1533, 4to, In 1800 the late Rev. Gilbert Wakefield published “Select Essays of Dio Chrysostom, translated into English, from the Greek, with notes critical and illustrative,” 8vo, a work, however,- rather calculated for political allusion, to which the translator was unhappily addicted, than for classical illustration.

, a very eminent divine, descended of a noble family of Lucca, was born June 6, 1576; but of his early years we have no information. When, however, he was only nineteen years of age, we find him appointed professor of Hebrew at Geneva. In 1619 the church of Geneva sent him to the synod of Dort, with his colleague Theodore Tronchin. Diodati gained so much reputation in this synod, that he was chosen, with five other divines, to prepare the Belgic confession of faith. He was esteemed an excellent divine, and a good preacher. His death happened at Geneva, Oct. 3, 1649, in his seventy-third year, and was considered as a public loss. He has rendered himself noticed by some works which he published, but particularly by his translation of the whole Bible into Italian, the first edition of which he published, with notes, in 1607, at Geneva, and reprinted in 16 n. The New Testament was printed separately at Geneva in 1608, and at Amsterdam and Haerlem in 1665. M. Simon observes, that his method is rather that of a divine and a preacher, than of a critic, by which he means only, that his work is more of a practical than a critical kind. He translated the Bible also into French, but not being so intimate with that language, he is not thought to have succeeded so well as in the Italian. This translation was printed in folio, at Geneva, in 1664. He was also the first who translated into French father Paul’s “History of the Council of Trent,” and many have esteemed this a more faithful translation than de la Houssaye’s, although less elegant in language. He also is said to have translated sir Edwin Sandys’ book on the “State of Religion in the West.” But the work by which he is best known in this country is his Annotations on the Bible, translated into English, of which the third and best edition was published in 1651, fol. He is said to have begun writing these annotations in 1606, at which time it was expected that Venice would have shaken off the popish yoke, a measure to which he was favourable; and he went on improving them in his editions of the Italian and French translations. This work was at one time time very popular in England, and many of the notes of the Bible, called the “Assembly of Divines’ Annotations,” were taken from Diodati literally. Diodati was at onetime in England, as we learn from the life of bishop Bedell, whom he was desirous to become acquainted with, and introduced him to Dr. Morton, bishop of Durham. From Morrice’s “State Letters of the right hon. the earl of Orrery,” we learn that when invited to preach at Venice, he was obliged to equip himself in a trooper’s habit, a scarlet cloak with a sword, and in that garb he mounted the pulpit; but was obliged to escape again to Geneva, from the wrath of a Venetian nobleman, whose mistress, affected by one of Diqdati'a sermons, had refused to continue her connection with her keeper. The celebrated Milton, also, contracted a friendship for Diodati, when on his travels; and some of his Latin elegies are addressed to Charles Diodati, the nepheiv of the divine. This diaries was one of Milton’s most intimate friends, and was the son of Theodore Diodati, who, although originally of Lucca, as well as his brother, married an English lady, and his son in every respect became an Englishman. He was also an excellent scholar, and being educated to his father’s profession, practised physic in Cheshire. He was at St. Paul’s school, with Milton, and afterwards, in 1621, entered of Trinity-college, Oxford. He died in 1638.

, usually styled the Decalogist, from his Commentary on the commandments, and called by Fuller, the “last of the Puritans,” was a native of Shotledge, in. Cheshire; in which county there were several ancient families of the Dods; but to which of them he belonged, we have not been able to ascertain. He was born, the youngest of seventeen children, in 1547, and sent to school at WestChester, but Mr. Cole says he was educated at Winchester, a name which he probably transcribed hastily for the other. In 1561, when he was fourteen years of age, he was entered of Jesus college, Cambridge, of which he was chosen fellow in 1585, according to a ms note of Mr. Baker; and Mr. Cole adds, that he was junior proctor in 1614; both which dates must belong to some other person, as it does not appear that he remained in all more than sixteen years at college. At what time he took his master’s degree is uncertain, but a few years after, being appointed to oppose in the philosophy act at the commencement, he exhibited such a display of talents, as highly gratified his hearers, and in consequence, he had liberal offers to remove to Oxford. These he declined, but was incorporated M. A. in that university in 1585. Associating much with Drs. Fulke, Chaclerton, and Whitaker, he imbibed the principles and strictness for which they were famous, and conceived an early dislike to some of the ceremonies or discipline of the church, but to what we are not told. After taking orders, he first preached a weekly lecture at Ely, until invited by sir Anthony Cope to be minister of Hanwell, in Oxfordshire, in 1577, where he became a constant and diligent preacher, and highly popular. Nor was his hospitality Jess conspicuous, as he kept an open table on Sundays and Wednesdays lecture days, generally entertaining on these occasions from eight to twelve persons at dinner. At Hanwell he remained twenty years, in the course cf which he married, and had a large family; but, owing to his nonconformity in some points, he was suspended by Dr. Bridges, bishop of Oxford. After this, he preached for some time at Fenny-Compton, in Warwickshire, and from thence was called to Cannons Ashby, in Northamptonshire, where he was patronized by sir Erasmus Dryden but here again he was silenced, in consequence of a complaint made by bishop Neale to king James, who commanded archbishop Abbot to pronounce that sentence. During this suspension of his public services, he appears to have written his Commentary on the Decalogue and Proverbs, which he published in conjunction with one Robert Cleaver, probably another silenced puritan, of whom we can find no account. At length, by the interest of the family of Knightley, of Northamptonshire, after the death of king James, he was presented in 1624, to the living of Fawesley, in that county. Here he recommended himself as before, not more by his earnest and affectionate services in the pulpit, than by his charity and hospitality, and particularly by his frequent visits and advice which last he delivered in a manner peculiarly striking. A great many of his sayings became almost proverbial, and remained so for above a century, being, as may yet be remembered, frequently printed in a small tract, or on a broad sheet, and suspended in every cottage. On the commencement of the rebellion he suffered considerably, his house being plundered, as the house of a puritan, although he was a decided enemy to the proceedings of the republicans. When they were about to abolish the order of bishops, &c. Dr. Brownrig sent to Mr. Dod, for his opinion, who answered, that “he had been scandalized with the proud and tyrannical practises of the Marian bishops; but now, after more than sixty years’ experience of many protestant bishops, that had been worthy preachers, learned and orthodox writers, great champions for the protestant cause, he wished all his friends not to be any impediment to them, and exhorted all men not to take up arms against the king; which was his doctrine, he said, upon the fifth commandment, and he would never depart from it.” He died in August, 1645, at the very advanced age of ninety-seven, and was buried on the I9th of that month, at Fawesley, in Northamptonshire. Fuller says, “with him the Old Puritan seemed to expire, and in his grave to be interred. Humble, meek, patient, charitable as in his censures of, so in his alms to others. Would I could truly say but half so much of the next generation!” “He was,” says the same author, “a passive nonconformist, not loving any one the worse for difference in judgment about ceremonies, but all the better for their unity of affections in grace and goodness. He used to retrench some hot spirits when inveighing against bishops, telling them how God under that government had given a marvellous increase to the gospel, and that godly men might comfortably comport therewith, under which learning and religion had so manifest an improvement.” He was an excellent scholar, particularly in the Hebrew language, which he taught to the celebrated John Gregory, of Christchurch, Oxford. The no less celebrated Dr. Wilkins was his grandson, and born in his house at Fawesley, in 1614, a date which seems to interfere with that given above as the date of Mr. Dod’s presentation to Fawesley, which we have taken from the register in Bridges’s Northamptonshire, but he might probably have resided there previous to the living becoming vacant. Of his works we know only that which conferred on him the name of the Decalogist, “A plain and familiar Exposition of the Ten Commandments,” London, 1606, 4to; and “A plain and familiar Exposition” of certain chapters of the Book of Proverbs, 1606, 4to, published at different times; and the prefaces signed by Dod and Cleaver. There are some original letters by Dod in the British Museum, (Ayscough, No. 4275), addressed to lady Vere. They consist chiefly of pious exhortations respecting the confused state of public affairs. In one of them, dated Dec. 20, 1642, he says, he is “not far off ninety-five years old,” which has enabled us to ascertain his age, hitherto incorrectly given by his biographers.

In 1753 he received orders; and, being now settled in London, soon became a very popular and celebrated preacher. He obtained several lectureships that of West- Ham and Bow, that of St. James Garlickhithe, and that of St. Olave Hart-street; and was appointed to preach a course of lady Moyer’s lectures and he advanced his theological character greatly, by an almost uninterrupted publication of sermons and tracts of piety. And farther to keep up the profession of sanctity, and increase his popularky, he was very zealous in promoting and assisting at charitable institutions, and distinguished himself much in. regard to the Magdalen hospital, which was opened in August 1758: he became preacher at the chapel of this charity, for which he was allowed yearly I Oo/. But, notwithstanding his apparent attention to spiritual concerns, he was much more in earnest, and indeed in earnest only in cultivating his temporal interests; but all his expedients were not successful, and his subservient flattery was sometimes seen through. In 1759 he published in 2 vols. 12mo, bishop Hall’s Meditations, and dedicated them to Miss Talbot, who lived in the family of archbishop Seeker; and, on the honour the marquis of Granby acquired in Germany, addressed an ode to the marchioness. His dedication to Miss Talbot was too extravagant a piece of flattery not to miss its aim, and gave such offence to the archbishop, that, after a warm epistolary expostulation, his grace insisted on the sheet being cancelled in all the remaining copies.

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

In 1730, Mr. Doddridge entered into the matrimonial relation, with a lady who possessed every qualification that could conduce to his happiness, and who survived him. many years. At the first removal of the academy to Northampton, the number of students was small; but it increased every year; so that, in 1734, it became necessary to have a stated assistant, to whom the care of some of the junior pupils was committed. The number of students was, one year with another, thirty-four. The system of education being liberal, many received instruction in his academy, who were members of the established church. And in the course of the twenty years, during which Mr. Doddridg presided over it, he acquired high reputation both as a preacher, tutor, and author. Of his detached works, consisting of tracts and sermons, it would be unnecessary ta give a particular list, as they are now published in a collection of his works. The most popular of them was his “Rise and Progress of Religion in the Soul,” which has gone through numerous editions, and been translated into the Dutch, German, Danish, and French languages; and the most useful is his “Family Expositor,” in 6 vols. 4to, which has lately risen in reputation, and been often reprinted in 6 vols. 8vo. His “Course of Lectures,” published after his death by the rev. Samuel Clark, 1763, 4to, is also a work of great utility, and was republished in 1794, 2 vols. 8vo, by Dr. Kippis, with very extensive and valuable additions. Dr. Dodd ridge also wrote some hymns, and though inferior to those of Dr. Watts, he gave at least one evidence of his poetical taste and powers, in the excellent lines which he wrote on the motto to the arms of his family, ll dum vivimus vivamus," which are highly commended by Dr. Johnson, and represented as containing one of the finest epigrams in the English language.

“Live, while you live,” the sacred preacher cries,

From the course of Dr. Doddridge’s life, and the multiplicity of his labours, his application must have been incessant, and with little time for exercise and recreation. His constitution was always feeble, and his friends deprecated the injurious effects of his unintermitting assiduity and exertion. By degrees, however, his delicate frame was so impaired, that it could not bear the attack of disease. In December 1750, he went to St. Alban’s to preach the funeral sermon of his friend Dr. Clark, and in the course of his journey he caught a cold, which brought on a pulmonary complaint, that resisted every remedy. But notwithstanding the advice and remonstrances of those who apprehended his death, and wished to prolong his usefulness, he would not decline or diminish the employments in the academy, and with his congregation, in which he* took great delight. At length he was obliged to submit; and to withdraw from all public services to the house of his friend Mr. Orton, at Shrewsbury. Notwithstanding some relief which his recess from business afforded him, his disorder gained ground; and his medical friends advised him to make trial of the Bristol waters. The physicians of this place afforded him little hope of lasting benefit; and he received their report of his case with Christian fortitude and resignation. As the last resort in his case, he was advised to pass the winter in a warmer climate; and at length he was prevailed upon to go to Lisbon, where he met with every attention which friendship and medical skill could afford him. But his case was hopeless. Arriving at Lisbon on the 13th of October, the rainy season came on, and prevented his deriving any benefit from air and exercise, and in a few days he was seized with a colliquative diarrhoea, which rapidly exhausted his remaining strength. He preserved, however, to the last the same calmness, vigour, and joy of mind, which he had felt and expressed through the whole of his disease. The only anxiety he seemed to feel was occasioned by the situation in which Mrs. Doddridge would be left upon his removal. To his children, his congregation, and his friends in general, he desired to be remembered in the most affectionate manner; nor did he forget a single person, not even his servant, in the effusions of his benevolence. Many devout sentiments and aspirations were uttered by him on the last day but one preceding that of his death. At length, his release took place on the 26th of October, O. S. about 3 o'clock in the morning; and though he died in a foreign land, and in a certain sense among strangers, his decease was embalmed with many tears, nor was he molested, in his last moments, by the officious zeal of any of the priests of the church of Rome. His body was opened, and his lungs were found to be in a very ulcerated state. His remains were deposited in the most respectful manner in the burying-ground belonging to the British factory at Lisbon. His congregation erected in his meeting-house a handsome monument to his memory, on which is an inscription drawn up by his much esteemed and ingenious friend, Gilbert West, esq. Dr. Doddridge left four children, one son and three daughters, and his widow survived him more than forty years. His funeral sermon was preached by Mr. Orton from I Cor. xv. 54; and it was extensively circulated under the title of “The Christian’s triumph over death.” His character stands high among the dissenters, no man with equal powers and equal popularity having appeared among them in the course of last century, Dr. Watts excepied. Dr. Doddridge was an indefatigable student, and his mind was furnished with a rich stock of various learning. His acquaintance with books, ancient and modern, was very extensive and if not a profound scholar, he was sufficiently acquainted with the learned languages to make a considerable figure as a critic and commentator. To history, ecclesiastical as well as civil, he had paid no small degree of attention; and while from his disposition he was led to cultivate a taste for polite literature in general, more than for the abstruser parts of science, he was far from being a stranger to mathematical and philosophical studies. But the favourite object of his pursuit, and that in which his chief excellence lay, was divinity, taking that word in its largest sense. As a preacher. Dr. Doddridge was much esteemed and very popular. But his biographers have had some difficulty in vindicating him from the charge of being what is called a trimmer^ that is, accommodating his discourses to congregations of different sentiments nor do we think they have succeeded in proving him exempt from the appearance at least of inconsistency, or obsequious timidity. We are informed, however, that his piety was ardent, unaffected, and cheerful, and particularly displayed in the resignation and serenity with which he bore his affliction. His moral conduct was not only irreproachable, but in every respect exemplary. To his piety he joined the warmest benevolence towards his fellow- creatures, which was manifested in the most active exertions for their welfare within the compass of his abilities or influence. His private manners were polite, affable, and engaging; which rendered him the delight of those who had the happii. of his acquaintance. No man exercised more candour and moderation towards those who differed from him in religious opinions. Of these qualities there are abundant proofs in the extensive correspondence he carried on with many eminent divines in the establishment, and of other persuasions.

But the fullest account of his person, talents, and character, was drawn up by his friend sir William Trumbull, and is still extant in his own hand-writing; which, as it proceeds from a person who had the fullest knowledge of him, and is certainly authentic, we shall preserve in the original words. " He was an extraordinary comely person, though grown too fat; of an open countenance, a lively piercing eye, and a majestic presence. He hated flattery, and guarded himself with all possible care against the least insinuation of any thing of that nature, how well soever he deserved: he had admirable natural parts, and great acquired ones; for whatever he read he made his own, and improved it. He had such an happy genius, and such an admirable elocution, that his extempore preaching was beyond not only most of other men’s elaborate performances, but (I was going to say) even his own. I have been credibly informed, that in Westminsterabbey a preacher falling ill after he had named his text, and proposed the heads of his intended discourse, the bishop went up into the pulpit, took the same text, followed the same method, and, I believe, discoursed much better on each head than the other would have done.

At this period of our history, it was deemed expedient to select such men for high offices in the church, as promised by their abilities and zeal to vindicate the reformed religion. King James, who was no incompetent judge of such merit, though perhaps too apt to measure the talents of others by his own standard, conceived from a perusal of the “Pseudo-Martyr,” that Donne would prove an ornament and bulwark to the church, and therefore not only endeavoured to persuade him to take orders, but resisted every application to exert the royal favour towards him in any other direction. When the favourite earl of Somerset requested that Mr. Donne might have the place of one of the clerks of the council, then vacant, the king replied, *' I know Mr. Donne is a learned man, has the abilities of a learned divine, and will prove a powerful preacher, and my desire is to prefer him that way, and in that way I will deny you nothing for him." Such an intimation must have made a powerful impression, yet there is no reascn to conclude from any part of Mr. Donne’s character, that he won I'd have been induced to enter the church merely by the persuasion of his sovereign, however flattering. To him, however, at this time, the transition was not difficult. He had relinquished the follies of youth, and had nearly outlived the remembrance of them. His studies had long inclined to theology, and his frame of mind was adapted to support the character expected from him. His oldfriend Dr, Morton probably embraced this opportunity to second the king’s wishes, and remove Mr. Donne’s personal scruples; and Dr. King, bishop of London, who had been chaplain to the chancellor when Donne was his secretary, and consequently knew his character, heard of his intention with much satisfaction. By this prelate he was ordained deacon and afterwards priest; and the king, although not uniformly punctual in his promises of patronage, immediately made him his chaplain in ordinary, and gave him hopes of higher preferment.

Those who had been the occasion of Mr. Donne’s entering into orders, were anxious to see him exhibit in a new character, with the abilities which had been so much admired in the scholar, and the man of the world. But at first, we are told, he confined his public services to the churches in the vicinity of London, and it was not until his majesty required his attendance at Whitehall on an appointed day, that he appeared before an auditory capable of appreciating his talents. Their report is stated to have been highly favourable. His biographer, indeed, seems to be at a loss for words to express the pathos, dignity, and effect of his preaching, but in what he has advanced he no doubt spoke the sentiments of Donne’s learned contemporaries. Still the excellence of the pulpit oratory of that age will not bear the test of modern criticism, and those who now consult Mr. Donne’s sermons, if they expect gratification, must be more attentive to the matter than the manner. That he was a popular and useful preacher, is universally acknowledged, and he performed the more private duties of his function with humility, kindness, zeal, and assiduity.

The same month, which appears to have been March 1614, in which he entered into orders, and preached at Whitehall," the king happened to be entertained during one of his progresses at Cambridge, and recommended Mr. Donne to be made D. D. Walton informs us that the university gave their assent as soon as Dr. Harsnet, the vice-chancellor, made the proposal. According, however, to two letters from Mr. Chamberlain to sir Dudley Carlton, it appears that there was some opposition to the degree, in consequence of a report that Mr. Donne had obtained the reversion of the deanery of Canterbury. Even the vice-chancellor is mentioned among those who opposed him. It is not very easy to reconcile these accounts, unles by a conjecture that the opposition was withdrawn, when the report respecting the deanery of Canterbury was proved to be untrue. And there is some probability that this was the case, for that deanery became vacant in the following year, and was given to Dr. Fotherby, a man of much less fame and interest. But whatever was the cause of this temporary opposition at Cambridge, it is certain that Dr. Donne became so highly esteemed as a preacher, that within the first year of his ministry, he had the offer of fourteen different livings, all of which he declined, and all for the same reason, namely, that they were situated at a distance from London, to which, in common with all men of intellectual curiosity, he appears to have been warmly attached.

In 1617 his wife died, leaving him seven children. This affliction sunk so deep into his heart, that he retired from the world and from his friends, to indulge a sorrow which could not be restrained, and which for some time interrupted his public services. From this he was at length diverted by the gentlemen of Lincoln’s-inn, who requested him to accept their lecture, and prevailed. Their highregard for him contributed to render this situation agreeable and adequate to the maintenance of his family. The connexion subsisted about two years, greatly to the satisfaction of both parties, and of the people at large, who had now frequent opportunities of hearing their favourite preacher. But on lord Hay being appointed on an embassy to Germany, Dr. Donne was requested to attend him. He was at this time in a state of health which required relaxation and change of air, and after an absence of fourteen months, he returned to his duty in Lincoln’sinn, much improved in health and spirits, and about a year after, in 1620, the king conferred upon him the deanery of St. Paul’s.

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

, a writer of the fifteenth century, was born at Kiritz, in the marche of Brandenburgh, and was very young when he became a monk of the order of St. Francis. After studying philosophy and theology with distinguished success, he became eminent not only as a preacher, but as a lecturer on the scriptures at Erfurt, and professor of theology at Magdeburgh. He was likewise made minister of his order in the province of Saxe, and held that office in 1431, at which time the Landgrave of Thuringia wrote several letters to him, instructing him to introduce some reform amono 1 the Franciscans of Eisenac. About the same time he was sent as one of the deputies to the council of Basil, by that party of his order who adhered to that council. It was either then, or as some think, ten years later, that he was raised to be general of his order. Whether he had been dismissed, or whether he resigned the office of minister of Saxe, he held it only six years, and went afterwards to pass the rest of his days in the monastery of Kiritz, where he devoted himself to meditation and study, and wrote the greater part of his works. The time of his death is a disputed point. Casimir Oudin gives 1494 as the date of that event, which Marchand, with some probability reduces to 1464.

, an English divine, was born about 1598 at Martley near Worcester, and educated at Worcester, whence at the age of sixteen he became a student at Oxford. After he had taken his bachelor’s degree, he was one of those excellent scholars who were candidates for a fellowship in Merton college, and after a severe examination by the then warden, sir Henry Savile, Mr. Doughty gained the election. He there completed his degree of M. A. and entering into orders, became a very popular and edifying preacher. In 1631 he served the office of proctor only for four months, the proctors being removed by the king; but about that time he became chaplain to the earl of Northumberland, and his college bestowed on him the rectory of Lapworth in Warwickshire. On the commencement of the rebellion, he left Lapworth, to avoid sequestration and imprisonment, and joined the king at Oxford. Soon after Dr. Duppa, bishop of Salisbury, gave him the lectureship of St. Edmund’s in that city, where he continued about two years; but, on the defeat of the royal army in the West, he went to London, and found an asylum in the house of sir Nathaniel Brent, in Little Britain. After the restoration, his loyalty and public services were rewarded with a prebend in Westminster, and the rectory of Cheam in Surrey, and about the same time he was created doctor of divinity. He died at Westminster, after he had lived, says Wood, “to be twice a child,” December 25, 1672, and was buried in the abbey.

He married in 1625, the only daughter of a rich merchant of Paris, by whom he had sixteen children. The first seven were sons the rest intermixed, six sons and three daughters. Laurence, the eldest of all, was at first minister at Rochelle but being obliged to leave that church by an edict, he went to Niort, where he died in 1680, having lost his sight about six months before. He was a very learned man, and a good preacher. He left several fine sermons, and likewise a collection of Christian sonnets, which are extremely elegant, and highly esteemed by those who have a taste for sacred poetry. They had gone through six editions in 1693. Henry, the second son, was also a minister, and published sermons. The third son was the famous Charles Drelincourt, professor of physic at Leyden, to whom we shall devote a separate article. Anthony, a fourth son, was a physician at Orbes, in Switzerland; and afterwards appointed physician extraordinary by the magistrates of Berlin. A fifth son died at Geneva, while he was studying divinity there. Peter Drelincourt, a sixth, was a priest of the church of England, and dean of Armagh.

, a celebrated Jesuit, was born at Augsburgh in Germany, in 1581, 2nd after a classical education, entered the society of the Jesuits in 1598. He taught rhetoric for some time, but was most distinguished for his talents as a preacher. The elector of Bavaria was so struck with his manner, that he appointed him his chaplain in ordinary, which office he held for twenty-three years. He died at Munich April 19, 1638. Notwithstanding his frequent preaching, and a weak state of health, he found leisure and strength to write a great many volumes for the use of young persons, most of them in a familiar and attractive style, and generally ornamented with very beautiful engravings by Raphael Sadler and others, which made them be bought up by collectors with avidity. Some of them have been also translated into several languages, and one of them, his “Considerations on Eternity,” has been often reprinted in this country from a translation made by S. Dunster in 1710. The whole of Drexelius’s works were collected in 2 vols. folio, Antwerp, 1643, and Lyons, 1658. Many of his pieces have very whimsical titles, and are upon whimsical subjects. In one of them, entitled “Orbis Phaeton, hoc est, de universis vitiis linguæ,” chapter XLI. in which he treats of those who employ their time on trifles, he enters upon a calculation to resolve in how many ways six persons invited to dine may be placed at table, and after six pages of combinations, he gives 720 as the result.

a distinguished clergyman of the established church of Scotland, the third son of the rev. John Drysdale, minister of Kirkaldy, was born April 29, 1718, and educated there in classical learning. In 1732, he was sent to finish his studies at the university of Edinburgh; and in 1740, was licensed to preach by the presbytery of Kirkaldy, was several years assistant minister of the collegiate church in Edinburgh, and in 1748 was presented to the church of Kirkliston. After residing there for fifteen years, he was presented to lady Yester’s church, by the town-council of Edinburgh. This being the first instance in which the magistrates of that city had exercised their right of presentation, which was thought to reside in the parishioners, and Mr. Drysdale being suspected of favouring in his discourses the Arminian tenets, a very common objection to the modern church of Scotland, a formidable opposition was made to his institution; but the magistrates proving victorious, he obtained a settlement in lady Yester’s church. The sermons he preached there, says professor Dalzel, although his mode of delivery was by no means correct, always attracted a great concourse of hearers, whom he never failed to delight and instruct by an eloquence of the most nervous and interesting kind. His natural diffidence for some prevented his appearing as a speaker in the ecclesiastical judicatures; but he was at length induced to co-operate with Dr. Robertson, in defence of what was termed the moderate party in the church of Scotland. In 1765, the university of Aberdeen, unsolicited, conferred upon him the degree of D, D. by diploma, and on the death of Dr. Jardine, he was preferred to the church of Tron, and appointed a king’s chaplain, with the allowance of one-third the emoluments arising from the deanery of the chapel royal. In 1773, having obtained the character of an able and impartial divine, he was unanimously elected moderator of the general assembly of the Scottish kirk; “the greatest mark of respect,” observes his biographer, “which an ecclesiastical commonwealth can bestow.” In 1784 he was re-elected, by a great majority, to the same dignity. In May, 17s8, he appeared at the general assembly, and the first day acted as principal clerk, but was taken ill, and died on the 16th of June following, aged seventy years. His general character was that of betievolence and inflexible integrity. His candour obtained him many friends; and even such as were of different sentiments in church affairs, and held different religious tenets, esteemed the man, and with these he kept up a friendly intercourse. “Indeed,” adds the professor, “never any man more successfully illustrated what he taught by his own conduct and manners.” His reputation as a preacher was very great; and on an occasional visit he made to London, Mr. Strahan, the late printer, endeavoured to persuade him to publish a volume of sermons. On his return to Scotland he began a selection for the purpose, but his modesty hindered his proceeding, and induced him, finally, to relinquish the plan. After his death, his son-in-law, the late professor Dalzel, who h;,d the inspection of his manuscripts, made a selection of his sermons, and published them in two 8vo volumes, with biographical anecdotes of his life, which were published also in the " Transactions of the Royal Society of Edinburgh.

In 1733 the queen made him one of the yeomen of the guards, from which situation, by a singular, and, we think, absurd transition, he was admitted into orders, and preferred to the living of Byfleet in Surrey. The only qualification for this office which his biographers mention, is a small knowledge of Latin, not enough surely to justify such an abuse of church patronage. Before this he was appointed keeper of the queen’s select library at Richmond, called Merlin’s Cave, where he had apartments, which were continued to his daughter after his decease. Here and at Byfleet he continued for many years to make poems and sermons, and was much followed by the people as a preacher; till, falling at length into a low-spirited melancholy way, he flung himself into the Thames from a bridge near Reading, or, as some say, into a trout stream, which is near Reading, and was drowned. This unhappy accident, for he was perfectly lunatic, befell him some time in March or April, 1756. In the preface to his poems he makes his acknowledgments to some gentleman who “first took notice of him in the midst of poverty and labour.” What those gentlemen did was highly generous and praise-worthy, and it was but gratitude in Stephen to acknowledge it yet it is more than probable, that if he had been suffered to pass the remainder of his lite, after he had spent so much of it, in poverty and labour, he had lived and died more happily. It was thought that his melancholy proceeded from a notion that he had not been sufficiently provided for, and if so, his injudicious patrons must have flattered him into a very false estimate of his merit. Warton says that Spence, who wrote Duck’s life and published his poems, was the means of his obtaining the living of Byfleet; and such was the taste of the courtiers of queen Caroline, that they actually wished to set up this poor versifier as a rival to Pope. But although, to use Warburton’s sarcastic language, “queen Caroline, who moderated, as a sovereign, between the two great philosophers, Clarke and Leibnitz, in the most sublime points in metaphysics and natural philosophy, chose this man for her favourite poet,” it was beneath such a man as Spence to persuade poor Duck that he merited the higher rewards of genius. Few men, if we may judge from his works, had ever less pretensions.

He was, in 1750, with full reputation, chosen fellow of Bene't-college; was, in 1753, ordained at Kew chapel, by Dr. Thomas, bishop of Peterborough, and appointed, by the recommendation of archbishop Herring, to the curacy of Sundridge in Kent; after which he became assistant preacher at St. Anne’s, Soho, where his father resided, and Dr. Squire, afterwards bishop of St. David’s, was rector, with whom he lived in particular intimacy, and who gave him a chaplainship, and intended to patronize him; but in that instance, and several others, he experienced the loss of friends and patrons before they had been able to gratify their own intention, or bestow on him any thing considerable. His elegant discourses acquired him, as a preacher, great reputation; his language was always correct, his expression forcible, and his doctrine so pathetically delivered, as to impress his hearers with reverence and awaken their attention. His voice was harmonious; and rather by the distinct articulation, than from strength, he was better heard, in many large churches, and particularly in the choir of Canterbury cathedral, than some louder tones, having cultivated the art of speaking in the pulpit; and his sermons always recommended that moderation, truly Christian temper, and universal charity and philanthropy, which formed the distinguished mark of his character in every part of life; and he was totally free from all affectation, as well in the pulpit as in common conversation. He was a popular and admired preacher; but he had no vanity on that account, and was equally satisfied to fulfil his duty in a country parish, and an obscure village, as in a crowded cathedral, or populous church in the metropolis. But his merit was not much regarded by the attention of the great. He was, however, esteemed, honoured, and beloved, in the very respectable neighbourhood where he constantly resided; and the dignities and affluence he might reasonably have expected from his family connections, and early patronage, could only have displayed, in a wider sphere, that benevolence, and those viriues, which are equally beneficial to the possessor, in whatever station he may be placed, when exercised to the utmost of his ability.

, D. D. a very eloquent French protcstant preacher at the Savoy in London, and a fellow of the royal society, was born about 1679 at St. Pargoire in Lower Languedoc, and was the son and brother of two distinguished protestant clergymen. Of his history, however, our memoirs are very scanty. It appears that he had a congregation first at Amsterdam, whence he was invited to that of the Savoy in London, where he died Jan. 16, 1763. His character was that of an universal scholar, a deep divine, a devotee to truth, and a most benevolent and disinterested man. Among: his works are, 1. “La Vie et les Sentimens de Lucilio Vanini,” Rotterdam, 1717, 12mo, and afterwards published in English. 2. “Histoire de la Peinture ancienne,” from Pliny’s Natural History, with the Latin text, and notes, Lond. 1725, fol. without his name. [3. “A volume of Sermons in French,” Lond. 1726.] 4. “Hist, naturelle del‘Oretde l’Argent,” edited in the same manner, 1729, fol. and both marked by French bibliographers among their rare books. 5. “C. Plinii historiae naturalis ad Titum imperatorem pra?fatio,” collated with ancient Mss. &c. Lond. 1728, 8vo. 6. An edition of Telemachus, with notes and illustrations, and a life of Fenelon, Hamburgh, 1731, 2 vols. 12mo, and revised by Dr. Durand for Watts of London, 1745. 7. “Histoire du XVI Siecle,” Lond. 1725 29, 6 vols. 8vo, on the plan of Perizonius. 8. “Onzieme et douzieme volumes de l‘Hist. d’Angleterre par Rapin,” Hague, 1734, and Paris, 1749, 2 vols. 4to. 9. “Academica, sive de judicio erga verum, in ipsis primis fontibus, opera P. Valentiae Zafrensis, editio jiova emendatior,” Lond. 1740, 8vo, printed by Bowyer, in French and Latin. This work is so scarce in France, that when M. Capperonnier, one of the keepers of the national library, wanted to add it to the other editions published by Barbou, he was obliged to transcribe the whole from a copy lent to him by M. Chardin, who had one of the finest libraries in Paris. 10. “Exercices Francais et Anglais,” Lond. 1745, 8vo. 11. “Dissertation en forme cTentretien sur la Prosodie Francaise,” prefixed to Boyer’s Dictionary. 12. “Eclaircissemens sur le toi et sur le vous,” ibid. 1753, 12mo. His sentiments on the thce and thoit have been adopted by La Harpe in his late lectures. In 1777, a posthumous work by Dr. Durand, a life of Ostervald, was published, with a preface by the late rev. Samuel Beuzeville of Bethnal-green, a French clergyman, who died in 1782.

, an eminent Scotch divine of the seventeenth century, the eldest son of John Durham of Easter-Powrie, esq. and descended from the ancient family of Grange Durham in the county of Angus, was born about 1622, and educated at the university of St. Andrew’s, which he left without taking a degree, as he had then no design of following any of the learned professions. When the civil wars broke out, he served in the army, with the rank of captain, but was so much affected by his narrow escape from being killed in an engagement with the English, that, encouraged by Dr. David Dickson, professor of divinity at Glasgow, he determined to devote himself to the church. With this view he went to Glasgow, studied divinity under Dr. Dickson, and in 1646 was licensed by the presbytery of Irvine to preach. In the following year he was ordained minister of the Black-friars 7 church in Glasgow, where he became one of the most popular preachers of his time. In 1650 he was chosen to succeed Dr. Dickson as professor, and about the same time attended Charles II. when in Scotland, as one of his chaplains. In 1651, when Cromwell and his army were at Glasgow, Durham preached before the usurper, and upbraided him to his face for having invaded the country. Next day Cromwell sent for him, and told him he thought he had been a wiser man than to meddle with public affairs in his sermons. Durham answered that it was not his common practice, but that he could not help laying hold of such an opportunity of expressing his sentiments in his presence. Cromwell dismissed him with a caution, but met with so many other instances of similar rebuffs from the Scotch clergy, that he thought it unadvisable to pursue any more severe course. Durham was a man of such moderation of temper and sentiment, as to be able to conduct himself without giving much offence in those troublesome times, and gained the favour of all parties by the conscientious discharge of his pastoral duties. This character gave him unusual authority in the country where he lived; but his incessant labours both as a preacher and writer brought on a consumptive disorder, of which he died June 25, 1658, in the prime of life. He wrote, 1. “A Commentary on the Revelations.” 2. “Sermons on the liii. of Isaiah.” 3. “Sermons on the Song of Solomon.” 4. “A treatise on Scandal.” 5. “An Exposition of the Commandments:” the two latter posthumous; with some single sermons and pious tracts, which have been often reprinted.

, an English divine, son of John Durham of Willersley near Carnpden in Gloucestershire, was born there in 1611, and educated at Broadway in the same county. In 1626 he became a student of New-inn, Oxford, took his degrees in arts, and after receiving orders became curate of St. Mary’s, Reading. In the beginning of the rebellion he went to London, conformed with the ruling powers, and became preacher at the Rolls chapel. He was afterwards presented to the rectory of Burfield in Berkshire, and that of Tredington in Worcestershire; but after the restoration was ejected and came to London, where he remained unemployed for some time. At length upon his conformity to the established church, Sir Nich. Crispe presented him to the rectory of St. Mildred’s, Bread-street, where he died July 7, 1684. He published several single sermons, a tract on family instruction, and, what is now the most valuable of his works, the life of Dr. Harris, president of Trinity college, Oxford, 1660, 12mo. He had a son, of the same names, who was D. D. of Cambridge, rector of Letcombe Basset in Berkshire, and chaplain to the duke of Monmouth. He died of an apoplexy June 18, 1686.

, an English divine, reckoned by some the founder of Antinomianism, was a native of Kent, where he was born in 1575, and studied at Oxford, being the first of Blount’s exhibitioners in Trinity-college, to which he was admitted in 1590. He took his degree of M. A. in 1603, and entering into holy orders, officiated as a curate for several years, and at length, in 1625, was made minister and preacher at Wickbam Market, in Suffolk, where he died and was buried in 1641. His works are, 1. ‘.’ The discovery of a most dangerous dead faith,“Lond. 1641, 12mo; and 2.” The Honeycomb of free justification,“Lond. 1642, 4to, published by Robert Lancaster, who informs us in his preface that” the author’s faith, zeal, and diligence in doing his calling, and his faith, patience, and cheerfulness in suffering for the same," were highly exemplary. It appears that he was imprisoned in the Gate-house, Westminster, for his book on justification; and Neal admits that he committed some mistakes in his assertions about the doctrines of grace. Ecbard gives him in other respects a favourable character.

, one of the early reformers, was born at Kitzingen in Franconia, Nov. 8, 1511, and was first educated in the college at Anspach. In 1525 he went to Nuremberg, and in 1532 the senate of that city sent him to Wittemberg, where he took his master’s degree in 1536. 'As he wrote a fair hand, Melancthon employed him as his amanuensis, and finding in him talents of a superior order, consulted him on all his undertakings, which made him be called by some, “Philip’s Repertory.” In 1544 he was appointed to the professorship of philosophy, and in 1556 to that of Hebrew, and this last year he took orders. Some time after he was sent to the college of Worms, along with Melancthon; and in 1558 was appointed first pastor of Wittemberg, in the room of Bugenhagius. He took the degree of doctor in 1559, and in 1568 went to Anspach, with Paul Crellius, to allay some disputes that had arisen among the clergy of that place. In this attempt he gave so much satisfaction to prince George Frederick, that he rewarded him liberally, and settled a pension on his son. He died Dec. 20, 1589. After the death of Melancthon, he was regarded as the firat of his disciples who were usually called Crypto-Calvinists, from being somewhat tacit and moderate in their principles. He was a man of great learning, and an eloquent preacher. The only works mentioned by his biographers are: “Expositio Evangelior. Dominicalium;” “Calendarium Historicum,” Wittem. 1550, 8vo, reprinted at Basil the same year; “Historia populi Judaici a reditu Babylonico ad Hierosolymae excidium;” and “Hymni sacri vernacule editi,” for the use of his church, where they long continued to be sung.

, residentiary and chancellor of Wells, was born at Holt-castle, on the borders of Wales. He went to Oxford about 1503, took a degree in arts in 1507, and the year after was elected fellow of Oriel-college, on the foundation of bishop Smyth, being the first elected to that fellowship, and was himself a benefactor to this college at the time of his death. Afterwards he took orders, and was reputed a noted preacher in the university and elsewhere. In 1519 he was admitted to the reading of the sentences, and was promoted afterwards to be canofi of Salisbury, Wells, and Bristol, and residentiary, and in 1554 chancellor of Wells. He was also vicar of St. Cuthbert’s church, in Wells, to which he was admitted Oct. 3, 1543. During the commencement of the reformation in the reigns of Henry VIII. and Edward VI. he behaved with singular moderation; but when queen Mary succeeded, he threw off the mask, and appeared what he really was, a violent Roman catholic. He died in the beginning of 1560, and was buried in the cathedral of Wells. He published a volume of “Sermons fruitful, godly, and learned,” Loud. 1557, 4to, or according to Herbert, 8vo. He wrote also, which may be seen among the records to Burnet’s History of the Reformation, “Resolutions concerning the Sacraments,” and “Resolutions of some questions relating to bishops and priests, and of other matters tending to the reformation of the church made by king Henry VIII.”

Besides several single sermons, Mr. Edwards published 1. “An enquiry into four remarkable texts of the New Testament,” 1692, 8vo. 2. “A farther enquiry into several remarkable texts of the Old and New Testament,” 1692, 8vo. 3. “Of the truth and authority of Scripture,” 1693. 4. “Of the Style of Scripture,” 1694. 5. “Of the excellency and perfection of Scripture,” 1695. & “Thoughts concerning the causes and occasions of Atheism,” 1695. 7. “A Demonstration of the Existence and Providence of God,” 1696. 8. “Socinianism unmasked; or the unreasonableness of the opinion concerning one article of faith only.” 9. “A brief Vindication of the fundamental Articles of the Christian faith;” and a discourse, entitled “The Socinian Creed,” 1696 and 1697: These three pieces, together with some part of the treatise concerning “The causes and occasions of Atheism,” were occasioned by Mr. Locke’s publication of “The Reasonableness of Christianity, as delivered in the Scriptures,” and by the writings of some professed Socinians. Mr. Edwards was the first person that encountered what he apprehended to be Mr. Locke’s dangerous notions of the “One sole Article of Faith.” This he did, in the beginning of the dispute, in a manner very respectful to Mr. Locke’s person and parts. But Mr. Locke, in his two Vindications of his doctrine, having treated our author with severity, he assumed, in his replies, an air of mirth and pleasantness, and chastised his antagonist with some smartness, and his attack upon Mr. Locke was approved and applauded by a number of learned men, both at home and abroad. He published also, 10. “Remarks on Mr. Whiston’s Theory of the Earth,” 1697. 11. “Twelve Sermons on special occasions and subjects,” 1698, 8vo. 12. “A Survey of the different dispensations of Religion, from the beginning of the world to the consummation of all things,” in two volumes, 1699. 13. “Exercitations, critical, philosophical, historical, theological, on several important places in the Old and New Testament,” in two parts, 1702, 8vo. 14. “The Preacher,” the first part, 1705; the second part, 1706. 15. “Veritas redux, or evangelical truths restored,” 1707. 16. “Treatise of Faith and Justification,” 1708. 17. “The Preacher,” the third part, 1709. 18. “Remarks on the archbishop of Dublin’s sermon,” 1710. 19. “An Answer to Dr. Whitby, concerning the Arminian doctrines,” 1711. 20. “Observations and reflections on Mr. Winston’s Primitive Christianity,” 1712. 21. “Animadversions on Dr. Clarke’s Scripture Doctrine of the Trinity,” 1712, with a Supplement, 1713. 22. “Theologia Reformata, or the substance and body of the Christian religion,” 1713, 2 vols. folio. A third volume, in folio, was published in 1726, ten years after our author’s decease. 23. “Remains,” 1713, 8vo. The writings which Dr. Edwards left behind him in manuscript/ were nearly as many as those which have already been named. By some of his contemporaries he was censured for appearing too frequently from the press, while others said, that those who were just estimators of things cleared him of the imputation of writing too often, when they observed, that what he continually published exceeded rather than fell short of his former performances.

, president of the college of New Jersey, and a divine of very considerable fame in America, was descended from English parents who emigrated in the reign of queen Elizabeth, and was born, Oct. 5, 1703, at Windsor, in the province of Connecticut in North- America. In 1716 he became a student of Yale college, and received the degree of B. A. in 1720, before he had completed his seventeenth year. His mental powers are said to have opened themselves so early and so strong, that he read Locke’s “Essay on the Human Understanding” with delight, in his second year at this college. After taking his bachelor’s degree he remained two years more at college preparing himself for the ministry, and after the usual trials, was licensed to preach. In August 1722 he was invited to preach to the English presbyterians at New York, where he continued with approbation above eight months; but as this society was too small to maintain a preacher, he returned in the spring of 1723 to his father’s house at Connecticut, where, for some time, he applied to his studies with great industry and perseverance; and severe application became habitual to him, although he was of a delicate constitution. In the spring of 1724, having taken his master’s degree, he was appointed tutor of Yale college, and notwithstanding his youth, and the time necessary to be devoted to his own improvement, he filled this office for two years in a manner which afforded his superiors no reason to repent of their choice. He would probably have remained longer here, had he not received, in Sept. 1726, an invitation from the people of Northampton in Connecticut, to become assistant to his mother’s father, Mr. Stoddard, who was the settled minister of the town. Having accepted this offer, he was ordained colleague to Mr. Stoddard, Feb. 15, 1727, when only in his twenty-fourth year, and continued pastor of this congregation until June 1750, at which time his congregation dismissed him with every mark of contempt and insult. This, however, will appear to reflect no discredit on Mr. Edwards, when the reader is told that the first cause of complaint against him was, his having detected and endeavoured to expose a combination of youths who had imported obscene books, and were corrupting one another’s principles with great eagerness. So many of these young men were connected with the best families, that the parents declared their children should not be called to an account, and all inquiry was stifled. Still, however, they could not have proceeded to expel their preacher, if they had not soon afterwards laid hold of another pretext, which arose from Mr. Edwards’s refusing to administer the sacrament to persons of notoriously loose lives. Meetings were held, in which he endeavoured to justify his opinions; but upon a decision, on the question of continuing him their pastor, he was left in a minority of 180, after a residence among them of twenty-four years, and a character of unimpeachable integrity and piety. As it is impossible to suppose that all his hearers joined in the above decision, he appears to have been supported for some time, by the kindness of those who admired his character, until sent on a mission to the Indians at Stockbridge, in the western part of Massachusett’s bay, about sixty miles from his former residence. Here he arrived in 1751, and enjoying a quiet retirement, employed himself at his leisure hours in composing the principal part of his works, until 1757, when, on the death of Mr. Aaron Burr, he was chosen president of New Jersey college. He had not, however, long commenced the business of his new office when the small-pox raging with great virulence, he caught the infection, although after inoculation, and died of the disorder March 22, 1758. Mr. Edwards was a man of extensive learning, principally in theology, and his avidity for knowledge was insatiable. He commonly spent thirteen hours a day in his study, and yet did not neglect the necessary exercises of walking and riding. He read all the books, especially in divinity, that he could procure, from which he could hope to get any help in his pursuit of knowledge. And in this, he did not confine himself to authors of any particular sect or denomination; but took much pains to procure the works of the most noted writers who advanced a scheme of divinity most contrary to his own, which was nearly that termed Calvinistic.

, an enterprising Danish missionary, was a native of Denmark, horn Jan. 31, 1686, and was for some time a preacher at Trundheim, in Norway. Having heard that lung before his time some families of Norway had established themselves in Greenland, where the Christian religion was propagated by them, and even churches and convents built, be felt himself interested in the welfare of this colony, and curious to know its actual state; and although he was told that the ice rendered that country intolerable, that the people were savages, and that no traces were now to be found of the religion which they had been taught, he still persisted in his design of reviving an establishment there, and for some years made many unsuccessful attempts to procure the necessary means. At length Frederic IV. king of Denmark seemed disposed to second his efforts, and called together the body of merchants of Bergen, to know what assignee and what privileges they would grant to a company disposed to make the experiment of establishing a colony in Greenland. But these merchants could not be made to comprehend the utility of the plan, and nothing was done by them as a body. Egede, however, was not wholly disheartened, but visited the merchants individually, and by dint of solicitation, obtained a subscription amounting to 10,000 crowns, to which he added 300, which wasthe whole of his own property. He then built vessels fit for the voyage, and provided all necessaries the king appointed him missionary, with a salary of 300 crowns, and in May 1721, Egede Bet sail with his wife and children, full of ardent hopes. After many dangers, he landed on the Baals river, in West Greenland, and built a house. He now endeavoured to gain the confidence of the natives by kind approaches; be learned their language, and took every method to soften their manners, and enlighten their understandings. He also, as a very necessary step towards civilization, endeavoured to form a commercial establishment with them, and, some time after, the king sent other vessels and two more ecclesiastics to assist Egede in his undertaking. The colony then began to prosper; above 150 children were baptised and taught the principles of the Christian religion, and every thing wore a promising appearance, when, on the accession of Christian VI. to the throne, an order came to discontinue their proceedings. On this the greater part of the colonists returned home; but Egede persisted in remaining on the spot, and having persuaded about a dozen seamen to share his lot, he renewed his endeavours with success, and the following year a vessel arrived from the mother-country with provisions and men, and an order to persevere in the objects of the mission. Every succeeding year a vessel arrived with similar assistance, and Egede received 2000 crowns by each, for the annual expences of the colony, in the promotion of which he continued to labour with great zeal, until old age and infirmities obliged him to desist, when his eldest son, Paul, was appointed his successor. After a residence of fifteen years, the good old man returned to Copenhagen, and employed the remainder of his days in teaching the Greenland language to young missionaries. He died in the island of Falster, Nov. 5, 1758. A short time before this event, he published his “Description and Natural History of Greenland,” of which there has been a French translation by Roches de Parthenay, printed at Geneva, 1763, 8vo, and the same year a German translation by Knrnitz. There is also a German translation of “The Journal of his Mission,” printed at Hamburgh, 1740, 4to. His son Paul, who died in 1789, wrote an “Account of his own Mission,” which appeared in 1789, 8vo.

The fame of John Williams, fellow of St. John’s college, in Cambridge, as an able scholar and accomplished preacher, came to the ear of the lord chancellor, who sent for him, and about Midsummer 1611, made him his chapJain (the first chancellor since the reformation who had a domestic chaplain); and to this promotion, and the subsequent friendship of his patron, this great prelate, afterwards archbishop of York, was indebted for all his future success. The lord chancellor, indeed, employed on all occasions the ablest servants and coadjutors, and his affection made choice of the most honourable and valuable friends. Besides the archbishop Williams, sir Francis Bacon lord Verulam was honoured by his friendship, and promoted by his favour.

, a writer of some reputation among the Quakers, was born at Crowell, near Thame, in Oxfordshire, in 1639, where he received such education as his father, a man in poor circumstances, could afford. In his twenty-first year, the preaching of one Edward Burroughs induced him to join the society of the friends, and soon after he became a writer and a preacher among them. His principal work was entitled “Sacred History, or the historical part of the Holy Scriptures of the Old and New Testament,” 2 vols. fol. He appears to have sometimes uffered imprisonment in the reign of Charles II. in common with other dissenters; but his confinement on these occasions was neither long nor severe. The only incident in his life worth noticing is his introduction to Milton, to whom he acted for some time as reader, and to whom he is said to have suggested the “Paradise Regained,” by asking him, “Thou hast said much here of Paradise lost; but what hast thou to say of Paradise found?” Ellwood died March 1, 1713. He was a man of considerable abilities, and by dint of study and attention made up for the deficiencies of his early education. His life, written by himself, is rather tedious, but affords many interesting particulars of the history of the sect.

The dissenters claim sir Richard Ellys as belonging to their communion, and as having been a kind friend and patron to many of their clergy. We have alrendy noticed that he corresponded with, and was a liberal friend to Mr. Thomas Boston, (See Boston), whose “Tractatus Stigmatologicus” was dedicated to him, when published under the care of the learned David Mill, professor of oriental languages at Utrecht. It may now be added that he was a great admirer of Boston’s “Fourfold State,” and his “Covenant of Grace,” in the publication of which he assisted the author; of course his sentiments were Calvinistic, but they had not always been so. He was originally of Arminian principles, and by a letter in the appendix to Boston’s Life, we learn that he was induced to adopt other views from some conversations with an aged Jady, at whose opinions he used to laugh. This change took place about 1730, or perhaps somewhat sooner for in that year he appears to have been a decided Calvinist. He was first a member of Dr. Calamy’s congregation, and on his death in 1732 (whose funeral Sermon is dedicated to sir Richard, by the preacher Daniel Mayo), he joined Mr. Thomas Bradbury’s flock, and remained in communion with them until his death.

, a learned English divine, a great champion of Arianism, and memorable for his sufferings on that account, was descended of a substantial and reputable family, and born at Stamford, in Lincolnshire, May 27, 1663. His parents were frequenters of the established church, and particularly acquainted with Cumberland, then a minister at Stamford, afterwards bishop of Peterborough; but being inclined to the sentiments of the nonconformists, they chose to bring up their son to the ministry among them. For this purpose, after he had been at a private school four years, he was sent in 1678 to an, academy in Northamptonshire, where he continued four years more. He went in 1679 to Cambridge, and was admitted of Emanuel college; but soon returned to the academy. In August 1682, he removed to Mr. Doolittle’s school near London; and in December following made his first essay as a preacher at Mr. Doolittle’s meeting-house, near Cripplegate. In 1683, Mr. Emlyn became chaplain to the countess of Donegal, a lady of great quality and estate in the north of Ireland, but then living in Lincoln’sinn-fields. In 1684, Mr. Emlyn went over with the countess and the rest of her family to Belfast, in Ireland, where she was soon after married to sir William Kranklin, and lived in great state and splendour. Here our chaplain had a very liberal and handsome allowance, usually wore the habit of a clergyman, and was treated by sir VV illiam and the countess with every mark of civility. Sir William, who had a good estate in the ivest of England, offered him a considerable living there; but this offer he declined, not being satisfied with the terms of ministerial conformity, though at that time he had no scruples on the subject of the trinity constantly attended the service of the church both parts of the day and when in the evening he preached in the countess’s hall, he had the minister of the parish, Mr. Claude Gilbert, for a hearer, with whom he lived in great intimacy, and for whom he often officiated in the parish church. Indeed, without any subscription, he had from the bishop of the diocese a licence to preach facultatis exercende gratiá; insomuch that it was reported that he had entirely left the dissenters, and was gone over to the establishment. While Mr. Emlyn was in this station, he made a journey fo Dublin, where he preached once to the congregation of which Mr. Daniel Williams and Mr. Joseph Boyse were then pastors; and so acceptable were his services to the audience, that the people were afterwards induced to invite him thither. Towards the latter end of king James’s reign, the north of Ireland was thrown into such confusion and disorder, that the family of sir William Franklin and the countess of Donegal broke up; an event which was accelerated by some domestic differences. Mr. Emlyn, therefore, returned to London, where he arrived in December 1688. Mr. (afterwards Dr.) Daniel Williams had some time before retreated to the same place, having quitted the pastoral care of the congregation at Dublin, which he could never be persuaded to resume. When this determination was known, and Mr. Emlyn had not yet left Ireland, Mr. Boyse sounded him by letter, to know whether he was disposed to become Mr. Williams’s successor, and wished him to take Dublin in his way to England, but this he declined. In Mr. Emlyn’s journeyings between Ireland and London, he several times accepted of invitations to preach in the parish-churches of some towns through which he passed. At Liverpbol in particular, as he was standing at the door of his inn one Saturday evening, the minister of the place, concluding by his garb that he was a clergyman, requested him to give his parishioners a sermon the next day, which he accordingly did. What was very remarkable, when he passed that way again some time afterwards, the minister being dead, several of the people, who had heard him before, desired him to preach for them the next Sunday, which service he performed so much to their satisfaction, that they offered to use their interest with their patron to procure him the living; an offer with which his views of things did not permit him to comply. After Mr. Emlyn had returned to London, being out of employment, he was invited by sir Robert Rich, one of the lords of the admiralty, in May 1689, to his house near Beccles, in Suffolk, and was by him prevailed upon to officiate as minister to a dissenting congregation at Lowestoff in that county. This place he supplied for about a year and a half, but refused the invitation of becoming their pastor, having determined not to accept the pastoral care, where he was not likely to settle for life, or at least for a long continuance. Here also Vie cultivated a friendly correspondence with the parish-minister, frequently taking several of his people along with him to church, and accompanying the minister in collecting public charities; by which means a perfect harmony subsisted between the members of the establishment and the dissenters. During Mr. Emlyn’s residence at LowestofT, ho contractcJ a closu and intimate acquaintance with Mr. William Manning, a nonconformist minister at Peasenhall in that neighbourhood. Being both of them of an inquisitive temper, they frequently conferred together, and jointly examined into the principal points of religion, mutually communicating to each other their respective sentiments. This correspondence, notwithstanding the great distance to which they were afterwards separated, was carried on by letters as long as Mr. Manning lived. Dr. Sherlock’s “Vindication of the Trinity” having been published about this time, their thoughts were much turned to the consideration of that subject, the result of which was, that they began to differ from the received doctrine in that article. Mr. Manning embraced the Socinian opinion, and strove hard to bring Mr. Emlyn into the same way of thinking; but he could not be brought to doubt either of the pre-existence of Jesus as the Logos, or that by him God had created the material world. The interpretations which the Socinians gave of the scriptures appeared to our divine so forced and unnatural, that he could by no means accede to them; nor did he ever, in the succeeding part of his life, change his sentiments upon the subject. Nevertheless, upon occasion of his carrying a letter from Mr. Whiston to the prolocutor of the lower house of convocation, in 1711, he was reflected on as a Socinian preacher.

When James II. bad fled from Ireland to France, and affairs were tending to a settlement in the former kingdom, the protestant congregations began to re-assemble in large numbers. Upon this occasion, Mr. Boyse again pressed Mr. Emlyn to accept the pastoral care, jointly with himself, of the dissenting society in Wood-street, Dublin. The invitation being earnestly recommc'nded by Mr. Nathanael Taylor, an eminent minister in London, Mr. Emlyn thought proper to comply with it, after having taken a considerable time for deliberation. Accordingly, in May 1691, he removed to Dublin. Here he soon came into great reputation as a preacher. He had not only a portly presence, a strong clear voice, and a graceful delivery, but his discourses were for the most part rational and persuasive, and always accompanied with something serious and pathetic. Controversial points he scarcely ever introduced into the pulpit. Few excelled him in prayer; and he was exemplary in the private duties which were incumbent upon him as a Christian minister. Mr. Emlyn being thus settled in Dublin, contracted an acquaintance there with Mrs. Esther Bury, who, though an usual attendant on the church-service, had been induced, by the fame of his preaching, to become his hearer. She was one of the daughters and coheiresses of Mr. David Sollom, a gentleman of good estate in the county of Meath. At this time she was the wife of Richard Cromleholme Bury, esq. who was possessed of a large estate near Limerick, and who, dying on the 23d of November, 1691, left her a widow, with a handsome jointure. In this state, though she had many admirers, Mrs. Bury continued till 1694, when she was married to Mr. Emlyn. He was now arrived to the utmost height of his desires. Being possessed of an easy fortune, he lived in affluence, was highly beloved by his people, and well respected by all who knew him. In 1697 he had some thoughts of openly declaring his sentiments in relation to the Trinity, and of breaking off from the congregation; but, on mature deliberation, he determined not to proceed abruptly in so important an affair, but embrace the first fair occasion of declaring his opinion. Towards the end of 1701 he began to experience a very afflictive change in his condition. His first calamity was of a domestic nature; for, on the 13th of October, he lost his wife, which event was succeeded, in a very few weeks, by the decease of his mother; and he had a little before been deprived of a young son. The death of his wife, in. particular, inflicted a deep and tender wound upon his heart, as may be perceived in the sermon which he preached upon the occasion; and which was printed at Dublin, in 1703, under the title of “Funeral Consolations,” and from its popularity, several times reprinted. In it Mr. Emlyn never once mentions his wife, but, towards the conclusion of the discourse, has covertly and delicately delineated her character.

About 1770, he was invited to take a share in the conduct of the dissenting academy at Warrington, and also to occupy the place of minister to the congregation, there, both vacant by the death of the rev. Mr. Seddon. His acceptance of this honourable invitation was a source of a variety of mixed sensations and events to him, of which anxiety and vexation composed too large a share for his happiness. No assiduity on his part was wanting in the performance of his various duties but the diseases of the institution were radical and incurable and perhaps his gentleness of temper was ill adapted to contend with the difficulties in Blatter of discipline, which seem entailed on all dissenting academies, and which, in that situation, fell upon him, as the domestic resident, with peculiar weight. He always, however, possessed the respect and affection of the hestdisposed of the students; and there was no reason to suppose that any other person, in his place, could have prevented that dissolution which the academy underwent in 1783. During the period of his engagement there, his indefatigable industry was exerted in the composition of a number of works, mostly, indeed, of the class of useful compilations, but containing valuable displays ofhis powers of thinking and writing. The most considerable was his “Institutes of Natural Philosophy,” 1783, 4to, a clear and well-arranged compendium of the leading principles, theoretical and experimental, of the sciences comprized under that head. And it may be mentioned as an extraordinary proof of his diligence and power of comprehension, that, on a vacancy in the mathematical department of the academy, which the state of the institution rendered it impossible to supply by a new tutor, he prepared himself at a short warning to fill it up; and did till it with credit and utility, though this abstruse branch of science had never before been a particular object of his study. He continued at Warrington two years after the academy had broken up, taking a few private pupils. In 1785, receiving an invitation from the principal dissenting congregation at Norwich, he accepted it, and first fixed his residence at Thorpe, a pleasant village near the city, where he pursued his plan of taking a limited number of pupils to board in his house. He afterwards removed to Norwich itself, and at length, fatigued with the long cares of education, entirely ceased to receive boarders, and only gave private instructions to two or three select pupils a few hours in the morning. This too he at last discontinued, and devoted himself solely to the duties of his congregation, and the retired and independent occupations of literature. Yet, in a private way and small circle, few men had been more successful in education, of which many striking examples might be mentioned, and none more so than the members of his own family. Never, indeed, was a father more deservedly happy in his children; but the eldest, whom he had trained with uncommon care, and who had already, when just of age, advanced in his professional, career so far as to be chosen town-clerk of Nottingham, was most unfortunately snatched away by a fever, a few years since. This fatal event produced effects on the doctor’s health which alarmed his friends. The symptoms were those of angina pectoris, and they continued till the usual serenity of his mind was restored by time and employment. Some of the last years of his life were the most comfortable; employed only in occupations which, were agreeable to him, and which left him master of his own time witnessing the happy settlement of two of his daughters contracted in his living within the domestic privacy which he loved and connected with some of the most agreeable literary companions, and with a set of cordial and kind-hearted friends, he seemed fully to enjoy life as it flowed, and indulged himself in pleasing prospects for futurity. But an unsuspected and incurable disease was preparing a sad and sudden change; a schirrous contraction of the rectum, the symptoms of which were mistaken by himself for a common laxity of the bowels, brought on a total stoppage, which, after a week’s struggle, ended in death. Its gradual approach gave him opportunity to display all the tenderness, and more than the usual firmness of his nature. He died amidst the kind offices of mourning friends at Norwich, Nov. 3, 1797. Besides the literary performances already mentioned, Dr. Enfielcl completed in 1791, the laborious task of an abridgment of “Brucker’s History of Philosophy,” which he Comprized in two volumes, 4to. It may be truly said, that the tenets of philosophy and the lives of its professors were never before displayed in so pleasing a form, and with such clearness and elegance of language. Indeed it was his peculiar excellence to arrange and express other men’s ideas to the utmost advantage; but it has been objected that in this work he has been sometimes betrayed into inaccuracies by giving what he thought the sense of the ancients in cases where accuracy required their very words to be given. Yet a more useful or elegant work upon the subject has never appeared in our language, and in our present undertaking we have taken frequent opportunities to acknowledge our obligations to it. Among Dr. Enfield’s publications not noticed above, were his “Speaker,” a selection of pieces for the purpose of recital “Exercises on Elocution,” a sequel to the preceding “The Preacher’s Directory,” an arrangement of topics and texts “The English Preacher,” a collection of short sermons from various authors, 9 vols. 12mo; “Biographical Sermons on the principal characters in the Old and New Testament.” After his death a selection of his “Sermons” was published in 3 vols. 8vo, with a life by Dr. Aikin. As a divine, Dr. Enfield ranks among the Socinians, and his endeavours in these sermons are to reduce Christianity to a mere system of ethics.

The parliament, which met Dec. 14, 1537, appointed him by the title of “John Erskine of Dun, knight and provost of Montrose,” to go to the court of France, as one of the commissioners from Scotland, to witness the young queen’s (Mary) marriage with the dauphin, and to settle the terms of the marriage contract; and on his return he was surprised to find that the reformation was likely to be forwarded by the very means taken to suppress it. An aged priest named Mill, had suffered martyrdom at St. Andrew’s, and in the opinion of archbishop Spottiswood, “the death of this martyr was the death of popery in this realm.” The protestants were now increasing in numbers, and were not a little encouraged by the death of queen Mary of England, and the accession of Elizabeth, whom they knew to be favourable to their cause. The queen regent of Scotland was therefore addressed more boldly than before by the protestant lords, in behalf of the free exercise of their religion, and by Erskine among the rest; but, although his demands and language are said to have been more moderate than the rest, this produced no effect, and a proclamation was issued, requiring the protestant ministers to appear at Stirling, May 10, 1559, and there to be tried for reputed heresy. The protestant lords and other laity determined upon this to accompany and defend their ministers, and much confusion would have immediately ensued, if Mr. Erskine had not obtained a promise from the queen regent, that the ministers should not be tried; and the people were ordered to disperse. No sooner had this been done, than the queen broke her promise, and a civil war followed, for the particulars of which we must refer to the page of history. It may suffice to notice here, that Mr. Erskine occasionally assisted as a temporal baron, but before the war was concluded, he relinquished his armour, and became a preacher, for which by his learning and study of the controversies between the church of Rome and the reformers, he was well qualified. The civil war ended in favour of the prntestant party, by the death of the queen regent in 1560 and a parliament, or convention of the estates was immediately held, who began their proceedings by appointing a committee of lords, barons, and burgesses, to distribute the few protestant ministers whom they then had, to the places where their services were most required. The committee nominated some of them to the chief cities, and as “The first book of Discipline” was now produced, they, agreeably to the plan proposed in that book, nominated five ministers who should act in the capacity of ecclesiastical Supkrintendants. Mr. Erskine was one of these five, and had the superintendency of all ecclesiastical matters in the counties of Angus and Mearus, and from this period Ins usual designation was, “John Erskine of Dun, knight, superintendant of Angus and Mearus.” This was in fact a kind of episcopal authority, conferred for life; but for their conduct the superintendants were accountable to the general assembly of the clergy. Their office was sufficiently laborious, as well as invidious; and we find Mr. Erskine several times applying to be dismissed. In 1569, by virtue of his office, he had to suspend from their offices for their adherence to popery, the principal, sub-principal, and three professors of King’s-college, Aberdeen. In 1577, he had a hand in compiling the “Second Book of Discipline,” or model for the government of a presbyterian church, which still exists; and in other respects he was an active promoter of the reformation as then established, until his death, March 21, 1591, in the eightysecond year of his age. Buchanan, Knox, and Spottiswood, agree in a high character of him; and even queen Mary preferred him as a preacher, because, she said, he “was a mild and sweet natured man, and of true honesty and uprightness.”

, brother of the above, was born at Monilaws in Northumberland, March 15, 1685, was educated along with his brother Ebenezer in the university of Edinburgh, and took the degree of A. M. 1704, after which he was licensed to preach as a probationer in 1709. But notwithstanding his popular abilities as a preacher, yet he did not obtain a settlement in the church till 1711, when he was ordained minister at Dunfermline in Fifeshire. There he continued till 1734, when, joining the st'ceders along with his brother Ebenezer, he was deposed by an order from the general assembly. Esteemed and beloved by his hearers, they built a meeting for him, and attended his ministry till his death, which happened Nov. 6, 1752, in the sixty-eighth year of his age. As a divine, few men were ever more esteemed in Scotland; and the character given of him by the late Mr. Hervey sets his abilities in the highest point of view. His works, in 2 vols. fol. were published in 1764, consisting principally of sermons, “The Gospel Sonnets,” and “A Paraphrase in verse of the Song of Solomon.”

, brother of the celebrated historian Mezerai, was born at Rye in the diocese of Ses in 1601, and was educated, and studied for eighteen years in the congregation of the oratory, under the eyes of the cardinal de Berulle. This he quitted in 1643, to institute the congregation of the Eudists, or as it was called, “The congregation of Jesus and Mary.” His former brethren opposing the establishment of this society, Eudes concealed a part of his project, and confined his views to a house at Caen, for the purpose of bringing up priests, “but without any design,” said he, “to form anew institution,” and his scheme succeeded by means of this pious fraud. Eudes was reckoned a good preacher in his time, when the eloquence of the pulpit was in its ruder state; and, being followed on account of this talent, his congregation increased, principally in Normandy and Bretany. Eudes died at Caen, Aug. 19th, 1680, in the 79th year of his age; leaving behind him several works of the popish mystical kind, the principal of which are, 1. “Traite de la devotion et de l'office du coeur de la Vierge,” 1650, 12mo. 2. “LeContrat de Phomme avec Dieu,” 12mo. The congregation of the Eudists had had eight superior-generals at the time of the revolution.

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

, a Lutheran divine, was born at Coslin, a town of Pomerania, in 15D3. In his youth, as his parents were poor, he contrived to defray the expences of his education by instructing a few pupils in what he had already learned, and having the charge of some of them to Rostock, he soon distinguished himself among the learned of that city. Having taken orders, he was chosen preacher at Coslin, and chaplain to the duke Bogislaus XI V. who five years after recommended him to a doctor’s degree at Gripswald. About this time the king of Sweden, Gustavus Adolphus, arriving in Germany, made him his confessor, and superintendant of his army; and after the battle of Lutzen, in which that prince lost his life, the duke Bogislaus recalled Fabricius, and made him superintendant of Upper Pomerania, in which office he was afterwards continued by queen Christina. He was also appointed minister of the principal church of Stettin, and professor of divinity. He died suddenly of an apoplectic stroke, Aug. 11, 165+. His principal writings are, 1. “Disputationes in Genesim, et in Kpistolam ad Romanes. 2.” Probatio visionum,“a work which involved him in disrepute with some of his brethren, and obliged him to publish in defence of it, 'J.” Invictir visionum probationes.“4.” JustaGustaviana." He published besides some pieces in German.

Besides his studies in the belles lettres and philosophy, he had much inclination to that of medicine, and would probably have pursued it as a profession; but Berger, the medical professor, under whom he studied, being removed from Leipsic, he thenceforth devoted himself entirely to divinity. In April 1692 he had been admitted a preacher, and his four disputations on subjects of theology procured him the highest praises from his tutors. In 1693 he went to Hamburgh, without any immediate design, except that of visiting some relations, particularly his maternal uncle. but intended afterwards to travel, from which he was diverted by an unexpected event. His guardian Valentine Albert now wrote to him that his whole patrimony, amounting only to 1000 German crowns, had been expended in his education, and that he was indebted to him for a considerable sum advanced. Fabricius returned an answer to this letter, expressing his concern at the news, but full of gratitude to his guardian for the care he had taken of him and his property. He had, however, to seek for the means of subsistence, and might have been reduced to the greatest distress, had he not found a liberal patron in John Frederick Mayer. This gentleman was minister of the church of St. James at Hamburgh, ecclesiastic-counsellor to the king of Sweden, and honorary professor of divinity at Kiel. Being made acquainted with Fabricius’s situation, and probably no stranger to the fame he had acquired at Leipsic, he gave him an invitation to his house, and engaged him as his librarian, on which office Fabricius entered in June 1694, and during his residence here, which lasted five years, divided his time betwixt study and preaching, in the church of St. James, and other churches. In the month of August 1695, he sustained a disputation at Kiel on the irrational logic of the popes, in the presence of the dukes of Holstein and Brunswick. In 1697 he published the first edition of his “Bibliotheca Latina,” in a small volume, 8vo, and appears to have prepared some of his other works for the press; but a fuller list of these, with their dates, will be given at the conclusion of this article.

, or sometimes Phagius, whose German name was Buchlein, a protestant minister, and one of the early reformers, was born at Rheinzabern in Germany, 1504, and laid the foundation of his learning in that town under the care of his father, who was a school-master. He was sent to Heidelberg at eleven, and at eighteen to Strasburgh; where not being properly supported, he had recourse to teaching others, in order to defray the expence of his own books and necessaries. The study of the Hebrew becoming fashionable in Germany, he applied himself to it; and by the help of Elias Levita, the learned Jew, became a great proficient in it. In 1527 he took upon him the care of a school at Isne, where he married and had a family. Afterwards, quitting the occupation of a schoolmaster, he entered into the ministry, and became a sedulous preacher among those of the reformed religion. Buffler, one of the senators of Isne, being informed of his perfect knowledge in the Hebrew tongue, and of his natural bias to the arts, erected a printing-house at his own charge, that Fagius might publish whatever he should deem useful to religion in that way; but the event did not answer the expence.

, a native of the West of England, who may be termed the inventor of circulating libraries, was, at the beginning of the last century, pastor of a congregation of protestant dissenters in Salisbury, where he had a number of pupils for near twenty years. Professing a creed very different from, the opinions of Calvin, as appears by his numerous publications, he incurred the displeasure of persons of that persuasion, and a controversy arose in which clergymen of the establishment and the dissenters had an equal share. It turned on the divine prescience, the freedom of the human will, the greatness of the divine love, and the doctrine of reprobation. Driven from a comfortable settlement to the great metropolis, where he acquired no new one as a teacher, Mr. Fancourt, about 1740 or 1745, established the first circulating library for gentlemen and ladies, at a subscription of a guinea a year for reading; but in 1748 extended it to a guinea in all, for the purchase of a better library, half to be paid at the time of subscribing, the other half at the delivery of a new catalogue then in the press, and twelve pence a quarter beside, to begin from Michaelmas 1754, to the librarian. Subscriptions were to be paid without further charge to the proprietors, but to pay only from the time of subscribing; out of which quarterly payments were to be deducted the rent of the rooms to receive the books, and accommodate subscribers, a salary to the librarian to keep an open account, and to circulate the books; a stock to buy new books and duplicates as there was occasion; the expence of providing catalogues, and drawing up writings for settling the trust. This trust was to be vested in twelve or thirteen persons chosen by ballot out of the body of proprietors; and the proposer, Mr. Fancourt himself, was to be the first librarian, and to continue so as long as he discharged his office with diligence and fidelity. Every single subscriptionentitled the subscriber to one book and one pamphlet at a time, to be changed ad libitum for others, and kept ad Libitum, if not wanted by other subscribers. Mr. Fancourt advertised himself also in these proposals as a teacher of Latin, to read, write, and speak it with fluency in a year’s time or less, at twelve guineas a year, one guinea a month, or twelve pence an hour, allowing five or six hours in a week. The great hypercritic of Mr. Fancourt’s design was the late Dr. C. Mortimer. Not to trace the poor librarian through every shifting of his quarters, he fixed at last at the corner of one of the streets in the Strand, where, encumbered with a helpless and sick wife, turned out of fashion, and outplanned by a variety of imitators, and entangled with a variety of plans, not one of which could extricate him from perplexities, this poor man, who may be said to have first circulated knowledge among us, sunk under a load of debt, unmerited reproach, and a failure of his faculties, brought on by the decay of age, precipitated by misfortunes. His library became the property of creditors, and he retired in humble poverty to Hoxton-square, where some of his brethren relieved his necessities till the close of his life, in his ninetieth year, June 8, 1768. As a preacher, though neither what is now called popular, nor pastor of a London congregation, he was occasionally called upon to fill up vacancies, and is said to have preached with a considerable degree of manly eloquence.

, an English divine, was born at Sunning in Berks, 1596. He was admitted scholar of Trinity college, Oxford, in 1612, and elected fellow in 1617. Three years after, he took a master of arts degree; about which time entering into orders, he became a celebrated preacher in those parts, an eminent tutor in the college, and, as Wood says, an example fit to be followed by all. In 1634, being then bachelor of divinity, he was made vicar of Bray near Maidenhead in Berks, and soon after divinity-reader in the king’s chapel at Windsor. He con^ tinued at the first of these places, though not without some trouble, till after the civil commotions broke out; and then he was ejected, and reduced with his wife and family to such extremities, as to be very near starving. Lloyd says that his house was plundered by Ireton, in mean revenge, because Mr. Faringdon had reproved him for some irregularities when at Trinity college. At length sir John Robinson, alderman of London, related to archbishop Laud, and some of the parishioners of Milk-street, London, invited him to be pastor of St. Mary Magdalen in that city, which he gladly accepted, and preached with great approbation from the loyal party. In Io47, he published a folio volume of these sermons, and dedicated them to his patron Robinson, “as a witnesse or manifesto,” says he to him, “of my deep apprehension of your many noble favours, and great charity to me and mine, when the sharpnesse of the weather, and the roughnesse of the times, had blown all from us, and well-neer left us naked.”

, a learned divine among the-protestant dissenters, was born in 17 14, at a village near Shrewsbury, where his parents resided, and being early designed for the dissenting ministry, received the first part of his grammatical learning in a school in Llanegrin, nearTowyn, Merionethshire, which had been founded by two of his progenitors. From tiiis place he was sent to perfect his classical education under the tuition of Dr. Owen of Warrington and in 1730, began his academical studies at Northampton, under the care of Mr. (afterwards Dr.) Doddridge, being one of the doctor’s earliest pupils. After Mr. Farmer had finished his academical course, he became chaplain to William Coward, esq. of Waltham-Stowe, Essex, and preacher in a meeting-house which had been lately erected by that gentleman, whose name is of great note^ among the dissenters, on account of the large bequests which he made for the education of young men for the ministry, and for other beneficent purposes. Mr. Coward was remarkable for the peculiarities and oddities of his temper; and in this respect many pleasant stories are related concerning him. Amongst his other whimsies, his house was shut up at an uncommon early hour, we believe at six in the winter, and seven in the summer; and whoever, whether a visitant or a stated resident, trespassed upon the time, was denied admission. Mr. Farmer having one evening been somewhat too late, was of course excluded. In this exigence he had recourse to a neighbouring family, that of William Snell, esq. a solicitor, in which he continued more than thirty years, during the lives of Mr. and Mrs. Snell, by whom he was treated more like an equal than an inferior. Here he enjoyed a long series of peaceful leisure, which he employed in collecting a large fund of sacred and profane literature, and in his duties as a pastor. His congregation, which, when he accepted the charge of it, was very small, gradually became one or the most wealthy dissenting societies in or near the city of" London.

As a minister Mr. Farmer received every mark of honour from the dissenters which it was in their power to bestow. For a great number of years he preached twice a day at Walthamstow: but, an associate being at length provided for him at that place, he became in 1761 afternoonpreacher to the congregation of Salters-hall, and some time after was chosen one of the Tuesday-lecturers at Salters-hall. He was also a trustee of the rev. Dr. Daniel Williams’ s various bequests; and he was likewise one of Mr. Coward’s trustees; in which capacity he became a dispenser of the large charities that had been left by the gentleman with whom he had been connected in early life. As Mr. Farmer advanced in years, he gradually remitted of his employments as a divine. He resigned first, in 1772, the being afternoon-preacher at Salters-hall; after which, in 1780, he gave up the Tuesday lectureship of the same place. In his pastoral relation at Walthamstow he continued a few years longer, when he quitted the pulpit entirely. In these several cases his resignations were accepted with peculiar regret. After he had ceased to be a preacher, it was his general custom to spend part of the winter at Bath. Early in 1785, Mr. Farmer was afflicted with almost a total failure of sight, which, however, was restored by the skill, first of Baron Wenzel, and afterwards of Mr. Wathen. Infirmities, however, growing upon him, he departed this life on the 6th of February, 1787, in the seventy-third year of his age, and was buried in Walthamstow church-yard, in the same grave with his friends Mr. and Mrs. Snell. On Sunday, the 18th, his funeral sermon was preached by Mr. Urvvick, of Clapham, whose discourse was printed. In his last will, besides providing handsomely for his relations, and remembering his servants, he left a hundred pounds to the fund for the widows of dissenting ministers, and forty pounds to the poor of Walthamstow parish. His regard to the family with which he had so long been connected, and to which he had been so peculiarly obliged, was testified by his bequeathing pecuniary legacies to every member of that family. Smaller legacies were left by him to others of his friends. His executors were William Snell, esq. of Clapham, and William Hood, esq. of Chancery-lane, barrister; the first the son, and the second one of the grandsons of Mr. Farmer’s great patron. To another grandson, the rev. Robert Jacomb, our author bequeathed his library, with the exception of such classic books as Mr. Snell might select; who also was a residuary legatee, in conjunction with his sister, Mrs. Hood. In this will he also made his request (for that is the term used), that his executors would burn his sermons and manuscripts, unless he should direct otherwise by a separate paper; and, in case they should not do it, the legacies of a hundred pounds each, which he had left them, were to be null and void. He had nearly completed a second volume on the demonology of the ancients; a curious dissertation on the story of Balaam, which he had transcribed for the press, and for the printing of which he had given his directions, and had made preparations for a second edition of his Treatise on Miracles, by which it would have been considerably enlarged, and highly improved; all which were destroyed, as, in the opinion of the executors, coming within the intent of his will. His biographer laments bitterly this undistinguishing destruction, which, indeed, seems rather too much to resemble what happened in Don Quixote’s library.

, a French protestant preacher of the highest estimation in his time. He preached originally at Montpellier, then at Charenton, and afterwards at Paris; where his eloquence was not less admired than in the provinces. He preached one day against duels in so persuasive and forcible a style, and with so much energy, that the marechal de la Force, who was present, declared to some brave officers who were near him, that should a challenge be sent him, he would not accept it. Le Faucheur was not less esteemed for his integrity than for his extraordinary talents as a preacher. He died at Paris in a very advanced age, April 1, 1657, leaving several volumes of sermons, 8vo; “Traité de l‘Action de l’Orateur,” Leyden, 1686, 12mo, an excellent work, which appeared first under the name of Conrart; “Recueil de Prieres et de Meditations Chrétiennes,” and a “Traite” sur l'Eucharistie," Geneva, 1635, folio, against cardinal du Perron. This work was so much admired by the protestant churches, that it was printed at their expence, by order of a national synod.

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

, a learned controversial divine of the church of England, was born at Charlton upon Otmore, near Oxford, March 15, 1582. Fairclough was the name of his ancestors, so spelt by his grandfather, father, and eldest brother, and it appears that he was ordained by the same. Why he afterwards preferred Featley, which is a corruption of Fairclough (or, Faircliff, a place in Lancashire, where the family were originally seated), we know not, nor is it perhaps of much consequence. That the family were reduced, appears from the occupation of his father, who was cook to Dr. Laurence Humphrey, president of Magdalen, and served Corpus Christi college, Oxford, in the same capacity. He had interest enough, however, with his employers, to obtain a good education for the subject of this memoir, who was his second son, and whom we find mentioned first as a chorister of Magdalen college. After having made considerable progress in the school belonging to that college, where, even at twelve years old, his Latin and Greek exercises were noted for their excellence, he was admitted scholar of Corpus Christi college, Dec. 13, 1594, and Sept. 20, 1602, when B. A. was chosen probationer fellow. He commenced M. A. at the usual time, and was always eminent for his academical exercises, nor was he less noted as a disputant and preacher. In 1607 he delivered an oration at the death of Dr. Reinold, president of Corpus, who had been one of his earliest patrons.

In 1610, and the two following years, we find him in attendance upon sir Thomas Edmondes, the king’s minister at the court of France. Several of the sermons he preached, during this time, in the ambassador’s chapel, are collected in his “Clavis Mystica,” and those which were levelled at the errors of popery are said to have been very successful both in converting some catholics, and in confirming the opinions of those who had before embraced. the doctrines of the reformation. He had also very frequent conferences in the Cleremont with the Jesuits, and with the members of the Sorboane, but especially with fathers Sirmund and Petau, who, although they at first ridiculed his figure, for he was low of stature, yet afterwards were impressed with a regard for his controversial talents, and treated his memory with respect. His three disputations at Paris are confessed by Holden, an eminent English catholic writer, to have done more harm to the popish cause than thirtythree he had read of before. By most of the foreign universities he was held in such honour as a disputant, that in the tables of the celebrated schoolmen, whom they honoured with the epithets of resolute, subtle, angelic, &c. he was called acutissimus et acerrimus. According to Wood, he commenced B. D. in 1613, and was the preacher at the act of that year. His sermon on this occasion is said to have been No. 37. in the “Clavis Mystica;” but, according to the evidence of his nephew John Featley, he did not take that degree until 1615, and the sermon he delivered was a Latin concio ad clerum, dated March 25. In 1610 he had preached the rehearsal sermon at Oxford, and by the bishop of London’s appointment he discharged the same duty at St. Paul’s cross in 1613. By invitation from Mr. Ezekiel Ascot, who had been his pupil, he accepted the rectory of Northill in Cornwall, which he vacated on his institution to the rectory of Lambeth in 1618. a change which, if not more profitable, was certainly highly agrees ahle to him, as he became now, by the recommendation of the university, domestic chaplain to Abbot, archbishop of Canterbury.

, nephew to the preceding, son of John Fairclough, was a native of Northamptonshire, and educated at All Souls’ college, Oxford, which he is said to have left after taking his first degree in arts, probably to become his uncle’s assistant at Lambeth or Acton. During the rebellion he went to St. Christopher’s in the West Indies, where he arrived in 1643, and had the honour of being the first preacher of the gospel in the infancy of that colony. It appears that he returned about the time of the restoration, and was appointed chaplain to the king, who also in August 1660 presented him to the precentorship of Lincoln, and in September following to the prebend of Milton Ross, in that cathedral. In 1662, he was created D. D. and had from the dean and chapter of Lincoln the vicarage of Edwinton in Nottinghamshire, worth about sixty pounds a year. He died at Lincoln in 1666, and was interred in a chapel in the cathedral. He published one or two of his uncle’s tracts, particularly “Dr. Featley revived, &c.” in which, as already noticed, there is a life of his uncle. Of his own were only published two occasional sermons, and “A divine antidote against the Plague, contained in Soliloquies and Prayers,” London, 1660.

, an eminent puritan divine, was born in 1660, and educated at Pembroke-hall, Cambridge, where he took his degree of M. A. and in 1622 was admitted to the same at Oxford. He afterwards took his degree of B. D. and became a preacher at Sedgeley, in Staffordshire. Here he continued for four years, and theu for some time appears to have officiated from place to place, without any promotion, until the earl of Warwick, who was his great friend and patron, presented him to the rectory of Rochford, in Essex, in 1629, which he held until his death, about 1640. Besides his popularity as a preacher, and as a casuist, which was very great, he derived no small posthumous reputation from the sermons and pious tracts which he wrote, none of which appear to have been published in his life-time. They were collected in 1658, in 1 vol. fol.

When he was very young he was taught Latin, at London, at the desire of his master, though others thought it too soon: but he was so eager and diligent in his application, that he soon surpassed all his companions, though his seniors. He was of a grave disposition, and very early shewed a great dislike of every thing that savoured of worldly vanity In his apparel he wished to be neat, but refused all that was not simple and plain. When bands were making for the children, he earnestly entreated his mother that his might not have any lace upon them, like those of his brothers, but be made little and plain, like those of Mr. Wotton (a clergyman whom he knew), “for I wish to be a preacher as he is.”

, a Lutheran divine, was born in the duciiy of Holstein, in 1672. After an useful elementary education, he studied philosophy and theology at Rostock and Wittemberg, where he was created doctor in philosophy, in 1692. In 1697, he was appointed pastor and superintendant of the diocese of Jessen, and afterwards became pastor of the church of St. Bartholomew at Zerbst, preacher to the court, confessor and ecclesiastical counsellor, and superintendant of the diocese of Zerhst, in Anhalt. In 1709 he was appointed professor of divinity, and assessor of the ecclesiastical consistory of that city. At the same time he preached once a week before the eJectress of Saxony, and was honoured with the post of ecclesiastical counsellor to the duie of Saxe-Gotha. His last appointment was that of confessor to the electress of Saxony, in. 1712, an office that he enjoyed but a few months, as he died in 1713, when only forty-one years of age. His works, enumerated by Moreri, are very numerous, and chiefly on theological subjects, but are now little known.

, an eminent English divine, was born Oct. 15, 1561, in the parish of Hempsted in the county of Hertford, of an ancient family of good repute in that county. The estate which came to him from his father and grandfather had been in the family many years before, and it is recorded as somewhat singular that out of his grandfather’s house, there had died but three owners of this estate in 160 years. He received his first education in the free school of Berkhampstead, and was afterwards admitted of Magdalen-hall, Oxford; and such was the character he left behind him, that his chambers and study there were shewn, for a long time after he quitted them. But according to Wood’s account, he was first admitted of Magdalen college in the year 1577, and proceeded A. B. before he went to Magdalen-hall, where he took his master’s degree, and was esteemed the best disputant in the schools. After some time spent in the study of divinity, he read the catechetical lecture in Magdalen-hall, which, though a private lecture, was in his hands rendered so inieresting as to be much frequented by the whole university. Dr. John Reynolds, though greatly his senior, and either then or soon after Margaret professor, and president of Corpus Christi college, was a constant auditor. Field was well skilled in school divinity, and a frequent preacher while he lived in Oxfordshire, and is said to have been very instrumental in preventing the increase of nonconformity in the university. His father had provided a match for him, as being his eldest son; but his not taking orders being made an indispensable requisite, he thought fit to decline the choice, and returned to Oxford and after he had spent seven years there, he became divinity reader in Winchester cathedral.

, the celebrated bishop of Nismes, distinguished equally for elegant learning, abilities, and exemplary piety, was born June 10, 1632, at Perne, near Avignon, in Provence, and educated in the study of literature and virtue under his uncle Hercules AudifiTret. After the death of this relation, who was principal of the congregation styled De la Doctrine Chretienne, he appeared at Paris, about 1659, where he was soon distinguished as a man of genius, and an able preacher. A description of a carousal, in Latin verse, which, notwithstanding the difficulty of a subject unknown to the ancients, was pure and classical, first attracted the public admiration. It was published in 1669, in folio, and entitled “Cursus Regius,” and has since been included in his miscellaneous works. His funeral orations completed the fame which his sermons had begun. He had pronounced one at Narbonne, in 1659, when professor of rhetoric there, on the bishop of that city, but this is not extant. The first of those that are published, was delivered in 1672, at the funeral of madam de Montausier, whose husband had become his patron and friend. He soon rose to be the rival of Bossuet in this species of eloquence. His oration on mareschal Turenne, pronounced in 1676, is esteemed the most perfect of these productions; it excited at once the liveliest regret for the deceased hero, and the highest admiration of the orator. The last oration in the collection must have agitated his feelings as well as exercised his talents, for it was in honour of his well-tried friend the duke of Montausier, who died in 1690. In 1679 he published his history of the emperor Theodosius the Great, the ouly part that was ever executed, of a plan to instruct the dauphin, by writing for him the lives of the greatest Christian princes. The king, after having testified his regard for him by giving him the abbey of S. iSeverin, and the office of almoner in ordinary to the dauphin, promoted him in 1685 to the see of Lavaur, saying to him at the same time, < Be not surprised that I so Jong delayed to reward your merit; I was afraid of losing the pleasure of hearing your discourses.“Two years after, he was made bishop of Nismes. In his diocese he was no less remarkable for the mildness and indulgence by which he drew hack several protestants to his church, than for his general charity, and attention to the necessities of the unfortunate of all descriptions. At the time of a famine, in 1709, his charity was unbounded, and was extended to persons of all persuasions; and his modesty was at all times equal to his benevolence. Numbers were relieved by him, without knowing the source of their good fortune. His father had been a tallowchandler; but Flechier had too much real greatness of mind to conceal the humbleness of his origin: and, being once insolently reproached on that subject, he had the spirit to reply,” I fancy, sir, from your sentiments, if you had been so born, you would, have made candles still.“It is said that he had a presentiment of his death by means of a dream; in consequence of which, he employed an artist to design a monument for him, wishing to have one that was modest and plain, not such as vanity or gratitude might think it necessary to erect. He urged the artist to execute this design before his death, which happened Feb. 16, 1710.” He died,“says d'Alembert,” lamented by the catholics, regretted by the protestants, having always exhibited to his brethren an excellent model of zeal and charity, simplicity and eloquence."

, an English bishop, was descended from the family of Fleetwood just mentioned, and born in the Tower of London, in which his father, JefFery Fleetwood had resided, Jan. 21, 1656. He was educated at Eton, whence he was elected to king’s college in Cambridge. About the time of the revolution he entered into holy orders; and from the first was a celebrated preacher. He was soon after made chaplain to king William and queen Mary; and by the interest of Dr. Godolphin, at that time vice-provost of Eton, and residentiary of St. Paul’s, he was made fellow of that college, and rector of St. Austin’s, London, which is in the gift of the dean and chapter of St. Paul’s. Soon after he obtained also the lecture of St. Dunstan’s in the West, probably by his great reputation and merit as a preacher. In 1691 he published, 1. “Inscriptionum Antiquarum Sylloge,” &c. 8vo. This collection of ancient inscriptions consists of two parts: the first, containing remarkable pagan inscriptions collected from Gruter, Keinesius, Spon, and other writers the second, the ancient Christian monuments the whole illustrated with very short notes for the use of the young antiquary. In 1692 he translated into English, revised, and prefixed a preface to, 2. “Jurieu’s plain method of Christian Devotion, laid down in discourses, meditations, and prayers, fitted to the various occasions of a religious life;” the 27th edition of which was printed in 1750. In the mean time he was highly distinguished by his talents for the pulpit, which rendered him so generally admired, that he was frequently called to preach upon the most solemn occasions; as, before the king, queen, lordmayor, &c. In 1701 he published, 3. “An Essay upon Miracles,” 8vo, written in the manner of dialogue, and divided into two discourses. Some singularities in it occasioned it to be animadverted upon by several writers, particularly by Hoadly, in “A Letter to Mr. FleetvVood, 1702;” which letter is reprinted in Hoadly’s tracts, 1715, in 8vo. The author of Fleetwood’s life assures us that the bishop did not give up his opinions, though he disliked, and avoided controversy. This essay is said to contain the substance of what he would have preached at Mr. Boyle’s lectures, in case his health would have permitted him to undertake that task when it was offered him.

Bishop Fleetwood’s character was great in every respect. His virtue was not of the fanatical kind, nor was his piety the least tinctured with superstition; yet he cultivated and practised both to perfection. As for his accomplishments, he was inconteslibly the best preacher of his time; and for occasional sermons, may be considered as a model. He was also very learned, but chiefly distinguished as an antiquary. Dr. Hickes acknowledges him as an encourager of his great work entitled “Linguarum Veterum Septentrionalium Thesaurus,” and Mr. Hearne often confesses himself much obliged by many singular instances of his friendship. In the “Richardsoniana,” are two anecdotes of bishop Fleetwood, which we shall not copy, because we doubt their authenticity. If true, they would prove that the religious opinions of our prelate were extremely lax."

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

, a learned Dominican of Lisbon, who studied at Paris, was admitted doctor of the Sorbonne in 1542. Returning to Portugal, he was appointed professor of divinity at Coimbra, and preacher to the king. He left “Remarks on cardinal Cajetan’s Commentaries on the Bible,” Paris, 1539, fol.; “de Epidemia Febrili,” 4to, and other works. We find no account of the time of his death.

, bishop of Edinburgh, was born in 1585, at Aberdeen, where he went through the courses of classical learning and philosophy. He was admitted master of arts at sixteen, and immediately afterwards made professor of logic: he applied himself to support Aristotle’s logic against the Ramists. Afterwards he went to travel, and made a great progress in divinity and the Hebrew language, in the universities of Germ-ant, during the four years he passed in that country. He then visited the university of Leyden, where he was greatly esteemed. His ill state of health not permitting him to undertake a journey into France and Italy, as he would willingly have done, he went over to England. The fame of his learning soon proclaimed him there, so that the university of Oxford offered him a professorship of Hebrew; which, however, he did not accept, because the physicians advised him to return to his native country. The magistrates of Aberdeen expressed a particular esteem for him. He recovered his health, and accepted at first a private cure; but afterwards, being strongly solicited by the inhabitants, went to be preacher in his native city. He was admitted doctor of divinity, when king James, among other regulations, had settled it with the deputies of the clergy, that the academical degrees and dignities should be restored to their ancient course. The labour of preaching hurting his health, they gave him a less painful employment, making hint principal of Markchal-college. He was afterwards dean of the faculty of divinity, and then rector of the university; a post immediately under the chancellor. Then he became pastor at Edinburgh, and was received there with every mark of friendship; but people’s dispositions being changed, from their warm attachment to the antiepiscopal discipline of Geneva, he withdrew himself, and retired to his own country. He was sent for some years after by Charles I. who had caused himself to be crowned at Edinburgh in 1633; and he preached before the monarch with great eloquence and learning. That prince, having founded an episcopal church at Edinburgh, knew of none more worthy to fill the new see than Dr. Forbes. He was consecrated with the usual ceremonies, and applied himself wholly to the functions of his dignity: but fell sick soon after, and died in 1634, after having enjoyed his bishopric only three months.

, a man of learning, and an elegant Latin poet, was the son of Richard Ford, of East Ogwell, a small parish near Newton-Bushell, in that part of Devonshire called the South-Hams, and was born there in 1619. By the Worths, his mother’s family, he was descended from the founder of Wadham college, Oxford. He was some time at the high-school at Exeter, but finished his education at the free-school of Dorchester, in Dorsetshire, under Gabriel Reeve, fellow of New College. He was admitted of Magdalen Hall, Oxford, in 1636, and in the next year was candidate for a scholarship at Wadham college, probably as a founder’s kinsman, but was unsuccessful. In 1641, being then B. A. he retired to London, and during the rebellion joined the disaffected party. At the close of the war he returned to the university, and took his master’s degree in 1648; in which year, by the favour of Dr. Edward Reynolds, dean of Christ Church, one of the visitors of the university appointed by parliament, he became a student of that house, and distinguished himself as a tutor. He was created B. D. Feb. 16, 1649, by dispensation of the delegates, who had before decreed, that, having been “expelled the university with great injury, he should be restored with all academical honour imaginable.” He then became a frequent preacher at the university; but, for preaching at St. Mary’s against the oath of the Independents called the engagement, as he himself informed Anthony Wood, he was expelled from his studentship.

About this time he became lecturer of Newington-green, and in 1651, vicar of St. Lawrence’s, Reading, where he was considered as an eminent preacher. In 1653 he married Mrs. Anne Thackham. In July 1659 he was chosen by the corporation of Northampton, the patrons, vicar of All Saints; and, in 1665, he took the degree of D. D. and was appointed chaplain to his majesty. In 1670 he removed to London, became minister of Bridewell chapel, and rector of St. Mary Aldermanbury but finding his health impaired by the air of London, he accepted, in 1677, the rectory of Old Swinford, near Sturbridge, in Worcestershire, on the presentation of Thomas Foley, of Kidderminster. Here he died April 7, 1699, and was buried in the church near his (we presume second) wife, Martha Stampe, who died in 1684. He was accounted an able scholar, an elegant Latin poet, and a preacher of great eminence.

, a learned Portuguese ecclesiastic, was born at Lisbon in 1523, and entered among the Dominicans in February 1539. Having acquired a critical knowledge of the Latin, Greek, and Hebrew languages, king John III. sent him to study theology in the university of Paris, where he became distinguished for his proficiency. On his return to Lisbon the king appointed him his preacher, and prince Louis at the same time entrusted to him the education of his son. Of all the divines sent by king Sebastian to the council of Trent in 1561, he held the first place in respect of talents. It is said that one day when he was about to ascend the pulpit, he asked the fathers of the council, who were his auditors, in what language they would wish to hear him preach, such facility he had in all the modern languages. In consideration of his uncommon merit these fathers appointed him a member of that celebrated council of Feb. 26, 1562. He was also appointed secretary to the committee for examining and condemning such publications as they thought unfit to be disseminated, and this office was ever after given to a monk of his order. The fathers of the council afterwards sent him on an important mission to pope Pius IV. who discovering his talents, and knowing his integrity, conferred upon him the place of confessor to his nephew, the cardinal St. Charles Borromeo. At Rome he was also employed to reform the Breviary and the Roman Missal, and to compose the Roman catechism. This detained him at Rome for some time; but having at length returned to Portugal, he was chosen prior of the Dominican convent at Lisbon in 1568. His other offices were those of confessor to king John III. and the princess Mary, daughter of king Emanuel, qualificator of the inquisition, and deputy of the tribunal of conscience, and of the military orders. From the profits of these places he built the convent of St. Paul in the village of Almada, opposite Lisbon, and there he died, Feb. 10, 1581. He published an oration at the council of Trent, and the catechism and breviary mentioned above; but his principal work was a commentary of Isaiah, “Isaiae prophetae vetus et nova ex Hebraico versio, cum commentario, &c.” Venice, 163, fol. This is a very rare edition; but the work was afterwards added to the London edition of the “Critici Sacri,”

, an eminent naturalist, was the son of a burgomaster at Dirschaw, in Polish Prussia, where he was born Oct. 22, 1729. We learn nothing of his education until his fifteenth year, when he was admitted into the gymnasium of Joachimsthal at Berlin, where his application to the study of ancient and modern languages was incessant and successful. From 1748, when he went to the university of Halle, he studied theology, and continued his application to the learned languages, among which he comprehended the Oriental, and after three years he removed to Dantzic, and distinguished himself as a preacher, imitating the French rather than the Dutch manner; and in 1753 he obtained a settlement at Nassenhuben. In the following year he married his cousin, Elizabeth Nikolai. During his residence in this place he employed his leisure hours in the study of philosophy, geography, and the mathematics, still improving his acquaintance with the ancient and modern languages. With a small income, and increasing family, the difficulties he experienced induced him to accept the proposal of removing to Russia, in order to superintend the new colonies at Saratow, but not succeeding in this or any other scheme of a settlement in that country, he removed to London in 1766, with strong recommendations, but with very little money. After his arrival, he received from the government of Russia a present of 100 guineas; and he also made an addition to his stock by the translation of Kalm’s Travels and Osbeck’s Voyage. At this time lord Baltimore proposed to him a settlement in America, as superintendant of his extensive property in that country; but he preferred the place of teacher of the French, German, and natural history in the dissenting academy at Warrington. For the first department he was by no means well qualified, his extraordinary knowledge of languages being unaccompanied by a particle of taste, and his use of them being barbarous, though fluent; and his knowledge of natural history was of little value in his academical department. This situation, however, for these or other reasons which we never heard assigned, he soon abandoned; and returning to London, he was engaged, in 1772, to accompany captain Cook, as a naturalist, in his second voyage round the world. At this time he was forty-three years of age, and his son George, who went with him, was seventeen. Upon his return to England in 1775, the university of Oxford conferred upon him the degree of LL. D. At this time he was projecting, with the assistance of his son, a botanical work in Latin, containing the characters of many new genera of plants, which they had discovered in the course of their voyage. An account of the voyage having been published by his son in English and German, the father was supposed to have had a considerable share in it; and as he had entered into an engagement not to publish any thing separately from the authorized narrative, he thus incurred the displeasure of government, and gave offence to his friends. Independently of the violation of his engagement, he was also chargeable with having introduced into his work several reflections on the government which appointed, and some falsehoods respecting the navigators who conducted the expedition. The father and son, finding that, in consequence of these circumstances, their situation in London was become unpleasant, determined to quit EnglaiYd. Before the execution of their purpose, their condition became embarrassed and distressing; but Mr. Forster was invited, in 1780, to be professor of natural history at Halle, and inspector of the botanical garden and in the following year he obtained the degree of M. D. His health, however, began to decline and the death of his son George so deeply impressed his mind as to aggravate his other complaints. Towards the commencement of 1798, his case became desperate; and before the close of this year, viz. on the 9th of December, he died. Mr. Forster’s disposition was most unamiable, and extremely irritable and litigious; and his want of prudence involved him in perpetual difficulties. Yet these seem to have all been virtues in the eyes of the celebrated Kurt Sprengel of Halle, who thus embellishes his character, which we should not copy if it did not mention some particulars of his studies and works: “To a knowledge of books in all branches of science, seldom to be met with, he joined an uncommon fund of practical observations, of which he well knew how to avail himself. In natural history, in geography, both physical and moral, and in universal history, he was acquainted with a vast number of facts, of which he who draws his information from works only has not even a distant idea. This assertion is proved in the most striking manner by his ‘ Observations made in a Voyage round the World.’ Of this book it may be said, that no traveller ever gathered so rich a treasure on his tour. What person of any education can read and study this work, which is unparalleled in its kind, without discovering in it that species of instructive and pleasing information which most interests man, as such The uncommon pains which Forster took in his literary compositions, and his conscientious accuracy in historical disquisitions, are best evinced by his * History of Voyages and Discoveries in the North, 7 and likewise by his excellent archaeological dissertation ‘ On the Byssus of the Ancients.’ Researches such as these were his favourite employment, in which he was greatly assisted by his intimate acquaintance with the classics. Forster had a predilection for the sublime in natural history, and aimed at general views ratUer than detail. His favourite author, therefore, was Buffon, whom he used to recommend as a pattern of style, especially in his ‘ Epoques de la Nature,’ his description of the horse, camel, &c. He had enjoyed the friendship of that distinguished naturalist; and he likewise kept up an uninterrupted epistolary intercourse with Linna3us, till the death of the latter. Without being a stickler for the forms and ceremonies of any particular persuasion, he adored the eternal Author of all which exists in the great temple of nature, and venerated his wisdom and goodness with an ardour and a heart-felt conviction, that, in my opinion, alone constitute the criterion of true religion. He held in utter contempt aM those who, to gratify their passions, or imitate the prevailing fashion, made a jest of the most sacred and respectable feelings of mankind. His moral feelings were equally animated: he was attracted with irresistible force by whatever was true, good, or excellent. Great characters inspired him with an esteem which he sometimes expressed with incredible ardour.”

His first preferment in the church was the small rectory of Hethe in Oxfordshire, which was given him July 6, 1749, by the lord chancellor Hardwicke, on the recommendation of one of his earliest friends, Dr. Seeker, bishop of Oxford, and afterwards archbishop of Canterbury. By him he was also introduced to the notice of Dr. Butler, then bishop of Bristol, to whom, in 1750, he became domestic chaplain, when that prelate was translated to the see of Durham. In this situation he continued till the death of his new patron, which took place before he had &n opportunity of conferring upon Dr, Forster any mark of Ins affection and esteem. The bishop, however, who died in his arms at Bath, bequeathed him a legacy of 200l. and appointed him executor of his will. He now returned to college, determining to obliterate the remembrance of his disappointments by a renewed application to his studies. But he was very soon called forth again, and appointed, in July 1752, one of the chaplains to Dr. Herring, archbishop of Canterbury. In Feb. 1754 he was promoted by the lord chancellor Hardwicke to the prebendal stall in the church of Bristol; and in the autumn of the same year the archbishop gave him the valuable vicarage of Rochdale, in Lancashire. He was admitted fellow of the royal society in May 1765. In May 1756 he was sworn one of the chaplains to his late majesty, George II. and through the interest of lord Roystou, was appointed by sir Thomas Clarke to succeed Dr. Terrick, in the summer of 1757, as preacher at the Rolls chapel. In August 1757, he married Susan, relict of John Balls, esq. of the city of Norwich, a lady of great merit, and possessed of a considerable fortune. Upon his marriage he hired a house in Craig’s court, Westminster, where, after a short illness, he died on Oct. 20, foJlowing, in the forty-first year of his age, leaving no issue. His widow afterwards married Philip Bedingfield, esq. of Ditchingham, in Norfolk. His body was interred in St. Martin’s church, Westminster, and a monument was erected to his memory by his widow, in the cathedral church of Bristol, with an elegant Latin inscription, written by his friend Dr. Hayter, then bishop of Norwich.

, an eminent physician, son of John and Margaret Fothergill, quakers, was born March 8, 6r, according to Dr. Thompson’s account, Oct. 12, 1712, at Carr End in Yorkshire, where his father, who had been a brewer at Knaresborough (after having travelled from one end of America to the other), lived retired on a small estate which he cultivated. The eldest son Alexander, who studied the law, inherited that estate. John was the second son. Joseph, the third son, was an ironmonger at Stockport, in Cheshire, where he died a few years ago. Samuel, the fourth son, went to America, and became a celebrated preacher among the quakers. There was also a sister, Anne, who lived with the doctor, and survived him. John received his education under the kind care of his grandfather Thomas Hough, a person of fortune in Cheshire (which gave him a predilection for that county), and at Sedburg in Yorkshire. About 1718 he was put apprentice to Benjamin Bartlett, apothecary, at Bradford, whence he removed to London, Oct. 20, 1736, and studied two years as a pupil of doctor (afterwards sir Edward) Wilmot, at St. Thomas’s hospital. He then went to the university of Edinburgh, to study physic, and there took his doctor’s degree. His Thesis was entitled, “De emeticorum usu in variis morbis tractandis;” and it has been republished in a collection of theses by Smellie. From Edinburgh he went to Leyden, whence, after a short stay, he travelled through some parts of France and Germany, and, returning to England, began his practice in London about 1740, in a house in Whitehart-court, Lombard-street (where he resided till his removal to Harpur-street in 1767), and acquired both reputation and fortune. He was admitted a licentiate of the college of physicians of London, 1746, and in 1754, fellow of Edinburgh, to which he was a considerable benefactor. In 1753, he became a member both of the royal and antiquarian societies; and was at his death a member of the royal medical society at Paris. He continued his practice with uninterrupted success till within the last two years of his life, when an illness, which he had brought on himself by his unremitted attention, obliged him greatly to contract it. Besides his occupation in medical science, he had imbibed an early taste for natural history, improved by his -friend Peter Collinson, and employed himself particularly on the study of shells, and of botany. He was for many years a valuable contributor to the Gentleman’s Magazine; which in return considerably assisted his rising fame. His observations on the weather and diseases were begun there in April 1751, and discontinued in the beginning of 1756, as he was disappointed in his views of exciting other experienced physicians in different parts to imitate the example. Though, his practice was very extensive, he did not add to his art any great or various improvements. His pamphlet on the ulcerous sore throat is, on every account, the best of his publications, and that owes much of its merit to the information of the late doctors Letherland or Sylvester. It was first printed in 1748, on the re-appearance of that fatal disorder whick in 1739 had carried off the two only sons of Mr. Pelham. It may be here added, that 0r. Wilmot preserved lady Catherine Pelham, after her sons had died of it, by lancing her throat; a method which, he said, he had once before pursued with the same success. In 1762, Dr. Fothergill purchased an estate at Upton in Essex, and formed an excellent botanic garden, with hot-houses and green-houses, to the extent of 260 feet. In 1766, he began regularly to withdraw, from Midsummer to Michaelmas, from the excessive fatigue of his profession, to Lee Hall, near Middlewich in Cheshire; which, though he only rented it by the year, he had spared no expence to improve. During this recess he took no fees, but attended, to prescribe gratis at an inn at Middlewich once a week. Some time before his death he had been industrious to contrive a method of generating and preserving ice in the West Indies. He was the patron of Sidney Parkinson, and drew up the preface prefixed to his account of the voyage to the South Seas. At his expence also was made and printed an entire new translation of the whole Bible, from the Hebrew and Greek originals, by Anthony Purver , a quaker, in two volumes, 1764, folio, and also, in 1780, an edition of bishop Percy’s “Key to the New Testament,” adapted to the use of a seminary of young quakers, at Acworth, near Leeds, which the doctor first projected, and afterwards endowed handsomely by his will. It now contains above 300 children of both sexes, who are clothed and instructed. Among the other beneficent schemes suggested by Dr. Fothergill, was that of bringing fish to London by land carriage, which, though it did not in every respect succeed, was supposed to defeat a monopoly; and, that of rendering bread much cheaper, though equally wholesome, by making it with one part of potatoes, and three parts of household flour. But his public benefactions, his encouragements ef science, the instances of his attention to the health, the police, the convenience of the metropolis, &c. are too numerous to specify . The fortune which Dr. Fothergill acquired, was computed at 80,000l. His business when he was in "full practice, was calculated at near 7000l. per annum. In the Influenza of 1775 and 1776*, he is said to have had sixty patients on his list daily, and his profits were then estimated at 8000l. The disorder which hastened his death was an obstruction in the bladder, occasioned by a delicacy which made him unwilling to alight from his carriage for relief. He died at his house in Harpur-street, Dec. 26, 1780; and his remains were interred, Jan. 5, in the quakers burying-ground at Winchmore-hill. The executors, who were his lister, and Mr. Ghorley, linen-draper, in Gracechurch-street, who married one of his nieces, intended the burial to be private; but the desire of the quakers to attend the funeral rendered it impossible. Only ten coaches were ordered to convey his relations and friends, but there were more than seventy coaches and post-chaises attending; and many of the friends came above 100 miles, to pay their last tribute of respect. The doctor by his will appointed, that his shells, and other pieces of natural history, should be offered to the late Dr. Hunter at 500l. under the valuation he ordered to be taken of them. Accordingly, Dr. Hunter bought them for 1200l. The drawings and collections in natural history, which he had spared no expence to augment, were also to be offered to Mr. (now sir Joseph) Banks, at a valution. His English portraits and prints, which had been collected by Mr. John Nickolls of Ware, and purchased by him for 80 guineas, were bought for 200 guineas by Mr. Thane. His books were sold by auction, April 30, 1731, and the eight following days. His house and garden, at Upton, were valued at 10,000l. The person of Dr. Fothergill was of a delicate rather than an extenuate4 make. His features were all expressive, and his eye had a peculiar brilliancy. His understanding was comprehensive and quick, and rarely embarrassed on the most sudden occasions. There was a charm in his conversation and address that conciliated the regard and confidence of all who employed him; and so discreet and uniform was his conduct, that he was not apt to forfeit the esteem which he had once acquired. At his meals he was uncommonly abstemious, eating sparingly, and rarely exceeding two glasses of wine at dinner or supper. By this uniform and steady temperance, he preserved his mind vigorous and active, and his constitution equal to all his engagements.

, a German divine and historian, was born at Liege, of an ancient and distinguished family, in 1609; and in 1625 he entered the order of the Jesuits. His tutors, observing that his qualifications were peculiarly adapted to the duties of a preacher, took care to instruct him in the requisites for undertaking the office, and be became celebrated for his public services for more than thirty years, as well as for his extensive knowledge, which embraced every branch of science. He was successively appointed rector of the colleges at Huy and Tournay, and died of a pestilential disorder in the latter city, in 1668. He is known as an author by many theological pieces, particularly “Commentarii Historici et Morales ad libros I. et II. Machabxorum, ndditis liberioribus Excursibus,” in 2 vols. folio; and by his “Historia Leodiensis, per Episcoporum et Principum Seriem digesta ab origine populiusque ad Ferdinandi Bavari tenipora,” &c. in 3 vols. fol. This work, though not very ably executed, is said to throw much light on the history of the Low Countries.

He was the author of many excellent works, as, 1. “The Principles and Practices of certain moderate divines of the Church of England, abusively called Latitudinarians, greatly misunderstood, truly represented and defended,” 1670, 8vo. This is written in the way of dialogue. 2. “The Design of Christianity or, a plain demonstration and improvement of this proposition, viz. that the enduing men with inward real righteousness and true holiness, was the ultimate end of our Saviour’s coming into the world, and is the great intendment of his blessed Gospel,” 1671, 8vo. John Bunyan, the author of the Pilgrim’s Progress, having attacked this book, the author vindicated it in a pamphlet with a very coarse title; 3. “Dirt wiped out; or, a manifest discovery of the gross ignorance, erroneousness, and most unchristian and wicked spirit of one John Bunyan, Lay-preacher in Bedford, c.” 1672, 4to. 4. “Libertas Evangelica; or, a Discourse of Christian Liberty. Being a further pursuance of The Design of Christianity,” 1630, 8vo. 5. Some pieces against popery; as, “The Resolution of this case of conscience, whether the Church of England’s symbolizing, so far as it doth with the Church of Rome, makes it lawful to hold communion with the Church of Rome?” 1683, 4to. “A Defence of the Resolution, &c.” 1684, 4to. “Examination of Cardinal Bellarmine’s fourth note of the Church, viz. Amplitude, or Multitude and Variety of Believers.” “The texts which Papists cite out of the Bible, for the proof of their doctrine concerning the obscurity of the Holy Scriptures, examined,” 1687, 4to. The two last are printed in “The Preservative against Popery,” folio. He published, also, 6. Two pieces on the doctrine of the Trinity, “Certain Propositions, by which the doctrine of the Holy Trinity is so explained, according to the ancient fathers, as to speak it not contradictory to natural reason. Together with a defence of them, &c.” 1694, 4to. “A Second Defence of the Propositions, &c.” 1695, 4to. 7. Eighteen Occasional Sermons; one of which was on “The great wickedness and mischievous effects of Slandering, preached in the parish church of St. Giles’s, Nov. 15, 1685, on Psalm ci. 5, with a large preface of the author, and conclusion in his own vindication,” 1685, 4to. 8. “An Answer to the Paper delivered by Mr. Ashton at his execution,” 1690, 4to. 9. “A Discourse on the great disingenuity and unreasonableness of repining at afflicting Providences, and of the influence which they ought to have upon us, published upon occasion of the death of queen Maw; with a preface containing some observations touching her excellent endowments and exemplary life,” 1695, 8vo.

In 1530 he was employed with Stephen Gardiner at Cambridge, to obtain the university’s determination in the matter of Henry VIIL's divorce. In 1531 he was promoted to the archdeaconry of Leicester, and in 1533 to that of Dorset It was he that apprized the clergy of their having fallen into a prawunire, and advised them to make their submission to the king, by acknowledging him supreme head of the church, and making him a present of 1 -00,0001. In 1535 he was promoted to the bishopric of HerefordHe was the principal pillar of the reformation, as to the politic and prudential part of it; being of more activity, and no less ability, than Cranmer himself: but he acted more secretly than Cranmer, and therefore did not bring himself into danger of suffering on that account. A few months after his consecration he was sent ambassador to the protestaut princes in Germany, then assembled at Smalcald; whom he exhorted to unite, in point of doctrine, with the church of England. He spent the winter at Wirtemberg, and held several conferences with some of the German divines, endeavouring to conclude a treaty with them upon many articles of religion: but nothing was effected. Burnet has given a particular account of this negociation in his “History of the Reformation.” He returned to England in 1536, and died at London, May 8, 1533. He was a very learned man, as we are assured by Godwin, who calls him “vir egregie doctus.” Wood also styles him an eminent scholar of his time; and Lloyd represents him as a tine preacher, but adds, that “his inclination to politics brake through all the ignoble restraints of pedantique studies, to an eminency, more by observation and travel, than by reading and study, that made him the wonder of the university, and the darling of the court.” When he was called,“says he,” to the pulpit or chair, he came off not ill, so prudential were his parts in divinity; when advanced to any office of trust in the university, he came off very well, so incomparable were his parts for government."

About 1669 he married Margaret, the widow of judge Fell, at whose house he had been entertained in his progress through Lancashire. The ceremony, on this occasion, was according to that simple form which is practised to this day among the people of his persuasion. He only acquainted their common friends of their intention; and having received their approbation, they took each other in marriage, by mutual public declarations to that intent, at a meeting appointed for the purpose at Bristol. After this Mr. Fox sailed for America, where he spent two years in making proselytes, and in confirming the faith and practice of those who had already joined in his cause. Soon after his return to England he was taken into custody, and thrown into Worcester gaol under the charge of having “held a meeting from all parts of the nation, for terrifying the king’s subjects.” After being acquitted, he went to Holland, and on his return a suit was instituted against him for refusing to pay tithes; his opponents were successful, and he was obliged to submit to the consequences. In 1684 Fox again visited the continent, and upon his return he found his health and spirits too much impaired by incessant fatigues, and almost perpetual persecutions, to contend any more with his enemies: he accordingly lived more retired; and in 1690 he died, in the sixty-seventh year of his age; having, however, performed the duties of a preacher till within a few days of his decease. His writings, exclusive of a few separate pieces, which were not printed a second time, were collected in 3 vols. folio; the first contains his “Journal;” the second a collection of his “Epistles;” the third, his “Doctrinal Pieces.” Fox was a man of good natural talents, and thoroughly conversant in the scriptures. The incessant zeal which he exhibited through life, affords abundant evidence of his piety, sincerity, and purity of intention; and his sufferings bear testimony to his fortitude, patience, and resignation to the Divine will. William Penn, speaking of him, says that “he had an extraordinary gift in opening the scriptures, but that, above all, he excelled in prayer. The reverence and solemnityof his address and behaviour, and the ferventness and fullness of his words, often struck strangers with admiration.” He also mentions, in terms of high commendation, his meekness, humility, and moderation; and he adds, that he was civil beyond all forms of breeding; in his behaviour very temperate, eating little, and sleeping less, though a bulky person.

, an English physician and historian of singular character, was born in Lancashire in 1633, and was entered a student in Brasenose college, Oxford, in 1649. He took a degree in arts, and obtained a fellowship in 1654. Afterwards studying divinity, he became a preacher according to the form of ordination during the usurpation. In 1662 he served the office of proctor, and the year after, having taken orders regularly, he was, but with much difficulty, admitted to the reading of the sentences. He afterwards studied physic, and settled in London, where he imposed upon the public for some time, by pretending to have taken his doctor’s degree in that faculty, and at length offering himself as a candidate for fellow of the college of physicians, he produced a forged diploma, was admitted fellow, and afterwards was censor. His ungracious manners, however, procuring him enemies, an inquiry was made at Oxford in 1677, which discovered the fraud, and although by the connivance of some of the college of physicians, he remained among them, yet his credit and practice fell off, and being reduced in circumstances, he was imprisoned in the Fleet, where he died in 1690, and was interred in St. Vedast’s church, Foster-lane. He wrote, “The Annals of King James and King Charles I. containing a faithful history and impartial account of the great affairs of state, and transactions of parliament in England, from the tenth of king James, 1612, to the eighteenth of king Charles, 1642. Wherein several passages relating to the late civil wars (omitted in former histories) are made known,” Lond. 1681, fol. He was supposed also to be the author of a folio pamphlet, Lond. 1679, entitled “The honours of the Lords Spiritual asserted, and their privileges to vote in capital cases in parliament maintained by reason and precedents;” but Wood does not give this as certain. Dr. Frankland was esteemed a good scholar while at Oxford, but in the subsequent part of his character appears deserving of little esteem.

Frisi unfortunately possessed a violent and atrabilarious temper, and a lofty, disdainful, and independent character; and hence he was never raised to eminent stations in church or state, but was perpetually involved in the most disagreeable contests with every person with whom he happened to be connected. Even as soon as he had taken possession of his chair in Casale, he quarrelled with his colleagues, and was compelled by his Sardinian majesty to withdraw. His superiors, not choosing to employ father Frisi any more in the scholastic department, sent him to Novara, in the capacity of annual preacher. His merit, however, as a scientific man, had already become so conspicuous, that in 1755, (the twenty-eighth of his age) he was requested by the superintendant of the university of Pisa to fill the vacant chair of metaphysics and ethics in that literary corporation, then in the zenith of its glory. He had indeed given some specimens of his knowledge in the philosophy of the human mind by his essays on moral philosophy, published at Lugano in 1753; but he had exhibited before that time still greater proofs of his superior abilities in mathematics and natural philosophy, by his two excellent works “Disquisitio Mathematica in causam physicam figurse et magnitudinis telluris nostrue,” and the “Nova Electricitatis theoria,” &c. which were published at Milan, the former in 1751, and the latter in 1755; and it is curious that he was thus indebted for his first step in the higher paths of literary honours to other pursuits than those which were his favourite, and which have so deservedly immortalized his name.

, a learned preacher and martyr, was the son of an inn-keeper at Sevenoaks, in Kent, wher he was born (or as Fuller says, at Westerham, in the same county). He was educated at King’scollege, Cambridge, where he proceeded B. A. but afterwards went to Oxford, was admitted ad eundem, and upon account of his extraordinary learning, was chosen one of the junior canons of cardinal Wolsey’s new college, now Christ church. About 1525 he was instructed in the principles of the reformation, according to the Lutheran system, by the celebrated Tyndale. These he openly professed, and with some other young men of the same persuasion and boldness, was imprisoned by the commissary of the university. The hardships of this imprisonment proved fatal to some of his companions, but he obtained his release, and about 1528 went abroad, where he remained about two years, and became more seriously coufirmed in his new opinions. On his return, he was narrowly watched by the lord chancellor, sir Thomas More, whose resentment was said to have been occasioned by a treatise which Fryth wrote against him. Simon Fish, of Gray’s-inn, had written his “Supplication of the Beggars,” against the begging friars, and against indulgences, &c. (See art. Fish ) This work was highly acceptable to Henry VIII. as favouring his quarrel with the pope. The lord chancellor, however, who was a more consistent catholic than his majesty, answered it, and Fryth answered More, denying the doctrine of purgatory. His opinions on the sacrament were also highly obnoxious, and after a strict search, he was betrayed into the hands of the civil power by a treacherous friend, and sent prisoner to the Tower. He was several times examined by the lord chancellor, who uniformly treated him with contempt and cruelty, but refusing to recant, he was ordered to be burnt, which sentence was executed in Smithfield, July 4, 1533, in the prime of his life. He had a very remarkable opportunity, some time before, of making his escape, the servants who were to convey him to the archbishop’s palace at Croydon, offering to let him go. But this he refused, with more zeal than prudence. He was, according to all accounts, a scholar of great eminence, and well acquainted with the learned languages.

After passing some years in the quiet prosecution of his studies, he encountered some opposition in consequence of the five propositions condemned by the popes Innocent X. and Alexander VII. He was now suspected of favouring the Jansenists, and of asserting that no one could sign the formulary without distinguishing the fact from the right. This induced him to quit his office of regent in 1654, and accept of the conventual priory of Betiay, in the diocese of Angers. Here, however, he did not constantly reside, but preached frequently in some cathedrals, and performed the duties of his office as chancellor of the university, until 1661, when happening to be at Benay, he received an order from the court to remain there until farther orders. This was occasioned by the approbation he had given to a French translation of the Missal of M. Voisin, which at first he did not choose to revoke. It does not appear, however, that while he ventured to express liberal notions, he had the courage to maintain them against the authority of his superiors, for he soon conceded every point, and offered to sign the formulary abovementioned, which he had hitherto refused, and accordingly was permitted to return to Paris in 1662, where the archbishop of Sens bestowed on him the office of priorcur6 of St. Mary Magdalen of Montargis; but this he enjoyed but a very few days, being seized with a disorder which carried him off, April 17, 1662, when only fortyeight years of age. He was a man of extensive reading in ecclesiastical and profane history; and as a preacher was lively and eloquent. He obtained much reputation for his discourses when bestowing the degree of master of arts, which was his province for fifteen years. He was an able linguist, not only in the modern, but ancient, and particularly the Eastern languages. Dupin, who gives him in other respects a very high character, observes, that he never attached himself so closely to any subject as to handle it thoroughly, but was always making discoveries, starting conjectures, and forming new ideas, and giving his subject a turn altogether uncommon.

, an English historian and divine, was the son of the rev. Thomas Fuller, minister of St. Peter’s, in Aldwincle, in Northamptonshire, and born there in 1608. The chief assistance he had in the rudiments of learning was from his father, under whom he made so extraordinary a progress, that he was sent at twelve years of age to Queen’s-college, in Cambridge; Dr. Davenant, who was his mother’s brother, being then master of it, and soon after bishop of Salisbury. He took his degrees in arts, that of A. B. in 1624-5, and that of A. M. in 1628, and would have been fellow of the college; but there being already a Northamptonshire man a fellow, he was prohibited by the statutes from being chosen, and although he might have obtained a dispensation, he preferred removing to Sidney-college, in the same university. He had not been long there, before he was chosen minister of St. Bennet’s, in the town of Cambridge, and soon became a very popular preacher. In 1631, he obtained a fellowship in Sidney-college, and at the same time a prebend in the church of Salisbury. This year also he issued his first publication, a work of the poetical kind, now but little known, entitled “David’s Hainous Sin, Heartie Repentances, and Heavie Punishment,” in a thin 8vx>.

He was soon after ordained priest, and presented to the rectory of Broad Windsor, in Dorsetshire; in 1635 he came again to Cambridge, and took his degree of B. D. after which, returning to Broad Windsor, he married about 1638, and had one son, but lost his wife about 1641. During his retirement at this rectory, he began to complete several works he had planned at Cambridge; but growing weary of a country parish, and uneasy at the unsettled state of public affairs, he removed to London; and distinguished himself so much in the pulpits there, that he was invited by the master and brotherhood of the Savoy to be their lecturer. In 1640, he published his “History f the Holy War;” it was printed at Cambridge, in folio, and was so favourably received, that a third edition appeared in 1647. On April 13, 1640, a parliament was called, and then also a convocation began at Westminster, in Henry VII.'s chapel, having licence granted to make new canons for the better government of the church; of this convocation he was a member, and has amply detailed its proceedings in his “Church History,” During the commencement of the rebellion, and when the king left London in 1641, to raise an army, Mr. Fuller continued at the Savoy, to the great satisfaction of his people, and the neighbouring nobility and gentry, labouring all the while in private and in public to serve the king. To this end, on. the anniversary of his inauguration, March 27, 1642, he preached at Westminster-abbey, on this text, 2 Sam. xix. 30: “Yea, let him take all, so that my lord the king return in peace;” which being printed, gave great offence to those who were engaged in the opposition, and brought the preacher into no small danger. He soon found that he must expect to be silenced and ejected, as others had been; yet desisted not, till he either was, or thought himself unsettled. This appears from what he says in the preface to his “Holy State,” which was printed in folio that same year at Cambridge. This is a collection of characters, moral essays and lives, ancient, foreign, and domestic. The second edition of 1648, contains “Andronicus, or the unfortunate politician,” originally printed by itself in 1646, 12mo.

, a learned dissenting clergyman, was born at Totness in Devonshire in Dec. 1726, and was educated in the free-school of that town at the same time with Dr. Kennicott, who was a few years his senior, and between them a friendship commenced which continued through life. From Totness Dr. Furneaux came to London for academical studies among the dissenters, which he completed in 1749. He was soon after ordained, and chosen assistant to the rev. Henry Read, at the meetinghouse in St. Thomas’s, Southwark, and joint Sunday evening lecturer at Salters’-hall meeting. In 1753 he succeeded the rev, Moses Lowman, as pastor of the congregation at Clapham, which he raised to one of the most opulent and considerable among the protestant dissenters. He remained their favourite preacher, and highly esteemed by all classes, for upwards of twenty-three years, bat was deprived of his usefulness in 1777, by the loss of his mental powers, under which deplorable malady (which was hereditary) he continued to the day of his death, Nov. 23, 1783. His flock and friends raised a liberal subscription to support him during his illness, to which, from sentiments of personal respect, as well as from the principle of benevolence, the late lord Mansfield, chief justice of the king’s bench, generously contributed. Dr. Furneaux (which title he had received from some northern university) united to strong judgment a very tenacious iriemory; of which he gave a remarkable proof, when the cause of the dissenters against the corporation of London, on the exemption they claimed from serving the office of sheriff, was heard in the' house of lords. He was then present, and carried away, and committed to paper, by the strength of his memory, without notes, the very able speech of lord Mansfield, with so much accuracy, that his lordship, when the copy was submitted to his examination, could discover but two or three trivial errors in it. This circumstance introduced him to the acquaintance of that great man, who conceived a high regard for him. Dr. Furneaux published but little, except a few- occasional sermons the most considerable of his works was that entitled “Letters to the hon. Mr. Justice Blackstone, concerning his exposition of the act of toleration, and some positions relative to religious liberty, in his Commentaries on the Laws of England,” 1770, 8vo. This is said to have induced the learned commentator to alter some positions in the subsequent edition of his valu^­able work. To the second edition of Dr. Furneaux’s “Letters” was added the before-mentioned speech of lord Mansfield. In 1773 he published also “An Essay on Toleration,” with a view to an application made by dissenting ministers to parliament for relief in the matter of subscription, which, although unsuccessful then, was afterwards granted.

, an English clergyman and traveller, was descended from Robert Gage of Haling, in Surrey, third son of sir John Gage, of Firle, in Sussex, who died in 1557. He was the son of John Gage, of Haling, and his brother was sir Henry Gage, governor of Oxford, who was killed in battle at Culham-bridge,' Jan. 11, 1644. Of his early history we are only told that he studied in Spain, and became a Dominican monk. From thence he departed with a design to go to the Philippine islands, as a missionary, in 1625; but on his arrival at Mexico, he heard so bad an account of those islands, and became so delighted with New Spain, that he abandoned his original design, and contented him with a less dangerous mission. At length, being tired of this mode of life, and his request to return to England and preach the gospel among his countrymen being refused, he effected his escape, and arrived in London in 1637, after an absence of twentyfour years, in which he had quite lost the use of his native language. On examining into his domestic affairs, he found himself unnoticed in his father’s will, forgotten by some of his relations, and with difficulty acknowledged by others. After a little time, not being satisfied with respect to some religious doubts which had entered his mind while abroad, and disgusted with the great power of the papists, he resolved to take another journey to Italy, to “try what better satisfaction he could find for his conscience at Rome in that religion.” At Loretto his conversion from popery was fixed by proving the fallacy of the miracles attributed to the picture of our Lady there; on which he immediately returned home once more, and preached his recantation sermon at St. Paul’s, by order of the bishop of London. He continued above a year in. London, and when he saw that papists were entertained at Oxford and other parts of the kingdom attached to the royal cause, he adopted that of the parliament, and received a living from them, probably that of Deal, in Kent, in the register of which church is an entry of the burials of Mary daughter, and Mary the wife of “Thomas Gage, parson of Deale, March 21, 1652;” and in the title of his work he is styled “Preacher of the word of God at Deal.” We have not been able to discover when he died. His work is entitled “A new Survey of the West-Indies; or the English American his Travail by sea and land, containing a journal of 3300 miles within the main land of America. Wherein is set forth his voyage from Spain to St. John de Ulhua; and from thence to Xalappa, to Flaxcalla, the city of Angels, and forward to Mexico, &c. &c. &c.” The second edition, Lond. 1655, thin folio, with maps. The first edition, which we have not seen, bears date 1648. Mr. Southey, who has quoted much from this work in the notes on his poem of “Madoc,” says that Gage’s account of Mexico is copied verbatim from Nicholas’s “Conqueast of West-India,” which itself is a translation from Gomara. There is an Amsterdam edition of Gage, 1695, 2 vols. 12mo, in French, made by command of the French minister Colbert, by mons. de Beaulieu Hues O'Neil, which, however, was first published in 1676, at Paris. There are some retrenchments in this edition. Gage appears to be a faithful and accurate relator, but often credulous and superstitious. His recantation sermon was published at London, 1642, 4to; and in 165L he published “A duel between a Jesuite and a Dominican, begun at Paris, fought at Madrid, and ended at London,” 4to.

, a learned divine, and an eminent preacher among the baptists, was born May 26, 1680, at London. His father was a citizen of good repute; and observing the natural turn of his son to be from his infancy grave and composed, he resolved to breed him for the ministry. He spared no cost jn his education, and the boy’s diligence was such, that, both in school and out of school, heapplied attentively to his learning, and became not only master of the Latin and Greek, but of the Hebrew language, at the age of seventeen; when he was sent to Ley den, to finish what he had so happily begun. Soon after his arrival there he received the news of his mother’s death, and, being sensible that this would hasten his return home, he made it a spur to his industry; and so surprisingiwas.his progress in academical learning, that he was thought. -worthy of the degrees of master of arts and doctor of philosophy in his nineteenth year, and accordingly received those honours in 1699, having performed the usual exercises with universal applause . This extraordinary testimony of his son’s merit could not fail to be very acceptable to the father; and the rector of the university communicated it, in a strong letter of commendation. Upon this occasion our author published his “Thesis,” and dedicated it to his father and his two uncles, sir John and sir Joseph Wolf; and a aioble attestation of his merit was subjoined by Adrian Ileland in a Latin panegyric.

This was about 1703; and Wall’s defence of Infant Baptism coming out in less than two years after, proved an occasion for Gale to^exert his talents in controversy. Soon after the publication of that book, he undertook to answer it, and pursued the subject in several letters written in 1705 and 1706; which were handed about in manuscript several years, till he consented to make them public in 171 J, under the title of “Reflections on Mr. Wall’s History of Infant Baptism.” The extraordinary merit of this piece raised him to the first place amoirg the baptists; yet he did not think fit to take upon himself the preacher’s office immediately. He was five and thirty years of age before he began to preach constantly and statedly J; when he was chosen one of the ministers of the baptist congregation in Paul’s alley, near Barbican. As he was zealous to maintain and propagate those notions which he thought authorized by primitive antiquity, he became chairman to a society for promoting what they called primitive Christianity; from July 3, 1715, to Feb. the 10th following. This society met every week, at Mr. Winston’s house in Cross-street, Hatton-garden, which they named the “Primitive Library.” But though Dr. Gale testified a strong desire to extinguish all disputes among Christians, he was by no means willing to give up his own peculiar opinions. Hence it was that when Mr. Wall consented to hold a conference with him upon the subject of infant baptism, the dispute ended, as usual, without any good issue; and Wall was so far from being satisfied with the arguments of his antagonist, that he drew up an answer to the Reflections, and published it under the title of “A Defence of the History of Infant Baptism,” in 1719. This book, as well as the History, was so much approved by the university of Oxford, that Wall was honoured with the degree of D. D. upon the occasion. Dr. Gale’s Reflections were not without considerable advocates; and it is supposed, that he meditated an answer to Dr. Wall’s reply, but a premature death prevented the execution of tins and several designs which he had formed, for the promotion of Oriental learning and his own notions of scriptural knowledge, as he was seized with a fever, Dec. 1721, of which, after an illness of about three weeks, he died, in his forty-second year.

In the mean time he continued to prosecute his own studies with vigour; and choosing divinity for his profession, applied himself particularly to that study. On reading Grotius, on the “Truth of the Christian Religion,” he began to think it possible to make it appear, that the wisest of the pagan philosophers borrowed their more sublime contemplations, as well natural and moral, as divine, from the Scriptures; and that, how different soever they might be in their appearance, not only their theology, but their philosophy and philology, were derived from the sacred oracles. Upon this principle he undertook the arduous work, which from this time became the principal object of his theological researches for many years. He did not, however, neglect the duties of the priesthood, an 1 his discourses from the pulpit were conspicuous proofs of his distinguished piety and learning. He was invited to Winchester, and became a stated preacher there in 1657; in this station he continued for some years, generally admired and esteemed, both for his excellent sermons and his exemplary life and conversation. But, being bred up in puritanical principles, he was unalterably devoted to them; so that upon the re-establishment of the church by Charles II. he could not prevail with himself to comply with the act of uniformity in 1661, and, rather than violate his conscience, chose to suffer all the penalties of the law.

In the mean time the publication of his “Court of the Gentiles” had- proceeded gradually, in consequence of the great care he took to complete and digest his collections, and to make the work in all respects a masterly production. The first part was published at Oxford in 1669, and, being received with great applause, was followed by the other three, the last of which came out in 1677, the year when he succeeded Mr. Rowe. But this work, large 'and laborious as it was, did not prove sufficient to employ his spare hours: he wrote also, within the same period, several other works; namely, 2. “The true Idea of Jansenism,” 1669, 4to; with a large preface by Dr. John Owen. 3. “Theophilus, or a Discourse of the Saints’ amity with God in Christ,” 1671, 8vo. 4. “The Anatomy of Infidelity, &c.”' 1672, 8vo. 5. “A Discourse of Christ’s coming, &c.” 1673, 8vo. 6. “Idea Theologiae tarn contemplative quam activoe, ad formam S. S. delineata,” 1673, 12mo. 7. “A Sermon, entitled, Wherein the Love of the World is inconsistent with the Love of God,” 1674; printed also in the supplement to the morning exercise at Cripplegate. 8. “Philosophia generalis in duas partes disterminata, &c.” 1676, 8vo. 9., “A Summary of the two Covenants,” prefixed to a piece published by him, entitled “A Discourse of the two Covenants,” written by William Strong, sometime preacher at the Abbey church at Westminster. “The Life and death of Thomas Tregosse, minister of the gospel at Milar and Mabe in Cbrnwal, with his Character,” was also written by him, and published in 1671, though he seems to have concealed the circumstance as much as possible. Such were the fruits of our author’s studies; for the sake of prosecuting which, with the privacy requisite, he chose Newington for his retreat; where he instructed a few young persons under his own roof. But he was frequently visited hy persons of distinction, and some of a different opinion from him in religious matters, out of a desire to testify their esteem for unaffected piety and extensive learning. In 1678 he published proposals for printing by subscription, “Lexicon Grreci Testamenti Etymologicon, Synonymum, sive Glossarium Homonymum.” This, as the title imports, was intended by him for a lexicon and concordance together: he finished it as far as the letter Iota, and the most considerable words were also placed under other letters. But he was prevented from carrying it further by his death; which happened in March that year, when he was not quite fifty. As to his character, besides what has been already mentioned, he was a most zealous non-conformist, stedfast in those opinions, and warm in the defence of them. His zeal this way extended itself beyond the grave; he wished, he resolved, to perpetuate them as far as he was able. In that spirit he bequeathed all his estate to young students of his own principles, and appointed trustees to manage it for their support. He bequeathed also his well-chosen library toward promoting useful learning in New England, where those principles universally prevailed. But, notwithstanding this warm concern for supporting and propagating his own communion, he was not without charity for those who differed from him, whom he would labour to convince, but not to compel; being as much an enemy to sedition as he was to persecution. Hence we find even Wood giving him all his just commendations without those abatements and restrictions which are usual in his characters. It was allowed also, that, in hit “Court of the Gentiles,” and other works, he shewed extensive learning, and considerable abilities.

As he had a great deal of spirit and imagination, and a strong voice, he became a popular preacher in the chief cities of France. He acquitted himself in the pulpit with uncommon vivacity, and had a peculiar turn for the wit then in vogue, which, being enforced by a suitable delivery, made deep impressions upon his audience. But he was not content with the honour he thus did to his order. His ambition led him to aim at being more extensively serviceable by his writings. With that spirit, while yet in his noviciate, he published in 1614 a defence of the Jesuits against three of their adversaries at once. This piece he entitled “The Horoscope of Anti-Coton, together with the life, death, burial, and apotheosis of his two cousingermans Marteliere and Hardeviliere.” The treatise appeared under a feigned name, and was drawn up in the ironical style, but too much vitiated by buffoonery; and, in the same name and style, he printed in 1615, “The Calvinistic Elixir, or Reformed Philosopher’s Stone, first dug up by Calvin at Geneva, and afterwards polished by Isaac Casaubon at London, with the testamentary codex of Anti-Coton, lately found upon Charenton-bridge.” The first of these is entitled “Andrew Schioppii Casparis fratris horoscopus,” &c. Antwerp, 1614, 4to. The second “Andres Schioppii Casparis fratris Elixir Calvinisticum,” &c. ibid. 1651, 8vo. In the first he attacked the three following pieces; 1. “L'Anticoton, on refutation de la Lettre declaratoire du Pere Colon,” 1610, 8vo. 2. “Playdoye du Pierre de la Martiliere Avocat en Parlement pour le Recteur de l'University de Paris contre lesJe-r suits,” Paris, 1612, 8vo. 3. “Petri Hardovilierii Actiopro Academia Parisiensi adversus Presbyteros & Scholasticos Collegii Claromontanii habita in Senatu Parisiensi. ann. 1611,” Paris, 1612, 8vo. Niceron observes, that our author’s satirical style was very like that of the famous Schioppius, which was apparently the reason of his chusing that mask, which suited him exactly well.

, an English divine, was born at Bury St. Edmund’s, May 1, 1753, and was the only surviving child of the rev. Robert G. many years master of the free grammar-school at Bury, and rector of Nowton and Hargrave, in Suffolk . His mother was Mary, daughter of Mr. Benton, and sister of the late Edward Benton, esq. secondary in the court of king’s-bench. He was educated partly by his father, who supported a considerable reputation for classical learning, and partly at Bury school, whence he was admitted of Trinity-college, Cambridge, in 1770, and the following year was elected scholar. In 1774 he was admitted to his degree of B. A. which he obtained with credit to his college and himself; and was elected fellow in 1775, and proceeded M. A. in 1777. In 1793 he was elected college preacher, and in November 1797, was advanced into the seniority. He was ordained deacon March 3, 1776, and afterwards entered on the curacies of Newton and Great Welivatham, in the neighbourhood of Bury. On June 15, 1777, he was ordained priest, but having imbibed some scruples as to the articles of the church, of the Socinian cast, he determined sever to repeat his subscription to the articles for any preferment which he might become entitled to from the college patronage, or which might be offered to him from any other quarter. Agreeably to, and consistently with, this state of mind, be resigned, at Midsummer, 1789, the curacies in which he was then engaged, and resolved thenceforward to decline officiating in the ministry. Mr. Garnham’s health was never robust, and, during the last five or six years of his life, suffered much from sickness, which prevented his residing at Cambridge after the death of his father, in 1798, and indisposed and disqualified him from pursuing his former application to his studies. His indisposition and infirmities continued to increase; and, in the summer of 1801, he evidently appeared to be much broken. For some short time he had complained of an asthma; and, on the Saturday preceding his death, was attacked with an inflammation on the lungs and breast. He continued till the morning of the following Thursday, June 24, 1802, when he expired in the- 50th year of his age, and was buried in the chancel of Nowtoa church. His writings were numerous, but all anonymous. 1. “Examination of Mr. Harrison’s Sermon, preached in the cathedral church of St. Pawl, London, before the lord mayor, on May 25, 1788, 1789.” 2. “Letter to the right rev. the bishop of Norwich (Dr. Bagot), requesting him to name the prelate to whom he referred as * contending strenuously for the general excellence of our present authorized translation of the Bible,' 1789.” 3. “Letter to the right rev. the bishop of Chester (Dr. Cleave*), on the subject of two sermons addressed by him to the clergy of his diocese comprehending also a vindication of the late bishop Hoadly, 1790.” 4. “Review of Dr. Hay’s sermon, entitled, t Thoughts on the Athanasian Creed,' preached April 12, 1790, at the visitation of the archdeacon of Bucks,” 1790. 5. “Outline of a Commentary on Revelations xi. 114,” 1794. 6. “A Sermon preached in the chapel of Trinity-college, Cambridge, on Thursday, Dec. 19, 1793, the day appointed for the commemoration of the benefactors to that society,” 1794. He wrote also the papers in “Commentaries and Essays” signed Synergus: and some in “The Theological Repository,” signed Ereunetes, and Idiota.

, a distinguished English bishop, was born about 1662, at Slapton in Northamptonshire; and, being sent to Westminster school in 1676, was admitted on the foundation, and elected to Christ Church, in Oxford, where he of course became a student in 1680. He took the degrees in arts in 1687; after which, entering into orders, and proceeding in divinity, he took a bachelor’s degree in that faculty, June 23, 1694. The same year he was made preacher to the hon. society of Lincoln’s Inn, in which station he acquitted himself so well that he was appointed to preach Mr. Boyle’s lecture in 1697. Having finished those eight sermons, he drew them up in the form of a continued discourse, which he published the same year. The subject of this piece being a defence of religion in general against atheism, Gastrell prosecuted the design further, in asserting the truth of the Christian religion against the deists. This he published in another discourse, in 1699, by way of continuation, or second part of the same subject. He commenced D. D. July 13, 1700; being then chaplain to Robert Harley, esq. speaker of the house of commons. The ferment that had been raised by the dispute between South and Sherlock upon the Trinity, being still kept up, Dr. Gastrell, in 1702, published“Some Considerations concerning the Trinity, and the ways of managing that Controversy:” and the same year was collated to a canonry of Christ Church in Oxford. Meanwhile, he continued to give public proofs of his hearty concern for religion; and published, in 1707, his excellent work entitled “The Christian Institutes, or the sincere Word of God, &c.” collected out of the Old and New Testament, digested under proper heads, and delivered in the words of scripture. This has been repeatedly printed. The same year also, being appointed to preach the sermon at the aniversary meeting of the charity-schools in London, he printed that discourse; in which the peculiar advantage of these charities is set in a new light, by contrasting them with the popish monasteries. Mr. Collins, in his “Essay concerning the use of Reason,” having animadverted on some things in the doctor’s “Considerations concerning the Trinity,” which had gone through two editions, he this year published a third, subjoining a vindication of the work, in answer to Collins. In 1711 he was chosen proctor in convocation for the chapter of Christ Church, and appointed one of the chaplains in ordinary to the queen. In 1714 he published “Remarks upon the Scripture Doctrine of the Trinity, by Dr. Samuel Clarke,” who acknowledged that the objections to his doctrine were there set forth to particular advantage, by the skill of a very able and learned writer, and proposed with a reasonable and good spirit. He resigned the preacher’s place at Lincoln’s-inn this year, upon his promotion to the see of Chester; and he was allowed to hold his canonry of Christ Church in commendam. He had for some time before been appointed one of the commissioners for building the fifty new churches in and about London; and had become a member of the society for propagating the gospel in foreign parts.

This step was conformable to the statutes of his new college; and as soon as the building was finished, about 1599, he settled there, and became an eminent tutor. At the same time he engaged with Mr. William Bedell, afterwards bishop of Kilmore, in a design, then set on foot, of preaching in such places adjacent to the university as were destitute of ministers. In performing this engagement he preached every Sunday at Everton, a village upon the borders of Cambridge, Bedford, and Huntingdonshires; the vicar of which parish was said to be one hundred and thirty years old. He had not executed this charitable office above six months, when he went to London, and resided as chaplain in the family of sir William Cook, at Charing-cross, to whose lady he was nearly related. This situation made him known to several persons of fashion and fortune, and, among others, to some principal members of Lincoln’s-inn; of which society he was chosen preacher, about 1601. He thought it his duty to reside there during term-time, when he was obliged to attend the chapel; but in the vacations he went down to sir William Cook’s in Northamptonshire, and constantly preached there, either in their private chapel or in the parish-church, without any salary, but afterwards sir William settled on him an annuity of 20l. a year. In 1603 he commenced B. D. and was afterwards often solicited to proceed to doctor; but he declined it. He did not at all approve of pluralities; and upon that principle refused a considerable benefice in Kent, which was offered him by sir William Sedley, while he held the preachership at Lincoln’s-inn. Having married in 1611, he quitted that place for the rectory of Rotherhithe in Surrey: yet yielded to the acceptance of this living, only in the view of keeping it out of the hands of a very unworthy person.

In 1659, as soon as the first dawn of the restoration began to shew itself, the doctor printed “itf<* Jaxpwa, Ecclesiae Anglicanae suspiria;” “The tears, sighs, complaints, and prayers of the Church of England, setting forth her former constitution, compared with her present condition, also th visible causes and probable cures of her distemper,” in four books, folio. The same year, upon the death of bishop Brownrigg in 1659, whose funeral sermon he preached and published, with his life, he succeeded him as preacher to the Temple; and upon the return of Charles II. he succeeded the same bishop in the see of Exeter, Nov. 1660, having been made king’s chaplain before. The value of a bishopric was greatly enhanced at this time, by the long intermission that had happened in renewing the leases of their estates, during the abolition of episcopacy. In this view, the nomination to Exeter might be looked upon as a present from his majesty of 20,000l. since the bishop received that sum in fines on the renewal of leases.

, an eminent Lutheran divine, doctor of divinity, professor of Hebrew, minister of St. Thomas, preacher, confessor, and member of the elector of Saxony’s ecclesiastical councils, was born April 24, 1614, at Leipsic, and died August 22, 1681. He left valuable commentaries in Latin on Ecclesiastes, Proverbs, Daniel, and the Psalms a treatise on the “Mourning of the Jews,” in the same language and several other works which are esteemed, and were published at Amsterdam, 1695, 3 vols. fol.

, a Lutheran divine, was born at Boleslau, in Silesia, Nov. 8, 1559. After receiving the early part of his education at his native place, he was sent to Breslaw to pursue the studies preparatory to the profession of a divine, and thence to Strasburg, where having obtained an academic exhibition for five years, he employed that time in the study of philosophy, the mathematics, and the learned languages, particularly the Oriental. He now became private tutor to a noble Livonian, and in 1583 was admitted to the degree of master of arts. In 1592 he was invited to be professor of divinity in the university of Witteniberg, and was at the same time admitted to the degree of doctor of divinity. He also occupied the important posts of dean and rector of the university, assessor in the ecclesiastical consistory, and first preacher in the church; but the duties of these, with his close application, injured his health, and he fell a sacrifice to a complication of disorders, Feb. 7, 1605. His works are a Latin translation of “The Prophecy of Hosea;” “Disquisitions on the Psalter,” treating of the dignity, the use, the argument, and the connection of the Psalms, and many other works of a theological and controversial nature, to the amount of forty, which are enumerated in our authorities, and of which his commentaries and prelections on Isaiah, Joel, Obadiah, &c. appear to be the most valuable.

, a pious dissenting divine, was born at Reak, in the parish of Swaffham Prior, near Newmarket, May 31, 1720. His father, of both his names, was for some years pastor of a congregation at Olney, in Buckinghamshire, and afterwards of another at Royston in Hertfordshire. He received his early education in Cambridgeshire, and in 1735 was placed under the care of Dr. Taylor, at Deptford. After going through a course of preparatory studies, he was ordained, according to the forms among the dissenters, in 1742, and appointed assistant preacher at the meeting in Silver-street. In this situation, however, he did not continue long, being in 1743, called to the pastoral charge of the independent congregation at Haberdashers’ hall, which he sustained the whole of his life.

, the oldest British historian, surnamed The Wise, was, according to Leland, born in Wales, in the year 511, but according to others, in 493. Where he was educated is uncertain; but from his writings he appears to have been a monk. Some writers say that he went over to Ireland others, that he visited France and Italy; but they agree that after his return to England, he became a celebrated and assiduous preacher ofChristianity. Leland says that he retired to one of the small islands in the Bristol Channel called the Hulms; but that, being disturbed by pirates, he removed thence to the monastery of Glastonbury, where he died. But all this is supposed to belong to another of the name, called Gildas Albanius. Du Pin says he founded a monastery at Venetia in Britain. The place and time of his death are as uncertain as ther particulars of his history which may be found in our airthorities. He is the only British author of the sixth century whose works are printed; and they are therefore valuable on account of their antiquity, and as containing the only information of the times in which he wrote. The only book, however, attributed to him with certainty, i$ his “Epistola de excidio Britanniæ, et castigatio ordinis ecclesiastici,” Lond. 1525, 8vo, Basil, 1541, 8vo, Lond. 1567, 12mo, Paris, 1576, Basil, 1568, 12mo, and by Gale, in his “Rerum Anglic. Scriptores veteres,” fol. 1684—7. There is also an English translation, Lond. 1652, 12mo. In this he laments over the miseries and almost total ruia of his countrymen, and severely reproves th corruption and profligacy of the age. The first part contains a vague accwnnt of events from the Roman invasion to his own umes. There were two other Gildas’s of the sixth century, whom some make distinct persons, and others consider as one and the same.

, D. D. an eminent dissenting divine, and the most able and learned baptist writer of the last century, was born at Kettering in Northamptonshire, Nov. 23, 1697, of parents in humble life. His father was a deacon of the baptist meeting at Kettering; and having, from various causes, some of which appear rather imaginary, a strong impression on his mind that this son would become a preacher, and an eminent character, exerted his utmost to give him a suitable education. His first attempts were crowned with such success as to confirm his father’s hopes. Being sent to the grammar school, he soon exceeded his equals in age, and even his seniors. At his eleventh year, he had not only gone through the common school books, but had read the principal Latin classics, and made considerable proficiency in the Greek language. Such was at the same time his avidity of knowledge, that he constantly frequented a bookseller’s shop (which was open only on market-days), where his acquirements became noticed by some c.f the neighbouring clergy; and he repaired so regularly to this repository of books, that it became a sort of asseveration, “such a thing is as sure as John Gill is in the bookseller’s shop.” Unfortunately, however, his progress at school was interrupted by an edict of the master, requiring that all his scholars, without exception, should attend prayers at the church on week-days. This, of course, amounted to an expulsion of the children of dissenters, and of young Gill among the rest. His parents not being able to send him to a distant school, some efforts were made to get him upon one of the dissenting funds of London, that he might be sent to one of their seminaries. In order to procure this favour, his progress in literature was probably stated as very extraordinary, and the application produced an answer fully as extraordinary namely, “that he was too young and, should he continue, as it might be supposed he would, to make such rapid advances in his studies, he would go through the common circle of learning before he could be capable of taking care of himself, or of being employed in any public service.” Notwithstanding this illiberal and absurd repulse, young Gill went on improving himself in Greek and Latin, by eagerly studying such books in both languages as he could procure, and added to his stock a knowledge of logic, rhetoric, moral and natural philosophy. Without a master also, he made such progress in the Hebrew as soon to be able to read the Bible with facility; and ever after this language was his favourite study. He read much in the Latin tongue, and studied various systematic works Oh divinity; but all this appears to have been done at such hours as he could spare from assisting his father in his business. In November 1716, he made a public profession of his religious sentiments before the baptist meeting, and was baptised according to the usual forms; soon after which he commenced preacher, and officiated first at Higham Ferrars, where in 1718 he married; he also preached occasionally at Kettering until the beginning of 1719, when he was invited to become pastor of the baptist congregation at Horslydovrn, Southwark, and soon became very popular in the metropolis.

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

, a divine and dramatic writer, was born in Essex, about 1592, and was educated at Westminster-school, from which, at the age of eighteen, he entered as a student of Christ Church college, Oxford. Here he completed his studies, and, by dint of application and industry, became a very able scholar, obtained the character of a good poet, and, being endowed with the powers of oratory, was, after his taking orders, esteemed an excellent preacher. He had the degree of B. D. conferred on him before he quitted the university, and, in 1623, was preferred to the living of East Clandon, in Surrey. Here, notwithstanding that he had long been a professed enemy to the female sex, and even by some esteemed a woman-hater, he unfortunately tied himself to a wife, the widow of his predecessor, who was aXantippe, and he being naturally of a mild disposition, became at last unable to cope with so turbulent a spirit, backed as she. was by the children she had by her former husband. It was believed by many, that the uneasiness he met with in domestic life shortened his days. He died in July 1629, being then only thirty -five years of age, and was buried on the 27th of the same month *at his own parish church. He wrote several pieces on different subjects, among which are five tragedies; none of which were published till some years after his death. Philips and Winstanley have ascribed a comedy to this author, called “Cupid’s Whirligig;” but with no appearance of probability; since the gravity of his temper was such, that he does not seem to have been capable of a performance so ludicrous. In the latter part of his life he forsook the stage for the pulpit, and wrote sermons, some of which appeared the year he died. With the quaintness common to the sermons of James Ist’s time, they have a portion of fancy and vivacity peculiar to himself. To these works may be added, his “Latin Oration at the Funeral of sir Henry Savile,” spoken and printed at Oxford in 1622; another in Christ Church cathedral, at the funeral of Dr. Godwin, canon of that church, printed in London, 1627.

, an eminent poet and miscellaneous writer, was born on Nov. 29, 1728, at a place called Pallas, in the parish of Forney and county of Longford in Ireland. His father, the rev. Charles Goldsmith, a native of the county of Roscommon, was a clergyman of the established church, and had been educated at Dublin college. He afterwards held the living of Kilkenny West in the county of Westmeath. By his wife, Anne, the daughter of the rev. Oliver Jones, master of the diocesan school of Elphin, he had five sons, and two daughters. His eldest son, Henry, went into the church, and is the gentleman to whom our poet dedicated his “Traveller.” Oliver was the second son, and is supposed to have faithfully represented his father in the character of the Village Preacher in the “Deserted Village.” Oliver was originally intended for some mercantile employment, as his father found his income too scanty for the expences of the literary education which he had bestowed on his eldest son. With this view he was instructed in reading, writing, and arithmetic, at a common school, the master of which was an old soldier, of a romantic turn, who entertained his pupil with marvellous stories of his travels and feats, and is supposed to have imparted somewhat of that wandering and unsettled turn which so much appeared in his pupil’s future life. It is certain that Oliver had not been long at this humble school before he proved that he was “no vulgar boy.” He made some attempts in poetry when he was scarcely eight years old, and by the inequalities of his temper and conduct, betrayed a disposition more favourable io the flights of genius than the regularity of business. This after some time became so obvious, that his frfends, who had at first pleaded for his being sent to the university, now determined to contribute towards the expence, and by their assistance, he was placed at a school of reputation, where he might be qualified to enter the college with the advantages of preparatory learning.

, a divine and poet of the seventeenth century, was born at London in 1600, whence, he was sent by his father in 1614 to Christ church, Oxford, where, soon after his being entered, he was elected a student on the royal foundation. At about seven years standing, he here took his degrees of bachelor and master of arts, and before he left the university, which was in 1627, he had the degree of bachelor of divinity conferred on him. Being now in orders, he distinguished himself as a, preacher at the university. For some time, during the plague at Oxford, he resided at Flower in Northamptonshire, and was afterwards vicar of Thorncornbe in Devonshire, where it is probable that he resided till his death, which was in 1646. He was accounted a good preacher, and printed a volume of “Sermons,” Lond. 1634, which were well esteemed. As a devotee to the Muses, be published several poems; particularly a sort of heroic attempt, called the “Levite’s Revenge,” being meditations, in verse, on the 19th and 20th chapters of Judges, and a tragedy called “Lodowick Sforza, duke of Milan,” 1632, 12mo. "Both were reprinted with a few occasional verses in 1633, 12mo, reprinted in 1638.

, a noted puritan, who has been sometimes classed among the reformers of religion in Scotland, was born at Chester about 1520, and in 1536 entered a student of Brazemiose college, Oxford, where he took both degrees in arts. In 1547 he was constituted one of the senior students of Christ church, of the foundation of Henry VIII. About the end of the reign of king Edward VI. he was admitted to the reading of the sentences, and chosen divinity lecturer of the university. On the accession of queen Mary he was obliged to quit the kingdom, with many other protestants, and retire to Francfort. Here he became involved in the disputes which arose among the English exiles respecting forms of divine worship, some adhering to the model of the church of England, as far as appeared in the Book of Common Prayer, and others, among whom was Goodman, contending for a more simple form. After these disputes had occasioned a separation among men whose common sufferings might have made them overlook lesser matters, Goodman went to Geneva, where he and the celebrated John Knox were chosen pastors of the English church, and remained there until the death of queen Mary. While there he assisted Knox in compiling “The Book of Common Order,” which was used as a directory of worship in their congregations, and he is said to have taken a part in the Geneva translation of the Bible. On the accession of queen Elizabeth, he went into Scotland, where, in 1560, he was appointed minister at St. Andrew’s, and in other respects by his public services assisted in establishing the reformation in that nation. About 1565 he removed to England, and accompanied sir Henry Sidney in his expedition against the rebels in Ireland, in the character of chaplain. In 1571 he was cited before archbishop Parker, for having published, during his exile, a book answering the question “How far superior powers ought to be obeyed of their subjects, and wherein they may be lawfully, by God’s word, obeyed and resisted” This had been written against the tyrannical proceedings of queen Mary but, as his positions were of a kind too general not to be applicable to sovereigns of another description, and become an apology for rebellion, he consented to a recantation, and an avowal of his loyalty to queen Elizabeth. He lived many years after this, and was preacher at Chester, where he died in 1601, or 1602. Besides the above mentioned, he wrote “A Commentary on Amos,” but not, as Wood says, “The first blast of the Trumpet against the monstrous regiment of Women,” which was written by Knox.

, an English prelate, and the only one who forsook the church of England for that of Rome since the reformation, was born at Ruthvyn in Denbighshire, 1583. He was educated at Westminster school, whence, in 1600, he went to Trinity college, Cambridge. After taking orders, he got the living of Stapleford Abbots in Essex in 1607. Becoming acknowledged at court as a celebrated preacher, he obtained in 1617, a canonry of Windsor; in 1620, the deanery of Rochester, and in 1625 was consecrated bishop of Gloucester. In 1639, he refused to sign the seventeen canons of doctrine and discipline drawn up in a synod, and enjoined by archbishop Laud, who, after admonishing him three times, procured him to be suspended, and it appeared soon after that he was in all principles a Roman catholic. After this, and during the rebellion, he lived privately in Westminster, employing much of his time in researches in the Cottonian library. He died, in the open profession of popery, Jan. 19, 1655. He wrote, 1. “The Fall of Man, and Corruption of Nature, proved by reason,” 1616, 1624, 4to. 2. “Arguments and Animadversions on Dr. George Hackwil’s Apology for Divine Providence.” 3. “The two mysteries of Christian Religion, viz. the Trinity and Incarnation, explicated,” 1653, 4to. 4. “An Account of his Sufferings,” 1650. 5. “The Court of King James by Sir Anthony Weldon reviewed,” a ms. in the Bodleian.

, curate and canon of Loudun in France, famous for his intrigues and tragical end, was the son of a notary royal of Sable, and born at Bouvere near Sable, in the latter part of the fifteenth century, but we know not in what year. He was a man of reading and judgment, and a famous preacher; for which the rnonka of Loudun soon hated him, especially after he had urged the necessity of confessing sins to the parochial priests at Easter. He was a handsome man, of an agreeable conversation, neat in his dress, and cleanly in his person, which made him suspected of loving the fair sex, and of being beloved by them. In 1629, he was accused of having had a criminal conversation with some women in the very church of which he was curate on which the official condemned him to resign all his benefices, and to live in penance. He brought an appeal, this sentence being an encroachment upon the civil power; and, by a decree of the parliament of Paris, he was referred to the presidial of Poitiers, in which he was acquitted. Three years after> some Ursuline nuns of Loudun were thought, by the vulgar, to he possessed with the devil; and Grandier’s enemies, the capuchins of Loudun, charged him with being the author of the possession, that is, with witchcraft. They thought, however, that in order to make the charge succeed according to their wishes, it was very proper to strengthen themselves with the authority of cardinal Richlieu. For this purpose, they wrote to father Joseph, their fellowcapuchin, who had great credit with the cardinal, that Grandier was the author of the piece entitled “La Cordonnierre de Loudun,” or “The Woman Shoemaker of Loudon,' r a severe satire upon the cardinal’s person and family. This great minister, among many good qualities, harboured the most bitter resentment against the authors of libels against him; and father Joseph having persuaded him that Grandier was the author of” La Cordonniere de Loudun," he wrote immediately to De Laubardemont, counsellor of state, and his creature, to make a diligent inquiry into the affair of the nuns. De Laubardemont accordingly arrested Grandier in Dec. 1633; and, after he had thoroughly examined the affair, went to meet the cardinal, and to take proper measures with him. In July 1634, letters patent were drawn up and sealed, to try Grandier; and were directed to De Laubardemont, and to twelve judges chosen out of the courts in the neighbourhood of Loudun; all men of honour indeed, but very credulous, and on that account chosen by Grandier’s enemies. In Aug. 18, upon the evidence of Astaroth, the chief of possessing devils; of Easas, of Celsus, of Acaos, of Eudon, &c. that is to say, upon the evidence of the nuns, who asserted that they were possessed with those devils, the commissaries passed judgment, by which Grandier was declared well and duly attainted, and convicted of the crime of magic, witchcraft, and possession, which by his means happened on the bodies of some Ursuline nuns of Loudun, and of some other lay persons, mentioned in his trial; for which crimes he was sentenced to make the amende honor' able, and to be burnt alive with the magical covenants and characters which were in the register-office, as also with the ms. written by him against the celibacy of priests; and his ashes to be thrown up into the air. Grandier heard this dreadful sentence without any emotion; and, when he went to the place of execution, suffered his punishment with great firmness and courage, April 18, 1634.

The new pope, according to custom, held a synod at Rome the same year, 591; whence he sent letters to the four patriarchs of the East, with a confession of his faith, declaring his reverence to the four general councils, and the fifth too, as well as the four gospels. In this modesty he was not followed by his successors; and he even exceeded some of his predecessors in that and other virtues, which for many ages past have not approached the chair of St. Peter. As he had governed his monastery with a severity unparalleled in those times; so now he was particularly careful to regulate his house and person according to St. Paul’s directions to Timothy. Even in performing divine worship, he used ornaments of but a moderate price, and his common garments were still more simple. Nothing was more decent than the furniture of his house, and he retained none but clerks and religious in his service. By this means his palace became a kind of monastery, in which there were no useless people; every thing in his house had the appearance of an angelic life, and his charity surpassed all description. He employed the revenues of the church entirely for the relief of the poor; he was a constant and indefatigable preacher, and devoted all his talents for the instruction of his flock.

, D. D. a divine and miscellanebus writer, was descended from a family, originally from Scotland, but a branch of which was settled in Ireland. His father, who had been educated in Trinity college, Dublin, held, at the time of his son’s birth, the living of Edernin, and a prebend in the cathedral of Ferns. Dr. Gregory was born April 14, 1754, and after his father’s death in 1766, was removed to Liverpool, where his mother fixed her residence. He passed some time under the tuition of an excellent schoolmaster of the name of Holder), by whom he was much distinguished for his proficiency in learning. As it was his mother’s desire that he should be brought up to commerce, he spent some years in mercantile employments; but a taste for literature, which continued to be his ruling propensity, produced a final determination in favour of a learned profession. Although the regular process of education for this purpose had been interrupted, the intervening variety of pursuit and observation proved the foundation of a great store of information relative to the arts and sciences, to commerce, manufactures, and political institutions, that was very useful in his subsequent compilations. When his destination was fixed, he passed an interval of study at the university of Edinburgh, and in 1776 entered into holy orders. He first officiated as a curate at Liverpool, where he distinguished himself as a preacher, and wrote some occasional pieces in the periodical journals and magazines, particularly against the slave trade, which he had the spirit to attack in the principal seat of that traffic. In 1782 he removed to London, and obtained the curacy of St. Giles’s Cripplegate, in which parish he became very popular, both in that capacity and afterwards as their morningpreacher. His other London preferments, if they may be so called, were the curacy and lectureship of St. Botolph’s, the lectureship of St. Lute’s, one of the weekly lectureships of St. Antholin’s, and a small prehend in St. Paul’s, which he relinquished for the rectory of Stapleford in Hertfordshire. He was also some time one of the evening preachers at the Foundling hospital. In 1804 he was presented by Mr. Addington, now lord Sidmbuth, to the valuable living of West Ham in Essex, where in a little time the powers of his constitution, although apparently a strong one, suddenly gave way, and he died, after a short confinement, March 12, 1808.

, LL. D. an English divine, and miscellaneous writer, was of a Yorkshire family, originally from France. He was born in 1687, and was admitted a pensioner in Jesus college, Cambridge, April 18, 1704, but afterwards removed to Trinity-ball, where he was admitted scholar of the house, Jan. 6, 1706-7; LL. B. 1709 LL. D. 1720; and though he was never fellow of that college, he was elected one of the trustees for Mr. Ayloffe’s benefaction to it. He was rector of Houghton Conquest in Bedfordshire: and vicar of St. Peter’s and St. Giles’s parishes in Cambridge, where he usually passed the winter, and the rest of his time at Ampthill, the neighbouring market-town to his living. He died Nov. 25, 1766, at Ampthill, and was buried at Houghton Conquest. Very little of his history has descended to us. How he spent his life will appear by a list of his works. He is said to have been of a most amiable, sweet, and communicative disposition; most friendly to his acquaintance, and never better pleased than when performing acts of friendship and benevolence. Being in the commission of the peace, and a man of reputable character, he was much courted for his interest in elections. He was not, however, very active on those occasions, preferring literary retirement. His works were, 1. “A Vindication of the Church of England, in answer to Mr. Pearce’s Vindication of the Dis^ senters; by a Presbyter of the Church of England.” 1720, 8vo. 2. “Presbyterian Prejudice displayed,” 1722, 8vo. 3. “A pair of clean Shoes and Boots for a Dirty Baronet; or an answer to Sir Richard Cox,” 1722. 4. “The Knight of Dumbleton foiled at his own weapons, &c. In a Letter to Sir Richard Cocks, knt. By a Gentleman and no Knight,” 1723. 5. “A Century of eminent Presbyterians: or a Collection of Choice Sayings, from the public sermons before the two houses, from Nov. 1641 to Jan. 31, 1648, the day after the king was beheaded. By a Lover of Episcopacy,” 1723, 6. “A Letter of Thanks to Mr. Benjamin Bennet,” 1723. This Bennet published “A memorial of the Reformation,” full of gross prejudices against the established church, and “A defence of it.” 7. “A Caveat against Mr. Benj. Bennet, a mere pretender to history and criticism. By a lover of history,” 1724, 8vo. 8. “A Defence of our ancient and modern Historians against the frivolous cavils of a late pretender to. Critical History, in which the false quotations smd unjust inferences of the anonymous author are confuted and exposed in the manner they deserve, la two parts,” 1725, 4vo. In reply, Oldmixon, the critical historian alluded to, published “A Review of Dr. Zachary Grey’s Defence of our ancient and modern historians. Wherein, instead of dwelling upon his frivolous cavils, false quotations, unjust inferences, &c it is proved (to his glory be it spoken) that there is not a book in the English tongue, which contains so many falsehoods in so many pages. Nori vitiosus homo es, Zachary, sed vitium. By the author,” &c. y. “An Appendix by way of Answer to the Critical Historian’s Review,” 1725. 10. * f A Looking-glass for Fanatics, or the true picture of Fanaticism; by a gentleman of the university of Cambridge,“1725. 11.” The Ministry of the Dissenters proved to be null and void from Scripture and antiquity,“1725. 12. In 1732 he wrote a preface to his relation dean Moss’s sermons,” by a learned hand.“Mr. Masters in his history of C. C. C. C. ascribes this to Dr. Snape, who might perhaps have been editor of the sermons, but it was written by Dr. Grey. 13.” The spirit of Infidelity detected, in answer to Barbeyrac, with a defence of Dr. Waterland,“1735, 8vo. 14.” English Presbyterian eloquence. By an admirer of monarchy and episcopacy,“1736, 8vo. 15.” Examination of Dr. Chandler’s History of Persecution,“1736, 8vo. 16.” The true picture of Quakerism,“1736. 17.” Caveat against the Dissenters,“1736, 8vo. 18.” An impartial Examination of the second volume of Mr. Daniel Neal’s History of the Puritans,“1736, 8vo. The first volume of Neal had been examined by Dr. Madox, assisted in some degree by Dr. Grey, who published his examination of the third volume in 1737, and that of the fourth in 1739. J 9.” An examination of the fourteenth chapter of Sir Isaac Newton’s Observations upon the prophecies of Daniel,“1736, 8vo. This is in answer to sir Isaac’s notion of the rise of Saintworship. 20.” An attempt towards the character of the Royal Martyr, king Charles I.; from authentic vouchers,“1738. 21.” Schismatics delineated from authentic vouchers, in reply to Neal, with Dowsing' s Journal, &c. By Philalethes Cantabrigiensis,“1739, 8vo. 22.” The Quakers and Methodists compared,“&c. 1740. 23.” A Review of Mr. Daniel Neil’s History of the Puritans, with a Postscript. In a letter to Mr. David Jennings;“a pamphlet, Cambridge, 174-4. 24.” Hudibras with large annotations, and a prelate,“&c. 1744, 2 vols. 8vo. 2b.” A serious address to Lay Methodists: by a sincere Protestant,“1745, 8vo. 27.” Popery in its proper colours, with a list of Saints invocated in England before the Reformation,“17, 8vo. 28,” Remarks upon a late edition of Shakspeare, with a long string of emendations borrowed by the celebrated editor from the Oxford edition without acknowledgement. To which is prefixed, a Defence of the late sir Thomas Hanmer, bart. addressed to the rev. Mr. Warburton, preacher of Lincoln’s-Inn,“8vo, no date, but about 1745. 29.” A word or two of Advice to William Warburton, a dealer in many words; by a friend. With an Appendix, containing a taste of William’s Spirit of Railing,“1746, 8vo. 30.” A free and familiar Letter to that great refiner of Pope and Shakspeare, the rev. William Warburton, preacher at Lincoln’s-Inn. With Remarks upon the epistle of friend W. E. (query if not T. E. i. e. Thomas Edwards). In which his unhandsome treatment of this celebrated writer is exposed in the manner it deserves. By a Country Curate,“1750, 8vo, 31.” A Supplement to Hudibras,“1752, 8vo. 32.” Critical, historical, and explanatory notes on Shakspeare, with emendations on the text and metre,“1755, 2 vols. 8vo. 33.” Chronological account of Earthquakes,“1757, 8vo. In 1756 he assisted iVIr. Whalley in his edition of Shakspeare; he had also contributed to Mr. Peck’s” Desiderata,“and” Life of Cromwell," and collected some materials for a Life of Baker, the Cambridge antiquary, which were afterwards enlarged and published by the rev. Robert Masters. Dr. Grey left some other Mss. and a collection of letters, now in Mr. Nichols’s possession.

, a celebrated lawyer, and master of the rolls in the seventeenth century, descended from a very ancient family, was born at Brad fieldball, near Manningtree, in Essex, about 1594. Where he had his early education is not known, but he studied law in Lincoln’s-inn, and practised with considerable success. In August 1638 he was chosen recorder of Colchester, and representative for that place in the parliament which met at Westminster April 13, 1640, and again in the parliament which met Nov. 3 of the same year. The measures he at first supported were those of the party which finally overthrew the government, and although he argued chiefly against such abuses as might have been reformed by a better understanding between the conflicting parties, yet his violence against the court, and particularly a bitter speech he made against archbishop Laud, seem to prove that he was too much swayed by the popular clamour of the times, and too readily became one of the committees for the redress of grievances, real or imaginary, as well as for bringing those to punishment who were most obnoxious to the people. In 1642 he was made one of the lieutenants of the county of Essex, in pursuance of the parliament’s ordinance for the militia, and in August the same year, came down to Colchester and proclaimed sir John Lucas a traitor, for intending to assist the king. When he came, however, to penetrate more deeply into the designs of the reformers, he began to withdraw his countenance from them, and when in 1647 he was appointed one of the commissioners to treat with the king at Newport, in the isle of Wight, his majesty had every reason to be pleased with his candour and moderation. On his return to parliament, he argued for accepting the king’s concessions, and being at the same time one of the commissioners for disbanding the army, was, among others, forcibly excluded from the house by a party of soldiers. After the murder of the king, he went abroad for some time, but in 1656 we find him elected to Cromwell’s parliament as one of the sixteen, representatives for the county of Essex, but not approved by the council, against whose decision he signed a spirited re* monstrance. In February 1659-60 he was chosen one of the new council of state, in whom the executive power was lodged by the remains of the long parliament that restored Charles II.; and a few months after, he was also chosen speaker of the house of commons in what was called the “Healing parliament” which met April 25, 1660. In May following, he waited on the king at Breda, and on his majesty’s arrival, and the settlement of the government, was appointed master of the roils Nov. 3, 1660, which office he filled for nearly twenty-four years with great ability and integrity. He was aiso appointed in the same year chief steward of the borough or St. AlbanV, and recorder of Harwich, and from the restoration to the time or his death, continued to represent Colchester in parliament. For several years he entertained Dr. Gilbert Burntt, afterwards bishop of Salisbury, as his chaplain, or preacher at the rolls; and much assisted him in his “History of the Reformation.” Burnet in his “Own Times” has given an affectionate and probably faithful character of sir Harbottle, who appears to have been a man of real worth, piety, and moderation in his latter days. Sir Harbottle died Dec. 31, 1683, aged about ninety, and was buried in the chancel of St. Michael’s church, St. Alban’s. He was twice married, first to Mary, daughter of sir George Croke, an edition of whose “Reports” he published, 3 vols. folio; and secondly to Anne, daughter of sir Nathaniel Bacon, of Culford-hall, in Suffolk. Other particulars of his family may be seen in our authorities.

, archbishop of Canterbury, was born in 15 ID, at Hinsingham, a small village in Cumberland. After a suitable inundation of learning at school, he was sent to Magdalen-college, in' Cambridge, but removed thence to Christ’s, and afterwards to Pembrokehall; where, having taken his first degree in arts, he wa chosen fellow in 1538, and commenced M. A. in 1541, having served the office of junior bursar of his college the preceding year. In 1548 he was appointed senior proctor of the university, and is said to have often sat as assessor to the vice-chancellor in his courts. In 1549 he became president [vice-master] of his college; and being now B. D. was unanimously chosen lady Margaret’s public preacher at Cambridge; as he was also one of the four disputants in a theological extraordinary act, performed that year for the entertainment of king Edward’s visitors.

Collier, whose authority is of some consequence in this case, clears Grindal from all imputations of puritanism, and speaking of the articles at one of his metropolitical visitations, observes, that he was no negligent governor, nor a person of latitude or indifference for the ceremonies of the church; but, on the other hand, he was more deeply concerned for her doctrines, and a strenuous assertor of them. He was celebrated as a preacher in king Edward VI.'s time, both at court and in the university; and in the beginning of queen Elizabeth’s reign, when the protestant religion was to be declared and inculcated to the people, he was one of the chief persons employed in the pulpit at St. Paul’s, and before the queen and nobility.

, a pious dissenting divine, was born in London Jan. J, 1675, where his father was an upholder. In 1693 he was placed under the tuition of the rev. Mr. Jollie, of Attercliffe, in Yorkshire, with whom he went through a course of studies preparatory to ordination among the dissenters; and afterwards studied Hebrew under Capell, formerly professor of oriental languages at Saumur, but at this time a refugee ii> London. In 1699 Mr. Grosvenor was admitted into the ministry, and officiated first as assistant to Mr. Oldfield, in Southwark, and afterwards was joint preacher of a lecture in the Old Jewry meeting. His biographers seem all unwilling to tell us that he was at first of the baptist persua-; sion, and having been baptised in 1689 by Mr. Benjamin Keach, became a member of his meeting for about seven or eight years; but in the course of his studies he changed his opinions, and was “dismissed in a general manner from his membership with” the baptists. In 1703 or 1704 he was chosen to succeed Mr. Slater in the meeting in Crosby-square, to which he was formally ordained in July 1704. In 1716 he was chosen one of the lecturers at Salter’s-hall, which added much to his reputation, but which he resigned in 1740. In 1730 the university of Edinburgh conferred the degree of D. D. upon him. After this he continued to preach until 1749, when the increasing infirmities of age obliged him to desist from all public services. He continued, however, his private studies, and kept up an amicable intercourse with his friends until his death, Aug.7, 1758. Dr. Grosvenor possessed great mildness of temper, lively and brilliant wit, a candid disposition towards those who differed from him, and an habitual cheerfulness which rendered his visits peculiarly acceptable. He published various single sermons preached on funeral and other occasions an “Essay on Health,” 1748, 8vo; and a treatise on consolation, entitled “The Mourner,” which has been repeatedly printed, and still preserves his memory.

, a Spanish writer, was born in the province of Alaba, towards the end of the fifteenth century, and was brought up at court. After the death of Isabella, queen of Castile, he turned Franciscan monk, but afterwards having made himself known at court, became preacher and historiographer to Charles V. He was much admired for his politeness, eloquence, and great parts, but his preaching and conversation proved very superior to his writing. His style was found to be extravagantly figurative, and full of antitheses, but this was trifling, compared with his notions of writing history, and the liberty he took to, falsify whatever he pleased, and to advance as matter of fact the inventions of his own brain, and when censured for it, alleged by way of excuse, that no history, excepting the Holy Scripture, is certain enough to be credited. Being in the emperor’s retinue he had an opportunity of visiting a great part of Europe, an4 was made bishop of Guadix, in the kingdom of Granada, and then bishop of Mondonedo, in Galicia. He died in 1544, or 1548. He was the author of several works in Spanish, the most famous of which is his “Dial of Princes, or Life of Marcus Aurelius Antoninus,” which has been translated into all the languages of Europe. Vossius says it “has nothing in it of Antoninus, but is all a fiction, and the genuine offspring of Guevara himself, who scandalously imposes upon the reader, plainly against the duty of an honest man, but especially of a bishop. In the mean time he has many things not unuseful nor unpleasant, especially to a prince, whence it is entitled The Dial of Princes’.” Those who may be supposed to have spoken of Guevara in the most indulgent manner, have yet been forced to set him in a most scandalous light. “It deserves our pity rather than our censure,” says Nicolas Antonio, “that a writer of such fame should think himself at liberty to forge ancient facts, and to play with the history of the world, as with Æsop’s Fables or Lucian’s Monstrous Stories.” Among Guevara’s works must be ranked his “Epistles,” with which some have been so charmed, that they have not scrupled to call them Golden Epistles; but Montaigne says, “Whoever gave them this title, had a very different opinion of them from what I have, and perhaps saw more in them than I do.” Bayle had such a contempt for Guevara as an author, as to speak with surprize of “the eagerness of foreigners in translating some of his works into several languages.” Mr. Hay ley, however, remarks, that if we may judge of his personal character from his “Letters,” he appears to have been an amiable man. In one he reproves a female relation, with good nature, for intemperate sorrow on the death of a little dog and in another he draws the character of a true friend, with great energy of sentiment and expression. One of Guevara’s sayings, that heaven is filled with those that have done good works, and hell with those that have resolved to do them," has been, under a different form of expression, ascribed to other writers.

, a German prelate and naturalist, was born at Christiana, in Norway, in 1718. He was educated at the public school of Christiana, and in 1737 removed to Copenhagen, where he pursued his studies with great success. In 1742 he began the study of theology, philosophy, and mathematics in the university of Halle, and in 1754 was invited to be extraordinary professor of theology at Copenhagen, preacher at Herlufsholm, and lecturer in theology and the Hebrew language in the public school of that place. Shortly after this, he was ordained priest at Copenhagen, and in 1758 was appointed by his majesty Frederic V. bishop of Drontheim. He was the founder of the royal Norwegian society at Drontheim, of which he was elected vice-president, and in the Transactions of which, he published several curious and useful papers on subjects of natural history. He was a zealous student in botany, and so highly esteemed by Linnæus, that he gave the name of Gunnera to a plant in his system. He was enrolled among the members of the academies of Stockholm, Copenhagen, and other learned societies. He published “Flora Norvegica,” in two parts, fol. 1766, &c. containing 1118 species, to each of which are added the medical uses. The author died in 1773.

, bishop of Ely, was the son of Peter Gunning, vicar of Hoo, in Kent, and born there in 1613. He had his first education at the king’s school in Canterbury, where he commenced an acquaintance with Somner the antiquary, his school -fellow. At fifteen he was removed to Clare-hall, in Cambridge, was promoted to a fellowship in 1633, and became an eminent tutor in the college. Soon after he commenced M. A. and had taken orders, he had the cure of Little St. Mary’s from the master and fellows of Peter-house. He acquired much fame as a preacher, and was licensed as such by the university in 1641, when he distinguished himself by his zeal for the church and king, particularly by protesting publicly against the faction, when most formidable, and urging the university to publish a formal protestation against the rebellious league, in a sermon at St. Mary’s. About the same time, paying a visit to his mother at Tunbridge, he exhorted the people, in two sermons, to make a charitable contribution for the relief of the king’s forces there; which conduct rendered him obnoxious to the powers then in being, who imprisoned him for a short time, and, on his refusing to take the covenant, deprived him of his fellowship. This obliged him to leave the university, but not before he had drawn up a treatise against the covenant, with the assistance of some of his friends, who took care to publish it.

, an English mathematician, was of Welsh extraction, from a family at Gunter’s-town, in Brecknockshire but his father being settled in the county of Hereford, had this son born to him there in 1581. As he was a gentleman possessed of a handsome fortune, he thought proper to give him a liberal education, to which end he was placed by Dr. Busby at Westminster-school, where he was admitted a scholar on the foundation, and elected student of Christ-church, Oxford, in 1599. Having taken both his degrees in arts at the regular times, he entered into orders, and became a preacher in 1614, and proceeded B. D. November 23, 1615. But genius and inclination leading him chiefly to mathematics, he applied early to that study; and about 1606, merited the title of an inventor by the new projection of his sector, which he then described, together with its use, in a Latin treatise; and several of the instruments were actually made according to his directions. These being greatly approved, as being more extensively useful than any that had appeared before, on account of the greater number of lines upon them, and those better contrived, spread our author’s fame universally their uses also were more largely and clearly shewn than had been done by others and though he did not print them, yet many copies being transcribed and dispersed abroad, carried his reputation along with them, recommended him to the patronage of the earl of Bridgewater, brought him into the acquaintance of the celebrated Mr. Oughtred, and Mr. Henry Briggs, professor of geometry at Gresham; and thus, his fame daily increasing the more he became known, he was preferred to the astronomy-chair at Gresham-college, on March 6, 1619.

, a learned protestant divine, was born at Basil, Dec. 8, 1654, where his father was a merchant. Until the fourteenth year of his age, he was instructed by private tutors, and profited so much as to be then fit for the university of Basil, where, after studying languages, philosophy, mathematics, and history, for three or four years, he was on July 2, 1672, admitted to the degrees of master of arts and doctor in philosophy. He tnen studied divinity, and had for one of his masters Peter Werenfels, father of the celebrated Samuel VVerenfels. In about two years, he was appointed to lecture on theology during the vacations, and acquitted himself with great credit. In March 1676, he was admitted a preacher, and the following year passed six months at Geneva, whence he went into France, and visited the university of Saumur, where he heard the lectures of Henry Philiponeau de Hautecour, who was afterwards his colleague in the university of Franeker. His reputation having by this time extended to Germany, he was invited to Heilborn to be professor of philosophy and rhetoric, and rector of the classes, of which office he took possession in 1685, with a public harangue, “de fato philosophico in ecclesia Christiana.” As divinity was still his favourite study, he continued improving his knowledge of it; and having visited Heidelberg during the third jubilee of that university, he received his degree of D. D. with every mark of distinction, even from the learned catholics who heard him maintain a thesis on this occasion, the subject of which was “Christ’s kingly office.” After he had remained about two years at Heilborn, he was requested to accept the theological chair at Hanau, with which he complied. In 1696 he was again removed to Bremen as professor in ordinary of divinity, moderator of the schools, and perpetual rector magrdficus. To this place he drew a great concourse of students; but the fatigues attending his occupations here made him willing to accept the less laborious professorship of divinity at Deventer in 1699. In 1705 the curators of the university of Franeker offered him their theological chair, which he at first refused, but accepted it, on a second and more pressing invitation, in 1707. His constitution was now, however, so much worn down by repeated attacks of the gout, that he did not enjoy this office above four years, dying Sept. 28, 1711. Gurtler was a man of genuine piety, modesty, and candour, and of extensive knowledge in every branch of science, but especially in those connected with his profession. His works, which have generally received the approbation of catholics as well as protestants, are, 1. A Latin, German, Greek, and French Dictionary, published in 1682. 2. “Historia Templariorum observationibus ecclesiasticis aucta,” Amst. 1691, 8vo, and 1702, with additions. 3. “Institutiones Theologies,” ibid. 1794, 4to. 4. “Voces Typico-propheticiT,” Bremen, 1698, 4to, and Utrecht, 1715, considerably enlarged. 5. “Dialogi Eucharistici,” Bremen, 1699, 4to. 6. “SystemaTheologise propbeticse,” Amst. 1702, 4to, considered as one of the best works of the kind. 7. “Origines mundi, et in eo regnorum,” &c. Amst. 1708, 4to. 8. “Dissertationes de Jesu Christo in gloriam evecto,” Franeker, 1711. 9. “Forma sanorum verborum,” a short abridgment of divinity, which he used as a text-book, 1709, 12mo. Gurtler wrote also a “History of the Churches of France,” in German.

, an eminent clergyman of the presbyterian church of Scotland, descended from the ancient family of Pitforthy in the shire of Angus, was horn on his father’s estate of Pitforthy in 1620, and educated at the university of St. Andrew’s under his cousin, professor James Guthrie, who was executed at the restoration for his opposition to episcopal government, although he had with equal zeal opposed the usurpation of Cromwell. Under this tutor our author became a very hard student, well versed in the classical languages; and after taking his degree of M. A. studied divinity under professor Samuel Rutherford. He became afterwards private tutor to the eldest son of the earl of London, chancellor of Scotland, and in November 1644 was presented to the church of Finwick, a newly erected parish, and consisting of inhabitants rude and unacquainted with religion. The pains he bestowed upon them, however, soon produced a favour able change in their manners, and his easy and affable address and example had a remarkable elfcct upon them. With this view, as he was fond of fishing, fowling, and other field sports, he took those opportunities to mix among his people, and recommend morals and piety. He was not less happy in curbing the insolence of Cromwell’s army when in Scotland, by addressing them with an eloquence and air of authority which they could not resist. In the mean time his great fame as a preacher procured him invitations from the more eligible churches of Renfrew, Linlithgow, Stirling, Glasgow, and Edinburgh, to all which he preferred his humble situation at Finwick, and continued among his parishioners until 1664, when he was ejected by Burnet, archbishop of Glasgow, notwithstanding the solicitations of the earl of Glencairn, then chancellor of Scotland, and other persons of rank, who represented Mr. Guthrie as an excellent man and well affected to government. He did not long survive this sentence, dying Oct. Jo, 1665. Some spurious publications were attributed to him; but the only genuine work extant is his “Christian’s Great Interest,” which has long been a standard book in Scotland, and has been translated into Dutch and French, and, as reported, into one of the Eastern languages, at the expence of the Hon. Robert Boyle.

, an eminent dissenting divine, of the independent persuasion, was a native of Hertford, where he was born in 1680, and having shewn a pious disposition from his youth, was admitted a member of the dissenting congregation of that place. He afterwards pursued his studies, with a view to the ministry, under Mr. Payne of Saffron Walden, and being admitted to preach at the age of twenty, became assistant to the rev. Mr. Haworth of Hertford, whom he afterwards succeeded in that congregation. Here he continued some years, and was very successful in opposing the Arian doctrines which had crept in among his Hock; and to strengthen his efforts he published in 1719, a small volume on the divinity of Christ, and in 1721, another on the divinity of the Holy Ghost. In 1727 he was invited to London, and became minister to a congregation in New Broad-street. In 1732 he received the degree of D. D. from one of the universities of Scotland. Besides his regular duty at New Broad-street, he was for niany years a preacher of the Tuesday’s lecture at Pinners* Hall, and of that at St. Helen’s on a Friday. In his avowal of his religious principles (those called Calvinistic) he was open, steady, and consistent, and his character and conduct were, in every point of view, uniform, and amiable. The goodness of his natural disposition, heightened by a spirit of real religion, exerted him to an activity which rendered his life very important. He was a kind and useful friend to the young, and extremely liberal to the poor, always devoting a tenth part of his annual income to charitable uses. After enjoying a considerable share of health for many years, he became lame and blind, but was enabled to continue his public services almost to the time of his death, which took place Nov. 22, 1761. Jle published a great variety of occasional sermons, and of pious tracts, and had a short controversy with Dr. Chandler, in which the latter is said to have appeared to very little advantage. But his great work was his “Paraphrase on the New Testament,” 1739 1752, 3 vols. 4to, and reprinted in 6 vols. 8vo, which is said to display a sound judgment, intimate acquaintance with the original, and considerable critical powers.

, bishop of Lichfield and Coventry, descended from an ancient family in Scotland, was born near Exeter-house in the Strand, London, September 1, 1592. He was admitted very young into Westminsterschool, where, on account of his proficiency, he was much noticed by Dr. (afterwards bishop) Andrews, but then dean of Westminster. In 1608, along with Herbert the poet, he was elected to Trinity-college, Cambridge. His uncommon parts and learning recommended him to particular notice; so that, after taking the proper degrees, he was chosen fellow of his college, and became a tutor of great repute. One month in the long vacation, retiring with his pupil, afterwards lord Byron, to Newstede abbey, Nottinghamshire, he composed a Latin comedy entitled “Loyola,” which was twice acted before James I. and printed in 1648. He took orders in 1618, and was collated to the rectory of Stoke Hamon, in Buckinghamshire, and had singular kindness shewn him by bishop Andrews and several great men. But above all others, he was regarded by Dr. Williams, dean of Westminster and bishop of Lincoln, who, being appointed lord-keeper of the great seal in 1621, chose Hacket for his chaplain, and ever preserved a high esteem for him. In 1623, he was made chaplain to Jame$ I. with whom he became a favourite preacher, and was also made a prebendary of Lincoln; and the year following, upon the lord-keeper’s recommendation, rector of St. Andrew’s, Holborn, in London. His patron also procured him the same year the rectory of Cheam, in. Surrey; telling him that he intended Holborn for wealth, and Cheam for health.

On May 24 of this year, Mr. Hales quitted his fellowship at Merton, and was admitted fellow of Eton college. He was then in orders, and had acquired fame as a preacher. In 1616 he held a correspondence with Mr. Oughtred, as appears by a letter of his to that excellent mathematician, printed in the General Dictionary, hi 1618 he accompanied sir Dudley Carlton, ambassador to the Hague, as his chaplain, by which means he procured admission into the synod of Dort, though he was not properly a member. This indeed seems to have been his principal view in accompanying sir Dudley, who, besides his brother the bishop of Llandaff, first English commissioner, recommended him to Bogerman, president of the synod, and some other leading men. Ail this afforded him a favourable opportunity of collecting that information respecting the proceedings of the synod, which was afterwards published in his “Golden Remains.” The effect of these proceedings on his own mind was, that he became a convert to Arminianism. His friend Mr. Faringdon. informs us that “in his younger days he was a Calvinist, but that some explanation given by Episcopius* of the text in St. John iii. 16, induced him, as he said, to” bid John Calvin good night.“It does not appear, however, from his sermons, that he became a decided anti-predestinarian, although he pleads strongly for a toleration between the two parties, and thinks they may remain in Christian charity with each other. It is more remarkable that he should be induced by the arguments advanced in this synod, to think with indifference of the divinity of Jesus Christ as a necessary article of faith. This, however, seems obvious from some passages in his” Tract on Schism;“and such was his free and open manner both of talking and writing on these subjects, that he soon incurred the suspicion of inclining to Socinianism. Dr. Heylin went so far as to attribute two works to him, published with fictitious names, which have been since printed in the” Phoenix;" but it has been proved that they were written by Socinian authors. His biographers, however, all allow that he may be classed among those divines who were afterwards called Latitudinarians. He returned from the synod Feb. 8, 1619.

, a learned Jesuit, born at Liege in 1572, acquired great reputation by his critical knowledge of the learned languages, and of ecclesiastical history. He was also an admired preacher in his day. He died in 1656. His principal works are; 1. “Anthologia poetica, Gr. Lat.” Douay, 1617, 12mo; and 2. “Illustrium ecclesiae orientalis Scriptorum Vitae et documenta,” Douay, 1633, and 1636, 2 vols. fol. comprising the lives of the eminent men of the first and second age of the Eastern church. He wrote the lives of some other eminent ecclesiastics and saints, which are inserted in the “Acta Sanctorum,” and other collections.

, a learned English divine, was born at Chertsey in Surrey, August 18, 1605; and was the youngest son of Dr. John Hammond, physician to Henry prince of Wales, svho was his godfather, and gave him his own name. In his infancy he was remarkable for sweetness of temper, the love of privacy, and a devotional turn. He was educated at Eton-school, and sent to Magdalen-college, Oxford, in 1618; of which, after taking his degrees in a regular way, he was elected fellow in July 1625. During the whole of his residence here, he generally spent thirteen hours every day in study; in the course of which he not only went through the usual academic studies, but read almost all the classics, writing emendations, critical remarks, &c. as he proceeded. Having applied himself also with great diligence to the study of divinity, he was admitted to holy orders in 1629, and soon, after took the degree of bachelor of divinity. In 1633 he was presented to the rectory of Penshurst in Kent, by Robert Sidney earl of Leicester. That nobleman, happening to be one of his auditors while he was supplying a turn at court for Dr. Frewen, the president of his college, and one of his majesty’s chaplains, was-so deeply affected with the sermon, and conceived so high an opinion of the preacher’s merit, that he conferred on him this living, then void, and in his gift. Upon this he quitted his college, and went to his cure, where he resided as long as the times permitted him, punctually performing every branch of the ministerial function in the most diligent and exemplary manner. In 1639 he took the degree of D. D.; in 1640, was chosen one of the members of the convocation, called with the long parliament, which began that year; and, in. 1643, made archdeacon of Chichester by the unsolicited favour of Dr. Brian Duppa, then bishop of Chichester, and afterwards of Winchester. The same year also he was named one of the assembly of divines, but never sat amongst them.

, an English divine of a very mixed character, was son to Thomas Hanmer of Porkington, in Shropshire, where he was born in 1543, though Fuller says he was born in Flintshire. He became chaplain of Corpus Christi college, Oxford, where he took a degree in arts in April 1567. He afterwards was presented to the living of St. Leonard, Shoreditch, during his holding of which his conduct was such as to bring great odium on him. Out of avarice he tore away the brass plates from the gravestones and monuments, and sold them; and he also appears by Fleetwood’s Diary to have paid very little regard to his oath in a court of justice. In 1581 or 1582, betook his degrees in divinity, and in Nov. 4th, 1583, was presented to the vicarage of Islington, which he resigned in 1590. Two or three years afterwards he resigned Shoreditch, went to Ireland, and at length became treasurer to the church of the holy Trinity, in Dublin, which he kept until his death in 1604. Weever says he committed suicide; and there is still a tradition to this effect among the inhabitants of Shoreditch parish. Whatever his errors, he was esteemed an exact disputant, and a good preacher; an excellent Greek scholar, and well versed in ecclesiastical and civil history. Besides some tracts against the Jesuits, he published “A Chronography,” &c. Lond. 1585, folio, which Harris says was added to his translation of “The Ancient Ecclesiastical Histories of the first 600 years after Christ, originally written by Eusebius, Socrates, and Evagrius,” 1576, folio, reprinted 1585. With this were printed the lives of the prophets and apostles, &c. by Dorotheus, bishop of Tyre; the Ephemeris of the Saints of Ireland; and “The Chronicle of Ireland, in two parts,” the third part of which was published in 1633, at Dublin, fol. He published also, “A Sermon on the Baptising of a Turk,” preached in the collegiate church of St. Katherine, 1586, 8vo.

, president of Trinity-college, Oxford, was born at Broad Campden, in Gloucestershire, in 1578, and sent for education to the free-school of Chipping-Campden, where owing to irregular conduct of the masters and their frequent changes, he appears to have profited little. From thence he was removed to the city of Worcester, and lastly to Magdalen-hall, Oxford, which was preferred from his relationship to Mr. Robert Lyster, then principal, a man somewhat popishly inclined. Here, however, he had a tutor of a different stamp, a reputed puritan, under whom he studied with great assiduity. Although his parents designed him for the law, as soon as he took his bachelor’s degree, he determined to make trial of his talents for the pulpit, and went to Chipping-Campden, where he preached a sermon which gave satisfaction. He afterwards officiated for a clergyman in Oxfordshire, and in both cases without being ordained. At length he was examined by bishop Barlow, who found him a very accomplished Greek, and Latin scholar, and he had the living of Hanweli given him, near Ban bury, in Oxfordshire. During his residence here he was often invited to London, and preached at St. Paul’s cross, also before the parliament, and on other public occasions. He had also considerable offers of preferment in* London, but preserved his attachment to Hanweli, where he was extremely useful in confirming the people’s minds, then much unsettled, in the reformed religion, as well as in attachment to the church of England, although he afterwards concurred with those who overthrew it so far as to accept preferment under them. On the commencement of the civil war, tjie tranquillity of his part of the country was much disturbed by the march of armies, and himself obliged at last to repair to London, after his premises were destroyed by the soldiery. On his arrival in London, he became a member of the assembly, but appears to have taken no active part in their proceedings.or some time, Hanwell having now been taken from him, he officiated at the parish-church of St. Botolph, Bishopsgate-street, until the rilling powers ordered him to Oxford, as one of the reforming visitors. Here during the visitation of the earl of Pembroke, the chancellor of the university, he was admitted; D. D. and president of Trinity-college in April 1,648, in the room of Dr. Hannibal Potter, who was ejected by the visitors. This situation he retained until his death, Uec. 11, 1658,. in his eightieth year. He was buried in^ Trinity-college chapel, with an inscription from the ele-“gant pen of Dr. Bathurst, one of his successors, and contaming praises of his conduct as a president more than sufficient to answer the charges brought against him by others. The only words Dr. Bathurst is said to have struck out are these in Italics,” per decennium hujus collegii Præses æternum cdebrandus“nor was this alteration made in the epitaph itself, but in Wood’s ms. of the” Hist, et Antiquitates Univ. Oxon.“The only fault of which Dr. Harris can be accused, and which was very common with other heads of houses put in by the parliamentary visitors, was taking exorbitant fines for renewals of college leases, by which they almost sold out the whole interest of >the college in such estates. On the other hand he appears to have made some liberal grants of money to the posterity of the founder, sir Thomas Pope.” One is surprized,“says Warton,” at those donations, under the government of Dr. Robert Harris, Cromwell’s presbytenan president. But Harris was a man of candour, and I believe a majority of the old loyal fellows still remained.“Durham, the author of Harris’s life, gives him the character of” a man of admirable prudence, profound judgment, eminent gifts and graces, and furnished with all qualifications which might render him a complete man, a wise governor, a profitable preacher, and a good Christian." He appears to have very little relished some of the innovations of his time, particularly that easy and indiscriminate admission into the pulpits, which filled them with illiterate enthusiasts of every description. His works, consisting of sermons and pious treatises, were collected in 1 vol. fol. published in 1654.

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

, a classical editor of considerable fame, was born in 1684, but where, or where educated, none of our authorities mention. In 1718 we find him a preacher at the village of Stad aan't Haringvliet,. in the island of Overflacke, between Holland and Zealand, in which year he published “Tertulliani Apologeticus,” Leyden, 8vo, with a commentary. In 1721 he was appointed professor of Greek in the university of Leyden, and afterwards filled the chair of history and rhetoric. He died in that city, April 25, 1742. He translated many of the writings of the Italian antiquaries into Latin for Vander Aa’s “Thesaurus Italiae,” and for Polenus’s “Supplementa nova utriusque Thesauri Romanarum Grsecarumque Autiquitatum.” His principal separate publicationsare, 1. “Dissert, de Alexandri magni numismate,” Leyden, 1722, 4to. 2. “Oratio cle actione oratoris, sive corporis eloquentia,” ibid. 1724, 4to. 3. “Series numismatum antiquorum Henr. Adriani a Mark,” 1727, 8vo. 4. “Museum Hilenbroekianum,” without date or place. 5. “Thesaurus Morellian us: familiarum Romanarum numismata,” with a commentary, Amst. fol. 1734. 6. “A History of Asia, Africa, and Europe, from the end of the fabulous ages,” in Dutch, three parts, 1736 39, fol. with plates of coins. 7. “Sylloge scriptorum de pronunciations Grascae Linguae,” Leid. 1736 and 1740. 8. “Reguin et imperatorum Romanorum numismata, ducis Croyiaci, et Arschotani, &c.” Amst. 1738, 4to, &c. The classics he edited were, 1. “Lucretius,” Leyden, 1725, 2 vols. 4to, a very splendid, learned, and critical edition some have given it the preference to all former editions, and it appears as yet doubtful whether it be excelled by that of the late Mr. Gilbert Wakefield. 2. “Josephus,” fol. Amst. 1726. By this he seems to have lost almost as much reputation as he gained by his Lucretius, it being shamefully incorrect.

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

These were published without his name, but his pamphlets on the Middietonian controversy attracted the notice of Dr. War-burton, who discovered the author, and sending him his compliments, offered him the place of assistant preacher at Lincoln’s Inn, with the stipend of half a guinea for each sermon. This was little, but he accepted it, as affording him an opportunity of living in London, and cultivating learned society. He accordingly removed to town in June 1753, and became one of a club of literati who met once a week, as he says, “to talk learnedly for three or four hours.” The members were Drs. Jortin, Birch, and Maty, Mr. Welstein, Mr. De Missy, and one or two more.

, at first an advocate, afterwards an ecclesiastic, and abbé of Auhignac and Meimac, was born at Paris in 1604. Cardinal Richelieu, whose nephew he educated, bestowed on him his two abbeys, and the protection of that minister gave him consequence both as a man of the world and as an author. He figured by turns as a grammarian, a classical scholar, a poet, an antiquary, a preacher, and a writer of romances; but he was most known by his book entitled “Pratique du Theatre,” and by the quarrels in which his haughty and presumptuous temper engaged him, with some of the most eminent authors of his time. The great Corneille was one of these, whose disgust first arose from the entire omission of his name in the celebrated book above mentioned. He was also embroiled, on different accounts, with madame Scuderi, Menage, and Richelet. The warmth of his temper exceeded rhat of his imagination, which was considerable; and yet he lived at court a good deal in the style of a philosopher, rising early to his studies, soliciting no favours, and associating chiefly with a few friends, as unambitious as himself, he describes himself as of a slender constitution, not capable of taking much exercise, or even of applying very intensely to study, without suffering from it in his health; yet not attached to any kind of play. “It is,” ays he, “too fatiguing for the feebleness of my body, or too indolent for the activity of my mind.” The abbé d'Aubignac lived to the age of seventy-two, and died at xnours in 1676. His works are, 1. “Pratique du Theatre,” Amsterdam, 1717, two vols. 8vo; also in a 4to edition published at Paris; a book of considerable learning, but little calculated to inspire or form a genius. 2. “Zenobie,” a tragedy, in prose, composed according to the rules laid down in his “Pratique,” and a complete proof of the total inefficacy of rules to produce an interesting drama, being the most dull and fatiguing performance that was ever represented. The prince of Condé said, on the subject of this tragedy, “We give great credit to the abbé d'Aubignac for having so exactly followed the rules of Aristotle, but owe no thanks to the rules of Aristotle for having made the abbé produce so vile a tragedy.” He wrote a few other other tragedies also, which are worse, if possible, than Zenobia. 3. “Macaride; or the Queen of the Fortunate Islands,” a novel, Paris, 1666, 2 vok 8vo. 4. “Conseils d'Ariste à Celimene, 12mo. 5.” Histoire da terns, ou Relation du Royaume de Coqueterie,“12mo, 6.” Terence justifié,“inserted in some editions of his” Pratique.“7.” Apologie de Spectacles," a work of no value. A curious book on satyrs, brutes, and monsters, has been attributed to him; but, though the author’s name was Hedelin, he does not appear to have been the same.

, one of the early reformers, was born in 14l>5, at Etlinggen, in the marquisate of Baden; and educated at Friburg, where he took his master of arts degree. Thence he went to Basil, studied divinity, and commenced doctor of philosophy and divinity about 1520. Having imbibed the principles of the reformed religion, he inculcated it with great success, as preacher in the church at Mentz, until the violence of persecution obliged him to go to Strasburgh in 1523, where, under the sanction of the senate, he co-operated with Capito and Bucer in the reformation. Here he married in 1533 In 1543 Herman, bishop of Cologn, wishing to promote the cause in his diocese, invited Bucer and Hedio, who were very successful, until driven away by the emperor and the Spaniards. Hedio made his escape with much difficulty, and returned to Strasburgh, where he composed most of his works, and where he died Oct. 17, 1552. His original works, enumerated by Melchior Adam, are theological, historical, and philological; besides which, he was editor of some parts of the Fathers.

In town, he produced several publications; as, a translation of Pliny’s “Epistles,” of several works of abbe Vertot, of Montfaucon’s “Italian Travels” in folio, and many other books. His principal patron was the earl of Macclesfield, who gave him a benefice in the country, the value of which to a resident would have been above 80/ a year; he had likewise a lecture in the city; and, according to his own account, preached more chanty-sermons about town, was more numerously followed, and raised more for the poor children, than any other preacher, however dignified or distinguished. This popularity, with his enterprising spirit, and introducing regular action into the pulpit, were “the true causes,” he says, “why some obstructed his rising in town, from envy, jealousy, and a disrelish of those who are not qualified to be complete spaniels. For there was no objection to his being tossed into a 'country benefice by the way of the sea, as far as Galilee of the Gentiles (like a pendulum swinging one way as far as the other.)” Not being able to obtain preferment in London, and not choosing to return into the country, he struck out the plan of his Lectures, or Orations, which he puffed with an astonishing vulgarity of arrogance, as may be seen in the following specimen:

, a German philosopher of the new school, was born in 1741, in a small town of Prussia, and was originally intended for the profession of a surgeon, but afterwards studied divinity, and was invited to Buckeburg, to officiate as minister, and to be a member of the consistory of the ecclesiastical council, In 1774 he was promoted by the duke of Saxe Weimar, to be first preacher to the court, and ecclesiastical counsellor, to which was afterwards added the dignity of vice-president cjf the consistory of Weimar, which he held until his death, Pec. 18, 1803. Some of his ficst works gained him great^ praise, both as a critic antj philosopher; such as his, 1. “Three fragments on the new German Literature,” Riga, 1776. 2. “On the Writings of Thomas Abbt,” Berlin, 1768; and “On the origin of Language,” ibid. 1772. But he afterwards fell into mysticism, and that obscure mode of reasoning which has too frequently been dignified, with the name of philosophy. The first specimen he gave of this was in his “Oldest Notices of the Origin of Mankind,” Riga, 1774; after which his system, if it may be so called, was more fully developed in his “Outlines of a philosophy of the history of Man,” of which an English translation was published in 1800, 4to, but without attracting much public notice. It was not indeed to be supposed that such extravagant opinions, conveyed in an obscure jargon, made up of new and fanciful terms, and frequently at variance with revealed religion, could be very acceptable to an English public.

In 1719 he was ordained priest, and was successively minister of the several pa ishes of Great Shelford, Stow cumqui, and Trinity, in Cambridge. In these stations he deservedly acquired the character of a celebrated preacher. His person was majestic; he had a gracefulness in his behaviour, and gravity in his countenance, that always procured him reverence. His pronunciation was so remarkably sweet, and his address so insinuating, that his audience, immediately on his beginning to speak, were prepossessed in his favour. Nor were these conspicuous talents suffered to remain long without being rewarded; for, in the year 1722, bishop Fleetwood made him his domestic chaplain, and, the same year, presented him to the rectory of Rettenden in Essex, and soon after to that of Barclay in Hertfordshire; which occasioned his fellowship to become vacant the year following.

In 1724 he took the degree of bachelor of divinity, and, about the same time, was presented by his majesty to the rectory of Allhallows the Great, in London; but gave up the benefice before institution. His friends, however, being desirous of bringing him to town, upon a vacancy of a preacher to Lincoin’s-inu, recommended him to that society, who accordingly made choice of him in 1726; and soon after he was appointed chaplain in ordinary to the king, and, on attending his majesty on his visit to the university of Cambridge in 1728, was honoured with the degree of doctor of divinity .

Wood tells us, that he was “a person endowed with singular gifts, of a sharp and pregnant wit, solid and clear judgment. In his younger years he was accounted an excellent poet, but very conceited and pragmatical; in his elder, a better historian, a noted preacher, and a ready extemporaneous speaker. He had a tenacious memory to a miracle. He was a bold and undaunted man among his friends and foes, though of a very mean port and presence; and therefore by some of them he was accounted too high and proud for his function. A constant assertor of the church’s right and the king’s prerogative; a severe and vigorous opposer of rebels and schismatics. In some things too much a party-man to be an historian, and equally an enemy to popery and puritanism.” Much perhaps cannot be added to this character. He was undoubtedly biassed and warm to a great degree, which must be imputed to, although it cannot be defended by a reference to his sufferings. That he should be suspected of popery is not very wonderful, as in his history of the reformation he preceded Collier in many of those opinions which brought the same charge against the latter; and in his aversion to puritanism he departs farther from the orthodoxy of his own chuch than is consistent with a knowledge of or attachment to its doctrines. He had, as Swift justly observes, “according to the current opinion of the age he lived in, too high notions of regal power; led by the common mistake of the term supreme magistrate, and not rightly distinguishing between the legislature and administration.”

, a nonconformist divine, the son of Richard Heywood, was born at Little Lever, in Bolton parish, Lancashire, in March 1629. In 1647 he was admitted pensioner in Trinity college, Cambridge, where he took the degree of A. B. but was afterwards called home, his father not being able to support him there. He lived retiredly for some time at home, but at length became a preacher, by the advice and solicitation of the neighbouring ministers, and having preached some time about the country occasionally, he was invited to Coley chapel, in the parish of Halifax, Yorkshire; soon after which, Aug. 4, 1652, he was ordained in Bury church, Lancashire, according to the forms used after the established church was overthrown. He married to his first wife Elizabeth, daughter of the rev. Mr. Angier of Denton in Lancashire, in 1655, by whom he had several children. He had occasional disputes with part of his congregation, who after abolishing what they called ecclesiastical tyranny, became themselves the most capricious tyrants. Some were displeased with him, because he would not admit all comers promiscuously to the Lord’s table without distinction; others, because he would not thank God for killing the Scots. Once he was carried before cornet Denham, by some of colonel Lilburne’s soldiers, and the cornet told him, that he was one of the Cheshire rebels; but by the mediation of friends he was dismissed.

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

, a nonconformist divine, was a native of Worcestershire, and first educated at Cambridge, which he left after taking his bachelor’s degree, and removed to Oxford in 1647. Here he entered of Magdalen hall, and by favour of the parliamentary visitors, was first demy, and soon after fellow of Magdalen college, and took his master’s degree. He then was licenced as a preacher, and officiated at St. Aldate’s church, Oxford, and at Brackley, in Northamptonshire. In 1658 he became B. D. but at the restoration was ejected from his fellowship, which was restored to the right owner, and went to Holland. He afterwards returned, and for some time taught logic and philosophy to a few pupils at Sturbridge, but went again to Holland, and preached for some years in the English church at Leyclen, where he died in 1692. He wrote several treatises, principally of the controversial kind, in defence of the non-conforruists, and against Mr. Thomas Pierce, Mr. Durel.l, Dr. Heylin, Mr. Scrivener, and others, who supported the cause of the established church. The best of his performances appeared without his name, under the title of “Apologia pro Ministris in Anglia (vu!go) Nonconformistis, c.” Wood, who has given a particular account of his other writings, says that “he was a person several ways learned, much conversant in books, a leading man and pillar of his party, but altogether a severe enemy to the ceremonies of the church of England.” Calamy says very little of him.

, an English divine and writer, was, the son of Roger Hieron, a learned clergyman, vicar of Epping, in Essex, who died in 1592. His son, who was born in 1572, received his early education from his father, who afterwards sent him to Eton school, whence he was elected by the free choice of provost Goade, into a scholarship of King’s college, Cambridge. On the death of his father, who probably left no great provision behind him, he was much assisted in the prosecution of his studies in the university by sir Francis Barrington, of Barringtonhall, in Essex, knt. While at Cambridge he studied divinity under Lawrence Chaderton, master of Emanuel college, and made such progress that at his first preaching at King’s, he was heard with the utmost approbation, seeming, as his biographer says, “rather a bachelor in divinity than a bachelor in arts, and rather a divine of forty, than only twenty-four years of age.” On his appearance as a preacher in London, he immediately became so popular that many congregations, together with the inns of court, desired to have him settled as their minister. But being offered the living of Moclbury, in Devonshire, in the gift of Eton college, he preferred that, and preached with great success, both there and at other places, particularly Plympton, where, by the means of sir Ferdinand Gorges, and other gentlemen of the neighbourhood, a lecture was established, of which he became one of the preachers. His public and private character procured him the reverence both of the poor and rich, and it appears by the dedications of his works that he had many friends of high rank. He inclined to puritan principles, but with a strict adherence to the church of England; and was particularly zealous against popery. He was long afflicted with a chronical distemper, but continued his public services and private studies notwithstanding the apparent incapacity of his weak body. This disorder, however, put an end to his useful life in the forty-fifth year of his age, in 1617. He was interred in Modbury church. His works, consisting principally of sermons and commentaries, printed often separately, in 4to and 8vo, were collected by him and published in 1614 in fol. and reprinted at London in 1620, with an additional volume edited by Robert Hill, D. D. rector of St. Bartholomew, Exchange. To this Dr. Hill prefixed a life, from which the above particulars are taken.

, a worthy prelate, appears by his pedigree given by his biographer, compared with that of the preceding Mr. Hildersham, to have been descended in the same line from the royal family of England, but as this circumstance seems to have escaped Mr. Butler’s notice, we are unable to say whether the name Hildersham and Hildesley were originally the same. It is certain that Hildersham occurs in t:ie descents in cardinal Pole’s pedigree, and that Hildesley does not. The subject of this article was the eldest surviving son of the rev. Mark Hildesley, rector of the valuable living of Houghton, held with the chapel of Witton, or Wyton All Saints, in the county of Huntingdon, who died in 1729. He was born Dec. 9, 1698, at Murston, near Sittingbourne, in Kent, of which his father was at that time rector. He was educated at the Charter-house, and at the age of nineteen was sent to Trinity-college, Cambridge, where he to >k his degree of A. B. in 1720, and of A. M. in 1724-, having been elected a fellow the year preceding. He was ordained deacon in 1722 and in 172.1 was appointed domestic chaplain to lord Cobham. In 1725 he was nominated a preacher at Whitehall, by Dr. Gibson, bishop of London; and from 1725 to 1729 held the curacy of Yelling in Huntingdonshire. In Feb. 1731 he was presented by his college to the vicarage of Hitchin in Hertfordshire, and the same year married miss Elizabeth Stoker, with whom he lived in the utmost conjugal airection for upwards of thirty years, but by whom it does not appear that he had any issue.

, an English divine and lexicographer, was born Oct. 1625, at Bromley, near Leeds, where his father, Joshua Hill, was a puritan preacher. He was carefully educated in classical learning, and sent to Cambridge in 1644, where he was admitted of St. John’s college. Jn 1649, he was chosen fellow of Magdalen college, and became a favourite tutor. In 1658 he served the office of senior proctor, and in 1660 kept the act for the degree of bachelor of divinity, and having declared his sentiments in favour of nonconformity, his fellow-collegians erased his name from their books, that he might be enabled to retire without suffering a formal ejectment. He then retired to London, and preached ibr a while at the church of Allhallows Barking, but in 1663 went abroad, and, after visiting various parts of the continent, passed three years at the university of Leyden. In 1667 he was invited to be minister of the English church at Mtddleburgh in Zealand, where he continued till 167'5, when his too late publishing his “Defence of the Zealander’s choice,” occasioned the governors of that province to order him to ktave the placre. On his arrival in England, however, and waiting on diaries II. he rewarded him for writing that book with a sinecure of 50/, and, according to Calamy, offered him a bishopric if he would conform. But this being against his principles, he accepted an invitation to the English church at Rotterdam in 1678, where he exercised the office of pastor until his death, Nov. 5, 1707. Mr. Hill was much esteemed as a preacher, and has left one or two specimens of his talents but tie is more noticeable as the editor of Scbreveiius’s Lexicon, which he augmented with 8000 words, and purged of nearly as many faults. He published his edition in 1676, since which it has often been reprinted, sometimes with improvements, and is still a standard book. Mr. Hill had accumulated a very fine library, in which he employed his leisure hours to the last.

, a learned English prelate, was born in Swallow-street, Westminster, in 1731, where his father was in the humble employment of a stable-keeper. He was educated, however, at Westminster-school at the same time with Smith and Vincent, who were afterwards his successors in the headship of that celebrated academy. In 1750 he was elected to Trinity college, Cambridge, where he took his bachelor’s degree in 1754, and about the same time became usher of Westminster-school, then entered into holy orders, and officiated as morning preacher of South Audley street chapel. He continued in these employments (taking his master’s degree in 1757) until 1760, when he travelled into Germany, Italy, and France with Mr. Crewe, afterwards member of parliament for Cheshire, who, when returned from his tour, settled on Dr. Hinchliffe three hundred pounds a year, and made him his domestic chaplain. With this gentleman the doctor lived, with the attention and respect which were justly due to his merit. During his residence in Italy, where he conducted himself in every respect agreeable to his station and character, he was favoured with an introduction to the ]ate duke of Grafton, who had been contemporary with him at Cambridge, and soon after, in 1764, by the interest of his o-race, he was appointed head-master of Westminster schooCon the resignation of Dr. Markham, late archbishop of York, but his ill state of health not being suited to such a laborious employ, he was obliged to resign in a fe‘w months after he had accepted it. He declined several advantageous offers that were made him if he would travel again; and being made very easy in circumstances by the generosity of his friend and pupil, Mr. Crewe, he intended to return and reside at college, when he was solicited by his ’noble patron to undertake for a few years the care of the late duke of Devonshire.

, of a noble family at Vienna, was born Feb. 24, 1580. After being eight years superintendant of Plaven in Saxony, he took holy orders at Prague in 1611. In 1613 he left Prague, and was appointed principal preacher to the elector of Saxony at Dresden, where he died March 4, 1645. He was a strenuous Lutheran, and wrote with as much zeal against Calvinists as Papists. His works, which are very numerous both in Latin and German, are not at this day much esteemed, or indeed known. Their titles, however, are given by the writers of his life, and among them we find, “Solida. detestatio Papas et Calvinistarum,” 4to. “Apologia pro B. Luthero contra Lampadium,” Leipsic, 1611, 4to. “Philosophise Aristotelicse, partes tres.” “Septem verborum Christi explicatio.” The greater part of his tracts appear evidently, from their titles, to be controversial.

, sometimes written Oldsworth, and Oldisworth, a learned and loyal English divine, the youngest son of Richard Holdsworth, a celebrated preacher at Newcastlerupon-Tyne, was born in 1590, and after the death of his father was committed to the care of the rev. William Pearson, a clergyman of the same place, who had married his sister. He was first educated at Newcastle, and in July 1607 admitted of St. John’s college, Cambridge. Jn 1610 he took his bachelor’s degree, in 1613 was chosen fellow of his college, in 1614 was made master of arts, and incorporated at Oxford in the same degree in 1617, and in. 1620 was chosen one of the twelve university preachers at Cambridge. While at college he was tutor, among others, to the famous sir Symond D'Ewes. After this he was for some time chaplain to sir Henry Hobart, lord chief justice of the common pleas, and then, had a living given him in the West Riding of Yorkshire, which he exchanged for the rectory of St. Peter the Poor, Broad-street, London. He settled there a little before the great sickness in 1625, during which he continued to do the duties of his office, became a very popular preacher, and was much followed by the puritans. In 1629 he was chosen professor of divinity at Gresham college, and in his lectures, afterwards published, he discovered an unusual extent and variety of learning. They were frequented by a great concourse of divines and young scholars. About 1631 he was made a prebendary of Lincoln, and in 1633 archdeacon of Huntingdon. In the same year he stood candidate for the mastership of St. John’s college, but neither he nor his competitor, Dr. Lane, being acceptable at court, the king, by mandate, ordered Dr. Beale to be chosen. In 1637, however, Mr. Holdsworth was elected master of Emanuel college, and created doctor of divinity. In the same year he kept the act at Cambridge, and in 1639 was elected president of Sion college by the London clergy. In 1641 he resigned his professorship at Gresham college, and the rebellion having now begun, he was marked out as one of the sacrifices to popular prejudice, although he had before suffered somewhat from the court. While vice-chancellor Dr. Holdsworth had supplied the king with money contributed by the university, a crime not easily to be forgiven. When, however, the assembly of divines was called, Dr. Holdsworth was nominated one of the number, but never sat among them. Soon after in obedience to the king’s mandate, he caused such of his majesty’s declarations to be printed at Cambridge as were formerly published at York, for which, and, as Dr. Fuller says, a sermon preached then by him, he was forced to leave the university before the expiration of his office as vice-chancellor. After some concealment he was apprehended near London, and imprisoned, first in Ely house, and then in the Tower. Such was the regard, however, in which he was held at Cambridge, that while under confinement he was elected Margaret professor of divinity, which he held until his death, although he could Meither attend the duties of it nor receive the profits; but his rectory of St. Peter the Poor, and the mastership of Emanuel, were both taken from him. It seems uncertain when he was released. We find him attending the king at Hampton Court in 1647; and in January following, when the parliament voted that no more addresses should be made to the king, he preached a bold sermon against that resolution, for which he was again imprisoned, but being released, assisted, on the king’s part, at the treaty in the Isle of Wight. The catastrophe that soon after befell his royal master is thought to have shortened his life, which terminated Aug. 29, 1649. He lived unmarried, and left his property to charitable uses, except his books, part of, which went to Emanuel college, and part to the public library at Cambridge. He was buried in the chnrch of St. Peter the Poor, where is a monument to his memory. He was of a comely appearance and venerable aspect; warm in his temper, but soon pacified; a great advocate for the king, and zealous in the cause of episcopacy. He was devout, charitable, and an excellent scholar. In his “Preelectiones” he shows not only an intimate acquaintance with the fathers and schoolmen, but likewise most of the eminent divines of later ages, popish as well as protestant, and his style is good. His works are, 1. “A Sermon preached in St. Mary’s, Cambridge, on his majesty’s inauguration,” 1642, 4to, the only thing he ever published. 2. “The Valley of Vision; or a clear sight of sundry sacred truths; delivered in twenty-one sermons,” Lond. 1651, 4to. These were taken in short hand, and Dr. Pearson says they are very defective. 3. “Praelectiones theologicae,” Lond. 1661, fol. published by his nephew, Dr. William Pearson, with a life of the author.

, an ingenious and learned English divine, was the son of a taylor in Oxford, and born in the parish of All Saints there about 1593. He was entered early of Christ-church in the time of Dr. Ravis, his relation and patron, by whom he was chosen student; and in 1615 he took orders. He was before noticed for his skill in poetry and oratory, and now distinguished himself so much by his eloquence and popularity as a preacher, that he had two benefices conferred on him in the diocese of Oxford. In 1618 he went as chaplain to sir Francis Stewart, when he accompanied the count Gundamore to Spain, in which journey Holyday exhibited such agreeable conversationtalents, that the count was greatly pleased with him. Afterwards he became chaplain to the king, aud was promoted to the archdeaconry of Oxford before 1626. In 1642 he was made a doctor of divinity by mandamus at Oxford; near which place he sheltered himself during the time of the rebellion. When the royal party declined, he so far sided with the prevailing powers, as to undergo the examination of the triers, in order to be inducted into the rectory of Chilton in Berkshire; for he had lost his livings, and the profits of his archdeaconry, and could not well bear poverty and distress. This drew upon him much censure from his own party; some of whom, however, says Wood, commended him, since he had thus made provision for a second wife he had lately married. After the Restoration he quitted this living, and returned to Iffley near Oxford, to live on his archdeaconry; and had he not acted a temporizing part, it was said he might have been raised to much higher promotion. His poetry, however, got him a name in those days, and he stood fair for preferment. His philosophy also, discovered in his book “De Anima,” and his well-languaged sermons, says Wood, speak him eminent in his generation, and shew him to have traced the rough parts of learning, as well as the pleasant paths of poetry. He died at Iffley, Oct. 2, 1661, and was buried at Christ-church.

, a learned and worthy prelate, whojxperienced a fate extremely singular, was born in 1633, at Sandford in Devonshire, where his father was curate; became chorister of Magdalen college, Oxford, ia 1649; at the age of about sixteen, he was usher of the school adjoining, being already B. A.; he was chaplain of the college when M. A.; and would have been fellow, had his county qualified him. All this time he lived and was educated under presbyterian and independent discipline; and about the time of the restoration became assistant to Dr. Spurstow of Hackney. He was afterwards elected preacher at one of the city churches; the bishop of London, however, refused to admit him, as he was a popular preacher among the fanatics; but after some time he was settled in the parish church of St. Mary Wolnoth. Having retired to Exeter on account of the plague, he obtained the living of St. Mary’s church at Exeter, was countenanced by bishop Ward, and much admired for the comeliness of his person and elegance of preaching. The lord Robartes in particular (afterwards earl of Truro) w*as so pleased with him, that he gave him his daughter Araminta in marriage, took him as his chaplain to Ireland in 1669, gave him the deanery of llaphoe, and recommended him so effectually to his successor lord Berkeley, that he was consecrated bishop of Raphoe, Oct. 27, 1671, and translated to Londonderry in 1681. Driven thence by the forces under the earl of Tyrconnel, in 1688, he retired into England, and was elected minister of Aldermanbury in Sept. 1689, where he died, June 22, 1690. He published five single sermons, afterwards incorporated in two volumes; “An Exposition of the Ten Commandments, 1692, 4to, with his portrait; and an” Exposition of the Lord’s Prayer," 1691, all printed in one volume, 171O, folio. An edition of his works has very recently appeared in 4 vols. 8vo.

Dr. Horbery bore the character of an amiable and excellent man, as well as of an able and sound divine, who walked, as his biographer says, steadily through those profound depths of theology, in which men of inferior powers and attainments are lost: but such was his uncommon modesty and invincible diffidence, that nothing could draw him out into public life. On the death of Dr. Jenner, president of Magdalen college, he resisted the solicitation of a majority of the fellows to become a candidate, and Dr. Home, who was elected, paid him the compliment to say that he would never have presented himself if Dr. Horbery would have come forward. His library, consisting of 2000 volumes, in the best preservation, was sold for the small sunn of 120l.; but such was his reputation as a preacher, that two hundred of his ms sermons, in the rough state in which he first composed them, were disposed of for six hundred guineas.

, the late amiable and exemplary bishop of Norwich, was born Nov. 1, 1730, at Otham, near Maidstone, in Kent, where his father, the rev. Samuel Home, was rector. Of four sons and three daughters he was the second son; and his education was commenced at home under the instruction of his father. At thirteen, having made a good proficiency, he was sent to school at Maidstone, under the rev. Deodatus Bye, a man of good principles; and at little more than fifteen, being elected to a Maidstone scholarship at University college, Oxford, he went there to reside. He was so much approved at his college, that about the time when he took his bachelor’s degree, which was Oct. 27, 1749, in consequence of a strong recommendation from that place, he was elected to" a Kentish fellowship at Magdalen. On June 1, 1752, he took his master’s degree, and on Trinity Sunday, in the year following, he was ordained by the bishop of Oxford, and soon after preached his first sermon for his friend and biographer, Mr. Jones, at Finedon, in Northamptonshire. A short time after he preached in London with such success, that a person, eminent himself for the same talent, pronounced him, without exception, the best preacher in England.

It cannot often fall to the lot of the biographer to record a man so blameless in character and conduct as bishop Home. Whatever might be his peculiar opinions on some points, he was undoubtedly a sincere and exemplary Christian; and as a scholar, a writer, and a preacher, a man of no ordinary qualifications. The cheerfulness of his disposition is often marked by the vivacity of his writings, and the sincerity of his heart is every where conspicuous in them. So far was he from any tincture of covetousness, that he laid up nothing from his preferments in the church. If he was no loser at the year’s end he was perfectly satisfied. What he gave away was bestowed with so much secrecy, that it was supposed by some persons to be little; but, after his death, when the pensioners, to whom he had been a constant benefactor, rose up to look about them for some other support, it began to be known who, and how many they were.

, an English divine, was born at Baccharack, a town in the Lower Palatinate, in 1641. His father was recorder or secretary of that town, a strict protestant; and the doctor was brought up in the same manner, though some, we find, asserted that he was originally a papist. He was designed for the sacred ministry from his birth, and first sent to Heidelberg, where he studied divinity under Spanheim, afterwards professor at Leyden. When he was nineteen he came over to England, and was entered of Queen’s college, in Oxford, Dec. 1663; of which, by the interest of Barlow, the provost of that college, and afterwards bishop of Lincoln, he was made chaplain soon after his admission. He was incorporated M. A. from the university of Wittemberg, Dec. 1663; and not long after made vicar of All Saints, in Oxford, a living in the gift of Lincoln-college. Here he < ontinued two years, and was then taken into the family of the duke of Albemarle, in quality of tutor to his son lord Torrington. The duke presented him to the rectory of Doulton, in Devonshire, aud procured him also a prebend in the church of Exeter. In 1669, before he married, he went over into Germany to see his friends, where he was much admired as a preacher, and was entertained with great respect at the court of the elector Palatine. At his return in 1671, he was chosen preacher in the Savoyj where he continued to officiate till he died . This, however, was but poor maintenance, the salary being small as well as precarious, and be continued in mean circumstances for some years, after the revolution; till, as his. biographer, bishop Kidder, says, it pleased God to raise up a friend who concerned himself on his behalf, namely, the lord admiral Russel, afterwards earl of Orford. Before he went to sea, lord Russel waited on the queen to take leave and when he was with her, begged of her that she “would be pleased to bestow some preferment on Dr. Horneck.” The queen told him, that she “could not at present think of any way of preferring the doctor” and with this answer the admiral was dismissed. Some time after, the queen related what had passed to archbishop Tillotson; and added, that she “was anxious lest the ad-, miral should think her too unconcerned on the doctor’s behalf.” Consulting with him therefore what was to be done, Tillotson advised her to promise him the next prebend of Westminster that should happen to become void. This the queen did, and lived to make good her word in 1693. In 1681 he had commenced D. D. at Cambridge, and was afterwards made chaplain to king William and queen Mary. His prebend at Exeter lying at a great distance from him, he resigned it; and in Sept. 1694 was admitted to a prebend in the church of Wells, to which he was presented by his friend Dr. Kidder, bishop of Bath and Wells. It was no very profitable thing; and if it had been, he would have enjoyed but little of it, since he died so soon after as Jan. 1696, in his fifty-sixth year. His body being opened, it appeared that both his ureters were stopped; the one by a stone that entered the top of the ureter with a sharp end; the upper part of which was thick, and much too large to enter any farther; the other by stones of much less firmness and consistence. He was interred in Westminster-abbey, where a monument, with an handsome inscription upon it, was erected to his memory. He was, says Kidder, a man of very good learning, and had goou skill in the languages. He had applied himself to the Arabic from his youth, and retained it to his death. He had great skill in the Hebrew likewise nor was his skilllimited to the Biblical Hebrew only, but he was also a great master in the Rabbinical. He was a most diligent and indefatigable reader of the Scriptures in the original languages: “Sacras literas tractavit indefesso studio,” says his tutor Spanheiui of him: and adds, that he was then of an elevated wit, of which he gave a specimen in 1655, by publicly defending “A Dissertation upon the Vow of Jephthah concerning the sacrifice of his daughter.” He had great skill in ecclesiastical history, in controversial and casuistical divinity; and it is said, that few men were so frequently consulted in cases of conscience as Dr. Horneck. As to his pastoral care in all its branches, he is set forth as one of the greatest examples that ever lived. “He had the zeal, the spirit, the courage, of John the Baptist,” says Kidder, “and durst reprove a great man; and perhaps that man lived not, that was more conscientious in this matter. I very well knew a great man,” says the bishop, “and peer of the realm, from whom ne had just expectations of preferment; but this was so far from stopping his mouth, that he reproved him to his face, upon a very critical affair. He missed of his preferment, indeed, but saved his own soul. This freedom,” continues the bishop, “made his acquaintance and friendship very desirable by every good man, that would be better. He would in him be very sure of a friend, that would not suffer sin upon him. I may say of him what Pliny says of Corellius Rufus, whose death he laments, “amisi meæ vitæ testem,' &c. ‘I have lost a faithful witness of my life;’ and may add what he said upon that occasion to his friend Calvisius, ‘vereor ne negligentius vivam,’ ‘I am afraid lest for the time to come I should live more carelessly.’” His original works are, 1.” The great Law of Consideration: or, a discourse wherein the nature, usefulness, and absolute necessity of consideration, in order to a truly serious and religious life, are laid open,“London, 1676, 8vo, which has been several times reprinted with additions and corrections. 2.” A letter to a lady revolted to the Romish church,“London, 1678, 12mo. 3.” The happy Ascetick: or the best Exercise,“London, 1681, 8vo. To this is subjoined,” A letter to a person of quality concerning the holy lives of the primitive Christians.“4.” Delight and Judgment: or a prospect of the great day of Judgment, and its power to damp and imbitter sensual delights, sports, and recreations,“London, 1683, 12mo. 5.” The Fire of the Altar: or certain directions how to raise the soul into holy flames, before, at, and after the receiving of the blessed Sacrament of the Lord’s Supper with suitable prayers and devotions,“London, 1683, 12mo. To this is prefixed,” A Dialogue between a Christian and his own Conscience, touching the true nature of the Christian Religion.“6.” The Exercise of Prayer; or a help to devotion; being a supplement to the Happy Ascetick, or best exercise, containing prayers and devotions suitable to the respective exercises, with additional prayers for several occasions,“London, 1685, 8vo. 7.” The first fruits of Reason: or, a discouse shewing the necessity of applying ourselves betimes to the serious practice of Religion,“London, 1685, 8vo. 8.” The Crucified Jesus: or a full account of the nature, end, design, and benefit of the Sacrament of the Lord’s Supper, with necessary dU rections, prayers, praises, and meditations, to be used by persons who come to the holy communion,“London, 1686, 8vo. 9.” Questions and Answers concerning the two Religions; viz. that of the Church of England and of the Church of Rome.“10.” An Answer to the Soldier’s Question: What shall we do?“11, Several single Sermons. 12.” Fifteen Sermons upon the fifth chapter of St. Matthew," London, 1698, 8vo.

Dr. Priestley (we still use his antagonist’s words), mortified to find that his letters had failed of the expected success; that Dr. Horsley, touched with no shame, with no remorse, remained unshaken in his opinion; and that the authority of his own opinion was still set at nought, his learning disallowed, his ingenuity in argument impeached; and what was least to be borne finding that a haughty churchman ventured incidentally to avow his sentiments of the divine commission of the episcopal ministry, and presumed to question the authority of those teachers who usurp the preacher’s office without any better warrant than their own opinion of their own sufficiency, lost all temper. A second set of “Letters to the archdeacon of St. Alban’s” appeared in the autumn of 1784, in which all profession of personal regard and civility was laid aside. The charge of insufficiency in the subject was warmly retorted, and “the incorrigible dignitary” was taxed with manifest misrepresentation of his adversary’s argument; with injustice to the character of Origen, whose veracity he had called in question; and with the grossest falsification of ancient history. He was stigmatized in short as a “falsifier of history, and a defamer of the character of the dead.”

As a preacher, or rather as a writer of sermons, Dr. Horsley might be allowed to stand in the first class, if we knew with whom of that class we can compare him. Some comparisons we have seen, the justice of which we do not think quite obvious. In force, profundity, and erudition, in precision and distinctness of ideas, in“aptitude and felicity of expression, and above all, in selection of 'subjects and original powers of thinking, Dr. Horsley’s Sermons have been very justly termed” compositions sui generis" Upon most of these accounts, or ^rather upon all in the aggregate, they remove him from a comparison with those who may have acquired‘ very just fame as popular preachers. Bishop Horsley ’everywhere addresses himself to scholars, philosophers, and biblical' critics. By these he was heard with delight, and by these his works will continue to be appreciated as the component parts of every theological library, although they may not assent to all his doctrines.

In Oct. 1641, he was elected professor of divinity at Gresham-coliege, and in May 1647, was elected preacher to the honourable society of Gray’s-inn, of which he was also a member. In 1649 he was created D. D. and the ensuing year was chosen vice-chancellor of Cambridge. In 1651 he appears to have resigned the office of preacher of Gray’s-inn; and marrying about the same time, he procured an order from parliament that he should not be obliged by that step to vacate his professorship at Gresham college. The Gresham committee, however, referring to the founder’s will, came to a resolution that the place was vacant, but did not at this time proceed to an election. In August 1652, Dr. Horton was incorporated D. D. in the university of Oxford, and the year following was nominated one of the triers or commissioners for the approbation of young ministers. In 1656, the Gresham committee resumed the affair of his professorship, and proceeded to a new election, but Dr. Horton obtained a fresh dispensation from Cromwell by means of secretary Thurloe, and continued in quiet possession, holding with it his headship of Queen’s college, Cambridge. On the restoration he was obliged to resign the headship to Dr. Martin, who had been ejected by the parliamentary visitors; and although he had interest enough at court to retain his professorship for a little time, he was obliged in 1661 to resign it. When the Savoy conference was appointed, he was nominated as an assistant on the side of the presbyterians, but, according to Baxter, never sat among them; and although one of the number of the divines ejected by the Bartholomew act, he conformed afterwards,- and in June 1666, was admitted to the vicarage of Great St. Helen, in Bishopsgate-street, London, which he held till his death, in March 1673.

, a learned non-conformist divine in the seventeenth century, was a minister’s son, and nephew to Mr. Obadiah Howe, vicar of Boston in Lincolnshire. He was born May 17, 1630, at Loughborough in Leicestershire, of which town his father was minister, being settled there by archbishop Laud, though afterwards ejected by that prelate on account of his adherence to the Puritans; upon which he went with his son to Ireland, where they continued till the Irish Rebellion broke out, when they returned to England, and settled in Lancashire, where our author was educated in the first rudiments of learning and the knowledge of the tongues. He was sent pretty early to Christ college in Cambridge, where he continued till he had taken the degree of bachelor of arts, and then removed to Oxford, and became bible-clerk of Brazen-nose college in Michaelmas term 1648, and took the degree of bachelor of arts Jan. 18, 1649. He was made a demy of Magdalen college by the parliament visitors, and afterwards fellow; and July 9, 1652, took the degree of master of arts. Soon after this he became a preacher, and was ordained by Mr. Charles Herle at his church of Winwick in Lancashire, and not long after became minister of Great Torrington in Devonshire. His labours here were characteristic of the times. He informed Dr. Calamy, that on the public fasts it was his common way to begin about nine in the morning with a prayer for about a quarter of an hour, in which he begged a blessing on the work of the day; and afterwards read and expounded a chapter or psalm, in which he spent about three quarters; then prayed for about an hour, preached for another hour, and prayed for about half an hour. After this he retired, and took some little refreshment for about a quarter of an hour or more (the people singing all the while), and then came again into the pulpit, and prayed for another hour, and gave them another sermon of about an hour’s length, and so concluded the service of the day, about four o'clock in the evening, with half an hour or more in prayer.

, successively bishop of Oxford and Durham, was born in St. Bride’s parish, London, in 1556, and educated at St. Paul’s school, whence he became student of Christ church, Oxford, in 1577. After taking his degrees in arts, and entering into holy orders, he was vicar of Bampton in Oxfordshire, rector of Brightwell in Berkshire, a fellow of Chelsea college, and canon of Hereford. When vice-chancellor of Oxford he exerted himself against those puritans who opposed the discipline and ceremonies, but was afterwards a more distinguished writer and preacher against popery. He appears to have entered the lists against Bellarmine and his friends with determined resolution, declaring “that he'd loosen the pope from his chair, though he were fastened thereto with a tenpenny nail.” King James commanded his polemical discourses, which are the most considerable of his works, to be printed, in 1622, 4to. They are all in the form of sermons.

, a celebrated French preacher, was born in 1640, and was contemporary with Bourdaloue, whom, indeed, he could not rival, but was skilful enough to please; being esteemed by him one of the first preachers of the time. He was a priest of the congregation of the Oratory, and no less remarkable for his gentle piety and profound humility, than for his eloquence. He excelled consequently rather in the touching style of the sacred, than the vivid manner of the temporal orator. He was used to say, that his brother Massillon was fit to preach to the masters, and himself to the servants. He died in. 1717, after displaying his powers in the provinces, in the capital, and at court. Eight years after his death, in 1725, his sermons were published at Paris, in 6 vols. 12mo, and were much approved by all persons of piety and taste. “His manner of reasoning,” says his editor, father Monteuil, “had not that dryness which frequently destroys the effect of a discourse; nor did he employ that studied elocution which frequently enervates the style by an excess of polish.” The best composition in these volumes is the funeral oration on Mary of Austria. As a trait of his humility, it is related, that on being told by a person in a large company, that they had been fellow-students; he replied, “I cannot easily forget it, since you not only lent me books, but gave me clothes.”

, a popular preacher and writer, was born at Culross, in Perthshire, in 1741. He had the best education that the circumstances of his parents would permit, and at the age of thirteen was sent to the university of Edinburgh, where, by his talents and proficiency, he attracted the notice of the professors, and when he left Edinburgh he accepted the office of tutor to lord Dundonald’s sons at Culross abbey. In 1764 he was licensed to preach, having passed the several trials with great applause: and very quickly became much followed on account of his popular talents. He was ordained in 1766, and was appointed minister of South Leith. On a visit to London in 1769, he preached in most of the Scotch meeting-houses with great acceptance, and soon after his return he received an invitation to become pastor of the Scotch church in Swallow-street, which he declined; but in 1771 he removed to London, and undertook the pastoral office in the Scotch church at London-wall. He appeared first as an author in 1783, by the commencement of his “Sacred Biography,” which was at length extended to seven volumes octavo. While this work was in the course of publication, he engaged in the translation of Lavater’s “Essays on Physiognomy,” and in order to render his work as complete as possible, he took a journey into Swisserland, for the purpose of procuring information from Lavater himself. He attained, in some measure, his object, though the author did not receive him with the cordiality which he expected, suspecting that the English version must injure the sale of the French translation. The first number of this work was published in 1789, and it was finished in a style worthy the improved state of the arts. From this period Dr. Hunter spent much of his time in translating different works from the French language. In 1790 he was elected secretary to the corresponding board of the “Society for propagating Christian Knowledge in the Highlands and Islands of Scotland.” He was likewise chaplain to the “Scotch Corporation;” and both these institutions Were much benefited by his zealous exertions in their behalf. In 1795, he published two volumes of Sermons; and in 1798 he gave the world eight “Lectures on the Evidences of Christianity,” being the completion of a plan begun by Mr. Fell. The whole contains a popular and useful elucidation of the proofs in favour of the Christian religion, arising from its internal evidence, its beneficial influence, and the superior value of the information which it conveys with respect to futurity. During the latter years of his life, Dr. Hunter’s constitution suffered the severest shocks from the loss of three children, which, with other causes, contributed to render him unable to withstand the attacks of disease. He died at the Hot-Wells, Bristol, on the 27th of October, 1802, in the 62d year of his age. Dr. Hunter was a man of learning: his writings are eloquent, and shew how well he had studied human nature. In the pulpit his manner was unaffected, solemn, and impressive. He indulged his liberal and friendly heart in the exercise of hospitality, charity, and the pleasures of social intercourse, but the latter frequently beyond the limits which a regard to prudence and economy should have prescribed. He was the translator of “Letters of Euler to a German Princess, on different subjects in Physics and Philosophy” “The Studies of Nature by St. Pierre” “Saurin’s Sermons;” “Sonnini’s Travels.” Miscellaneous pieces and sermons of his own have been published since his death, to which are prefixed memoirs: from these the foregoing particulars have been taken. Dr. Hunter, about 1796 or 7, began “A History of London and its Environs,” which came out in parts, but did little credit to him, as he evidently had no talents or research for a work of this description.

With this apology, we return to his well-earned promotions. In 1762, he had the sine-cure rectory of Folkton, near Bridlington, Yorkshire, given him by the lord chancellor (earl of Northington), on the recommendation of Mr. Allen of Prior-Park and in 1765, on the recommendation of bishop Warburton and Mr. Charles Yorke, he was chosen preacher of Lincoln’s-inn; and was collated to the archdeaconry of Gloucester, on the death of Dr. Geekie, by bishop Warburton, in August 1767. On Commencement Sunday, July 5, 1768, he was admitted D. D. at Cambridge; and on the same day was appointed to open the lecture founded by his friend bishop Warburton, for the illustration of the prophecies, in which he exhibited a model worthy of the imitation of his successors. His “Twelve Discourses” on that occasion, which had been delivered before the most polite and crowded audiences that ever frequented the chapel, were published in 1772, under the title of “An Introduction to the Study of the Prophecies concerning the Christian Church, and in particular concerning the Church of Papal Rome;” and raised his character as a divine, learned and ingenious, to an eminence almost equal to that which he possessed as a man of letters; but his notion of a double sense in prophecy, which he in general supposes, has not passed without animadversion. This volume produced a private letter to the author from Gibbon the historian, under a fictitious name, respecting the book of Daniel, which Dr. Hurd answered; and the editor of Gibbon’s Miscellaneous Works having printed the answer, Dr. Hurd thought proper to include both in the edition of his works published since his death (in 1811). It was not, however, until the appearance of Gibbon’s “Miscellaneous Works,” that he discovered the real name of his correspondent.

, an English divine, son of the rev. John Jackson, first rector of Lensey, afterwards rector of Rossington, and vicar of Doncaster in Yorkshire, was born at Lensey, April 4, 1686. He was educated at Doncasterschool under the famous Dr. Bland, who was afterwards head master of Eton-school, dean of Durham, and from 1732 to 1746 provost of Eton college. In 1702, he was admitted of Jesus college, Cambridge; and, after taking the degree of B. A. at the usual period, left the university in 1707. During his residence there, he learned Hebrew under Simon Ockley, the celebrated orientalist; but never made any great proficiency. In 1708, he entered into deacon’s orders, and into priest’s two years after; when he took possession of the rectory of Rossington, which had been reserved for him from the death of his father by the corporation of Doncaster. That politic body, however, sold the next turn of this living for 800l. and with the money paved the long street of their town, which forms part of the great northern road. In 17)2, he married Elizabeth, daughter of John Cowley, collector of excise at Doncaster; and, soon after, went to reside at Rossington. In 1714, he commenced author, by publishing three anonymous letters, in defence of Dr. S. Clarke’s “Scripture-Doctrine of the Trinity,” with whom he soon after became personally acquainted and nine treatises by Jackson on this controversy, from 1716 to 1738, are enumerated in the supplementary volume of the “Biographia Britannica.” In 1718, he offered himself at Cambridge for the degree of M. A. but was refused on account of his heretical principles. Upon his return, he received a consolatory letter from Dr. Clarke, who also procured for him the contratership of Wigston’s hospital in Leicester; a place which is held by patent for life from the chancellor of the duchy of Lancaster, and was particularly acceptable to Jackson, as it requires no subscription to any an ides of religion. To this he was presented, in 1719, by lord Lechmere, in whose gift it was then, as chancellor of the duchy of Lancaster, and from whom Dr. Clarke had the year before received the mastership of that hospitah He now removed from Rossington to“Leicester; where, between politics (Leicester being a great party-town) and religion, he was engaged in almost continual war: and his spirit was by no means averse from litigation. In May 1720, he qualified himself for afternoon-preacher at St. Martin’s church in Leicester, as confrater; and, in the two following years, several presentments were lodged against him in the bishop’s and also in the archdeacon’s court, for preaching heretical doctrines; but he always contrived to defeat the prosecutions; and, after the” Case of the Arian Subscription“was published by Dr. Waterland, he resolved, with Dr. Clarke, never to subscribe the articles any more. By this he lost, about 1724, the hopes of a prebend of Salisbury, which bishop Hoadly refused to give him without such subscription.” The bishop’s denial,“says his biographer,” was the more remarkable, as he had so often intimated his own dislike of all such subscriptions:" Jackson, however, had keen presented before by sir John Fryer to the private prebend of Wherwell in Hampshire, where ho such qualification was required.

, an eminent Protestant divine, and celebrated preacher, was born December 16, 1647, at Vassy, of which place his father was minister. He distinguished himself so much by his studies that he was ordained at the age of twenty-one, and appointed colleague, and assistant to his father. On the revocation of the edict of Nantes, Jacquelot quitted France, and retiring to Heidelberg, received public marks of favour from the electress Palatine. He went afterwards to the Hague, where he gained great reputation by his sermons; and the king of Prussia being in that city, and having heard him preach, desired to have him far his French chaplain at Berlin, and settled a large pension upon him. Jaequelot went into Prussia, 17>02, and died at Berlin, October 15, 1708. His works are, 1. “Traite de l'Existence de Dieu,” Amsterdam, 1697, 4to. 2. “Dissertations sur le Messie,” Hague, 1699, 8vo. 3. Three books against Bayle’s Dictionary; the first entitled '“Conformite de la Foi avec la Raison,” 8vothe second, “Examen de la Theologie de M. Bayle,” I2nio; and the third, “Reponse aux Entretiens composes par M. BayLe,” 12mo. 4. “Traitede l'Inspiration des Livres Sacres,” 1715, 8vo, two parts, the first of which is excellent. To these may be added two small pamphlets, entitled, “Avis sur le Tableau du Socinianisme.” This last work occasioned much trouble to Jacquelot from Jurieu, author of the “Tableau du Socinianisme.” He wrote also twenty-eight “Letters” to the French bishops, persuading them to a mild conduct towards the Calvinists; and published “Sermons,” 2 vols. 12mo. All his works are distinguished by learning and strength of argument, but are thought to be defective in method.

, a Lutheran divine, was born at Stutgard, 1647, of a father who was counsellor of the dispatches to the duke of Wirtemberg. After he had finished his studies, he was entrusted with the education of duke Eberhard III. with whom he travelled into Italy in 1676, as preceptor. This charge being completed, he taught philosophy and divinity; and in 1698 was nominated a counsellor to the duke of Wirtemberg. The following year he became consistorial counsellor and preacher. to the cathedral of Stutgard, and superintendant-general and abbot of the monastery of Adelberg. At last he was promoted in 1702 to the places of first professor of divinity, chancellor of the university, and provost of the church of Tubingen. He died in 1720. His principal works are, 1. “Ecclesiastical History compared with Profane History,” 2. “A System or Compendium of Divinity.” 3. “Several Pieces upon Mystic Divinity, in which he refutes Poiret, Fenelon,” &c. “4.” Observations upon Puffendorf and Grotius, de jure belli & pacis.“5.” A Treatise of Laws.“6.” An Examination of the life and doctrine of Spinosa.“7.” A Moral Theology," &c. All his works are in Latin.

, a French preacher and poet, was born in the village of Jarry, near Xantes, about 1658. He went young to Paris, where the duke of Montausier, M. Bossuet, Bourdaloue, and Flechier, became his patrons, and encouraged him to write. He gained the poetical prize in the French academy in 1679 and in 1714, and it is remarkable that, on this latter occasion, Voltaire, then very young, was one of his competitors. The successful poem was, however, below mediocrity, and contained some blunders with which his young antagonist amused himself and the public. One of his verses began, “Poles, glaces, brulans.” “These torrid poles,” could not escape ridicule. At the same time he was celebrated as a preacher. He was prior of Notre Dame du Jarry of the order of Grammont, in the diocese of Xantes, where he died in 1730. We have of his, a work entitled “Le Ministere Evangelique;” of which the second edition was printed at Paris in 1726. 2. “A Collection of Sermons, Panegyrics, and Funeral Orations,” 4 vols. 12mo. 3. “Uu Recueil de divers ouvrages de Piete,” 1638, 12mo. 4. “Des Poeses Chretiennes Heroiques & Morales,” 1715, 12mo.

, an English divine, was born Dec. 20, 1647, at Ipswich, where he had his grammar-learning; and thence removed in 1664 to Catharine-hall, Cambridge, under the tuition of Dr. John Echard. Here he took his first degree, and as soon after as he could, he went into orders, and accepted of the curacy of Dennington in Suffolk. He applied very closely to his studies, lived quite retired, and was not known or heard of in the world for some years. At length, becoming known, he was, in 1678, elected minister of St. Peter’s of Mancroft in Norwich; where his good temper, exemplary life, judicious preaching, and great learning, soon recommended him to the esteem of the wisest and best men in his parish. Sir Thomas Brown, so well known to the learned world, respected and valued him. Sir Edward Atkyns, lord chief baron of the Exchequer, who then spent the long vacations in that city, took great notice of his singular modesty of behaviour, and rational method of recommending religion in sermons; gave him an apartment in his house, took him up to town with him, carried him into company, and brought him acquainted with Dr. Tillotson, then preacher at Lincoln’s-inn, who often engaged Mr. Jeffery to preach for him, and was probably the means of making him known to Dr. Whichcote, three volumes of whose sermons he afterwards published, and to other eminent men. In 1687, Dr. Sharp, then dean of Norwich, afterwards archbishop of York, obtained for him, without solicitation, the two small livings of Kirton and Falkenham in Suffolk; and, in 1694, archbishop Tillotson made him archdeacon of Norwich. In 17 Jo he married a second wife; and after his marriage, discontinued his attendance on the convocation: and when he was asked the reason, would pleasantly excuse himself out of the old law, which saith, “that, when a man has taken a new wife, he shall not be obliged to go out to war.” He died in 1720, aged 72.

, an eminent nonconformist divine, was born at Sudbury, in 1612, where his father was minister, and died when this his son was very young. His mother was grand- daughter to John Rogers, the protomartyr in queen Mary’s persecution. He was sent to Cambridge in 1626, and placed under Mr. Anthony Burgess. Here he pursued his studies with great success, and although a young man of a sprightly turn, and much courted by the wits of the university, was distinguished for a circumspect and pious behaviour. After he had completed his degrees in arts, he was ordained; and doming to London, was chosen lecturer of St. Nicholas Aeons, $n'd thence was invited to Hithe, near Colchester, in, Essex^ 5 but the air of the place disagreeing with him, he obeyed the solicitations of his friends, and returned to London in 1641, where he was chosen minister of Christ-church, Newgate- street, and some months after, lecturer of St. Anne’s Blackfriars. He continued to fill up this double station with great usefulness, until, upon the destruction of monarchy, he peremptorily refused to observe the public thanksgivings appointed by the parliament, for which he was suspended from his ministry, and had his benefice of Christ-church sequestered, and afterwards was imprisoned in the Tower on suspicion of being concerned in what was called Love’s plot. (See Love.) On petition-, the parliament granted him a pardoft, and he was afterwards re-elected by the governors of St. Bartholomew’s hospital to the living of Christ-church. On the restoration, as he did not conform, he was of coarse ejected from this, and retired to a house he had at Langley, in Hertfordshire, where he occasionally preached, as he did afterwards in London, until 1684, when he was apprehended for preaching, and committed to Newgate. Here he was treated with the utmost rigour, and his death precipitated by the noxious air of the place. He died before he had been imprisoned four months, on Jan. 19, 1685. The inveteracy of Charles II. against this man seems unaccountable. He had been a great sufferer for loyalty to Charles I. and was one of those who not only resisted the decrees of the parliament, but was even implicated in Love’s plot, the object of which was the restoration of the king. When, however, Charles II. was petitioned for his release, with the attestation of his physicians, that Mr. Jenkin’s life was in danger from his close imprisonment, no other answer could be obtained than that “Jenkin shall be a prisoner as long as he lives.” Calamy informs us that a nobleman having heard of his death, said to the king, “May it please your majesty, Jenkin has got his liberty.” Upon which he asked with eagerness, “Aye, who gave it him?” The Nobleman replied, “A greater than your majesty, the king of kings!” with which the king seemed greatly struck, and remained silent. Mr. Jenkin was buried with great pomp in Bunhill-fields, and in 1715 a monument was erected to his memory in that place, with a Latin inscription. He published some controversial pieces and a few sermons.Baxter calls him a “sententious elegant preacher,” a character which may be justly applied to his principal work, “An Exposition of the Epistle of Jude,” 2 vols. 4to and fol. a book yet in high request.

, an eminent dissenter, the son of an ejected nonconformist, was born at Kibworth, in Leicestershire, in 1691. He obtained a good stock of grammar learning at the free-school of his native place, and about 1709 he was sent to pursue a course of academical studies in London, under the care of Dr. Chauncey. Having finished his studies he was appointed one of the preachers at an evening lecture at Rotherhithe, and in 1716 chosen assistant preacher at the meeting near Haberdashers’ hall. Two years afterwards he was elected pastor to the congregational church in Old Gravel-lane, Wapping, in which office he continued during forty-four years. Within a year after he entered upon it, he refused to comply with the requisition brought forwards by many of his brethren at Salters’-hall, to sign certain articles relating to the Trinity. Mr. Jennings, about 1730, published a small volume of sermons addressed to the young, entitled “The Beauty and Benefit of early Piety,” which was followed by other publications of a practical nature. In 1740- he entered the lists against Dr. John Taylor, concerning original sin, which doctrine he strenuously justified; but notwithstanding their difference in doctrinal points, they continued in habits of intimacy and friendship. In 1743 Mr. Jennings was elected trustee of Mr. Coward’s charities, and one of the lecturers at St. Helen’s; and in the following year he became divinity tutor, in the room of Mr, Eames, at the academy, at that time chiefly supported by Mr. Coward’s funds. In this work he was earnestly intent: nothing ever diverted him from a daily attendance in the lecture room; and he was indefatigable in the discharge of the duties belonging to his office. The habits of early rising, of order in the arrangement of business, and of punctuality in his engagements, enabled him to perform more than most men would have been able to get through. As a relief to the studies of the mind he employed himself in the common mechanical arts of life. His method of communicating instruction was easy and familiar, and his general deportment towards his pupils affable and friendly. He, however, determined to maintain in his academy the reputation for orthodoxy which it had acquired, and would not suffer young men to deviate from his standard of faith; and in some cases he had recourse to expulsion. In 1747 Mr. Jennings published “An introduction to the Use of the Globes,” &e. which maintained a considerable degree of popularity for more than half a century. In 1749 the university of St. Andrew’s in Scotland conferred on the author the degree of D.D. After this he published “An appeal to reason and common sense for the Truth of the Holy Scriptures.” He died in September 1762, when he was seventy-one years of age. He was highly valued by his acquaintance, and he had the honour to educate many pupils who proved ornaments to the dissenting interest, and have rendered eminent service to science and the world. After his death was printed, from a ms copy, “An introduction to the knowledge of Medals.” Of this science Dr. Jennings seems to have known very little, and the editor of his work less. The blunders in this work are numerous, and gross. In 1766 a more elaborate work was published by Dr. Furneaux from the Mss. of Dr. Jennings, entitled “Jewish Antiquities; or a course of lectures on the Three First Books of Godwin’s Moses and Aaron: to which is annexed a dissertation on the Hebrew language,” in 2 vols. 8vo. This is a work of great merit, and deserves the perusal of all who would obtain an intimate acquaintance with the Scriptures, particularly of the Old Testament. A new edition of the “Jewish Antiquities” was published about three years since, it having been long out of print, and very much called for.

, an eminent German divine, was born at Osnaburgh, in 1709, and died in 1789. Of his life we have no farther account than that his talents raised him to the offices of vice-president of the consistory of Brunswick, abbot of Marienthal, court preacher, and director of the Caroline-college at Brunswick, of which, in 1745, he wrote an account. He was reckoned in his country one of the most original and most excellent defenders of religion that the eighteenth century had produced. His principal works were, 1. Two volumes of “Sermons,” Brunswick, 1756 69. 2. “Letters on the Mosaic Religion and Philosophy,” 1773. This work contains a demonstration that Moses really wrote the books attributed to him: and observations on his being the author of the book of Genesis, and of the style of that book, &c. 3. “Life of prince Albert-Henry of Brunswick Lunenburgh.” 4. “Thoughts on the principal Truths of Religion,” Brunswick, 1768, &c. in several volumes, reckoned a very capital performance. The abbot Jerusalem had'been tutor to the late duke of Brunswick, and his highness desired him to digest the instructions he had given him on the Christian religion in a regular form; and afterwards gave him leave to publish them. 5. “Character of prince William Adolphus of Brunswick,” Berlin, 1771. 6. “Thoughts on the Union of the Church;” and 7. a very elegant and judicious letter “concerning German literature,” addressed to her royal highness the duchess dowager of Brunswick- Wolfenbuttel, 1781.

, a celebrated French divine, was born in 1592, at Poligrii in Franche-Comte. His father was a counsellor in the parliament at Dole. The piety of Le Jeune was of the most exemplary kind. He delighted in the most arduous offices of his profession; and refused a canonry of Arbois, to enter into the then rising, 'but strict society of the oratory. His patience and humility were no less remarkable than his piety. He lost his sight at the age of thirty-five, yet did not suffer that great misfortune to depress his spirits. He was twice cut for the stone, without uttering a single murmur of impatience. As a preacher he was highly celebrated, but totally free from all ostentation. As a converter of persons estranged from religion, or those esteemed heretical, he is said to have possessed wonderful powers of persuasion. Many dignitaries of the church were highly sensible of his merits; particularly cardinal Berulle, who regarded him as a son, and La Fayette bishop of Limoges, who finally persuaded him to settle in his diocese. Le Jeune died Aug. 19, 1672, at the age of eighty. There are extant ten large volumes of his sermons, in 8vo, which were studied and admired by Massillon, and have been also translated into Latin. His style is simple, insinuating, and affecting, though now a little antiquated. He published also a translation of Grotius’s tract “De Veriiate Ileligionis Christiana.”

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

Not long after he undertook this work, he was invited to contribute the aid of his aloquent pen in saving the forfeited life of Dr. William Dodd, a clergyman who was convicted of forgery. This unhappy man had long been a popular preacher in the metropolis; and the public sentiment was almost universal in deprecating so shameful a sight as that of a clergyman of the church of England suffering by a public, execution. Whether there was much in Dodd’s character to justify this sentiment, or to demand the interference of the corporation of London, backed by the petitions of thousands of the most distinguished and wealthy citizens, may perhaps be doubted. Johnson, however, could not resist what put every other consideration out of the question, “a call for mercy,” and accordingly contributed every thing that the friends of Dodd could suggest in his favour. He wrote his “Speech to the Recorder of London,” delivered at the Old Bailey when sentence of death was about to be passed on him “The Convict’s Address to his unhappy brethren,” a sermon delivered by Dodd in the chapel of Newgate Two Letters, one to the Lord Chancellor Bathurst, and one to Lord Chief Justice Mansfield A petition from Dr. Dodd to the King another from Mrs. Dodd to the Queen Observations inserted in the newspapers, on occasion of Earl Percy’s having presented to his Majesty a petition for mercy to Dodd, signed by twenty thousand persons; a petition from the city of London; and Dr. Dodd’s last solemn declaration, which he left with the sheriff at the place of execution. All these have been printed in Dr. Johnson’s VVorks, with some additional correspondence which Mr. Boswell inserted in his Life. Every thing is written in a style of pathetic eloquence; but, as the author could not be concealed, it was impossible to impress a stronger sense of the value of Dodd’s talents than had already been entertained. The papers, however, contributed to heighten the clamour, which was at that time raised against the execution of the sentence, and which was confounded with what was then thought more censurable, the conduct of those by whom the unhappy man might have been saved before the process of law had been begun.

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

The figurative language of the Holy Scripture having been always his favourite study, after revolving the subject in his mind for many years, Mr. Jones drew up a course of lectures, which were delivered in the parish church of Nayland, in Suffolk, in the year 1786. Music was a, favourite relaxation with him, and he understpod both theory and practice. His treatise on the “Art of Music” is reckoned to display a profound knowledge of the subject, and his compositions (a morning and evening cathedral service, ten church pieces for the organ, with four anthems in score for the use of the church of Nayland) are greatly admired, as of the old school, in the true classical stile. By the advice of his learned and judicious friend, bishop Home, then become his diocesan, to whose opinion he always paid the greatest deference, he put forth, in 1790, two volumes of “Sermons” on moral and religious subjects, in which were included some capital discourses on Natural History, delivered on Mr. Fairchild’s foundation (the Royal Society appointing the preacher) at the church of St. Leonard, Shoreditch, several successive years, on Tuesday in Whitsun week. At the preaching of these sermons, the audience was not large, but it increased annually, as the fame of the preacher was noised abroad, whose manner was no less animated and engaging, than the subject was profound and important, and at the last sermon the church was full.

, a learned philological writer, was born Oct. 20, 1624, at Flensburg in tite duchy of Sleswick. He was first educated at the school of Flensburg, and that of Kiel, and very early discovered such a talent for music, that when he went to Hamburgh, and afterwards to Crempen, he was enabled to support himself by his musical skill. In the autumn of 1645, he went to Rostock, where he studied the languages and philosophy, and probably theology, as he became a preacher in 1647. In the same year he was admitted doctor in philosophy. Leaving Rostock in 1649, he returned to Flensburg to be co-rector of the schools, an office which he filled with great credit for a year, and had for one of his scholars the celebrated Marquard Gudius. The smallness of his salary obliging him to give up his situation, he went in 1650 to Konigsberg, where he taught philosophy, and in 1652 accepted the place of rector of the schools at Flensburg. In 1656 he was presented to the rectorate of the school belonging to the cathedral; but partly owing to the bad air of the place, and partly to some discouragements and domestic troubles, he determined to leave his native country for Leipsic; and while there, the senate of Francfort offered him the place of sub-rector, which he accepted, but did not enjoy long, as he died of a violent haemorrhage in April 1659. He was the author of various philological dissertations, which indicated great learning and critical acumen; but his principal work is his “De Scriptoribus historic philosophic^, libri IV.” Fraucfort, 1659, 4to. This soon became very scarce, which determined Dornius to publish a new edition in 1716, continued to that time, with learned notes. Both editions are highly praised, as valuable works, by Gracvius, Baillet, and Brucker. Jonsius had announced other useful treatises, the completion of which was prevented by his untimely death.

In May 1715, he was admitted of Jesus-college, Cambridge; and, about two years after, recommended by his tutor Dr. Styan Thirlby, who was very fond of him, and always retained a friendship for him, to make extracts from Eustathius, for the use of Pope’s “Homer.” He was not employed directly by Pope, nor did it ever happen to him to see the face of that poet: for, being of a shy modest nature, he felt no impulse to force his way to him; nor did the other make inquiry about him, though perfectly satisfied with what he had done for him. He took the degree of B. A. in 1718-19, and M. A. in 1722: he had been chosen fellow of his college soon after the taking of his first degree. This year he distinguished himself by the publication of a few Latin poems, entitled, “Lusus Poetici;” which were well received, and were twice reprinted, with additions. In Sept. 1723, he entered into deacon’s orders, and into priest’s the June following. In Jan. 1726 -7, he was presented by his college to Swavesey, near Cambridge; but, marrying in 1728, he resigned that living, and spon after settled himself in London, where he was engaged as a reader and preacher at a chapel in street, near Russell-street, Bloomsbury. ID this town he spent the next twenty-five years of his life: for though, in 1737, the earl of Winchelsea gave him the living of Eastvvell in Kent, where he resided a little time, yet he very soon quitted it, and returned to London. Here for many years he had employment as a preacher, in the abovementioned and other chapels; with the emoluments of which occasional services, and a competency of his own, he supported himself and family in a decent though private manner, dividing his leisure hours between his books and his friends, especially those of the literati, with whom he always kept up a close and intimate connection. In 1730, he published “Four Sermons upon the Truth of the Christian Religion:” the substance of which was afterwards incorporated in a work, entitled, “Discourses concerning the Truth of the Christian Religion, 1746,” 8vo.

, an ingenious and learned writer, and a judicious and useful preacher, son of the rev. Mr. Thomas Ibbot, vicar of Swaffham, and rector of Beachamwell, co. Norfolk, was born at Beachamwell in 1680. He was admitted of Clare-hall, Cambridge, July 25, 1695, under the tuition of the rev. Mr. Laughton, a gentleman justly celebrated for his eminent attainments in philosophy and mathematics, to whom the very learned Dr. Samuel Clarke generously acknowledged himself to be much indebted for many of the notes and illustrations inserted in his Latin version of “Rohault’s Philosophy.” Mr. Ibbot having taken the degree of B. A. 1699, removed to Corpus-Christi in 1700 and was made a scholar of that house. He commenced M.A. in 1703, and was elected into a Norfolk fellowship in 1706, but resigned it next year, having then happily obtained the patronage of archbishop Tenison. That excellent primate first took him into his family in the capacity of his librarian, and soon after appointed him his chaplain. In 1708 the archbishop collated Ibbot to the treasurership of the cathedral church of Wells. He also presented him to the rectory of the united parishes of St. Vedast, alias Foster’s, and St. Michael le Querne. George I. appointed him one of his chaplains in ordinary in 1716; and when his majesty visited Cambridge, in Oct. 4 1717, Mr. Ibbot was by royal mandate created D. D. In 1713 and 1714, by the appointment of the archbishop, then the sole surviving trustee of the hon. Robert Boyle, our author preached the course of sermons for the lecture founded by him, and desired in his last will, that they should be printed. They bear evident marks of the solidity of his judgment, and are well adapted to his professed design of obviating by just reasoning, the insidious suggestions and abusive censures of Collins, in his “Discourse of Freethinking.” In these sermons the true notion of the exercise of private judgment, or free-thinking in matters of religion, is fairly and fully stated, the principal objections against it are answered, and the modern art of free-thinking, as treated by Collins, is judiciously refuted. Some time after, he was appointed assistant-preacher to Dr. Samuel Clarke, and rector of St. Paul’s, Shadwell. Upon his being installed a prebendary in the collegiate church of St. Peter, Westminster, in 1724, he retired to Camberwell, for the recovery of his health, which had been impaired by the fatigue of constant preaching to very numerous congregations, at a considerable distance from each other. Here he died April 5, 1725, in the forty-fifth year of his age, and was buried in Westminster- abbey. His sermons at Boyle’s lecture, were published in 1727, 8vo, and “Thirty Discourses on Practical Subjects” were selected from his manuscripts by his friend Dr. Clarke, and published for the benefit of his widow, 2 vols. 8vo, for which she was favoured with a large subscription. In 1719, Dr. Ibbot published a translation of Puffendorff’s treatise “De habitu religionis Christianas ad vitain civilem,” or of the relation between church and state, and how far Christian and civil life affect each other; with a preface giving some account of the book, and its use with regard to the controversies in agitation at that time, particularly the Bangorian. In 1775 were published, “Thirty-six discourses on Practical Subjects,” 2 vols. 8vo. This is a re-publication of the thirty discourses selected by Dr. Clarke, with the addition of six occasional discourses, and a life of the author, by Dr. Flexman. There are some verses of Dr. Ibbot’s, in Dodsley’s Collection, vol. V. entitled “A fit of the Spleen,” in imitation of Shakspeare.

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

, a Baptist divine of considerable note in his day, and some of whose writings are still popular, was born Feb. 29, 1640, at Stokehaman in Buckinghamshire: he appears to have had no regular education, owing to the poverty of his parents, and for some time worked at a trade. He read much, however, in the religious controversies of the times, and entertaining doubts of the validity of infant baptism, was himself re- baptised by immersion, when in his fifteenth year, and joined himself to a congregation of Baptists. Between this and his eighteenth year, he probably studied with a view to the ministry, as at that latter period, he became a preacher, and some time after his settlement in London, attached himself to the particular or Calvinistic Baptists. After the restoration, he frequently was involved in prosecutions, owing to the bold avowal of his sentiments, especially in a little tract called “The Child’s Instructor,” in which he asserted that infants ought not to be baptised; that laymen, having abilities, might preach the gospel, &c. For this he was tried at Aylesbury assizes, Oct. 8, 1664, and sentenced to imprisonment and pillory, the latter of which was executed at the market-place of Winslou-, where he was then a preacher. In 1668 he was chosen pastor of a congregation of Baptists in Goat-yard passage, Horsleydown, Southwark. In 1674 and some following years, he had a controversy, concerning his particular tenets, with Baxter, Burkitt, Flavel, and others, and with some of his own persuasion, concerning certain minute points of discipline. He was in all his opinions sincere, and accounted a man of great piety, and of very considerable knowledge, considering the want of early education and opportunities. He died July Ks, 1704, and was interred in the burialground belonging to the Baptists, in the Park Southwark. He published a great many tracts, some controversial and some practical. His “Travels of True Godliness,” and “Travel-* of Ungodliness,” written in the manner of Bunyan, have passed through many editions, and are still popular; but his ablest works are his “Key to open Scripture Metaphors,” first published in 1682; and his “Exposition of the Parables,” 1704, both in folio.

, an Irish historian, was born in the province of Munster, of English ancestry, and flourished in the earlier part of the seventeenth century, He was educated with a view to the Roman catholic church, and having received at a foreign university the degree of D. D. he returned to his native country, and became a celebrated preacher. Being well versed in the ancient Irish language, he collected the remains of the early history and antiquities of the island, and formed them into a regular narrative This work, which he finished about the time of the accession of Charles I. commences from the first planting of Ireland, after the deluge, and goes on to the seventeenth year of king Henry II. giving an account of the lives and reigns of one hundred and seventy-four kings of the Milesian race, replete with fictitious personages and fabulous narratives, which, however, it has been said, he gives as such, and does not impose them on his readers as true history. The work remained in ms. in the original language, till it was translated into English by Dermot O'Connor, and published in London in 1723; but a better edition appeared in 1738, with plates of the arms of the principal Irish families, and an appendix, not in the former, respecting the ancient names of places. Keating died about the middle of the seventeenth century, or, as some think, much earlier, about 1625. He wrote some pieces of the religious cast, and two poems, one, an “Elegy on the Death of the Lord Decies,” the other a burlesque on his servant Simon, whom he compares with the ancient heroes.

On May 5, 1694, he took the degree of B. D. that of D. D. July 19, 1699 and in 1700, was appointed minister of St. Botolph Aldgate in London, without any solicitation of his own. In 1701, he engaged against Dr. Atterbury, in the disputes about the rights of convocation, of which he became a member about this time, as archdeacon of Huntingdon; to which dignity he was advanced the same year by Dr. Gardiner, bishop of Lincoln. He now grew into great esteem by those who were deemed the lowchurch party, and particularly with Tenison the archbishop of Canterbury. He preached a sermon at Aldgate, January 30, 1703, which exposed him to great clamour, and occasioned many pamphlets to be written against it; and in 1705, when Dr. Wake was advanced to the see of Lincoln, was appointed to preach his consecration sermon; which was so much admired by lord chief-justice Holt, that he declared, “it had more in it to the purpose of the legal and Christian constitution of this church than any volume of discourses.” About the same time, some booksellers, having undertaken to print a collection of the best writers of the English history, as far as to the reign of Charles I. in two folio volumes, prevailed with Dr. Kennet to prepare a third volume, which should carry the history down to the then present reign of queen Anne. This, being finished with a particular preface, was published with the other two, tinder the title of “A complete History of England, &c.” in 1706. The two volumes were collected by Mr. Hughes, who wrote also the general preface, without any participation of Dr. Kennet: and, in 1719, appeared the second edition with notes, said to be inserted by Mr. Strype, and several alterations and additions. Not long after this, he was appointed chaplain to her majesty; and by the management of bishop Burnet, preached the funeral sermon on the death of the first duke of Devonshire, Sept. 5, 1707. This sermon gave great offence, and made some say, that “the preacher had built a bridge to heaven for men of wit and parts, but excluded the duller part of mankind from any chance of passing it.” This charge was grounded on the following passage; where, speaking of a late repentance, he says, that “this rarely happens but in men of distinguished sense and judgment. Ordinary abilities may Jt>e altogether sunk by a long vicious course of life: the duller flame is easily extinguished. The meaner sinful wretches are commonly given up to a reprobate mind, and die as stupidly as they lived; while the nobler and brighter parts have an advantage of understanding the worth of their souls before they resign them. If they are allowed the benefit of sickness, they commonly awake out of their dream of sin, and reflect, and look upward. They acknowledge an infinite being they feel their own immortal part they recollect and relish the holy Scriptures they call for the elders of the church they think what to answer at a judgment-seat. Not that God is a respecter of persons, but the difference is in men; and, the more intelligent nature is, the more susceptible of the divine grace.” Of this sermon a new edition, with “Memoirs of the Family of Cavendish,” and notes and illustrations, was published in 1797, which is now as scarce as the original edition, the greater part of the impression having been burnt at Mr. Nichols’s (the editor’s) fire in 1808.

The same year he was, by the interest of his brother, appointed chaplain to the English factory at Leghorn; where he no sooner arrived than he met with great opposition from the papists, and was in great danger of the inquisition. This establishment of a church-of-England chaplain was a new thing; and the Italians were so jealous of the Northern heresy, that, to give as little offence as possible, he performed the duties of his office with the utmost privacy and caution. But, notwithstanding this, great offence was taken at it; and complaints were immediately sent to Florence and Rome. Upon this, the pope, and the court of inquisition at Home, declared their resolution to expel heresy, and the public teacher of it, from the confines of the holy see; and therefore secret orders were given to apprehend Mr. Kennet at Leghorn, and to hurry him away to Pisa, and thence to some other religious prison, to bury him alive, or otherwise dispose of him in the severest manner. Upon notice of this design, Dr. Newton, the English envoy at Florence, interposed his offices at that court; where he could obtain no other answer, but that “he might send for the English preacher, and keep him in his own family as his domestic chaplain; otherwise, if he presumed to continue at Leghorn, he must take the consequences of it; for, in those matters of religion, the court of inquisition was superior to all civil powers.” The envoy communicated this answer of the great duke to the earl of Sunderland, then secretary of state, who sent a menacing letter by her majesty’s order; and then the chaplain continued to officiate in safety, though he was with much difficulty preserved from their intended fury till that letter arrived.

, a dissenting divine, was born at Wantage in Berkshire, Dec. 1, 1692, and was educated at a private grammar-school in Wantage, under the rev. Mr. Sloper, an excellent scholar, who was also tutor to bishop Butler. At this school, Mr. Kimber made considerable progress in Greek and Latin, after which, turning his thoughts to the ministry, he went to London to complete his knowledge of the languages under professor Ward of Gresham-college, and also to attend the dissenting academy under the rev. John Eames. For some, time after he was admitted into the ministry, he had little encouragement; and having married, he found it necessary to employ his pen for a subsistence. One of his first productions was “The Life of Oliver Cromwell/' 8vo, and soon after he was concerned with Messrs. Bailey, Hodges, and Ridpath, in compiling a” History of England,“4 vols. 8vo, the third and fourth volumes of which were entirely his. A few years afterwards he wrote” The Life of bishop Beveridge,“prefixed to the folio edition of his works, of which he was the editor. In 1724 he was called, in conjunction with Mr. Samuel Acton, to the pastoral charge of Namptwich in Cheshire, but, owing to differences of opinion with his hearers, he was obliged to leave them at the latter end of 1727. On his return to London, he officiated, as morning preacher, or assistant, to Dr. John Kinch, in Old Artillery-lane, and occasionally, at Pinner’s hall, for Dr. Hunt; and was also engaged as a corrector of the press for Mr. John Darby, and others. About the same time he compiled a periodical pamphlet called” The Morning Chronicle,“which subsisted from Jan. 1728 to May 17-32, and was then dropped. In part of this period, he was likewise concerned with Mr. Drew of the Union fire-office, as his assistant, and supported these various labours with a quiet and even temper, and a cheerful mind, though visited with a heavy affliction in his wife’s being deprived of her reason. During the remainder of his life, he was chiefly supported by his firm friend Mr. Charles Akers, an eminent printer in London; In 1740 he wrote an account of the reign of George II. which is added to HowelTs” Medulla Hist. Angl.“and soon afterwards an abridgment of the History of England, in 1 vol. 8vo, 1745. He died in 1758, about which time a volume of his ce Sermons” was printed, with an account of his life, from which the preceding particulars are taken. He had a son Edward, who was a compiler of various works for the booksellers, and died in 1769. Among his compilations, are the Peerages of Scotland and Ireland, the Baronetage of England, in conjunction with R.Johnson, 3 vols; 8vo, a History of England, 10 vols. 8vo, &c.

, bishop of Chichester in the seventeenth century, was eldest son of the preceding, by Jane, daughter of Mr. Henry Freeman of Staffordshire, and was born at Wornall in Buckinghamshire in January 1591, and educated in grammar learning partly in the free-school at Thame in Oxfordshire, and partly at Westminster-school, from which he was elected a student of Christ church in 1608. On June the 19th, 1611, he took the degree of bachelor of arts and July the 7th, 1614, that of master. He then entered into holy orders, and became an eminent preacher, and chaplain to king James I. He was afterwards made archdeacon of Colchester; residentiary of St. Paul’s, and canon of Christ church. On May the 19th, 1625, he took the degree of doctor of divinity. He was afterwards chaplain to king Charles I. and February the 6th, 1638, was installed in the deanery of Rochester. In 1641 he was advanced to the see of Chichester, to which he was consecrated December 19th of that year. But though he was always esteemed a puritan, and had been promoted to that see in order to please that party; yet upon the breaking out of the civil wars, and the dissolution of episcopacy, he was treated by them with great severity; “nor was he suffered to live quietly at his friend’s house (for some time, at least), when they could discover him.” He lived for the most part with sir Richard Hobart, who had married his sister, at Langley in Buckinghamshire, by whom he was supported. At the restoration he recovered his bishopric. Wood tells us, that “he was esteemed by many persons of his neighbourhood and diocese, the epitome of all honours, virtues, and generous nobleness, and a person never to be forgotten by his tenants and by the poor.” He died October the 1st, 1669, and was interred on the south side of the choir belonging to his cathedral of Chichester, where a monument was erected to him, with an inscription, in which it is said, that he was “antiqua, eaque regia Saxon urn apud Dan monies in Agro Devoniensi prosapia oriundus,” and that he was “natalium splendore illustris, pietate, doctrina & virtutibus illustrior,” &c. He married Anne, daughter of sir William Russel of Strensham in Worcestershire, bart. who after the bishop’s decease married sir Thomas Millington the physician.

, a learned English writer and antiquary, was born in the county of Norfolk in 1731. He was educated at Caius college, Cambridge, where he took his degrees of B. A. and M. A. in 1752 and 1763, and at subsequent periods he was admitted to the degree of D. D. and received a member of the royal society, and of the society of antiquaries. lu 1764, he obtained the appointment of chaplain to the English factory at Petersburgh. In this situation he was led to inquire into the ceremonies of the Russian church, which he continually saw practised, and determined to give a faithful description of the same in his own language. He accordingly published, in 1772, in a handsome quarto, illustrated with engravings, a work, entitled “The Kites and Ceremonies of the Greek Church in Russia; containing an account of its doctrine, worship, and discipline.” In 1778, he wrote and published a letter to the bishop of Durham, containing some observations on the climate of Russia, and the northern countries, with a view of the flying-mountains at Zarsko Sello, near St. Petersburgh. Soon after his return to his native country, he was presented to the rectory of Wormley, in Hertfordshire, in 1783 and in 1786 he purchased Dr. John Warner’s chapel in Broad-court, Drury-lane, in which he officiated as preacher. While he resided at Petersburgh, the empress of Russia had appointed him her medallist, and he was engaged in a medallic work at the time of his death, which happened Nov. 2, 1787, in the fifty-sixth year of his age, and was buried at Wormley. Besides the works already mentioned, Dr. King was author of “Observations on the Barberini Vase,” which are printed in the eighth volume of the Transactions of the Antiquarian Society.

, one of the earliest puritan divines, was born at Sidmanton, in Hampshire, in 1538, educated at Corpus Christi college, Oxford, and elected fellow of All-souls in 1558. He first studied civil law, and had made very considerable proficiency in it, when a careful perusal of the Holy Scriptures led him to the profession of divinity. So much was he intent on the sacred volume, and such his strength of memory, that he could readily repeat by heart in Greek, the whole of the Epistles to the Romans and Galatians, the first Epistle of John, and other parts of the New Testament. Having taken orders, he became very early an admired preacher at Oxford, at a time when preachers were so scarce, the Roman catholic clergy having left the place, that Wood informs us Dr. Humphrey, Dr. Sampson, and Mr. Kingsmill, were all the university could boast. It appears, however, that Mr. Kingsmill was dissatisfied with the habits or ceremonies, and went therefore to Geneva, where he found a church more suited to his opinions on these points, and where he was much admired for his learning and piety. He removed afterwards to Lausanne, and died there in September 1569, in his thirty-first year. Wood says he was too good for this world, and left behind him a most excellent pattern of piety, devotion, and every other virtue. He published, 1. “A View of Man’s Estate, wherein the great mercy of God in man’s free justification is shewed,” Lond. 1574, 1580, &c. 3vo. 2. “A Godly Advice touching Marriage,” ibid. 1580, 8vo. 3. “Excellent and comfortable Treatise for such as are either troubled in mind, or afflicted in body,” ibid. 1577, 1578, 1585. 4. “Godly and learned Exhortation to bear patiently all afflictions for the Gospel of Christ,” 1577. There is some doubt whether this was his production. 5. “Conference between a learned godly Christian, and an afflicted Conscience,” ibid. 1585, 8vo. All these were posthumous, and edited by his friend Francis Mylls, of AllSouls college. He was the author also of a sermon, and of some pieces in the collection at the end of Burnet’s “Hist, of the Reformation.” Thomas Kingsmill, Hebrew professor at Oxford in 1569, was probably a near relation of this author, as he was born at the same place. In 1579 he became disordered in his senses, and the celebrated Hooker was his substitute as Hebrew professor for some years.

, a celebrated Irish preacher, descended from an ancient Roman catholic family, was born in Galway, about 1754. He was sent in early youth to the college of the English'Jesuits at St. Omer’s; and at the age of seventeen embarked for the Danish island of St. Croix, in the West Indies, under the protection of his father’s cousin-german, who had large possessions there; but after enduring for six years a climate pernicious to his delicate constitution, and spectacles of oppression and cruelty shocking to his feelings, he returned to Europe in disgust. He then went to the university of Louvain, where he received priest’s orders, and was soon after honoured with the chair of natural and moral philosophy. In 177$ he was appointed chaplain to tfye Neapolitan ambassador at the British court, and at this time attained some fame as a preacher, and published some sermons, of which, however, we find no notice in any literary journal, and as his family could not discover any copies, we suspect his biographer has been mistaken in this point. In 1787 he resolved to conform to the established religion, for what reason we are not told, unless “a conviction that he should thus obtain more extensive opportunities of doing good.” He was accordingly introduced by the rev. Dr. Hastings, archdeacon of Dublin, to his first protestant congregation, in St. Peter’s church, where he preached on June 24th of that year. His audience was impatient to hear the causes of his conversion, but neither at this time, nor any other, either in the pulpit, or in his most confidential communications, did he “breathe a syllable of contempt or reproach against any religious persuasion whatever.”

His works, which discover great learning in a style plain and perspicuous, were, 1. “The scripture doctrine of the Existence and Attributes of God, in twelve Sermons, with a preface, in answer to a pamphlet concerning the argument d priori.” 2. “An Answer to bishop Clayton’s Essay on Spirit;” for which archbishop Seeker conferred on him the degree of D. D. 3. “Lord Hervey’s and Dr. Middleton’s Letters on the Roman Senate.” 4. “Observations on the Tithe Bill.” 5. “Dialogue on the Test Act.” 6. “Primitive Christianity in favour of tha Trinity;” attempted to be answered by Mr. Capel Lofft. 7. “Observations on the divine mission of Moses.” 8. “Advice to a young clergyman, in six letters.” 9. “The Passion, a sermon.” 10. “On Charity Schools, on Sunday Schools, and a preparatory discourse on Confirmation.” Though he occasionally meddled with controversial points, yet he always conducted himself with the urbanity of a scholar, the politeness of a gentleman, and the meekness of a Christian. He had particularly directed his studies to the acquirement of biblical learning; and, by temporary seclusion from the world, had stored his mind with the treasures of divine wisdom. As a preacher, he was justly admired. His delivery in the pulpit was earnest and impressive his language nervous and affecting; his manner plain and artless. His discourses were evidently written to benefit those to whom they were addressed, not to acquire for himself the title of a popular preacher. It was his grand object to strike at the root of moral depravity, to rouse up the languishing spirit of devotion, to improve the age, and to lead men to the observance of those moral duties, which his Divine Master taught them to regard as the essentials of his religion. To the doctrines of the Church of England he was a zealous friend; but, at the same time, he was also the friend of toleration. As a parish priest, he stood unrivalled among his order; exemplary in his conduct, unremitted in his attention to the duties of his station, blending in his ordinary conversation affability and openness, with that gravity of demeanour which well becomes a minister of the gospel persuasive in his addresses to his hearers, and adorning his doctrine by his life he will be long and unaffectedly lamented by his numerous parishioners. His only daughter was married, in 1780, to the rev. Benjamin Underwood, rector of East Barnet, and of St. Mary Abchurch, London.

, the chief instrument and promoter of the reformation in Scotland, was descended of an ancient and honourable family, and born 1505, at Gifford, in the county of East Lothian, Scotland. His parents gave him a liberal education, which in that age was far from being common. He was first placed at the grammar-school of Haddington, and after acquiring the principles of the Latin tongue, was sent to the university of St. Andrew’s under professor John Major, the same who was Buchanan’s tutor, a very acute schoolman, and deep in theology. Knox, however, examining the works of Jerom and Austin, began to dis-relish this subtilizing method, altered his taste, and applied himself to plain and solid divinity. At his entrance upon this new course of study, he attended the preaching of Thomas Guillaume, or Williams, a friar of eminence, whose sermons were of extraordinary service to him; and he acquired still more knowledge of the truth from the martyr, George Wishart, so much celebrated in, the history of this time, who came from England in 1554, with commissioners from king Henry VIII. Knox, being of an inquisitive nature, learned from him the principles of the reformation; with which he was so well pleased, that he renounced the Romish religion, and having now relinquished all thoughts of officiating in that church, which had invested him with clerical orders, he entered as tutor into the family of Hugh Douglas of Long Niddrie, a gentleman in East Lothian, who had embraced the reformed doctrines. Another gentleman, in the neighbourhood, also put his son under his tuition, and these two youths were instructed by him in the principles of religion, as well as of the learned languages, and he taught the former in such a way as to allow the rest of the family, and the people of the neighbourhood, to reap advantage from it. He catechised them publicly in a chapel at Long Niddrie, in which be also read to them at stated times, a chapter of the Bible, accompanied with explanatory remarks. The memory of this has been preserved by tradition; and the chapel, the ruins of which are still apparent, is popularly called “John Knox’s kirk.” It was not, however, to be expected, that he would long be suffered to continue in this employment, under a government entirely at the devotion of cardinal Beaton (see Beaton); and although he was, in the midst of his tyranny, cut off by a conspiracy in 1546, Hamilton, successor to the vacant bishopric, sought Knox’s life with as much eagerness as his predecessor. Hence Knox resolved to retire to Germany, where the reformation was gaining ground; knowing that, in England, though the pope’s authority was suppressed, yet the greater part of his doctrine remained in full vigour. He was, however, diverted from his purpose, and prevailed on to return to St. Andrew’s, January 1547; where he soon after accepted a preacher’s place, though sorely against his will.

He now set openly, and with a boldness peculiar to his character, to preach the doctrines of the reformation, although he had received no ordination, unless such as the small band of reformers could give; a circumstance which, although objected to by some ecclesiastical historians, was not accounted any impediment to 1m afterwards receiving promotion at the hands of the English prelates. His first sermon was upon Dan. vii. 23 28; from which text he proved, to the satisfaction of his auditors, that the pope was Antichrist, and that the doctrine of the Romish church was contrary to the doctrine of Christ and his apostles; and he likewise gave the notes both of the true church, and of the antichristian church. Hence he was convened by his superiors; he was also engaged in disputes; but things went prosperously on, and Knox continued diligent in the discharge of his ministerial function tillJuly 1547, when the castle of St. Andrew’s, in which he was, was surrendered to the French; and then he was carried with the garrison into France. He remained a prisoner on. board the galleys, till the latter end of 1549, when being set at liberty, he passed into England; and, going to London, was there licensed, either by Cranmer, or Somerset the protector, and appointed preacher, first at Berwick, and next at Newcastle. During this employ, he received a summons, in 1551, to appear before Cuthbert Tonstall, bishop of Durham, for preaching against the mass. In 1552, he was appointed chaplain to Edward VI.; it being thought fit, as Strype relates, that the king should retain six chaplains in ordinary, who should not only wait on him, but be itineraries, and preach the gospel over all the nation. The sanje year he came into some trouble, on account of a bold sermon preached upon Christmas-day, at Newcastle, against the obstinacy of the papists. In 1552-3, he returned to London, and was appointed to preach before the king and council at Westminster; who recommended Cranmer archbishop of Canterbury to give him the living of Allhallows in London, which was accordingly offered him but he refused it, not caring to conform to the English liturgy, as it then stood. Some say, that king Edward would have promoted him to a bishopric; but that he even fell into a passion when it was offered him, and rejected it as favouring too much of Antichristianism.

He continued, however, his place of itinerary preacher till 1553-4, when queen Mary came to the throne, when leaving England, he crossed over to Dieppe in France, and went thence to Geneva. He had not been long there, when he was called by the congregation of English refugees, then established at Francfort, to be preacher to them; which vocation he obeyed, though unwillingly, at the command of John Calvin; and he continued his services among them till some internal disputes about ceremonies broke up their society. Some of the English, particularly Dr. Cox, afterwards bishop of Ely, wished for a liturgy according to king Edward’s form, but Knox and others preferred the Geneva service; at length the party of Cox, to get rid of the Scotch reformer, taking advantage of certain unguarded expressions in one of his former publications, threatened to accuse him of treason unless he quitted the place, which he did, and went again to Geneva. After a few months stay at Geneva, he resolved to visit his native country, and went to Scotland. Upon his arrival there, he found the professors of the reformed religion much increased in number, and formed into a society under the inspection of some teachers; and he associated with them, and preached to them. He conversed familiarly with several noble personages, and confirmed them in the truth of the protestant doctrine. In the winter of 1555, he taught for the most' part in Edinburgh. About Christmas he went to the west of Scotland, at the desire of some protestant gentlemen; but returned to the east soon after. The popish clergy, being greatly alarmed at the success of Knox in promoting the protestant cause, summoned him to appear before them at Edinburgh, May 15, 1556; but, several noblemen and gentlemen of distinction supporting him, the prosecution was dropped. This very month he was advised to write to the queen-regent an earnest letter, to persuade her, if possible, to bear the protestant doctrine; which, when the queen had read, she gave to James Beaton, archbishop of Glasgow, with this sarcasm: “Please you, my lord, to read a pasquil.”

, a learned divine, was born in 1576, at Cobelen in Misnia, of a noble and ancient family. He was appointed minister at Eisleben, then preacher to the duchess dowager of Saxony, and afterwards superintendant of Weimar, where he died in 1643, leaving, “Harmonia Evangelistarum” “Examen Libri Christianas Concordiae” “Historiae Ecclesise compendium” and a valuable paraphrase on the book of Jeremiah and the Lamentations, which is in the Bible of Weimar.

, an ecclesiastic and antiquary, was born in Worcestershire towards the latter end of the fifteenth century. When he was about fifteen years of age, he was received into the monastery of Benedictine monks at Winchcombe in Gloucestershire; whence, being professed one of that order, he was sent to Gloucester-hall, Oxford, which was then a school for young Benedictines. After studying there four years, he was recalled to his monastery, and made principal chapjain; and his good conduct procured him to be chosen abbot in 1487. He had considerable reputation as a scholar and a promoter of learning; and was an exact observer and reformer of the discipline of his house. In one of his visits to Oxford, which were frequent, he took the degree of D. D. in 1500. He also visited Rome on some affairs belonging to his order, and on his return acquired much reputation as a preacher in the beginning of the reign of Henry VIII. In 1515, when there was a great debate between the clergy and the laity concerning exceptions; some asserting that what is called the “benefit of clergy,” should not be extended but to the higher orders, our abbot contended that the minor or inferior orders should also be included. He died in 1531, leaving “Tractatus contra doctrinam Lutheri,” 1521, one of the first attacks on that reformer’s doctrines from this country. But he was more known for his history of the foundation of Winchcombe monastery a list of its abbots and its charters and privileges manuscripts which have been partly lost.