finished his course of rhetoric and philosophy in three years, he took upon himself the office of a preacher before he was ordained priest. He continued among the Jesuits
, a French enthusiast, was born at Bourg, in Guienne, Feb. 13, 1610; and, being sent to the Jesuits college at Bourdeaux at seven years of age, he made so quick a progress in his studies, that his masters resolved to take into their society a youth, who gave such promising hopes of being an honour to it. The spirit of piety, with which he was animated, brought him easily into their views; but, being opposed in this by his father, who was gentleman of the bedchamber to Lewis XIII. he could not then carry his design into execution. On his father’s death, however, he entered into the order; and, having finished his course of rhetoric and philosophy in three years, he took upon himself the office of a preacher before he was ordained priest. He continued among the Jesuits till 1639; when his frequent infirmities, and the desire he had of attaining to greater perfection, engaged him to quit that society, as he asserts, while others aver, that he was expelled for some singular notions, and for his hypocrisy. Whatever was the cause, he went immediately to Paris, where he preached with great zeal, and procured the friendship of father Gondren, general of the oratory; and Coumartin, bishop of Amiens, being present at one of his sermons, was so much pleased, that he engaged him to settle in his diocese, and gave him acanonry in his cathedral-church.
izabeth, princess Palatine, who opened an asylum to all the wandering and fugitive disciples of that preacher, esteemed it an honour to collect what she called the true church,
It is evident that some of these opinions are not peculiar to Labadie, and that others of them are rather wildly expressed than erroneous in themselves; but ^it is equally evident that they are inconsistent one with another, and that in order to be a Labadist, a man must be as great an enthusiast as the founder himself. It was, however, owing to this practice of spirituality, accompanied with an apparent severity of manners, that Labadie acquired a very great authority in a little time. Those who charged him with hypocrisy were looked on as worldlings, sold to the present life; while his followers were esteemed as so many saints. Even mademoiselle Schurman, so famous in the republic of letters, was persuaded, that she chose the better part, in, putting herself under his directions; she became one of the most ardent chiefs of his sect, and had the power to bring over to her way of thinking Elizabeth, princess Palatine, who opened an asylum to all the wandering and fugitive disciples of that preacher, esteemed it an honour to collect what she called the true church, and declared her happiness in being delivered from a masked Christianity, with which she had till then been deceived. She extolled Labadie to the skies. He was the man, she said, who talked to the heart, and it is this kind of talking, wh ch means no more than an influence on weak minds, through the medium of the passions, which has promoted religious impo ture in all ages.
at learning and extensive rej f particularly in the fathers and schoolmen, then a cf study; and as a preacher was greatly admired, says he obtained his preferments “not so
, a pious English prelate, brother to
sir Thomas Lake, knt. principal secretary of state to James
I. and son of Almeric Lake or Du Lake, of Southampton,
was born in St. Michael’s parish, and educated for some
time at the free-school in that town. He was afterwards
removed to Winchester school, and thence was elected probationer fellow of New college, Oxford, of which he was
admitted perpetual fellow in 1589. in 1594 he took his
degrees in arts, and being ordained, was made fellow of
Winchester college about 1600, and in 1603 master of the
hospital of St. Cross. In 1605 he took his degrees in divinity, and the same year was installed archdeacon of
Surrey. In 1608 he was made dean of Worcester, and in
December 1616, consecrated bishop of Bath and
He Was a man of great learning and extensive rej f
particularly in the fathers and schoolmen, then a cf
study; and as a preacher was greatly admired,
says he obtained his preferments “not so much by the
power of his brother (the secretary) as by his own desert,
as one whose piety may be justly exemplary to all of his
order. In all the places of honour and employment which
he enjoyed, he carried himself the same in mind and person, showing by his constancy, that his virtues were virtues
indeed; in all kinds of which, whether natural, moral,
theological, personal, or paternal, he was eminent, and
indeed one of the examples of his time. He always lived
as a single man, exemplary in his life and conversation,
and very hospitable.
” Walton confirms this character; he
says Dr. Lake was “a man whom I take myself bound in
justice to say, that he made the great trust committed to
him the chief rare and whole business of his life. And
one testimony of this truth may be, that he sat usually with
his chancellor in his consistory, and at least advised, if not
assisted, in most sentences for the punishing of such offenders as deserved church censures. And it may be
noted, that after a sentence of penance was pronounced,
he did very rarely or never allow of any commutation for
the offence, but did usually see the sentence for penance
executed; and then, as usually, preached a sermon of
mortification and repentance, and so apply them to the
offenders that then stood before him, as begot in them a
devout contrition, and at least resolutions to amend their
lives; and having done that, he would take them, though
never so poor, to dinner with him, and use them friendly,
and dismiss them with his blessing and persuasions to a
virtuous life, and beg them for their own sakes to believe
him. And his humility and charity, and all other Christian excellencies, were all like this.
”
friars, and continued in the comrnunijty twenty years; during which time he acquired celebrity as a preacher, and was made general of the order. Much addicted to reading
, a French monk, who became a zealous protestant, was born at Avignon in 1487. At the age of fifteen he entered himself among the Franciscan friars, and continued in the comrnunijty twenty years; during which time he acquired celebrity as a preacher, and was made general of the order. Much addicted to reading and reflection, in the course of his investigations he saw reason to renounce the doctrines of the catholic church, and to adopt those of the reformation; but on that account found it necessary to go to Switzerland, where he arrived in 1522. Here he became a popular preacher among the protestants, and having continued some time at Ba,sil, he set out for Wittemberg to visit Luther, in 1523. With that eminent reformer he grew into high esteem, and it was determined he should go to Zurich, to assist in disseminating the principles of the reformation through France; but this scheme was altered for some employment in the university of Wittemberg, where he most probably continued till 1526. In the following year he was appointed divinity-professor at the university of Marpurg, and in 1530 he died, at the age of forty-three. He was author of commentaries on almost all the parts of the Old and New Testament, and of many theological and controversial pieces.
erintended by Mr. Clarke; and while here he took deacon’s orders, and became, it is said, “a popular preacher.” In 1759, Mr. Clarke recommended him as preceptor to the sons
His next occupation was that of an assistant at the free
school of Wakefield, then superintended by Mr. Clarke;
and while here he took deacon’s orders, and became, it is
said, “a popular preacher.
” In 1759, Mr. Clarke recommended him as preceptor to the sons of Robert Cracroft,
esq. of Hackthorn, near Lincoln. Mr. Cracrdft had nine
sons, and Mr. Langhorne must have been fully employed
in the family; yet he added to theirs the tuition of Mr.
Edmund Cartwright, a young gentleman of a poetical turn,
who afterwards published an elegy, entitled “Constantia,
”
on the death of his preceptor’s wife. During his residence
at Hackthorn, our author published a volume of his poems,
for the relief of a gentleman in distress; and in the same
year a poem, entitled “The Death of Adonis,
” from the
Greek of Bion. Public opinion gave him no encouragement to reprint this last, but he derived from it the advantage of being noticed as a critic of considerable acumen in
Greek poetry.
er yet addressed, having been appointed by Dr. Hurd (bishop of Worcester) to the office of assistant preacher at LincolnVihn chapel. In the following year we do not find
In 1765j his productions were, “The Second Epistle
on the Enlargement of the Mind;
” an edition of the poems
of the elegant and tender Collins, with a criticism and
some memoirs; and letters on that difficult subject, “The
Eloquence of the Pulpit.
” He had now occasion to exert
his own talents before a more enlightened auditory than
he had ever yet addressed, having been appointed by Dr.
Hurd (bishop of Worcester) to the office of assistant
preacher at LincolnVihn chapel. In the following year
we do not find that any thing original came from his pen,
He prepared for the press, however, an enlarged edition
of hia “Effusions of Friendship and Fancy,
” and a collection of his “Poems,
” in 2 vols. 12mo. The principal article of these, not before published, is a dramatic poem,
or tragedy, entitled '< The Fatal Prophecy." This was
his only attempt in this species of poetry, and was universally accounted unsuccessful. He had the good sense to
acquiesce in the decision, and neither attempted the drama
again, nor reprinted this specimen.
, a mathematician, was born in Zealand, in 1561, and was a preacher at Antwerp, in 1586, and afterwards for several years; Vossius
, a mathematician, was born in
Zealand, in 1561, and was a preacher at Antwerp, in
1586, and afterwards for several years; Vossius mentions
that he was minister at Goese in Zealand, twenty-nine
years; and being then discharged of his functions, on account of his old age, he retired to Middleburgh, where
he died in 1632. His works were principally the following:
1. “Six Books of sacred Chronology,
” printed in Essays on the Restitution of Astronomy,
” printed at
Middleburgh, Four Books of Geometrical
Triangles,
” printed in Of Measuring the
Heavens,
” in three books, in the same year. 5. “An
Account of the diurnal and annual Motion of the Earth
and of the true Situation of the visible celestial Bodies.
”
In this work he declares himself openly for Copernicus’s
System, and even pretends to improve it. He composed
this work in Dutch, and it was translated into Latin by
M-minus Hortensius, and printed at Middleburgh, 1630.
Fromond, a doctor of Louvain, wrote an answer to it, and
endeavoured to prove the earth stood still; and his son
published an answer not only to Fromond, but to Morin,
regius professor at Paris, and to Peter Bartholinus, which
is entitled “A Defence of the Account,
” &c. This occasioned a controversy, but of no long duration.
ctor of divinity, and the diploma had the unanimous signature of the professors. But his salary as a preacher was inconsiderable, and his works often published to his loss
, a very learned dissenting clergyman, was born at Hawkhurst, in Kent, June 6, 1684.
He was educated for some time at a dissenter’s academy
in London, by the Rev. Dr. Oldfield, whence he went to
Utrecht, and studied under Grsevius and Burman, and
made all the improvement which might be expected under
such masters. From Utrecht Mr. Lardner went to Leyden,
whence, after a short stay, he came to England, and employed himself in diligent preparation for the sacred profession. He did not, however, preach his first sermon till
he was twenty-five years of age. In 1713 he was invited
to reside in the house of lady Treby, widow of the lord
chief justice of common pleas, as domestic chaplain to the
lady, and tutor to her youngest son. He accompanied his
pupil to France, the Netherlands, and United Provinces,
and continued in the family till the death of lady Treby.
It reflects no honour upon the dissenters that such a man
should be so long neglected; but, in 1723, he was engaged with other ministers to carry on a course of lectures
at the Old Jewry. The gentlemen who conducted these
lectures preached a course of sermons on the evidences of
natural and revealed religion. The proof of the credibility
of the gospel history was assigned to Mr Lardner, and he
delivered three sermons on this subject, which probably
laid the foundation of his great work, as from this period
he was diligently engaged in writing the first part of the
Credibility. In 1727 he published, in two volumes octavo,
the first part of “The Credibility of the Gospel History;
or the facts occasionally mentioned in the New Testament,
confirmed by passages of ancient authors who were contemporary with our Saviour, or his apostles, or lived near
their time.
” It is unnecessary to say how well these volumes were received by the learned world, without any
distinction of sect or party. Notwithstanding, however,
his great merit, Mr. Lardner was forty-five years of age
before he obtained a settlement among the dissenters; but,
in 1729, he was invited by the congregation of Crutcbedfriars to be assistant to their minister. At this period the
enthusiasm of Mr. Woolston introduced an important controversy. In various absurd publications he treated the
miracles of our Saviour with extreme licentiousness. These
Mr. Lardner confuted with the happiest success, in a work
which he at this time published, and which was entitled
“A Vindication of three of our Saviour’s Miracles.
” About
the same time also he found leisure to write other occasional
pieces, the principal of which was his “Letter on the Logos.
”
In Credibility of the Gospel-history,
” which, besides being
universally well received at home, was so much approved
abroad, that it was translated by two learned foreigners;
by Mr. Cornelius Westerbaen into Low Dutch, and by Mr.
J. Christopher Wolff into Latin. The second volume of
the second part of this work appeared in 1735; and the
farther Mr. Lardner proceeded in his design, the more he
advanced in esteem and reputation among learned men of
all denominations. In 1737 he published his “Counsels
of Prudence
” for the use of young people, on account of
which he received a complimentary letter from Dr. Seeker,
bishop of Oxford. The third and fourth volumes of the
second part of the “Credibility,
” no less curious than the
precediug, were published in 1738 and 1740. The fifth
volume in 1743. To be circumstantial in the account of
all the writings which this eminent man produced would
greatly exceed our limits. They were all considered as of
distinguished usefulness and merit. We may in particular
notice the “Supplement to the Credibility,
” which has
a place in the collection of treatises published by Dr. Watson, bishop of Llandaff. Notwithstanding Dr. Lardner’s
life and pen were so long and so usefully devoted to the
public, he never rfceived any adequate recompence. The
college of Aberdeen conferred on him the degree of doctor of divinity, and the diploma had the unanimous signature of the professors. But his salary as a preacher was
inconsiderable, and his works often published to his loss
instead of gain. Dr. Lardner lived to a very advanced age,
and, with the exception of his hearing, retained the use of
his faculties to the last, in a remarkably perfect degree.
In 1768 he fell into a gradual decline, which carried him
off in a few weeks, at Hawkhurst, his native place, at the
age of eighty-five. He had, previously to his last illness,
parted with the copy-right of his great work for the miserable sum of 150l. but he hoped if the booksellers had
the whole interest of his labours, they would then do their
utmost to promote the sale of a work that could not fail to
be useful in promoting the interests of his fellow creatures,
by promulgating the great truths of Christianity. After
the death of Dr. Lardner, some of his posthumous pieces
made their appearance; of these the first consist of eight
sermons, and brief memoirs of the author. In 1776 was
published a short letter which the doctor had written in
1762, “Upon the Personality of the Spirit.
” It was part
of his design, with regard to “The Credibility of the Gospel History,
” to give an account of the heretics of the first
two centuries. In 1780 Mr. Hogg, of Exeter, published
another of Dr. Lardner' s pieces, upon which he had bestowed much labour, though it was not left in a perfect
state; this was “The History of the Heretics of the first
two centuries after Christ, containing an account of their
time, opinions, and testimonies to the books of the New
Testament; to which are prefixed general observations
concerning Heretics.
” The last of Dr. Lardner’s pieces
was given to the world by the late Rev. Mr. Wicbe, then
of Muidstone, in Kent, and is entitled “Two schemes of a
Trinity considered, and the Divine Unity asserted;
” it
consists of four discourses; the first represents the commonly received opinion of the Trinity; the second describes the Arian scheme the third treats of the Nazarene
doctrine and the fourth explains the text according to
that doctrine. This work may perhaps be regarded as
Supplementary to a piece which he wrote in early life, and
which he published in 1759, without his name, entitled “A
Letter written in the year 1730, concerning the question,
Whether the Logos supplied the place of the Human Soul
in the person of Jesus Christ:
” in this piece his aim was to
prove that Jesus Christ was, in the proper and natural
meaning of the word, a man, appointed, anointed, beloved,
honoured, and exalted by God, above all other beings.
Dr. Lardner, it is generally known, had adopted the Socinian tenets.
a remarkable address in adapting himself to the capacities of the people, and being considered as a preacher of eminence, the orthodox clergy thought it high time to oppose
Among those in Cambridge who favoured the reformation, the most considerable was Thomas Bilncy, a clergyman of a most holy life, who began to see popery in a very
disagreeable light, and made no scruple to own it. Biiney
was an intimate, and conceived a very favourable opinion,
of Latimer; and, as opportunities offered, used to suggest
to him many things about corruptions in religion, till be
gradually divested him of his prejudices, brought him to
think with moderation, and even to distrust what he had
so earnestly embraced. Latimer no sooner ceased from
being a zealous papist, than he became (such was his constitutional warmth) a zealous protesiunt; active in supporting the reformed doctrine, and assiduous to make converts
both in town and university. He preached in public, exhorted in private, and everywhere pressed the necessity
of a holy life, in opposition to ritual observances. A behaviour of this kind was immediately taken notice of:
Cambridge, no less than the rest of the kingdom, was entirely
popish, and every new opinion was watched with jealousy.
Latimer soon perceived bow obnoxious he had made himself; and the first remarkable opposition he met with from
the popish party, was occasioned by a course of sermons
he preached, during the Christmas holidays, before the
university; in which he spoke his sentiments with great
freedom upon many opinions and usages maintained and
practised in the Romish church, and particularly insisted
upon the great abuse of locking up the Scriptures in an
unknown tongue. Few of the tenets of popery were then
questioned in England, but such as tended to a relaxation
of morals; transubstantiation, and other points rather speculative, still held their dominion; Lattmer therefore
chiefly dwelt upon those of immoral tendency. He shewed
what true religion was, that it was seated in the heart;
and that, in comparison with it, external appointments
were of no value. Having a remarkable address in adapting himself to the capacities of the people, and being considered as a preacher of eminence, the orthodox clergy
thought it high time to oppose him openly. This task was
undertaken by Dr. Buckingham, prior of the Black-friars,
who appeared in the pulpit a few Sundays after; and, with
great pomp and prolixity, shewed the dangerous tendency
of Latimer' s opinions; particularly inveighing against his
heretical notions of having the Scriptures in English, laying open the bad effects of such an innovation. “If that
heresy,
” said he, “prevail, we should soon see an end of
every thing useful among us. The ploughman, reading
that if he put his hand to the plough, and should happen
to look back, he was unfit for the kingdom of heaven,
would soon lay aside his labour; the baker likewise reading, that a little leaven will corrupt his lump, would give
us a very insipid bread; the simple man also finding himself commanded to pluck out his eyes, in a few years we
should have the nation full of blind heg jars.
” Latimer
could not help listening with a secret pleasure to this ingenious reasoning; perhaps he had acted as prudently, if
he had considered the prior’s arguments as unanswerable;
but he could not resist the vivacity of his temper, which
strongly inclined him to expose this solemn trirler. The
whole university met together on MI ml ay, wnen it was
known Mr. Latimer would preach. That vein of pleasantry and humour which run through all hiswords and
notions, would here, it was imagined, have its full scope;
and, to say the truth, the preacher was not a little conscious
of his own superiority: to complete the scene, just before
the sermon began, prior Buckingham himself entered the
church with his cowl about his shoulders, and seated himself, with an air of importance, before the pulpit. Latimer, with great gravity, recapitulated the learned doctor’s
arguments, placed them in the strongest light, and then
rallied them with such a flow of wit, and at the same timt
with so much good humour, that, without the appearance
of ill-nature, he made his adversary in the highest degree
ridiculous. He then, with great address, appealed to the
people; descanted upon the low esteem in which their
guides had always held their understandings; expressed
the utmost offence at their being treated with such contempt, and wished his honest countrymen might only have
the use of the Scripture till they shewed themselves such
absurd interpreters. He concluded his discourse with a
few observations upon scripture metaphors. A figurative
manner of speech, he said, was common in all languages:
representations of this kind were in daily use, and generally
understood. Thus, for instance, continued he (addressing himself to that part of the audience where the prior was seated), when we see a fox painted preaching in a
friar’s hood, nobody imagines that a fox is meant, but
that craft aud hypocrisy are described, which are so often
found disguised in that garb. But it is probable that Latimer thought this levity unbecoming; for when one Venetus, a foreigner, not long after, attacked him again upon
the same subject, and in a manner the most scurrilous and
provoking, we find him using a graver strain. Whether
he ridiculed, however, or reasoned, with so much of the
spirit of true oratory, considering the times, were his harangues animated, that they seldom failed of their intended
effect; his raillery shut up the prior within his monastery;
and his arguments drove Venctus from the university.
forward the Reformation, the principles of which she had imbibed from her youth. Cromwell raised our preacher still higher in her esteem; and they both joined in an earnest
What particular effect this letter produced, we are not informed. The bishops, however, continued their prosecution, till their schemes were frustrated by an unexpected hand; for the king, being informed, most probably by lord Cromwell’s means, of Latimer’s ill-usage, interposed in his behalf, and rescued him out of their hands. A figure of so much simplicity, and such an apostolic appearance as his at court, did not fail to strike Anne Boleyn, who mentioned him to her friends, as a person, in her opinion, well qualified to forward the Reformation, the principles of which she had imbibed from her youth. Cromwell raised our preacher still higher in her esteem; and they both joined in an earnest recommendation of him for a bishopric to the king, who did not want much solicitation in his favour. It happened, that the sees of Worcester and Salisbury were at that time vacant, by the deprivation of Ghinuccii and Campegio, two Italian bishops, who fell under the king’s displeasure, upon his rupture with Rome. The former of these was o He red to Latimer; and, as this promotion came unexpectedly to him, he looked upon it as the work of Providence, and accepted it without much persuasion. Indeed, he had met with such usage already, as a private clergyman, and saw before him so hazardous a prospect in his old station, that he thought it necessary, both for his own safety, and for the sake of being of more service to the world, to shroud himself under a little more temporal power. All historians mention him as a person remarkably zealous in the discharge of his new office; and tell us, that, in overlooking the clergy of his diocese, he was uncommonly active, warm, and resolute, and presided in his ecclesiastical court in the same spirit. In visiting he was frequent and observant: in ordaining strict and wary: in preaching indefatigable: in reproving and exhorting severe and persuasive. Thus far he could act with authority; but in other things he found himself under difficulties. The popish ceremonies gave him great offence: yet he neither durst, in times so dangerous and unsettled, ay them entirely aside; nor, on the other hand, was he willing entirely to retain them. In this dilemma his address was admirable: he inquired into their origin; and when he found any of them derived from a good meaning, he inculcated their original, though itself a corruption, in the room of a more corrupt practice. Thus he put the people in mind, when holy bread and water were distributed, that these elements, which had long been thought endowed with a kind of magical influence, were nothing more than appendages to the two sacraments of the Lord’s-supper and baptism: the former, he said, reminded us of Christ’s death; and the latter was only a simple representation of being purified from sin. By thus reducing popery to its principles, he improved, in some measure, a bad stock, by lopping from it a few fruitless excrescences.
l in town, he was accused of preaching a seditious sermon. The sermon was preached at court, and the preacher, according to his custom, had been unquestionably severe enough
Henry VIII. made so little use of his judgment, that his
whole reign was one continued rotation of violent passions,
which rendered him a mere machine in the hands of his
ministers; and he among them who could make the most
artful address to the passion of the day, carried his point.
Gardiner, bishop of Winchester, was just returned from
Germany, having successfully negotiated some commissions which the king had greatly at heart; and, in 1539,
a parliament was called, to confirm the seizure and surrendry of the monasteries, when that subtle minister took
his opportunity, and succeeded in prevailing upon his majesty to do something, towards restoring the old religion,
as being most advantageous for his views in the present
situation of Europe. In this state of affairs, Latimer received his summons to parliament, and, soon after his arrival in town, he was accused of preaching a seditious
sermon. The sermon was preached at court, and the
preacher, according to his custom, had been unquestionably severe enough against whatever he observed amiss.
The king had called together several bishops, with a view
to consult them upon some points of religion. When they
had all given their opinions, and were about to be
dismissed, the bishop of Winchester (for it was most probably be) kneeled down and accused the bishop of Worcester as
above-mentioned. The bishop being called upon by the
king with some sternness, to vindicate himself, was so far
from denying or even palliating what he said, that he
boldly justified it; and turning to the king, with that
noble unconcern which a good conscience inspires, made
this answer: “I never thought myself worthy, nor I never
sued to be a preacher before your grace; but I was called to
it, and would be willing, if you mislike it, to give place
to my betters; for I grant there may be a great many more
worthy of the room than I am. And if it be your grace’s
pleasure to allow them for preachers, I could be content to
bear their books after them. But if your grace allow me
for a preacher, I would desire you to give me leave to discharge my conscience, and to frame my doctrine according
to my audience. I bad been a very dolt indeed, to have
preached so at the borders of your realm, as I preach before your grace.
” This answer baffled his accuser’s malice,
the severity of the king’s conscience changed into a gracious smile, and the bishop was dismissed with that obliging freedom which this monarch never used but to those
whom he esteemed. In this parliament passed the famous
act, as it was called, of the six articles, which was no
sooner published than it gave an universal alarm to all the
favourers of the reformation; and, as the bishop of Worcester could not give his vote for the act, he thought it
wrong to hold any office. He therefore resigned his bishopric , and retired into the country; where he resided
during the heat of that persecution which followed upon
this act, and thought of nothing for the remainder of his
days but a sequestered life. He knew the storm which was
up could not soon be appeased, and he had no inclination
to trust himself in it. But, in the midst of his security,
an unhappy accident carried him again into the
tempestuous weather that was abroad he received a bruise by the
fall of a tree, and the contusion was so dangerous, that he
was obliged to seek out for better assistance than the country afforded. With this view he repaired to London,
where he had the misfortune to see the fall of his patron,
the lord Cromwell; a loss of which he was soon made sensible. Gardiner’s emissaries quickly found him out; and
something, that somebody had somewhere heard him say
against the six articles, being alleged against him, he was
sent tp the Tower, where, without any judicial examination, he suffered, through one pretence or another, a
cruel imprisonment for the remaining six years of king
Henry’s reign.
om his heart His abilities, however, as an orator, made only the inferior part of his character as a preacher. What particularly recommends him is, that noble and apostolic
Immediately upon the accession of Edward VI. he and all others who were imprisoned in the same cause, were set at liberty; and Latimer, whose old friends were now in power, was received by them with every mark of affection. He would have found no difficulty in dispossessing Heath, in every respect an insignificant man, who had succeeded to his bishopric: but he had other sentiments, and would neither make suit himself, nor suffer his friends to make any, for his restoration. However, this was done by the parliament, who, after settling the national concerns, sent up an address to the protector to restore him: and the protector was very well inclined, and proposed the resumption to Latimer as a point which he had very much at heart; but LatinYer persevered in the negative, alleging his great age, and the claim he had from thence to a private life. Having thus rid himself of all incumbrance, he accepted an invitation from Cranmer, and took up his residence at Lambeth, where he led a very retired life, being chiefly employed in hearing the complaints and redressing the injuries, of the poor people. And, indeed, his character for services of this kind was so universally known, that strangers from every part of England would resort to him, so that he had as crowded a levee as a minister of state. In these employments he spent more than two years, interfering as little as possible in any public transaction; only he assisted the archbishop in composing the homilies, which were set forth by authority in the first year of king Edward; he was also appointed to preach the Lent sermons before his majesty, which office he performed during the first three years of his reign. As to his sermons, which are still extant, they are, indeed, far enough from being exact pieces of composition: yet, his simplicity and familiarity, his humour and gibing drollery, were well adapted to the times; and his oratory, according to the mode of eloquence at that day, was exceedingly popular. His action and manner of preaching too were very affecting, for he spoke immediately from his heart His abilities, however, as an orator, made only the inferior part of his character as a preacher. What particularly recommends him is, that noble and apostolic zeal whi^h he exerts in the cause of truth.
set, Latimer seems to have retired into the country, and made use of the king’s licence as a general preacher in those parts where he thought his labours might be most serviceable.
Upon the revolution which happened at court after the
death of the duke of Somerset, Latimer seems to have retired
into the country, and made use of the king’s licence as a
general preacher in those parts where he thought his labours
might be most serviceable. He was thus employed during
the remainder of that reign, and continued in the same course,
for a short time, in the beginning of the next; but, as soon as
the introduction of popery was resolved on, the first step towards it was the prohibition of all preaching throughout the
kingdom, and a licensing only of such as were known to be
popishly inclined: accordingly, a strict inquiry was made
after the more forward and popular preachers; and many
of them were taken into custody. The bishop of Winchester, who was now prime minister, having proscribed
Latimer from the first, sent a message to cite him before
the council. He had notice of this design some hours before the messenger’s arrival, but made no use of the intelligence. The messenger found him equipped for his journey; at which expressing surprize, Latimer told him that
he was as ready to attend him to London, thus called upon to
answer for his faith, as he ever was to take any journey in
his life and that he doubted not but God, who had en- abled him to stand before two princes, would enable him to
stand before a third. The messenger, then acquainting
him that he had no orders to seize his person, delivered a
letter, and departed. Latimer, however, opening the letter,
and finding it contain a citation from the council, resolved
to obey it. He set out therefore immediately; and, as he
passed through Smithfield, where heretics were usually
burnt, he said cheerfully, “This place hath long groaned
for me.
” The next morning he waited upon the council,
who, having loaded him with many severe reproaches, sent
him to the Tower. This was his second visit to this prison,
but now he met with harsher treatment, and had more frequent occasion to exercise his resignation, which virtue no
man possessed in a larger measure; nor did the usual cheerfulness of his disposition forsake him. A servant leaving
his apartment one day, Latimer called after him, and bid
him tell his master, that unless he took better care of him,
he would certainly escape him. Upon this message the
lieutenant, with some discomposure of countenance, came
to Latimer, and desired an explanation. “Why, you expect, I suppose, sir,
” replied Latimerj “that I should be
burnt; but if you do not allow me a little fire this frosty
weather, I can tell you, I shall first be starved.
” Cranmer and Ridley were also prisoners in the same cause with
Latimer; and when it was resolved to have a public disputation at Oxford, between the most eminent of the popish
and protestant divines, these three were appointed to manage the dispute on the part of the protestants. Accordingly they were taken out of the Tower, and sent to Oxford,
where they were closely confined in the common prison,
and might easily imagine how free the disputation was
likely to be, when they found themselves denied the use
even of books, and pen and ink.
unsellor of the grand consistory. On his return to Zurich he became a very eloquent and much admired preacher, and proved himself the father of his flock by the most benevolent
, the celebrated physiognomist, was born at Zurich, Nov. 15, 1741. He was from
his earliest years of a gentle, timid disposition, but restless in the pursuit of knowledge. At school he was perpetually varying his studies by attempting mechanical operations, and often showed indications of genius and invention in his amusements. When he reached the upper
classes of school, his diligence in study was encouraged by
the advice of Bodmer and Breitenger, and quickened by a
wish to emulate some school -fellows of superior talent.
His turn of thinking was original, liberal, and manly. As
he grew up he wrote some essays on subjects of morals and
religion, which gained him the hearts of his countrymen.
Having gone through the usual course of reading and instruction for the ecclesiastical profession, he was admitted
into orders in May 1761, and two years afterwards he travelled with the brothers Hess, two amiable friends, of whom
death deprived him, and, with Henry Fuseli, our celebrated painter. They went over Prussia, under the tuition
of professor Sulzer, and Lavater made a considerable stay
with Spalding, then curate of Barth in Pomeranian Prussia, and afterwards counsellor of the grand consistory. On
his return to Zurich he became a very eloquent and much
admired preacher, and proved himself the father of his flock
by the most benevolent attention to their wants bodily and
mental. After having been for some years deacon of th
Orphans’ church, he was in 1774 appointed first pastor. In
1778 the parishioners of the church of St. Peter, the only
persons in the canton of Zurich who have a right to chuse
their own minister, made choice of Lavater as deacon;
and, in 1786, as first pastor. Here he remained, intenton
the duties of his office, and on his physiognomical studies
until Zurich was stormed in 1797. On this occasion he was
wounded by a Swiss soldier, on whom he had conferred
important benefits; from the effects of this he never recovered, although he lived in full possession of his faculties
till Jan. 2, 1801, when he expired in the sixtieth year of
his age. His principal works are, 1. “Swiss Songs,
” which
he composed at the desire of the Helvetic society, aud
which were sung in that society, and in other cantons. 2.
Three collections of “Spiritual Songs, or Hymns,
” and
two volumes of “Odes,
” in blank verse. 3. “Jesus Messiah, or the Evangelists and Acts of the Apostles,
” 4 vols. a
poetical history of our Saviour, ornamented with 72 engravings from his designs, executed by Chodoweiki, Lips,
&c. 4. “A Look into Eternity,
” which being severely
criticised by Gothe, Lavater, who loved truth in every
shape, instead of being offended at the liberties he took,
sought out the author, and became his friend and correspondent. 5. “The secret Journal of a Self-Observer,
”
which was published here in
In both parishes he was esteemed a minister attentive to his duty, and an instructive and awakening preacher. He would probably never have thought of any other advancement,
, an English prelate, and very
eminent scholar, was descended from a family long settled
in Wiltshire, and was born at the parsonage- house of Mildenhall, in the above county, and baptised Jan. 18, 1683,
his grandfather, Constable, being then rector of that parish. Joseph, father to bishop Lavington, is supposed to
have exchanged his original benefice of Broad Hinton, in
Wiltshire, for Newton Longville, in Bucks, a living and
a manor belonging to New college, in Oxford. Transplanted thither, and introduced to the acquaintance of
several members of that society, he was encouraged to
educate the eldest of his numerous children, George, the
subject of this article, at Wykeham’s foundation, near
Winchester, from whence he succeeded to a fellowship of
New college, early in the reign of queen Anne. George,
while yet a schoolboy, had produced a Greek translation
of Virgil’s eclogues, in the style and dialect of Theocritus,
which is still preserved at Winchester in manuscript. At
the university he was distinguished by his wit and learning,
and equally so by a marked attachment to the protestant
succession, at a period when a zeal of that kind could promise him neither preferment nor popularity. But if some
of his contemporaries thought his ardour in a good cause
excessive, still their affection and esteem for him remained
undiminished by any difference of political sentiment. In
1717, he was presented by his college to their rectory of
Hayford Warren, in the diocese of Oxford. Before this
his talents and principles had recommended him to the
notice of many eminent persons in church and state.
Among others Talbot, then bishop of Oxford, intended
him for the benefice of Hook Norton, to which his successor, bishop Potter, collated him. Earl Coningsby not
only appointed him his own domestic chaplain, but introduced him in the same capacity to the court of king George
I. In this reign he was preferred to a stall in the cathedral church of Worcester, which he always esteemed as
one of the happiest events of his life, since it laid the
foundation of that close intimacy which ever after subsisted
between him and the learned Dr. Francis Hare, the dean.
No sooner was Dr. Hare removed to St. Paul’s, than he
exerted all his influence to draw his friend to the capital
after him; and his endeavours were so successful that Dr.
Lavington was appointed in 1732, to be a canon residentiary of that church, and in consequence of this station,
obtained successively the rectories of St. Mary Aldermary,
and St. Michael Bassishaw. In both parishes he was esteemed a minister attentive to his duty, and an instructive
and awakening preacher. He would probably never have
thought of any other advancement, if the death of Dr. Stillingfleet, dean of Worcester, in 1746, had not recalled to
his memory the pleasing ideas of many years spent in that
city, in the prime of life. His friends, however, had
higher views for him; and, therefore, on the death of
bishop Clagget, lord chancellor Hardwick, and the duke
of Newcastle, recommended him to the king, to till the
vacancy, without his solicitation or knowledge. From this
time he resided at Exeter among his clergy, a faithful and
vigilant pastor, and died universally lamented, Sept. 13,
1762; crowning a life that had been devoted to God’s
honour and service, by a pious act of resignation to his
will; for the last words pronounced by his faultering tongue,
were Ao<* in 0sa> “Glory to God.
” He married Francis
Maria, daughter of Lave, of Corf Mullion, Dorset, who
had taken refuge in this kingdom from the popish persecution in France. She survived the bishop little more
than one year, after an union of forty years. Their only
daughter is the wife of the rev. N. Nutcombe, of Nutcombe,
in Devonshire, and chancellor of the cathedral at Exeter.
Bishop Lavington published only a few occasional sermons,
except his “Enthusiasm of the Methodists and Papists
compared,
” three parts; which involved him in a temporary controvery with Messrs. Whitfield and Wesley.
in all kinds of learning, famous as well for his wisdom as virtue, and holiness of life; a continual preacher of the gospel, a man very liberal to the poor, and exceedingly
, archbishop of York, was born in 1482,
and was the son of Richard Lee, of Lee Magna in Kent,
esq. and grandson of sir Richard Lee, km. twice lordmayor of London. He was partly educated in both universities, being admitted of Magdalen college, Oxford,
about 1499, where he took his degrees in arts, and then
removed to Cambridge, and completed his studies. He
was accounted a man of great learning and talents, which
recommended him to the court of Henry VIII. in which,
among others, he acquired the esteem of sir Thomas More.
The king likewise conceived so high an opinion of his political abilities, that he sent him on several embassies to the
continent. In 1529 he was made chancellor of Sarum, and
in 1531 was incorporated in the degree of D. D. at Oxford,
which he had previously taken at some foreign university.
The same year he was consecrated archbishop of York, but
enjoyed this high station a very short time, dying at York,
Sept. 13, 1544. He was buried in the cathedral. He lived
to witness the dawn of the reformation, but adhered to the
popish system in all its plenitude, except, says his popish
biographer, that he “was carried away with the stream as
to the article of the king’s supremacy.
” He was a zealous
opponent of Luther, and had a controversy with Erasmus,
respecting his annotations on the New Testament. This
somewhat displeased sir Thomas More, who was greatly
attached to Erasmus, but it did not lessen his friendship
for Lee Wood says, “he was a very great divine, and
very well seen in all kinds of learning, famous as well for
his wisdom as virtue, and holiness of life; a continual
preacher of the gospel, a man very liberal to the poor, and
exceedingly beloved by all sorts of men.
” His works
were, 1. “Comment, in universum Pentateuchum,
” ms.
2. “Apologia contra quorundam calumnias, 11 Lovan, 1520,
4to. 3.
” Index annotationum prioris libri,“ibid. 1520.
4.
” Epistola nuncupatoriaad Desid. Erasmum,“ibid. 1520.
3.
” Annot. lib. duo in annotationes Novi Test. Erasmi.“6.
” Epistola apologetica, qua respondet D. Erasmi epistolis.“7.
” Epistolae sexcenta;.' 8. “Epiceuia clarorum
virorum.
” The two last articles are in ms. or partially
printed. Some of his Mss. are in the Harleian, and some
in the Cotton library."
with whom he appears to have been a favourite, dispensed with. About that time he became a frequent preacher in or near Oxford, and was preferred by Cromwell to the living
, an English nonconformist divine, was
the son of an eminent citizen of London, from whom he
inherited some property, and was born in 1625. He was
educated under Dr. Gale at St. Paul’s school, and afterwards entered a commoner of Magdalen-bail about the
year 1647. The following year he was created M. A.
by the parliamentary visitors, and was made fellow of
Wadham college. In the latter end of 1650 he was elected
by his society one of the proctors, although he was not
of sufficient standing as master; but this the visitors, with
whom he appears to have been a favourite, dispensed with.
About that time he became a frequent preacher in or near
Oxford, and was preferred by Cromwell to the living of St.
Botolph’s, Bishopsgate- street, but ejected by the rump parliament. Afterwards he was chosen lecturer of Great St.
Helen’s church in Bishopsgate-street According to Wood,
he was not in possession of either of these preferments at
the restoration, but Calamy says he was ejected from St.
Botolph’s. His friend Dr. Wilkins, of Wadham college,
afterwards bishop of Chester, urged him much to conform,
but he was inflexible. He then lived for some time on an
estate he had near Bisseter in Oxfordshire, and preached
occasionally. About 1678 be removed to Newingtoii
Green near London, where he was for many years minister of a congregation of independents. In 1686, being
dissatisfied with the times, he went over to New England,
and became pastor of a church at Bristol. The revolution
in 1688 affording brighter prospects, he determined to
revisit his own country, but in his passage home, with his
family, the ship was captured by a French privateer, and
carried into St. Malo, where he died a few weeks after, in
Nov. 1691. His death is said to have been hastened by
his losses in this capture, and especially by his being kept
in confinement while his wife and children were permitted
to go to England. He was at one time a great dabbler in
astrology, but, disapproving of this study afterwards, he is
said to have burnt many books and manuscripts which he
had collected on that subject. It was probably when addicted to astrology, that he informed his wife of his having
seen a star, which, according to all the rules of astrology,
predicted that he should be taken captive. Mr. Lee’s
other studies were more creditable. He was a very considerable scholar; understood the learned languages well,
and spoke Latin fluently and eloquently. He was also a
good antiquary. He wrote “Chronicon Castrense,
” a
chronology of all the rulers and governors of Cheshire and
Chester, which is added to King’s “Vale Royal.
” Wood
suspects that he was of the family of Lee in Cheshire. His
other works are: 1. “Orbis Miraculum; or the Temple of
Solomon portrayed by Scripture light,
” Lond.
the friendship of professors Hutcheson and Dunlop. About the beginning of 1731 he was licensed as a preacher, but it was not till 1736 that he was ordained minister of Beith,
, a learned Scotch divine, was
born at Dolphinston, in Lanerkshire, in 1706. He received his academical education at the university of Edinburgh, where he distinguished himself by his great proficiency in different branches of learning. He began his
theological studies in 1724, and in 1727 he undertook the
education of a young gentleman at Caldwell, in Renfrewshire, where he resided in the summer months, but during
the remainder of the year he lived at Glasgow, and was
honoured with the friendship of professors Hutcheson and
Dunlop. About the beginning of 1731 he was licensed as
a preacher, but it was not till 1736 that he was ordained
minister of Beith, on which charge he continued seven
years. In 1740 he was elected moderator of a meeting of
the synod at Irvine, and opened the assembly at Glasgow
on the 7th of April 1741, with a sermon to the clergy “On
the temper, character, and duty, of a minister of the gospel,
” which has passed through many editions, and is still
in high reputation. In 1743 he published a much longer
discourse on “The nature, reasonableness, and advantages of Prayer; with an attempt to answer the objections
against it.
” This, likewise, added much to his reputation,
and has been frequently reprinted. He was shortly after
elected to the professorship of theology at the university of
Glasgow; an honour which he obtained only by the casting vote of the president, owing to some suspicions entertained of the orthodoxy of his sentiments, founded on his
sermon on prayer, in which he v.a thought to have laid
too little stress on the atonement and intercession of Christ.
A prosecution for heresy was the consequence, which was
ultimately decided in his favour by the synod, the members
of which almost unanimously determined, that there was
no reason to charge him with any unsoundness in the passages of the sermon complained against. After this the
prejudices against him appear to have subsided, and his
character became very generally and highly respected,
even by some who had thought it their duty to promote the
prosecution. Soon after he had been established in the
professorship, he took the degree of doctor in divinity; and
continued in the theological chair seventeen years, vindicating and establishing the grand truths of natural and revealed religion, in answer to the principal objections made
to them by Mr. Hume, lord Bolingbroke, and other sceptical writers. He had, in his lectures, a remarkable talent
of selecting what was most important and striking on every
subject that he handled: his arguments were solid, founded on indisputable facts; and they were urged with a degree of warmth which carried his auditors along with him;
for they were addressed equally to the judgment and the
heart. Dr. Leechman’s fame extended far and wide, the
divinity-hall at Glasgow was crowded, in his time, with a
greater number of scholars than any other in Scotland:
and his numerous scholars, however they might differ in
their sentiments on speculative theology and church government, were all cordially united in their affection and
veneration for their master. In 1761, Dr. Leechman was
raised to the office of principal of the university of Glasgow by a presentation from the king. He had previously
to this been in a very bad state of health, and this change
in his avocations was probably the means of prolonging his
life; yet, though released from the more fatiguing part of
his duties, he gave a lecture, for some time, once a week,
to the students in divinity, and weekly lectures to the
whole university. Dr. Leechman’s faculties remained in
full vigour amidst the increasing infirmities of old age, and
his taste for knowledge continued as acute as ever. In
September and October 1785, he experienced two violent
paralytic strokes, from which he partially recovered; but
a third attack carried him off on the 3d of December, 1785,
when he was almost eighty years of age. Dr. Leechman
committed nothing to the press, except nine sermons,
which went through several editions during his life-time.
These were republished, with others, forming together two
volumes, in 1789. To the first of these volumes is prefixed an account of the author, by Dr. Wodrow, from which
the preceding particulars are taken.
Greek, and vulgar Greek, 2 vols. 4to. His son, Anthony Leger, born 1652, at Geneva, was a celebrated preacher, and five volumes of his sermons have been published since his
, a learned Protestant divine, was born in 1594, at Ville Seiche, in the valley of St. Martin in Piedmont. Going to Constantinople as chaplain to the ambassador from the States-general, he formed a friendship in that city with the famous Cyrillus Lucar, and obtained from him a confession of the faith of the Greek and Eastern churches. On his return to the Vallies he was appointed minister there; but being condemned to death by the duke of Savoy, took refuge in Geneva, where he was made professor of divinity, and died in 1661. He left an edition of the New Testament in the original Greek, and vulgar Greek, 2 vols. 4to. His son, Anthony Leger, born 1652, at Geneva, was a celebrated preacher, and five volumes of his sermons have been published since his death, which happened at Geneva, in 1719.
sed him with a melancholy that checked the natural cheerfulness of his temper and conversation* As a preacher, he was admired beyond all his contemporaries, and his works
Archbishop Leighton is celebrated by all who have written his life, or incidentally noticed him, as a striking example of unfeigned piety, extensive learning, and unbounded liberality. Every period of his life was marked
with substantial, prudent, unostentatious charity; and that
be might be enabled to employ his wealth in this way,
he practised the arts of frugality in his own concerns. He
enjoyed some property from his futher, but his income as
bishop of Dunblane was only 200l., and as archbishop of
Glasgow about 400l.; yet, besides his gifts of charity during his life, he founded an exhibition in the college of
Edinburgh at the expence of 150l. and three more in the
college of Glasgow, at the expence of 400l. and gave
300l. for the maintenance of four paupers in St. Nicholas’s
hospital. He also bequeathed at last the whole of his
remaining property to charitable purposes. His library
and Mss. he left to the see of Dunblane. His love for
retirement we have often mentioned; he carried it perhaps
to an excess, and it certainly unfitted him for the more
active duties of his high station. Although a prelate, he
nnver seemed to have considered himself as more than a
parish priest, and his diocese a large parish. He was not
made for the times in which he lived, as a public character.
They were too violent for his gentle spirit, and impressed
him with a melancholy that checked the natural cheerfulness of his temper and conversation* As a preacher, he
was admired beyond all his contemporaries, and his works
have not yet lost their popularity. Some of them, as his
“Commentary on St. Peter,
” have been often reprinted,
but the most complete edition, including many pieces never before published, is that which appeared in 1808, in 6
vols. 8vo, with a life of the author by the Rev. G. Jerment. Of this last we have availed ourselves in the preceding sketch, but must refer to it for a more ample account of the character and actions of this revered prelate.
ic style, which he displayed both in the professor’s chair and in the pulpit, being the most admired preacher of his time in Dublin; nor was he less esteemed for his talents
In 1763, he was appointed by the board of senior fellows
of Trinity college, professor of oratory. His course of
study, and the labour he had bestowed on his translations,
had furnished turn with a perspicuous and energetic style,
which he displayed both in the professor’s chair and in the
pulpit, being the most admired preacher of his time in
Dublin; nor was he less esteemed for his talents as a controversial writer, of which he now afforded a specimen.
Bishop Warburton having noticed in his “Doctrine of
Grace,
” the argument used by infidel writers against the
divine inspiration of the New Testament, from its want of
purity, elegance, &c. opposed this opinion by some of his
own which appeared equally untenable; namely, 1. That
the evangelists and apostles, writing in a language, the
knowledge of which had been miraculously infused, could
be masters of the words only, and not of the idioms; and
therefore must write barbarously. 2. That eloquence was
not any real quality; but something merely fantastical
and arbitrary, an accidental abuse of human speech. 3.
That it had no end but to deceive by the appearance of
vehement inward persuasion, and to pervert the judgment
by inflaming the passions; and that being a deviation from,
the principles of logic and metaphysics, it was frequently
vicious. Dr. Leland quickly perceived the danger of these
positions, and in 1764 published “A Dissertation on the
principles of human Eloquence; with particular regard to
the style and composition of the New Testament; in which
the observations on this subject by the lord bishop of Gloucester, in his discourse on the Doctrine of Grace, are distinctly considered; being the substance of several lectures
read in the oratory school of Trinity college, Dublin,
” 4to.
In this he refuted Warburton’s positions in a candid and
liberal manner, but was attempted to be answered by Dr.
Hurd (without his name), in a manner grossly illiberal
and unmanly, from which Dr. Hurd could derive no other
advantage than that of flattering Warburton; and from
the manner in which he notices his controversial tracts
(See Hurd, vol. Xvhl p. 342) in the latter part of his
life, it would appear that he was himself of this opinion.
Dr. Leland published a reply to Dr. Hurd, in which, by
still preserving the dignity of the literary character, he
gained, in manners as well as argument, a complete victory over his antagonist.
ly acknowledged, as to be rewarded with every mark of distinction suitable to his profession. He was preacher to the queen of Prussia, Charlotta-Sophia, who was eminent for
, a learned French writer in the
eighteenth century, was born at Bazoches, in Beausse,
April 13, 1661. He was son of Paul Lenfant, minister at
Chatillon, who died at Marbourg, in June 1686. He studied
divinity at Saumur, where he lodged at the house of James
Cappel, professor of Hebrew, by whom he was always
highly esteemed; and afterwards went to Geneva, to continue his studies there. Leaving Geneva towards the end
of 1683, he went to Heidelberg, where he was ordained
in August, 1684. He discharged the duties of his function
there with great reputation as chaplain of the electress
dowager of Palatine, and pastor in ordinary to the French
church. The descent of the French into the Palatinate,
however, obliged him to depart from Heidelberg in 1688.
Two letters which he had written against the Jesuits, and
which are jnserted at the end of his “Preservatif,
” ren r
dered it somewhat hazardous to continue at the mercy of
a society whose power was then in its plenitude. He left
the Palatinate, therefore, in October 1688, with the consent of his church and superiors, and arrived at Berlin in
November following. Though the French church of Berlin had already a sufficient number of ministers, the elector
Frederic, afterwards king of Prussia, appointed Mr. Lenfant one of them, who began his functions on Easter-day,
March the 21st, 1689, and continued them thirty-nine
years and four months, and during this time added greatly
to his reputation by his writings. His merit was so fully
acknowledged, as to be rewarded with every mark of distinction suitable to his profession. He was preacher to the
queen of Prussia, Charlotta-Sophia, who was eminent for
her sense and extensive knowledge, and after her death he
became chaplain to the king of Prussia. He was counsellor of the superior consistory, and member of the French
council, which were formed to direct the general affairs of
that nation. In 1710 he was chosen a member of the society for propagating the gospel established in England;
and March the 2d, 1724, was elected member of the academy of sciences at Berlin. In 1707 he took a journey to
Holland and England, where he had the honour to preach
before queen Anne; and if he had thought proper to leave
his church at Berlin, for which he had a great respect, he
might have had a settlement at London, with the rank of
chaplain to her majesty. In 1712, he went to Helmstad;
in 1715 to Leipsic; and in 1725, to Breslaw, to search
for rare books and manuscripts necessary for the histories
which he was writing. In those excursions he was honoured with several valuable materials from the electress
of Brunswic-Lunebourg, princess Palatine; the princess
of Wales, afterwards Caroline queen of Great Britain;
the count de Fleming; mons. Daguesseau, chancellor of
France; and a great number of learned men, both protestants and papists, among the latter of whom was the abbé
Bignon. It is not certain whether he first formed thedesign of the “Bibliotheque Germanique,
” which began
in Set thine house in order, for thou shalt die,
and not live.
” He related this dream to some of his
friends, and although not a credulous man, it is thought
to have made some impression on him, for he applied with
additional vigour to finish his “History of the War of the
Hussites and the Council of Basil.
” On Sunday July the
25tn following, he had preached in his turn at his church;
but on Thursday, July the 29th, he had a slight attack
of the palsy, which was followed by one more violent, of
which he died on the 7th of the next month, in his sixtyeighthyear. He was interred at Berlin, at the foot of the pulpit of the French church, where he ordinarily preached since
1715, when his Prussian majesty appointed particular ministers to every church, which before were served by the
same ministers in their turns. His stature was a little below the common height. His eye was very lively anil penetrating. He did not talk much, but always well. Whenever any dispute arose in conversation, he spoke without
any heat; a proper and delicate irony was the only weapon
he made use of on such occasions. He loved company,
and passed but few days without seeing some of his friends.
He was a sincere friend, and remarkable for a disinterested
and generous disposition. In preaching, his voice was
good; his pronunciation distinct and varied; his style
clear, grave, and elegant without affectation; and he entered into the true sense of a text with great force. His
publications were numerous in divinity, ecclesiastical history, criticism, and polite literature. Those which are
held in the highest estimation, are his Histories of the
Councils of Pisa, Constance, and Basil, each in 2 vols.
4to. These are written with great ability and impartiality,
and they abound with interesting facts and curious researches. Lenfant, in conjunction with M. Beausobre,
published “The New Testament, translated from the original Greek into French,
” in 2 vols. 4to, with notes, and
a general preface, or introduction to the reading of the
Holy Scriptures, useful for students in divinity. He is
known also by his “De iuquirenda Veritate,
” which is a
translation of Malebranche’s “Search after Truth
”
“The History of Pope Joan
” “Poggiana or, the life,
character,- opinions, c. of Poggio the Florentine, with
the History of the Republic of Florence,
” and the abovementioned “History of the Wars of the Hussites,
” Utrecht,
Dissertation upon the Adamites of Bohemia.
”
as ordained both deacon and priest in 1550, by bishop Ridley, and became a most eloquent and popular preacher in the reign of king Edward. He is, indeed, on his monument
, a celebrated divine of the sixteenth
century, was born at Little Lever, in Lancashire, and
educated at Cambridge, where after taking his degrees,
he was chosen fellow, and then master of St. John’s college. He was ordained both deacon and priest in 1550,
by bishop Ridley, and became a most eloquent and popular preacher in the reign of king Edward. He is, indeed, on his monument called by way of distinction,
“preacher to king Edward.
” Under his mastership St.
John’s college greatly flourished, and in it the reformation gained so much ground, that on the commencement
of the Marian persecution, he and twenty-four of the fellows resigned their preferments. Mr. Lever went abroad,
and resided with the other exiles for religion at Francfort,
where he in vain endeavoured to compose the differences
which arose among them respecting church discipline and
the habits. He resided also for some time in Switzerland,
at a place called Arrow, where he was pastor to a congregation of English exiles. Here he became so much a favourer of Calvin’s opinions, as to be considered, on his
return to England, as one of the chiefs of the party who
opposed the English church-establishment. The indiscreet
conduct of some of them soon made the whole obnoxious
to government; and uniformity being strictly pressed, Mr.
Lever suffered among others, being convened before the
archbishop of Ydrk, and deprived of his ecclesiastical preferments. Many of the cooler churchmen thought him
hardly dealt with, as he was a moderate man, and not forward in opposing the received opinions, Bernard Gilpin,
his intimate friend, was among those who pitied, and expressed his usual regard for him. His preferments were
a prebend of Durham, and the mastership of Sherburn
hospital; Strype mentions the archdeaconry of Coventry,
but is not clear in his account of the matter. He appears
to have been allowed to retain the mastership of the hospital, where he died in July 1577, and was buried in its
chapel. Baker in his ms collections gives a very high
character of him as a preacher. “In the days of king
Edward, when others were striving for preferment, no man
was more vehement, or more galling in his sermons, against
the waste of church revenues, and other prevailing corruptions of the court; which occasioned bishop Ridley to
rank him with Latimer and Knox. He was a man of as
much natural probity and blunt native honesty as his college ever bred; a man without guile and artifice; who
never made suit to any patron, or for any preferment; one
that had the spirit of Hugh Latimer. No one can read
his sermons without imagining he has something before
him of Latimer or Luther. Though his sermons are bold
and daring, and full of rebuke, it was his preaching that
got him his preferment. His rebuking the courtiers made
them afraid of him, and procured him reverence from the
king. He was one of the best masters of feis college, as
well as one of the best men the college ever bred.
” He
was succeeded in the mastership of his hospital by his brother Ralph, whom some rank as a puritan, although his
title seems doubtful. He was however, of less reputation
than his brother. Mr. Thomas Lever’s printed works are
a few “Sermons,
” which, like Latimer’s, contain many particulars of the manners of the times and three treatises
“The right way from the danger of sin and vengeance in
this wicked world,
” Commentary on the Lord’s
Prayer
” and “The Path-way to Christ.
”
ject was the security of our church-establishment as settled at the Revolution. He was so diligent a preacher, that we are told he composed more than a thousand sermons.
Archbishop Wake’s character of him was that of vir sobrius, et bonus pradicator: and a considerable dignitary in
the church used to say, that he looked upon his life to have
been spent in the service of learning and virtue, and thought
the world to be more concerned for its continuance than
himself: that it would be happy for us if there were many
more of the profession like him, &c. It was his misfortune, however, to live in a time of much party violence, and
being a moderate man, he met with ill usage from both
parties, particularly from the clergy of his own diocese.
His only object was the security of our church-establishment as settled at the Revolution. He was so diligent a
preacher, that we are told he composed more than a thousand sermons. He was always of opinion that a clergyman
should compose his own sermons, and therefore ordered
his executor to destroy his stock, lest they should contribute to the indolence of others. Having no family, for
his wife died young without issue, he expended a great
deal of money on his library and the repairs of his dilapidated parsonage-houses; and was, at the same time, a liberal benefactor to the poor. His chief, and indeed only,
failing was a warmth of temper, which sometimes hurried
him on to say what was inconsistent with his character and
interest, and to resent imaginary injuries. Of all this, however, he was sensible, and deeply regretted it. Hearne
and Mr. Lewis Vvere, it appears, accustomed to speak,
disrespectfully of each other’s labours, but posterity has
done justice to both. The political prejudices of antiquariss
are of very little consequence.
Mr. Lewis’s works are, 1> “The Church Catechism efcplained,
” already mentioned, 1700, 8vo. 3.
” A serious
Address to the Anabaptists,“a single sheet, 1701, with a
second in 1702. 4.
” A Companion for the afflicted,“1706. 5.
” Presbyters not always an authoritative part of
provincial synods,“1710, 4to. 6.
” An apologetical Vindication of the present Bishops,“1711. 7.
” The Apology
for the Church of England, in an examination of the rights
of the Christian church,“published about this time, or
perhaps in 1714. 8.
” The poor Vicar’s plea against- his
glebe being assessed to the Church,“1712. 9.
” A Guide
to young Communicants,“1715. 10.
” A Vindication of
the Bishop of Norwich“(Trimnell), 1714. 11.
” The
agreement of the Lutheran churches with the church of
England, and an answer to some exceptions to it,“1715.
12.
” Two Letters in defence of the English liturgy and
reformation,“1716. 13.
” Bishop Feme’s Church of England man’s reasons for not making the decisions of ecclesiastical synods the rule of his faith,“1717, 8vo. 14.
” An
Exposition of the xxxivth article of Religion,“1717.
15.
” Short Remarks on the prolocutor’s answer, &c.“16.
” The History, &c. of John Wicliffe, D. D.“1720, 8vo.
17.
” The case of observing such Fasts and Festivals as are
appointed by the king’s authority, considered,“1721. 18.
” A Letter of thanks to the earl of Nottingham, &c.“1721.
19.
” The History and Antiquities of the Isle of Thanet in
Kent,“1723, 4 to, and again, with additions, in 1736. 20.
” A Specimen of Errors in the second volume of Mr. Collier’s Ecclesiastical History, being a Vindication of Bur-net’s
History of the Reformation,“1724, 8vo. 21.
” History and
Antiquities of the abbey church of Faversham, &c.“1727,
$to. 22.
” The New Testament, &c. translated out of the
Latin vulgate by John WicklifFe; to which is prefixed, an
History of the several Translations of the Holy Bible,“&c.
1731, folio. Of this only 160 copies were printed by subscription, and the copies unsubscribed for were advertised
the same year at I/. 1*. each. Of the
” New Testament“the rev. H. Baber, of the British Museum, has lately printed
an edition, with valuable preliminary matter, in 4to. 23.
” The History of the Translations, &c.“reprinted separately in 1739, 8vo. 24.
” The Life of Caxton,“1737,
8vo. For an account of this work we may refer to Dibdiu’s
new edition of Ames. 25.
” A brief History of the Rise
and Progress of Anabaptism, to which is prefixed a defence
of Dr. Wicliffe from the false charge of his denying Infant-baptism,“1738. 26.
” A Dissertation on the antiquity and use of Seals in England,“1710. 27.
” A Vindication of the ancient Britons, &c. from being Anabaptists,
with a letter of M. Bucer to bishop Hooper on ceremonies,“1741. 28.
” A Defence of the Communion office and Catechism of the church of England from the charge of favouring transubstantiation,“1742. 29.
” The Life of Reynold Pecock, bishop of St. Asaph and Chichester,“1744,
8vo. Mr. Lewis published also one or two occasional sermons, and an edition of Roper’s Life of sir Thomas More.
After his death, according to the account of him in the‘
Biog. Britannica (which is unpardonably superficial, as Masters’s History of Bene’t College had appeared some years before), was published
” A brief discovery of some
of the arts of the popish protestant Missioners in England,“1750, 8vo. But there are other curious tracts which Mr.
Lewis sent for publication to the Gentleman’s Magazine,
and which, for reasons stated in vol. X. of that work, were
printed in
” The Miscellaneous Correspondence," 1742
1748, a scarce and valuable volume, very little known to
the possessors of the Magazine, no set of which can be
complete without it. Of these productions of Mr. Lewis,
we can ascertain, on the authority of Mr. Cave, the following: an account of William Longbeard, and of John Smith,
the first English anabaptist; the principles of Dr. Hickes,
and Mr. Johnson; and an account of the oaths exacted by
the Popes. Mr. Lewis left a great many manuscripts, some
of which are still in public or private libraries, and are
specified in our authorities,
orders he was presented to the vicarage of Great Budworth in Cheshire, where he continued a constant preacher for several years. He was afterwards made prebendary and subdean
, a voluminous polemic in the seventeenth
century, was born at Warwick, Feb. 4, 1583, and edu r
cated at Christ church, Oxford. After his admission into
holy orders he was presented to the vicarage of Great Budworth in Cheshire, where he continued a constant preacher
for several years. He was afterwards made prebendary
and subdean of Chester, and had a weekly lecture at St.
Peter’s church. He was also once or twice a member of
the convocation. On the commencement of the rebellion,
he espoused the cause of the parliament, took the covenant, was chosen one of the assembly of divines, appointed
Latin examiner of young preachers, and by his writings,
encouraged all the opinions and prejudices of his party,
with whom his learning gave him considerable weight. He
accepted of various livings under the republican government, the last of which was that of Solihull, in Warwickshire, which he resigned on being disabled by breaking of
a blood-vessel, and retired to Sutton Colfield? in the same
county, where he died May 16, 1662. His works, of which
Wood enumerates about thirty articles, relate mostly to
the controversies of the times, except his sermons; and his
share in the “Assembly’s Annotations on the Bible,
” tp
which he contributed the annotations on the Pentateuch
and the four Evangelists.
during that absence would frequently say” he longed to be with his russet coats." He was a constant preacher; and Munderr being a large parish, and the parsonage-house a
Df. Lightfoot was comely in his person, of 'full proportion, and of a ruddy complexion. “He was exceeding
temperate in his diet. He ordinarily resided among his
parishioners at Munden, with whom he lived in great harmony and affection, and in a hospitable and charitable
manner. He never left them any longer than to perform,
the necessary residence at Cambridge and Ely; and during
that absence would frequently say
” he longed to be with
his russet coats." He was a constant preacher; and Munderr being a large parish, and the parsonage-house a mile
from the church, and as he attended there every Sunday,
read prayers and preached morning and afternoon, he frequently continued all day in the church, not taking any
refreshment till the evening service was over. He was
easy of access, grave, but yet affable and communicative.
His countenance was expressive of his disposition, which
was uncommonly mild and tender.
for truth, and pursued the search of it, by reading the Scriptures with the best commentators. As a preacher, his sermons were methodical and solid, rather than eloquent.
Having pursued the strictest temperance through life,
he preserved the vigour of his mind, and health of his
body, to a considerable age, but in the autumn of 1711
he was seized with the St. Anthony’s fire which, growing
more violent in the winter, carried him oft, April So, 1713.
His funeral oration was spoken by John Le Clerc, who
gives him the following character: “Mr, Limborch had
many friends among the learned, both at home and abroad,
especially in England, where he was much esteemed, particularly by archbishop Tillotson, to whom his history of
the inquisition was dedicated, and Mr. Locke. With Mr,
Locke he first became acquainted in Holland, and after->
wards held a correspondence by letters, in which, among
other things, he has explained the nature of human liberty,
a subject not exactly understood by Mr. Locke. He was
of an open sincere carriage, which was so well tempered
with humanity and discretion as to give no offence. In
his instructions, when professor, he observed the greatest
perspicuity and the justest order, to which his memory,
which retained whatever he had written, almost to a word,
contributed very much; and, though a long course of teaching had given him an authority with those about him, and
his advanced age had added a reverence to him, yet he
was never displeased with others for differing from him,
but would both censure, and be censured, without chagrin.
Though he never proposed the understanding of languages
as the end of his studies, yet he had made large advances
in them, and read over many of the ancient and modern
writers, and would have excelled in this part of literature,
if he bad not preferred that which was more important.
He bad all the qualifications suitable to the character of a
divine. Above all things, he had a love for truth, and
pursued the search of it, by reading the Scriptures with
the best commentators. As a preacher, his sermons were
methodical and solid, rather than eloquent. If he had
applied himself to the mathematics he would undoubtedly
have excelled therein; but he had no particular fondness
for that study, though he was an absolute master of arithmetic. He was so perfectly acquainted with the history of
his own country, especially for 150 years, that he even
retained the most minute circumstance?, and the very time
of each transaction; so that scarce any one could deceive
him in that particular. In his manner he was grave withput pride or sullenness, affable without affectation, pleasant and facetious, upon occasion, without sinking into a
vulgar lowness, or degenerating into malice or ill-nature.
By these qualifications he was agreeable to all who conversed with him; and his behaviour towards his neighbours
was such, that all who knew him, or had any dealings with
him, ever commended it.
”
on school. In June 1730, he was appointed chaplain in ordinary to their majesties. Though an admired preacher and an excellent scholar, he seems to have been little ambitious
, LL. D. an English divine
and poet, was educated upon the royal foundation at Etonschool, where, under the care of that learned and excellent
master. Dr. Snape, his school-exercises were much admired, and when his turn came, he was elected to King’s
college, Cambridge, in 1716, with equal applause. Here he
took his degrees of A. B. 1720, A.M. 1724, and LL.D. 1728.
Having some talent for poetry, he had not been long at
the university, before he diverted a school-fellow, whom
he had left at Eton, with a humourous poem on the subject
of his various studies, and the progress he had made in
academical learning, which was followed by his more celebrated one “on a spider.
” Dr. Morell, the editor of his
“Discourses,
” and his biographer, procured a genuine
copy of them, as transcribed by a gentleman then at Eton
school from the author’s own writing, with such remains
as could be found of a Pastoral Elegy, written about the
same time by Mr. Littleton, on the death of R. Banks,
scholar of the same college. The two former are now correctly printed in the edition of Dodsley’s Poems of 1782,
edited by Isaac Reed. Dr. Morell found also a poetical
epistle sent from school to Penyston Powney, esq.; but
as this was scarcely intelligible to any but those who were
then at Eton, he has not printed it. In 1720 Mr. Littleton was recalled to Eton as an assistant in the school; in
which office he was honoured and beloved by his pupils,
and so esteemed by the provost and fellows, that on the
death of the rev. Mr. Malcher, in 1727, they elected him
a fellow, and presented him to the living of Mapledurham,
in Oxfordshire. He then married a very amiable woman,
Frances, one of the daughters of Barnham Goode, who
was under-master of Eton school. In June 1730, he was
appointed chaplain in ordinary to their majesties. Though
an admired preacher and an excellent scholar, he seems to
have been little ambitious of appearing in print. He died
of a fever in 1734, and was buried in his own parish church
of Mapledurham, leaving behind him a widow and three
daughters; for whose benefit, under the favour and encouragement of queen Caroline, his “Discourses
” were
first printed by Dr. Morell, with an account of the author,
from which the above particulars are taken. Dr. Burton,
Mr. Littleton’s successor in the living of Mapledurham,
afterwards married his widow, as we have noticed in his
Jife. 1 -.;.
f Bruce and Logan. In 1770, after going through the usual probationary periods, Logan was admitted a preacher, and in 1773 was invited to the pastoral charge at South Leith,
In 1770, he published a volume under the title of
“Poems on several occasions, by Michael Bruce,
” a youth
who died at the age of twenty-one, after exhibiting considerable talents for poetry. In this volume, however,
Logan chose to insert several pieces of his own, without
specifying them, a circumstance which has since given
rise to a controversy between the respective friends of
Bruce and Logan. In 1770, after going through the usual
probationary periods, Logan was admitted a preacher, and
in 1773 was invited to the pastoral charge at South Leith,
which he accepted. His poems, which had been hitherto
circulated only in private, or perhaps occasionally inserted
in the literary journals, pointed him out as a proper person
to assist in a scheme for revising the psalmody of the church.
For this purpose he was, in 1775, appointed one of the
committee ordered by the General Assembly (the highest ecclesiastical authority in Scotland), and took a very active
part in their proceedings, not only revising and improving
some of the old versions, but adding others of his own composition. This collection of “Translations and Paraphrases
” was published in
, the duties of which office he discharged with singular fidelity and zeal. In 1584 he was appointed preacher to the governor and deputies of the states of Friesland, and
, a learned protestant divine, was
born at Langoworde, in Friesland, about 1556, and studied
at Bremen, Wittemberg, and Geneva, where he diligently
attended the lectures of Beza, Casaubon, and Francis Portus. At Newstadt also he heard the lectures of the learned
Zachary Ursinus, who had so high an opinion of him as to
recommend him as his own successor in the chair of logic;
but this honour he declined. Soon after he became pastor
of a congregation at Embden, the duties of which office he
discharged with singular fidelity and zeal. In 1584 he was
appointed preacher to the governor and deputies of the
states of Friesland, and professor of divinity in the new
liniversity of Franeker, which offices he filled with reputation nearly forty years, and was in that time often employed in very important affairs. He died at Franeker,
Jan. 21, 1625, at the age of sixty-nine. He was author of
many learned pieces against Bellannin, Socinus, Arminius,
Vorstius, Grotius, and the other defenders of the cause of
the remonstrants. One of his best works is that “De Papa
Romano,
”
Prierius, or Prierio, a Dominican, and master of the holy palace; and one Jacob Hugostratus, a friar- preacher, who singled out some of his propositions, and advised the pope
But the spirit of peace deserted the church for a season;
and a quarrel begun by two private monks, ended as we
shall see, in a mighty revolution. Luther was now attacked by adversaries innumerable from all sides; three of
the principal of whom were, John Eckius, divinity -professor
and vice-chancellor of the university of IngoUtadt, who
wrote notes upon his thesis, which Luther answered by
other notes; Sylvester Prierius, or Prierio, a Dominican,
and master of the holy palace; and one Jacob Hugostratus, a friar-preacher, who singled out some of his propositions, and advised the pope to condemn and burn him, if
he would not immediately retract them. Luther contented
himself with publishing a kind of manifesto against Hogostratus, in which he reproaches him with cruelty and ignorance; but as Prierius had drawn up his animadversions
in the form of a dialogue, to which was prefixed a dedication to the pope; and built all he had advanced against
Luther upon the principles of Thomas Aquinas, Luther,
in an epistle to the reader, opposed Holy Scripture to the
authority of this saint; and declared, among other things,
that “if the pope and the cardinals were, like this Dominican, to set up any authority against that of Scripture, it
could no longer be doubted that Rome was itself the very
seat of antichrist; and then happy would Bohemia and all
other countries be, who should separate themselves from it
as soon as possible.
”
student as well in profane as in sacred literature, and was celebrated for his popular talents as a preacher. He died in 1721, leaving behind him a great number of works
, a learned French priest, was born at
Paris about 1640, and pursued his divinity studies at the
university of his native city, where he took his degrees.
About this time he was appointed secretary to the council
for managing the domains and finances of the queen, consort to Lewis XIV.; and when he took holy orders, in 1685,
he was immediately appointed canon and rector of the
church of St. Opportune, at Paris. He was a very diligent student as well in profane as in sacred literature, and
was celebrated for his popular talents as a preacher. He
died in 1721, leaving behind him a great number of works
that do honour to his memory, of which we shall mention
“A chronological, historical, and moral abridgment of
the Old and New Testament,
” in 2 vols. 4to “Scriptural
Knowledge, reduced into four tables;
” a French version
of the apocryphal “Testaments of the Twelve Patriarchs;
”
of which Grosseteste, bishop of Lincoln, gave the first
Latin translation, Grabe the first Greek edition, from
Mss. in the English universities, and Whiston an English
version (S The History of the Four Ciceros,“in which he attempts to prove, that the sons of Cicero were as illustrious as their father. Mace (Thomas), a practitioner on the lute, but more
distinguished among lovers of music by a work entitled
” Music’s Monument, or a Remembrancer of the best
practical Music, both divine and civil, that has ever been
known to have been in the world," 1676, folio, was born
in 1613, and became one of the clerks of Trinity-college,
Cambridge. He does not appear to have held any considerable rank among musicians, nor is he celebrated
either as a composer or practitioner on the lute: yet his
book is a proof that he was an excellent judge of the instrument; and contains such variety of directions for the
ordering and management of it, and for performing on it,
as renders it a work of great utility. It contains also many
particulars respecting himself, many traits of an original
and singular character; and a vein of humour which, far
from being disgusting, exhibits a lively portraiture of a
good-natured gossiping old man. Dr. Burney recommends
its perusal to all who have taste for excessive simplicity
and quaintness, and can extract pleasure from the sincere
and undissembled happiness of an author, who, with exalted notions of his subject and abilities, discloses to his
reader every inward working of self-approbation in as undisguised a manner, as if he were communing with himself
in all the plenitude of mental comfort and privacy. There
is a print of him prefixed to his book, from an engraving
of Faithorne, the inscription under which shews him to
have been sixty-three in 1676: how long he lived afterwards, is not known. He had a wife and children.
ith critical skill, and was well acquainted with metaphysical, moral, and mathematical science. As a preacher, without possessing the graces of elocution, he was much admired
, a learned Scotch clergyman,
was born at Irvine, in Argyleshire, in 1721, educated at
the university of Glasgow, and afterwards, as was the custom at that time, heard a course of lectures at Leyden.
After his return he was admitted into the church, and in
May 1753, was ordained minister of Maybole, on which
living he continued during sixteen years. Here he composed his two celebrated works, the “Harmony of the Gospels,
” and his “New Translation of the Epistles,
” both
which were very favourably received, and greatly advanced
his reputation in the theological world. In 1763 he published a second edition of the “Harmony,
” with the addition of six discourses on Jewish antiquities; and a third
appeared in 1804, in 2 vols. 8vo. In 1763 also he published another work of great merit, entitled “The Truth
of the Gospel History.
” On account of these publications,
the university of Edinburgh conferred upon him the degree of D. D. In 1769 he was translated to the living of
Jedburgh, and after three years, became one of the ministers of Edinburgh, which situation he retained during
the remainder of his useful life. He was particularly active and zealous in promoting charitable institutions, especially the fund established by act of parliament, for a
provision to the widows and fatherless children of ministers
in the church of Scotland. As an author, Dr. Mackhight
occupied a considerable portion of his time in the execution of his last and greatest work on the apostolical epistles.
This was the result of an almost unremitting labour during
thirty years: he is said to have studied eleven hours in
each day, and before the work was sent to the press, the
whole ms. had been written five times with his own hand.
A specimen was published in 1787, containing his version
of the epistles to the Thessalonians; and in 1795 the whole
appeared in four vols. 4to, under the title of “A New Literal Translation from the original Greek of all the Apostolical Epistles; with a commentary, and notes, philosophical, critical, explanatory, and practical,
” with essays on
several important subjects, and a life of the apostle Paul,
which includes a compendium of the apostolical history.
Having finished this great work, he was desirous of enjoying the remainder of his days free from laborious pursuits,
and refused, though earnestly solicited, to undertake a
similar work with regard to the Acts of the apostles. In a
very short time after, the decline of his faculties became
manifest, and about the close of 1799 he caught a violent
cold, the forerunner of other complaints that put an end
to his life in January 1800. Having early acquired a taste
for classical literature, he studied the writers of antiquity
with critical skill, and was well acquainted with metaphysical, moral, and mathematical science. As a preacher,
without possessing the graces of elocution, he was much
admired for his earnestness of manner, which rendered his
discourses highly interesting and useful.
, a celebrated preacher and writer, was the son of Martin Madan, esq. of Hertingfordbury
, a celebrated preacher and writer,
was the son of Martin Madan, esq. of Hertingfordbury near
Hertford, member of parliament for Wootton Basset, and
groom of the bedchamber to Frederick prince of Wales.
His mother was daughter of Spencer Cowper, esq. and
niece of the lord chancellor Cowper, an accomplished
lady, and author of several poems of considerable merit.
He was born in 1726, and was bred originally to the law,
and had been called to the bar; but being fond of the
study of theology, well versed in Hebrew, and becoming intimate with Mr. Jones and Mr. Romaine, two clergymen of
great popularity at that time, by their advice he left the
law for the pulpit, and was admitted into orders. His first
sermon is said to have been preached in the church of
Allhallows, Lombard -street, and to have attracted immediate
attention and applause. Being appointed chaplain to the
Lock-hospital, his zeal led him to attend diligently, and
to preach to the unfortunate patients assembled in the parlour: his fame also brought many others thither, till the
rooms and avenues were crowded. This led to a proposal
for a chapel, which was finished in 176.1, and opened with
a sermon from the chaplain. He subjected himself to much
obloquy, about the year 1767, by the advice he gave to his
friend Mr. Havveis, to retain the rectory of Aldwincle, and
several pamphlets were written on the subject; but lord
Apsley (afterwards Bathurst) did not seem to consider the
affair in an unfavourable light, as he afterwards appointed
him his chaplain. Mr. Madan became an author in 1761,
when he published, 1. “A sermon on Justification by
Works.
” 2. “A small treatise on the Christian Faith,
” Sermon at the opening of the Lock Hospital,
1762.
” 4. “Answer to the capital errors of W. Law,
” Answer to the narrative of facts respecting the
rectory of Aldwinckle,
” A comment on the
Thirty-nine Articles,
” Thelyphthora,
” Atalantis
” speaks of lord chancellor Cowper, as maintaining
the same tenets on polygamy. Mr. Madan next produced,
8. “Letters to Dr. Priestley,
” Juvenal and Persius,
” with notes,
, a famous preacher, and a cordelier, was a native of Paris, where he rose to the
, a famous preacher, and a cordelier, was a native of Paris, where he rose to the dignity
of doctor in divinity. He was entrusted with honourable
employments by Innocent VIII. and Charles VIII. of France,
by Ferdinand of Arragon, &c. and is said to have served
the latter prince, even at the expence of his master. He
died at Toulouse June 13, 1502. His sermons, which remained in manuscript, are full of irreverent familiarities,
and in the coarsest style of his times. His Latin sermons
were printed at Paris, in seven parts, forming three volumes in 8vo; the publication commenced in 1711, and
was continued to 1730. In one of his sermons for Lent,
the words hem hem are written in the margin to mark
the places where, according to the custom of those days,
the preacher was to stop to cough. Niceron has given
some amusing extracts from others of them, which, amidst
all their quaintnesses, show him to have been a zealous reprover of the vices of thfe times, and never to have spared
persons of rank, especially profligate churchmen. He even
took liberties with Louis XI. of France to his face, and
when one of the courtiers told him that the king had
threatened to throw him into the river, “The king is my
master,
” said our hardy priest, “but you may tell him,
that I shall get sooner to heaven by water, than he will
with his post-horses.
” Louis XI. was the first who established posting on the roads of France, and when this bon
mot was repeated to him, he was wise enough to allow
Maillard to preach what he would and where he would.
The bon mot, by the way, appears in the “Navis Stultifera,
” by Jodocus Badius, and was probably a current jest
among the wits of the time.
Maimbourg had a great reputation as a preacher, and published two volumes of sermons. But what have made him
Maimbourg had a great reputation as a preacher, and
published two volumes of sermons. But what have made
him most known were the several histories he published.
He wrote the History of Arianism, of the Iconoclasts, of
the Croisades, of the Schism of the West, of the f-chism
of the Greeks, of the Decay of the Empire, of the League,
of Lutheranism, of Calvinism, the Pontificate of St. Leo;
and he was composing the “History of the Schism of England
” when he died. These histories form 14 vols. 4to,
or 26 in 12mo. Protestant authors have charged him with
insincerity, have convicted him of great errors and misrepresentations, in their refutations of his “History of Lutheranism and Calvinism.
” The Jansenists criticued his
“History of Arianism,
” and that of the “Iconoclasts,
”
leaving all the rest untouched. The “History of Calvinism,
” which he published in what is called
the reformed religion,
” and died a Socinian at London,
about 1693. This last left an answer to “M. Bossuet’s
Exposition of the Catholic Faith
” and other works.
, a celebrated preacher at the beginning of the last century, was of Emanuel college,
, a celebrated preacher at
the beginning of the last century, was of Emanuel college,
Cambridge, where he took his degree of D. D. in 1717.
He was lecturer at Aldermanbury church, and curate of
Kentish-town, in Jan. 1715, when, at the recommendation
of the princess of Wales, who was pleased with his manner of preaching, he was appointed one of the king’s
chaplains in 1717, he was rector of the united parishes of St.
Veclast and St. Mich;iel-le-Q.nerne, London and, in Feb.
1731, rector of St. Vedast, lecturer of St. Lawrence Jewry,
and St. Martin Ironmonger-lane, prebendary of Windsor,
and king’s chaplain. These dates and preferments are
collected from his title-pages. He died Feb. 4, 1729. His
principal publications are, “The genuine Works of St.
Cyprian,
” A Defence of our Constitution in
Church and State,
” &c. Remarks;
” and which was also replied to by Matt. Earbury in a tract added to his “Serious Admonition to Dr. Kennett.
” Dr. Marshall’s “Sermons on several occasions
” appeared in Letters to his Nephew,
” recommends
Dr. Marshall’s Sermons, as preferable to Sherlock’s and
Atterbury’s for pathos, and for lively and warm applications.
he parliamentary visitors, who usurped the whole power of the university, he went abroad, and became preacher to the company of English merchants at Rotterdam and Dort. In
, an English divine, was born at Barkby in Leicestershire, about 1621, and educated there in grammar learning, under the vicar of that town. He was entered of Lincoln college, Oxford, in 1640; and, about the same time, being a constant hearer of archbishop Usher’s sermons in All-hallows church in that university, he conceived such a high opinion of that prelate, as to wish to make him the pattern of his life. Soon after, Oxford being garrisoned upon the breaking out of the civil wars, he bore arms for the king at his own charge; and therefore, in 1645, when he was a candidate for the degree of bachelor of arts, he was admitted to it without paying fees. Upon the approach of the parliamentary visitors, who usurped the whole power of the university, he went abroad, and became preacher to the company of English merchants at Rotterdam and Dort. In 1661, he was created bachelor of divinity; and, in 1663, chosen fellow of his college, without his solicitation or knowledge. In 1669, while he was at Dort in Holland, he was made doctor of divinity at Oxford; and, in 1672, elected rector of his college, in the room of Dr. Crew, promoted to the bishopric of Oxford. He was afterwards appointed chaplain in ordinary to his majesty, rector of Bladon near Woodstock in Oxfordshire, in May 1680, and was installed dean of Gloucester on April 30, 1681. He resigned Bladon in the year 1682. He died at Lincoln-college in 1685. By his will he gave to the public library at Oxford all such of his books, whether manuscript or printed, as were not then in the library, excepting such only as he had not other-wise disposed of, and the remaining part to Lincoln-college library; in which college also he fitted up the common room, and built the garden-wall.
well versed in books, a noted critic, especially in the Gothic and English-Saxon tongues, a painful preacher, a good man and governor, and one every way worthy of his station
He produced some writings; as, 1. “Observationes in
Evangeliorum versiones perantiquas duas, Gothicas scilicet
& Anglo-Saxonicas,
” &c. Dordrecht, The Catechism set forth in the book of Common Prayer, briefly
explained by short notes, grounded upon Holy Scripture/'
Oxf. 1679. These short notes were drawn up by him at
the desire of Dr. John Fell, bishop of Oxford, to be used
by the ministers of his diocese in catechising their children.
3.
” An Epistle for the English reader, prefixed to Dr.
Thomas Hyde’s translation into the Malayan language of
the four Gospels, and the Acts of the Apostles,“Oxf. 1677.
4. He took a great deal of pains in completing
” The Life
of Archbishop Usher,“published by Dr. Richard Parr,
sometime fellow of Exeter college, Lond. 1686. Wood
tells us,
” that he was a person very well versed in books,
a noted critic, especially in the Gothic and English-Saxon
tongues, a painful preacher, a good man and governor,
and one every way worthy of his station in the church;
and that he Whs always taken to be an honest and conscientious puritan.“Dr. Hickes, in
” The Life of Mr. John
Kettlewell,“p. 3, styles him
” a very eminent person in
the learned world; and observes, that what he has published shewed him to be a great man.“Dr. Thomas Smith
styles him also a most excellent man,
” vir pra’stantissimus," and adds, that he was extremely well skilled in the
Saxon, and in the Eastern tongues, especially the Coptic;
and eminent for his strict piety, profound learning, and
other valuable qualifications.
y of Padua, to study philosophy and the Greek language. At twenty-six, in 1526, he was made a public preacher, and preached first at Brixia, in the church of Afra, then at
, recorder of Exeter, was born in
that city in 1562, and educated in the grammar school,
whence he was sent to Broadgates-hall, now Pembroke
college, Oxford, in 1579. Here he is supposed to have
taken one degree in arts, and then removed to some of the
inns of court in London to study law. In 1605, he was
elected reeofder of his native city, where he died April 12,
1617. He is noticed here as the author of a history or
chronicle of the kings of England, entitled “The History
and Lives of the Kings of England, from William the Conqueror to King Henry VIII.
” Lond. 1616, folio, reprinted
in 1618, an amusing, and not ill-written work, taken principally from the Chronicles. An appendix was published
in 1638, by B. R M. A. including the history of Edward
VI., Mary, and Elizabeth. It is said that king James took
offence at some passages in Mr. Martyn’s work respecting
his own family or the Scottish nation, and that the author
was brought into some trouble. Of what kind this trouble
was we are not told, but that it preyed on his mind, and
hastened his death. Mr. Martyn also published a book for
the use of one of his sons, entitled “Youth’s Instruction,
”
Lond. because,
” said he,
“the fire there spoken of is such a fire, as both good and
bad must pass through and the fire shall try every man’s
work of what sort it is.
” “And this,
” says Fuller, in his
quaint manner, “seeming to shake a main pillar of purgatory, the pope’s furnace, the fire whereof, like the philosopher’s stone, melteth all his leaden bulls into pure gold;
some of his under-chemists, like Demetrius and the craftsmen, began to bestir themselves, and caused him to be
silenced.
”
, an eminent French preacher, the son of a celebrated advocate to the parliament of Aix,
, an eminent French preacher,
the son of a celebrated advocate to the parliament of Aix,
was born, 1634, at Marseilles. He entered early among the
priests of the oratory, was employed at the age of twentytwo to teach rhetoric at Mans, and preached afterwards
with such applause at Saumur and Paris, that the court
engaged him for Advent 1666, and Lent 1667. Mascaroa
was so much admired there, that his sermons were said to
be formed for a court; and when some envious persons
would have made a crime of the freedom with which he
announced the truths of Christianity to the king, Louis
XIV. defended him, saying, “He has done his duty, it
remains for us to do our’s.
” P. Mascaron was appointed
to the bishopric of Tulles, 1671, and translated to that of
Agen in 1678. He returned to preach before the king in
Advent 1694, and Louis XIV. was so much pleased, that
he said to him, “Your eloquence alone, neither wears out
nor grows old.
” On going back to Agen, he founded an
hospital, and died in that city, December 16, 1703, aged
sixty-nine. None of his compositions have been printed,
but “A collection of his Funeral Orations,
” among which,
those on M. de Turenne and the chancellor Seguier, are
particularly admired. It may be proper to mention, that
M. Mascaron having been ordained priest by M. de Lavardin, bishop of Mans, who declared on his death-bed,
that he never intended to ordain any priest, the Sorbonne
was consulted whether this prelate’s ordinations were valid.
They decided “That it was sufficient if he had the exterior
intention to do what the church does, and that he certainly
b.ad it, because he did so: therefore it was not needful to
ordain those priests again, which this bishop had ordained.
”
But notwithstanding this decision, M. Mascaron chose to
be ordained again; which proves, says L'Avocat, that he
was a better preacher than casuist, and that his conscience
was more scrupulous than enlightened on this point.
, an eminent French preacher, was born in 1663, the son of a notary at Hieres in Provence
, an eminent French
preacher, was born in 1663, the son of a notary at Hieres
in Provence In 1681, he entered into the congregation,
of the Oratory, and wherever he was sent gained all hearts
by the liveliness of his character, the agreeableness of his
wit, and a natural fund of sensible and captivating politeness. These advantages, united with his great talents,
excited the envy of his brethren, no less than the admiration of others, and, on some ill-founded suspicions of intrigue, he was sent by his superiors to one of their houses
in the diocese of Meaux. The first efforts of his eloquence
were made at Vienne, while he was a public teacher of
theology; and his funeral oration ou Henri de Villars,
archbishop of that city, was universally admired. The
fame of this discourse induced father de la Tour, then
general of the congregation of the Oratory, to send for
him to Paris. After some time, being asked his opinion
of the principal preachers in that capital, “they display,
”
said he, “great genius and abilities; but if I preach, I
shall not preach as they do.
” He kept his word, and took
up a style of his own, not attempting to imitate any one,
except it was Bourdaloue, whom, at the same time, the
natural difference of his disposition did not suffer him to
follow very closely. A touching and natural simplicity is
the characteristic of his style, and has been thought by
able judges to reach the heart, and produce its due effect,
with much more certainty than all the logic of the Jesuit
Bourdaloue. His powers were immediately distinguished
when he made his appearance at court; and when he
preached his first advent at Versailles, he received this
compliment from Louis XIV. “My father,
” said that monarch, “when I hear other preachers, I go away much
pleased with them; but whenever I hear you, I go away
much displeased with myself.
” On one occasion, the effect of a discourse preached by him “on the small number
of the elect,
” was so extraordinary, that it produced a general, though involuntary murmur of applause in the congregation. The preacher himself was confused by it; but
the effect was only increased, and the pathetic was carried
to the greatest height that can be supposed possible. His
mode of delivery contributed not a little to his success.
“We seem to behold him still in imagination,
” said they
who had been fortunate enough to attend his discourses,
“with that simple air, that modest carriage, those eyes so
humbly directed downwards, that unstudied gesture, that
touching tone of voice, that look of a man fully impressed
with the truths which he enforced, conveying the most
brilliant instruction to the mind, and the most pathetic
movements to the heart.
” The famous actor, Baron, after
hearing him, told him to continue as he had began. “You,
”
said he, “have a manner of your own, leave the rules to
others.
” At another time he said to an actor who was with
him “My friend, this is the true orator; we are mere
players.
” Massillon was not the least inflated by the praises
he received. His modesty continued unaltered; and the
charms of his society attracted those who were likely to be
alarmed at the strictness of his lessons.
In 1717, the regent being convinced of his merits by
his own attendance on his sermons, appointed him bishop
of Clermont. The French academy received him as a
member in 1719. The funeral oration of the duchess of
Orleans in 1723, was the last discourse he pronounced at
Pans. From that time he resided altogether in his diocese,
where the mildness, benevolence, and piety of his character, gained all hearts. His love of peace led him to make
many endeavours to conciliate his brethren of the Oratory
and the Jesuits, but he found at length that he had less
influence over divines than over the hearts of any other
species of sinners. He died resident on his diocese, Sept.
28, 1742, at the age of 79. His name has since been
almost proverbial in France, where he is considered as a
most consummate master of eloquence. Every imaginable
perfection is attributed by his countrymen to his style.
“What pathos
” says one of them, “what knowledge of
the human heart What sincere effusions of conviction
What a tone of truth, of philosophy, and humanity! What
an imagination, at once lively and well regulated
Thoughts just and delicate conceptions brilliant and magnificent; expressions elegant, select, sublime, harmonious;
images striking and natural; representations just and forcible; style clear, neat, full, numerous, equally calculated
to be comprehended by the multitude, and to satisfy the
most cultivated hearer.
” What can be imagined beyond
these commendations? Yet they are given by the general
consent of those who are most capable of deciding on the
subject. His works were published complete, by his nephew at Paris, in 1745 and 1746, forming fourteen volumes
of a larger, and twelve of a smaller kind of 12mo. They
contain, 1. A complete set of Sermons for Advent and
Lent. 2. Several Funeral Orations, Panegyrics, &c. 3,
Ten discourses, known by the name of “Le petit Care'me.
”
4. “Ecclesiastical Conferences.
” 5. Some excellent paraphrases of particular psalms Massillon once stopped
short in the middle of a sermon, from defect of memory;
and the same happened from apprehension in different
parts of the same day, to two other preachers whom he
went to hear. The English method of readitfg their discourses would certainly have been very welcome to all
these persons, but the French conceive that all the fire of
eloquence would be lost by that method: this, however,
seems by no means to be necessary. The most striking
passages and beauties of Massiilon’s sermons were collected
by the abbe de la Porte, in a volume which is now annexed
as a last volume to the two editions of his works; and a
few years ago, three volumes of his “Sermons
” were translated into English by Mr. William Dickson.
time he was considered as a man of great learning, well-versed in the languages, and a good poet and preacher. There are no other circumstances recorded of his life, except
, or perhaps Masters (Thomas), a poet
and historian, was the son of the rev. William Master,
rector of Cote near Cirencester in Gloucestershire. He
was first educated at the grammar-school of Cirencester,
and afterwards at Winchester-school, from which he entered New college, Oxford, as a probationer fellow in
1622, and was admitted perpetual fellow in 1624. He
took his degrees in arts, that of M. A. in 1629, and being
in orders, was in 1640 admitted to the reading of the sentences. At this time he was considered as a man of great
learning, well-versed in the languages, and a good poet
and preacher. There are no other circumstances recorded
of his life, except his connection with lord Herbert of
Cherbury, whom he assisted in some of his writings. He
died of a putrid fever in 1643, and was buried in the outer
chapel of New-college. Lord Herbert honoured his memory with a Latin epitaph, which is among his lordship’s
poems, but was not inscribed on the place of his burial.
His poems were in Latin and Greek: 1. “Mensa Lubrica,
”
Oxon. Movorfotpnta ei$ mv TsXfi<r7s alavgutriv,
” a Greek poem on the
passion of Christ, which was translated into Latin by Mr.
Jacob of Merton-college, and into English by Cowley, and
published at Oxford, 1658, 4to. His other Latin productions were, an oration delivered in New-college; “Iter
Boreale,
” “Carolus Redux,
” “Ad regem Carolum,
” &c.
We have termed him a historian from his having given
lord Herbert great assistance in his “Life of Henry VIII.
”
He also had a share in the Latin translation of his lordship’s
book “De Veritate.
” He had accumulated a great mass
of historical information and authorities from the public
records; Wood speaks of having four thick volumes in
folio of these, “lying by him,
” but does not mention whether his own property or borrowed. Dr. Fiddes, however,
informs us, in the introduction to his “Life of Wolsey,' 7
that in his time Mr. Master’s
” diligent and faithful collections“were in the library of Jesus-college, Oxford. He
adds that
” Lord Herbert appears to be indebted for
good part of his history to those collections."
ord, where and at Cambridge he again took his degrees, was chaplain of Magdalen-college, and often a preacher at St. Mary’s. He then went with the English commissioners to
, eldest son of the preceding, was
born in Lancashire in 1626, and going with his father to
New England in 1635, was educated at Harvard-college,
of which he became the first fellow who took a degree
there. In 1650 he returned to England, spent some time
at Oxford, where and at Cambridge he again took his degrees, was chaplain of Magdalen-college, and often a
preacher at St. Mary’s. He then went with the English
commissioners to Scotland, and preached at Leith for two
years. He returned to England in 1655, and having visited
Ireland with Henry Cromwell, and Drs. Harrison, Winter,
and Charnock, he was made senior fellow of Trinity-college, and became a favourite preacher. Wood says that
though he was reckoned a congregational man, and a high
nonconformist, yet he was moderate in his behaviour to
the episcopals, when it was in his power to hurt them.
When the lord deputy gave him and others a commission
for displacing the episcopal ministers in Munster, he declined it, as he did afterwards in Dublin, giving as a reason that “he was called into the country to preach the
gospel, and not to hinder others from doing it.
” Soon
after the restoration, he was suspended for preaching
against the revival of the liturgy, on which he returned to
England; but when the Bartholomew act took place, removed again to Dublin, where for some time he preached
to a small congregation in his own house, until the laws
against nonconformity obliged him to desist. He died
Oct. 26, 1671. He published various tracts relative to the
controversies of the times; and after his death appeared a
course of sermons that were very popular, entitled “The
Figures and Types of the Old, Testament explained and
improved,
” Dublin,
ng was elected president of St. John’s college, Oxford: at which time, being in high reputation as a preacher, he was appointed one of the queen’s chaplains in ordinary.
, an eminent English prelate, was the son of John Matthew, a merchant of Bristol, and born in that part of the city which lies in Somersetshire, in 1546. He received the first rudiments of learning in the city of Wells, and at the age of thirteen became a student in the university of Oxford, in the beginning of 1558-9. In Christ Church college he took the degree of bachelor of arts, Feb. 11, 1563, and in June 1566, was made master of arts; about which time he entered into holy orders, and was greatly respected for his learning, eloquence, conversation, friendly disposition, and the sharpness of his wit. On the 2nd of November 1569, he was unanimously elected public orator of the university; which office he filled with great applause. In 1570, he was made canon of the second stall in the cathedral of Christy-church, and November 28 following was admitted archdeacon of Bath. In 1571, he petitioned for his degree of bachelor of divinity, but was not admitted to it for two years. In 1572, he was made prebendary of Teynton-Regis with Yalmeten in the church of Salisbury; and in July following was elected president of St. John’s college, Oxford: at which time, being in high reputation as a preacher, he was appointed one of the queen’s chaplains in ordinary. On December lOth, 175S, he was admitted bachelor of divinity; and next year, May 27, proceeded doctor. On the 14th of June, 1576, being archdeacon at Bath, he was commissioned by archbishop Grindal, with some others, to visit the church, city, and deanry of Bristol. In the same year, he was made dean of Christ-church; and then obtained, from the pen of Camden, the distinguished character of " Theologus praestantissimus/' Camden adds, that learning and piety, art and nature, vied together in his composition. Sir John Harrington is also full of his praises, and even Campian the Jesuit speaks highly of his learning and virtues.
Notwithstanding Dr. Matthew was so industrious a preacher, it is rather singular that we have nothing of his in print,
Notwithstanding Dr. Matthew was so industrious a
preacher, it is rather singular that we have nothing of his
in print, except his “Concio apologetica contra Campianum,
” Illustrations,
” are a few of his letters; and probably many
more, as well as Mss. of other kinds, are among the archives of the cathedral at York, to which, as already mentioned, his widow gave his library.
n, near Woodstock, and of Pyrton, near Watlington in Oxfordshire. He became, says W T ood, “a quaint preacher, and a noted poet;” and, in the latter capacity, distinguished
, an English poet and divine, was
born at Hatherlagh in Devonshire, in 1604. He received
his education at Westminster-school; and was afterwards
removed to Christ-church in Oxford, when he was about
twenty. He took his bachelor and master of arts degrees in the regular way; and then, entering into holy
orders, was presented by his college to the vicarages of
Cassington, near Woodstock, and of Pyrton, near Watlington in Oxfordshire. He became, says W T ood, “a quaint
preacher, and a noted poet;
” and, in the latter capacity,
distinguished himself by the production of two plays, entitled “The City Match,
” a comedy; and “The Amorous
War,
” a tragi-comedy. When the rebellion broke out,
and Charles I. was obliged to keep his court at Oxford, to
avoid being exposed to the resentment of the populace in
London, where tumults then prevailed, Dr. Mayne was
one of those divines who were appointed to preach before
his majesty. In 1646, he was created a doctor of divinity;
and the year after, printed a sermon at Oxford, “Against
false prophets,
” upon Ezek. xxii. 26. which occasioned a
dispute between him and the memorable antagonist of
Chillingworth, Mr. Cheynell. Cheynell had attacked his
sermon from the pulpit at St. Mary’s in Oxford; and
several letters passed between them, which were published
by Dr. Mayne the same year, in a piece entitled “A
late printed sermon against false prophets vindicated by
letter from the causeless aspersions of Mr. Francis Cheynell; by Jasper Mayne, D. D. the misunderstood author
of it.
” Mayne having said, in one of his letters to Cheynell, that “God, upon a true repentance, is not so fatally
tied to the spindle of absolute reprobation, as not to keep
his promise, and seal merciful pardons;
” Cheynell animadverted upon him in the following terms: “Sir, Reprobatio est tremendum mysterium. How dare you jet
upon such a subject, at the thought of which each Christian trembles? Can any man repent, that is given up to
a reprobate mind and impenitent heart? And is not every
man finally impenitent, save those few to whom God gives
repentance freely, powerfully, effectually? See what it
is for a man to come from Ben Jonson or Lucian, to treat
immediately of the high and stupendous mysteries of religion. The Lord God pardon this wicked thought of your
heart, that you may not perish in the bond of iniquity and
gall of bitterness. Be pleased to study the ixth chapter
to the Romans.
” The same year Mayne published also
another piece, entitled, “OXAOMAXIAj or, the people’s
war examined according to the principles of scripture and
reason, in two of the most plausible pretences of it. ID
answer to a letter sent by a person of quality, who desired
satisfaction.
” In this piece he examines, first, how far the
power of a king, who is truly a king, not one only in name,
extends itself over subjects; secondly, whether any such
power belongs to the king of England; and, thirdly, if
there does, how far it is to be obeyed, and not resisted.
The conclusion he draws is, that the parliamentary resistance to the king was rebellion. We cannot be surprized
if a man of such principles was deprived of his studentship
at Christ-church, in 1648, and soon after of both his livings. During the time of the usurpation, he was chaplain to the earl of Devonshire, and consequently became
the companion of the celebrated Hobbes, who then attended his lordship; but, as Wood informs us, Mayne and
he did not agree well together. At the restoration he
not only recovered both his livings, but, for his services
and attachment to the royal cause, was promoted to a
canonry of Christ-church, and made archdeacon of Chichester, and chaplain in ordinary to his majesty, which
preferments he held to the time of his death, Dec. 6, 1672.
He was interred in the choir at Christ-church, where a
monument was erected for him, at the charge of his executors, Dr. Robert South, and Dr. John Lamphire. By
his will he left 500l. towards the re-building of St. Paul’s
cathedral, and lOOl each to both of his livings. Though
very orthodox in his opinions, and severe in his manners,
he is said to have been a most facetious and pleasant companion, and a great joker. Of this last, Langbaine gives an
instance which affords no very pleasing specimen of Mayne,
either as a serious or a jocular man. Langbaine says that
he had a servant, who had long lived with him; to whom he
bequeathed a trunk, “with something in it,
” as he said,
“which would make him drink after his death.
” The
doctor dying, the servant immediately paid a visit to the
trunk; but instead of a treasure, or at least a valuable
legacy, which he expected, he found Only a red herring.
in Oxfordshire, in 1652,” at a public dispute held there, between himself and an eminent Anabaptist preacher, the same year; a “Concio ad academiam Oxoniensem, in 1662,”
Besides the writings above-mentioned, Mayne published
“A Poem upon the Naval Victory over the Dutch by the
duke of York,
” and four sermons one “Concerning unity
and agreement, preached at Oxford in 1646;
” another
“Against schism, or the separations of these times, preached
it) the church. of Watlingtoti in Oxfordshire, in 1652,
” at
a public dispute held there, between himself and an eminent Anabaptist preacher, the same year; a “Concio ad
academiam Oxoniensem, in 1662,
” and “A Sermon at
the consecration of Herbert lord bishop of Hereford, in
1662.
” He translated some of “Lucian’s Dialogues,
” in
Donne’s Latin epigrams,
” in A sheaf of miscellany epigrams.
”
” and “Bayonu’s hold.” He was author also of eleven printed sermons, which are enumerated in Cooke’s Preacher’s Assistant.
, an English critic, was
born in Staffordshire in 1697, and was educated at Mertoncollege in Oxford, of which he became a fellow. In 1732,
hepublished notes on Milton’s Paradise Regained, and in
the following year was promoted to a canonry in the church
of Worcester. He was author of several small tracts, containing critical remarks on the English poets; and his
notes were not neglected by the late bishop Newton, in
publishing his edition of Milton He was greatly esteemed
by the learned in general, and died at Worcester in 1769,
aged 72. Dr. Newton thus speaks of him in his preface
to the Paradise Regained. After enumerating the assistance
given by friends, he adds, “I had the honour of all these
for my associates and assistants before, but I have been
farther strengthened by some new recruits, which were
the more unexpected, as they were sent me by gentlemen
with whom. I never had the pleasure of a personal acquaintance. The Rev. Mr. Meado-vcourt, canon of Worcester,
in 1732 published a critical dissertation, with notes, upon
the Paradise Regained, a second edition of which was published in 1748; and he likewise transmitted to me a sheet
of his manuscript remarks, wherein he hath happily explained a most duficult passage in Lycidas, better than any
man had done before him
” The passage alluded to is
the 160th line of that poem, in which Mr Mtad.nvcourt
explained the words “Bellerus,
” and “Bayonu’s hold.
” He
was author also of eleven printed sermons, which are enumerated in Cooke’s Preacher’s Assistant.
ith such diligence and success, that at the age of eighteen he was appointed to succeed his tutor as preacher and expounder of the Talmud in the synagogue of Amsterdam, a
, a celebrated rabbi, not un-:
known in this country, was born in Portugal about 1604.
His father, Joseph Ben Israel, a rich merchant, having suffered greatly both in person and property, by the Portuguese inquisition, made his escape with his family into
Holland, where this son was educated, under the rabbi
Isaac Uriel, and pursued his studies with such diligence
and success, that at the age of eighteen he was appointed
to succeed his tutor as preacher and expounder of the Talmud in the synagogue of Amsterdam, a post which he
occupied with high reputation for many years. He was
not quite twenty-eight years of age when he published in
the Spanish language the first part of his work entitled
“Conciliador:
” of which was published a Latin version,
in the following year, by Dionysius Vossius, entitled “Conciliator, sive de Convenientia Locorum S. Scriptune, quas
pugnare inter se videntur, opus ex vetustis et recentioribus omnibus Rabbinis magna industria ac fide congestum;
” a work which was recommended to the notice of
biblical scholars by the learned Grotius. The profits of
his situation as preacher and expounder, being inadequate
to the expences of a growing family, he engaged with his
brother, who was settled at Basil, in mercantile concerns;
and also set up a printing-press in his own house, at which
he printed three editions of the Hebrew Bible, and a number of other books. Under the protectorate of Cromwell
he came over to England, in order to solicit leave for the
settlement of the Jews in this country, and actually obtained greater privileges for his nation than they had ever
enjoyed before in this country; and in 1656 published an
“Apology for the Jews,
” in the English language, which
may be seen in vol. II. of the “Phcenix,
” printed from the
edition of De Resurrectione
Mortuorum.
” 4. “Esperanza de Israel,
” dedicated to the
parliament of England in
great trouble to father Eudes, if the goodness of the queen had not excused the indiscretion of the preacher. But of all his humours, none lessened him more in the opinion
In 1649, he was admitted a member of the French academy, in the room of Voiture; and, in 1675, chosen perpetual secretary of that academy. Besides the works abovementioned, he wrote a “Continuation of the general history of the Turks,
” in which he is thought not to have succeeded “L'Origine des Francois,
” printed at Amsterdam, in Les Vanites de la Cour,
” translated from
the Latin of Johannes Sarisburiensis, in 1640; andaFrench
translation of “Grotius de Veritate Christianse Religionis,
”
in he was not able to walk on foot, but that,
as soon as a new wheel was put to his chariot, he would
attend them wherever they thought proper.
” He used to
study and write by candle-light, even at noon-day in summer; and always waited upon his company to the door
with a candle in his hand. He had a brother, father Eudes,
a man of great simplicity and piety, whom he insidiously
drew in to treat of very delicate points before the queen mother, regent of the kingdom, who was of the Medici
family; and to lay down some things relating to government and the finances, which could not fail of displeasing
that princess; and must have occasioned great trouble to
father Eudes, if the goodness of the queen had not excused
the indiscretion of the preacher. But of all his humours,
none lessened him more in the opinion of the public, than
the unaccountable fondness he conceived for a man who
kept a public house at Chapellein, called Le Faucheur.
He was so taken with this man’s frankness and pleasantry,
that he used to spend whole days with him, notwithstanding the admonition of his friends to the contrary; and not
only kept up an intimate friendship with him during his
life, but made him sole legatee at his death. With regard
to religion, he affected Pyrrhonism; which, however, was
not, it seems, so much in his heart as in his mouth. This
appeared from his last sickness; for, having sent for those
friends who had been the most usual witnesses of his licentious talk about religion, he made a sort of recantation,
which he concluded by desiring them “to forget what he
might formerly have said-upon the subject of religion, and
to remember, that Mezerai dying, was a better believer
than Mezerai in health.
” These particulars are to be found
in his life by M. Larroque: but the abbe Olivet tells us,
that he “was surprised, upon reading this life, to find Mezerai’s character drawn in such disadvantageous colours.
”
Mezerai was certainly a man of many singularities, and
though agreeable when he pleased in his conversation, yejfc
full of whim, and not without ill-nature. It was a constant
way with him, when candidates offered themselves for vacant places in the academy, to throw in a black ball instead
of a white one: and when his friends asked him the reason
of this unkind procedure, he answered, “that it was to
leave to posterity a monument of the liberty of the elections in the academy.
” As an historian, he is valued very
highly and deservedly for his integrity and faithfulness, in
relating facts as he found them; but for this solely: for as
to his style, it is neither accurate nor elegant, although he
had been a member of the French academy long before he
wrote his “Abridgment.
”
uction to the Holy Scriptures of the New Testament,” Bremen, 1750, 8vo. 17. “Prophetical plan of the preacher Solomon,” ib. 1762, 8vo.18. “Thoughts on the Doctrine of Scripture
, a celebrated biblical critic, and professor of divinity and the oriental languages,
was born at Halle, in Lower Saxony, in 1717. His first
education was private, but in 1729 he was sent to the public school of the orphan-house, where he studied diviniiy
and philosophy, and at the same time he occasionally attended the lectures of his father, who was professor of divinity and the oriental languages. During the latter part
of his time at school, he acquired a great facility in speaking Latin, and in thinking systematically, from the practice of disputation, in which one of the masters frequently
exercised him. In 1733, he entered into the university of
Halle, where he applied himself to the study of mathematics, metaphysics, theology, and the oriental languages.
He also prepared himself for pulpit services, and preached
with great approbation at Halle and other places. In 1739
he took a degree in philosophy, and soon after was appointed assistant lecturer under his father, having shewn
how well qualified he was for that situation, by publishing
a small treatise “De Antiquitate Punctorum Vocalium.
”
In De Sacra Poesi Hebraeorum
” he attended.
Upon his return to Halle, he resumed his labours as assistant to his father, and delivered lectures on the historical
books of the Old Testament, the Syriac and Chaldee
languages, and also upon natural history, and the Roman
classics; but seeing no prospect of a fixed establishment,
he left Halle in 1745, and went to Gottingen, in the capacity of private tutor. In the following year he was made
professor extraordinary of philosophy in the university of
Gottingen, and, in 1750, professor in ordinary in the same
faculty. In 1751 he was appointed secretary to the newly
instituted Royal Society of Gottingen, of which he afterwards became director, and about the same time was made
aulic counsellor by the court of Hanover. During 1750,
he gained the prize in the Royal Academy of Berlin, by a
memoir “On the Influence of Opinions on Language, and
Language on Opinions.
” While the seven years’ war
lasted, Michaelis met with but little interruption in his
studies, being exempted,in common with the other professors, from military employment; and when the new regulations introduced by the French in 1760, deprived them
of that privilege, by the command of marshal Broglio it
was particularly extended to M. Michaelis. Soon after
this, he obtained from Paris, by means of the marquis de
Lostange, the manuscript of Abulfeda’s geography, from,
which he afterwards edited his account of the Egyptians;
and by the influence of the same nobleman, he was chosen
correspondent of the “Academy of Inscriptions at Paris,
”
in Compendium
of dogmatic Theology,
” consisting of doctrinal lectures
which he had delivered by special licence from the government. Shortly after this, Michaelis shewed his zeal for
the interests of science and literature, by the part which
he took in the project of sending a mission of learned men
into Egypt and Arabia, for the purpose of obtaining such
information concerning the actual state of those countries,
as might serve to throw light on geography, natural history,
philology, and biblical learning. He first conceived the
idea of such a mission, which he communicated by letter
to the privy counsellor Bernstorf, who laid it before his
sovereign Frederic V. king of Denmark. That sovereign
was so well satisfied of the benefits which might result from
the undertaking, that he determined to support theexpence
of it, and he even committed to Michaelis the management
of the design, together with the nomination of proper travellers, and the care of drawing up their instructions. Upow
the death of Gesner in 1761, Michaelis succeeded in the
office of librarian to the Royal Society, which he held
about a year, and was then nominated to the place of director, with the salary for life of the post, which he then
resigned. Two years afterwards he was invited by the
king of Prussia to remove to Berlin, but his attachment to
Gottingen led him to decline the advantages which were
held out to him as resulting from the change. In 1766 he
was visited at Gottingen by sir John Pringle, whom he had
known in England, and Dr. Franklin. With the first he
afterwards corresponded on the subject of the leprosy,
spoken of in the books of Moses, and on that of Daniel’s
prophecy of the seventy weeks. The latter subject was
disscussed in the letters which passed between them during
1771, and was particularly examined by the professor.
This correspondence was printed by sir John Pringle in
1773, under the title of “Joan. Dav. Michaelis de Epistolse, &c. LXX. Hebdomadibus Danielis, ad D. Joan. Pringle, Baronettum; primo privatim missse, nunc vero utriusque consensu publice editae.
” In 1770, some differences having arisen between Michaelis and his colleagues
in the Royal Society, he resigned his directorship. In
1775 his well-established reputation had so far removed the
prejudices which had formerly been conceived against him
in Sweden, that the count Hbpkin, who some years before
had prohibited the use of his writings at Upsal, now prevailed upon the king to confer upon him the order of the
polar star. He was accordingly decorated with the ensignia of that order, on which occasion he chose as a motto
to his arms, “libera veritas.
” In 1782 his health began to
decline, which he never completely recovered; in 1786 he
was raised to the rank of privy counsellor of justice by the
court of Hanover; in the following year the academy of
inscriptions at Paris elected him a foreign member of that
body; and in 178S he received his last literary honour by
being elected a member of the Royal Society of London.
He continued his exertions almost to the very close of life,
and a few weeks before his death, he shewed a friend several sheets in ms. of annotations which he had lately written on the New Testament. He died on the 22d of August, 1791, in the seventy- fifth year of his age. He was a
man of very extensive and profound erudition, as well as
of extraordinary talents, which were not less brilliant than
solid, as is evident from the honours which were paid to
his merits, and the testimony of his acquaintance and contemporaries. His application and industry were unwearied, and his perseverance in such pursuits as he conceived
would prove useful to the world, terminated only with the
declension of his powers. His writings are distinguished
not only by various and solid learning, but by a profusion
of ideas, extent of knowledge, brilliancy of expression,
and a frequent vein of pleasantry. In the latter part of his
life he was regarded not only as a literary character, but as
a man of business, and was employed in affairs of considerable importance by the courts of England, Denmark, and
Prussia. His works are very numerous, and chiefly upon
the subjects of divinity and oriental languages. A part of
them are written in Latin, but by far the greater number
in German. Of the Conner class there are these 1.
“Commentatio de Battologia, ad Matth. vi. 7.
” Bremen,
Paralipomena contra Polygamiam,
” ibid.
Syntagma commentationum,
” Goett. Curse in versionem Syriacam Actuurn
Apostolorum,
” Goett, Compendium Theologize dogmatics?,
” ib. Commentationes
resize soc. Scientiarum Goettingerrsis, per annos 1758
1762,
” Bremen, Vol. II. Ejusdem, 1769.
”
8. “Spicilegium Geographies Hebrseorum exterae, post
Bochartum,
” Goett. Grammatica Chaldaica,
” ib. Supplementa ad
Lexicon Hebraicum,
” Grammatica Syriaca,
” Halae, Hebrew Grammar,
” Halle, Elements of Hebrew accentuation,
” ib. Treatise on the Law of Marriage, according
to Moses,
” Goett. Paraphrase and Remarks on the Epistles of Paul to the Galatians, Ephesians,
Colossians, Thessalonians, Titus, Timothy, and Philemon,
”
Bremen, Introduction to the Holy Scriptures of the New Testament,
” Bremen, Prophetical plan of the preacher Solomon,
” ib. Thoughts on the Doctrine of Scripture concerning Sin,
” Hamb. Plan of typical Divinity,
” Brem. Criticism of the means
employed to understand the Hebrew language.
” 21. “Critical Lectures on the principal Psalms which treat of
Christ,
” Frankf. Explanation of the
Epistle to the Hebrews,
” Frankf. Questions proposed to a society of learned Men, who
went to Arabia by order of the king of Denmark,
” ib. Introduction to the New Testament,' 7 a second
edition, Goett. 1788, 2 vols. 4to. 25.
” Miscellaneous
Writings,“two parts, Frankf. 1766 8, 8vo. 26.
” Programma concerning the seventy-two translators,“Goett.
1767, 8vo. 27.
” Dissertation on the Syriac language,
and its use,“Goett. 1768, 8vo. 28.
” Strictures concerning the Protestant Universities in Germany,“Frankf. 1775,
8vo. 29.
” Translation of the Old Testament,“Goett.
1769 83, 13 parts. 30.
” Fundamental Interpretation of
the Mosaic Law,“Frankf. 1770-5, 6 parts, with additions,
8vo. 31.
” Of the Seventy Weeks of Daniel,“Goett.
1772, 8vo. 32.
” Arabic Grammar and Chrestomathy,“ib. 1781, 8vo. 33.
” Oriental and exegetical Library,“Frankf. 1771—89, 24 parts, and two supplements, 8vo.
34.
” New Oriental and exegetical Library,“Goett. 1786
91, 9 parts. 35.
” Of the Taste of the Arabians in their
Writings,“ib. 1781, 8vo. 36.
” Dissertation on the Syriac
Language and its uses, together with a Chrestomathy,“ib.
1786, 8vo. 37.
” On the Duty of Men to speak Truth,“Kiel, 1773, 8vo. 38.
” Commentary on the Maccabees,“Frankfort, 1777, 4to. 39.
” History of Horses, and of the
breeding of Horses in Palestine,“&c. ib. 1776, 8vo. 40.
” Thoughts on the doctrine of Scripture concerning Sin
and Satisfaction,“Bremen, 1779, 8vo. 41.
” Illustration
of the History of the Burial and Resurrection of Christ,“Halle, 1783, 8vo. 42.
” Supplement, or the fifth Fragment of Lessing’s Collections,“Halle, 1785, 8vo. 43.
” German Dogmatic Divinity,“Goett. 1784, 8vo. 44.
” Introduction to the Writings of the Old Testament,“Hamb. 1787, 1st vol. 1st part, 4to: 45.
” Translation of
the Old Testament, without remarks,“Goett. 1789, 2 vols.
4to. 46.
” Translation of the New Testament,“ib. 1790,
2 vols. 4to 47.
” Remarks for the unlearned, relative to
his translation of the New Testament,“ib. 1790 92, 4
parts, 4to. 48.
” Additions to the third edition of the Introduction to the New Testament,“ibid. 1789, 4to. 49.
” Ethics," a posthumous work, published by C. F. Steudlin, Goett. 1792, 2 parts, 8vo.
ld, and which he was, we are told, led to ask; because, in a dispute he had with John Bergius, first preacher at the court of the elector of Brandenburg, upon the differences
, professor of divinity at Stetin,
and a very learned man, was born at Cuslin in Pomerania,
in 1597. He began his studies in the college of his own
country; and, in 1614, removed to Stetin, where he studied
theology under professor Cramer. In 1616, he maintained a dispute “de Deo uno & trino,
” which gained him
great reputation; and went the year after to the university
of Konintrsberg, where he disputed again “de veritate.
transcendentali.
” He received, in 1621, the degree of
master of philosophy at the university of Gripswald, after
having maintained a thesis “de meteoris;
” and, some
time after, went to Leipsic to finish his studies. He was
made professor of rhetoric in the royal college at Stetin in
1624, rector of the senate school in 1627, and rector of
the royal college, and professor of theology, in 1649. The
same year he received his doctor of divinity’s degree, in
the university of Gripswald, and which he was, we are
told, led to ask; because, in a dispute he had with John
Bergius, first preacher at the court of the elector of Brandenburg, upon the differences between the Lutherans and
Calvinists, the latter arrogantly boasted of his being an
old doctor in divinity; to which Micrelius could only answer, “that he had received the degree of master in philosophy before Bergius.
” He had obtained by his solicitations in 1642, when he was made professor of rhetoric, that
there might be also professors of law, physic, and mathematics, in the royal college; and that a certain number of
students might be maintained there at the public charge.
He made a journey to Sweden in 1653, and had the honour
to pay his respects to queen Christina, who gave him very
obliging marks of her liberality, and who had before defrayed
the charges of his doctor’s degree. He died Dec. 3, 1658.
an eminent tutor. He then entered into holy orders, and was, according to Kennet, a “ready extempore preacher.” In 1676 his countryman and fellowcollegian, Dr. Thomas Lamplugh,
, the learned editor of the Greek Testament, was the son of Thomas Mil!, of Banton or Bampton,
near the town of Snap in Westmoreland, and was born at
Shap about 1645. Of his early history our accounts are
very scanty; and as his reputation chiefly rests on his Greek
Testament, which occupied the greater part of his life,
and as he meddled little in affairs unconnected with his
studies, we are restricted to a very few particulars. His
father being in indifferent circumstances, he was, in 1661,
entered as a servitor of Queen’s college, Oxford, where we
may suppose his application soon procured him respect.
Bishop Kennet tells us, that in his opinion, he “talked
and wrote the best Latin of any man in the university, and
was the most airy and facetious in conversation — in all
respects a bright man.
” At this college he took the degree of B. A. in May 1666, and while bachelor, was selected to pronounce an “Oratio panegyrica
” at the opening of the Sheldon theatre in ready extempore preacher.
” In 1676 his countryman and fellowcollegian, Dr. Thomas Lamplugh, being made bishop of
Exeter, he appointed Mr. Mill to be one of his chaplains,
and gave him a minor prebend in the church of Exeter.
In July 1680 he took his degree of B. D.; in August 1681
he was presented by his college to the rectory of Blechingdon, in Oxfordshire; and in December of that year he
proceeded D. D. about which time he became chaplain in
ordinary to Charles II. by the interest of the father of one
of his pupils. On May 5, 1685, he was elected and admitted principal of St. Edmund’s Hall, a station particularly convenient for his studies. By succeeding Dr. Crossthwaite in this office, bishop Kennet says he had the advantage of shining the brighter; but “he was so much
taken up with the one thing, ‘his Testament,’ that he had
not leisure to attend to the discipline of the house, which
rose and fell according to his different vice-principals.
”
In 1704 archbishop Sharp obtained for him from queen
Anne, a prebend of Canterbury, in which he succeeded
Dr. Beveridge, then promoted to the see of St. Asaph.
He had completed his great undertaking, the new editiuu
of the Greek Testament, when he died of an apop'ectie
fit, June 23, 1707, and was buried in the chancel of Blechingdon church, where, in a short inscription on his monument, he is celebrated for what critics have thought the
most valuable part of his labours on the New Testament,
his “prolegomena marmore perenniora.
”
ers, and obtained immediately the lectureship of Trinity Chapel in Conduit-street, and was appointed preacher at the private chapel at Roehampton in Surrey.
, a political and dramatic writer, the
son of a clergyman who possessed two livings of considerable value in Dorsetshire, was born in 1703, and received
his education at Wadham college, in Oxford. His natural genius and turn for satire led him, by way of relaxation from his more serious studies, to apply some portion of his time to the Muses; and, during his residence
at the university, he composed great part of a comedy,
called the “Humours of Oxford;
” some of the characters
in which being either designed for, or bearing a strong resemblance to, persons resident in Oxford, gave considerable umbrage, created the author many enemies, and
probably laid the foundation of the greatest part of his misfortunes through life. On quitting the university, he entered
into holy orders, and obtained immediately the lectureship
of Trinity Chapel in Conduit-street, and was appointed
preacher at the private chapel at Roehampton in Surrey.
sons, one was lost by shipwreck on board the Halsewell Indiaman. His only surviving son is a popular preacher among the methodists, with whom his talents, zeal,- piety, and
The latter years of his life were clouded by domestic calamities. He had a promising family of three daughters, who all died of consumptive complaints when they attained the age of maturity; of his two sons, one was lost by shipwreck on board the Halsewell Indiaman. His only surviving son is a popular preacher among the methodists, with whom his talents, zeal,- piety, and charity, have made him deservedly beloved. Dr. Miller died at Doncaster, Sept. 12, 1807.
Mr. Milner’s labours as a preacher were not confined to the town of Hull. He was curate for upwards
Mr. Milner’s labours as a preacher were not confined to
the town of Hull. He was curate for upwards of seventeen
years, of North Ferriby, about nine miles from Hull, and
afterwards vicar of the place. At both he became a highly
popular and successful preacher, but for some years, met
with considerable opposition from the upper classes, for
his supposed tendency towards methodism. His sentiments
and mode of preaching had in fact undergone a change,
which produced this suspicion, for the causes and consequences of which we must refer to his biographer. It may
be sufficient here to notice, that he at length regained his
credit by a steady, upright, preseveriog, and disinterested
conduct, and just before his death, the mayor and corporation of Hull, almost unanimously, chose him vicar of the
Holy Trinity church, on the decease of the rev. T. Clarke.
Mr. Milner died Nov. 15, 1797, in the fifty-fourth year of
his age, and perhaps the loss of no man in that place has
ever been lamented with more general or unfeigned regret.
His scholars, almost without exception, loved and revered
him. Several gentlemen, who had been his pupils many
years before, shewed a sincere regard for their instructor, by
erecting at their own expence, an elegant monument (by Bacon) to his memory in the high church of Hull.
Mr. Milner’s principal publications are, 1. “Some passages in the Life of William Howard,
” which has gone
through several editions; 2. An Answer to Gibbon’s Attack on Christianity;“3.
” Essays on the Influence of the
Holy Spirit.“But his principal work is his ecclesiastical
history, under the title of a
” History of the Church of
Christ,“of which he lived to complete three volumes,
which reach to the thirteenth century. A fourth volume,
in two parts, has since been edited from his Mss. by his
brother Dr. Isaac Milner, reaching to the sixteenth century, and a farther continuation may be expected from the
same pen. Since his death also, two volumes of his practical sermons have been published, with a life of the author by his brother, from which we have selected the above
particulars. To his
” History of the Church," we have
often referred in these volumes, as it appears to us of more
authority in many respects than that of Mosheim; and
whatever difference of opinion there may be as to the view
Mr. Milner takes of the progress of religion, he appears to
have read more and penetrated deeper into the history,
principles, and writings of the fathers and reformers, than
any preceding English historian.
ee of B. A. June 10, 1721, and continued till Midsummer 1722; when he was preferred to the office of preacher of the English church at Amsterdam, but never went to take possession.
, M. A. and F. S. A. a learned and
indefatigable antiquary and biographer, the son of Stephen Morant, was born at St. Saviour’s in the isle of Jersey, Oct. 6, 1700; and, after finishing his education at
Abingdon-school, was entered Dec. 16, 1717, of Pembrokecollege, Oxford, where he took the degree of B. A. June
10, 1721, and continued till Midsummer 1722; when he
was preferred to the office of preacher of the English
church at Amsterdam, but never went to take possession.
He took the degree of M. A. in 1724, and was presented
to the rectory of Shellow Bowells, April 20, 1733; to the
vicarage of Bromfield, Jan. 17, 1733-4; to the rectory of
Chicknal Smeley, Sept. 19, 1735; to that of St. Mary’s,
Colchester, March 9, 1737; to that of Wickham Bishops,
Jan. 21, 1742-3; and to that of Aldham, Sept. 14, 1745.
All these benefices are in the county of Essex. In 1748
he published his “History of Colchester,
” of which only
An Introduction to
the Reading of the New Testament, being a translation
of that of Mess, de Beausobre and Lenfant, prefixed to
their edition of the New Testament,
” The Translation of the Notes of Mess, de Beausobre
and Lenfant on St. Matthew’s Gospel,
” The
Cruelties and Persecutions of the Romish Church displayed, &c.
” 1 epitomised those Speeches, Declarations,
&c. which Rapin had contracted out of Rushworth in the
Life of King James I. King Charles I. &c.
” 1729, 1730.
5. “Remarks on the 19th Chapter of the Second Book of
Mr. Selden’s Mare Clausum.
” Printed at the end of Mr.
Fallens “Account of Jersey,
” 1 compared
Rapin’s History with the 20 volumes of Rymer’s Fcedera,
and Acta Publica, and all the ancient and modern Historians,
and added most of the notes that were in the folio edition,
”
1728, 1734. This is acknowledged at the end of the preface in the first volume of Rapin’s History. 7. “Translation of the Notes in the Second Part of the Othman History,
by Prince Cantemir,
” The History of England, by way of Question and
Answer,
” for Thomas Astley, Hearne’s Ductor Historicus,
” and made
large additions thereto, for J. Knapton. 10. “Account
of the Spanish Invasion in 1588, by way of illustration to
the Tapestry Hangings in the House of Lords and in the
King’s Wardrobe. Engraved and published by J. Pine,
”
1739, folio. 11. “Geographia Antiqua & Nova; taken
partly from Dufresnoy’s ‘ Methode pour etudier la Geographic;’ with Ceilarius’s Maps,
” A
Summary of the History of England,
” folio, and “Lists at
the end of Mr. TindaPs Continuation of Rapin’s History,
in vol. III. being 55 sheets. Reprinted in three volumes,
”
8vo. 13. “The History and Antiquities of Colchester,
”
All the Lives
in the Biographia Britannica marked C. 1739, 1760, 7 vols.
folio. I also composed Stiliingfleet, which hath no mark
at the end.
” 15. “The History of P:ssex,
” I prepared the Rolls of Parliament for
the Press
” (as far as the 16 Henry IV.) Other works in
ms.: 17. “An Answer to the first Part of the Discourse
of the Grounds and Reasons of the Christian Religion, in
a Letter to a Friend, 1724. Presented in ms. to Edmund
Gibson, bishop of London.
” Never printed. This was
the beginning of Mr. Morant’s acquaintance with the bishop, whom he acknowledged as his only patron, and who
gave him several livings in the county of Essex. 18. “The
Life of King Edward the Confessor.
” 19. About 150
Sermons.
, a preacher of some celebrity among the French protestants, was the son
, a preacher of some celebrity among the French protestants, was the son of a Scotchman, who was principal of the college at Castres in Languedoc, and born there in 1616. When he was about twenty, he was sent to Geneva to study divinity; and finding, upon his arrival, that the chair of the Greek professor was vacant, he became a candidate for it. and gained it against competitors greatly beyond himself in years. Having exercised this office for about three years, he succeeded Spanheim, who was called away to Leyden, in the functions of divinity-professor and minister of Geneva. As he was a favourite preacher, and a man of great learning, he appears to have excited the jealousy of a party which was formed against him at Geneva. He had, however, secured the good opinion of Salmasius, who procured him the divinity-professor’s place at Middlebourg, together with the parish-church, which occasioned him to depart from Geneva in 1649. The gentlemen of Amsterdam, at his arrival in Holland, offered him the professorship of history, which was become vacant by the death of Vossius; but, not being able to detach him from his engagements to the city of Middlebourg, they gave it to David Blondel, yet, upon a second offer, he accepted it about three years after. In 1654, he left his professorship of history for some time to take a journey into Italy; where it is said he was greatly noticed by the duke of Tuscany. During his stay in Italy, he wrote a beautiful poem upon the defeat of the Turkish fleet by the Venetians, and was honoured with a chain of gold by the republic of Venice. He returned to his charge; and, after some contests with the Walloon synods, went into France, to be ordained minister of the church of Paris. But here he met with many opponents, his character, as is said, being somewhat ambiguous both in regard to faith and morals. He succeeded, however, in being received minister of the church of Paris, although his reputation continued to be attacked by people of merit and consequence, who presented him again to the from whose censures he escaped with great difficulty, and had again to encounter in 1661. About this time he went to England, and on his return six months afterwards, the complaints against him were immediately renewed. He died at Paris, in the duchess of Rohan’s house, in September 1670.
ordained a minister in the Lutheran church, he soon distinguished himself as an eloquent and useful preacher. His reputation in this character, however, was local and confined,
, an illustrious German
divine, was born at Lubeck, in 1695, of a noble family,
which might seem to open to his ambition a fair path to
civil promotion; but his zeal for the interests of religion,
his thirst after knowledge, and particularly his taste for
sacred literature, induced him to consecrate his talents to
the service of the church. Where he was educated we have
Dot learned; fcut he is said to have given early indications
of a promising capacity, and of a strong desire of mental
and literary improvement; and, when his parents proposed
to him the choice of a profession, the church suggested
itself to him as a proper department for the exercise of that
zeal which disposed him to be useful to society. Being
ordained a minister in the Lutheran church, he soon distinguished himself as an eloquent and useful preacher.
His reputation in this character, however, was local and
confined, but the fame of his literary ability diffused itself
among all the nations of Christendom. The German universities loaded him with literary honours the king of
Denmark invited him to settle at Copenhagen the duke
of Brunswick called him thence to Helmstadt, where he
filled the academical chair was honoured with the character of ecclesiastical counsellor to the court an,d presided over the seminaries of learning in the duchy of Wolfembuttle and the principality of Blakenburg. When a
design was formed of giving an uncommon degree of lustre
to the university of Gottingen, by filling it with men of
the first rank in letters, king George II. considered Dr.
Mosheim as worthy to appear at the head of it, in quality
of chancellor; and he discharged the duties of that station
with zeal and propriety, and his conduct gave general satisfaction. Here he died, universally lamented, in 1755.
In depth of judgment, in extent of learning, in purity of
taste, in the powers of eloquence, and in a laborious application to all the various branches of erudition and philosophy, he is said to have had very few superiors. His
Latin translation of Cud worth’s “Intellectual System,
”
enriched with large annotations, discovered a profound
acquaintance with ancient learning and philosophy. His
illustrations of the Scriptures, his labours in defence of
Christianity, and the light he cast upon religion and philosophy, appear in many volumes of sacred and prophane
literature. He wrote, in Latin, 1. “Observationes sacra?,
et historico- critic^,
” Amst. Vindicise antiquae Cnristianorum discipline, adv. J, Tolandi Nazarenum,
” Hamb. De aetate apologetici Tertulliani et initio persecutionis Christianorum sub Severo,
commentatio,
” Helm. Gallus glorias J.
Christi, Spiritusque Sancti obtrectator, publicae contemtioni expositus,
” Helm. Historia Tartarorum ecclesiastica,
” Helm. De rebus
Christianorum ante Constantinum Magnum commentarii,
”
ibid. 1753, 4to. 7. “Historia Mich. Served,
” &c. But
that by which he is best known in this country is his
church-history. This was at first a small work, which appeared under the title of “Institutiones Historic Christiana?,
” and passed through several editions. He was repeatedly urged by his learned friends to extend a work
which they represented as too meagre for the importance
of the subject. He acknowledged the objection, but alleged various avocations as an excuse for non-compliance.
At length, however, he acceded to the wish of the public,
and having employed two years in the augmentation and
improvement of his history, he published it in 1755, before the end of which year he died. This was soon after
translated into English by Dr. Maclaine, of whom we have
recently given some account, and is now a standard book
in our libraries. The best edition, as we have noticed in
Maclaine’s article, is that of which Dr. Charles Coote was
the editor and contimlator, in 1811, 6 vols. 8vo. This
edition is also enriched by a masterly dissertation from the
pen of Dr. Gteig, of Stirling, on the primitive form of the
church, calculated to obviate certain prejudices which
Mosheim had discovered in various parts of his otherwise
Valuable history.
His first remove from the university was in consequence of his being appointed preacher to the honourable society of Gray’s. Inn, July 11, 1698, which
His first remove from the university was in consequence of his being appointed preacher to the honourable society of Gray’s. Inn, July 11, 1698, which preferment he enjoyed till 1714. In the following year, January 1699, he was named preacher-assistant of St. James’s, Westminster, by the rector, Dr. Wake, afterwards archbishop of Canterbury. In April 1701 he was appointed chaplain in ordinary to king William, and continued in the same office in the following reign. He was one of the chaplains in waiting, when queen Anne, in April 1705, visited the university of Cambridge, and he was on that occasion created D. D. In 1708 he was chosen, by the parish, Tuesday lecturer at St. Lawrence’s Jewry, near Guildhall, in the room of Dr. Stanhope, who then resigned it, and supported the credit and character of that lecture with great approbation until 1727, when his growing infirmities induced him to resign it. In 1708-9 he was involved in a dispute with Dr. Thomas Greene, afterwards bishop of Norwich, but then master of Bene't college, who expected Dr. Moss to resign his fellowship on account of his non-residence and preferments in town. The debate was carried on by letter, and with too much warmth on both sides; but it appears, without ultimately creating any breach of friendship. On the death of Dr. Roderick, in 1712, Dr. Moss was appointed by her majesty to the deanery of Ely, and on this occasion quitted his fellowship in the college, and about 1714- resigned the preachership of Gray’s Inn, and at the same time was collated by Dr. Robinson, bishop of London, to the living of Gilston, alias Geddleston, a small rectory on the Eastern side of Hertfordshire, which, though of no great value, was of great service to him when incapacitated from taking long journeys, being a convenient distance between London and Ely, and an agreeable retirement.
Londonderry, Dec. 21, 1679, and was buried in the cathedral. Harris mentions his book entitled “The Preacher’s Tripartite,” Lond. 1657; fol. and another, “Variae colloquendi
, was a learned and pious Irish
prelate, of whose early history we find no account. Mr.
Nichols, in his “Anecdotes,
” says that he “appears to
have been appointed to be minister of St. Peter’s, Paul’s
Wharf, London, after the sequestration of Edward Merbury;
” but this is quite, inconsistent with bishop Kenn’s
account of him, in his funeral sermon on lady Margaret
Maynard. There he says that Dr. Mossom, during the
usurpation, was silenced, plundered, and persecuted. After the restoration we can trace him more exactly. He
was made, in 1660, dean of Christ Church, Dublin, and
in 1662, prebendary of Knaresborough in the cathedral of
York. From thence he was promoted to the see of Derry
in March 1666, with which he held his deanery of Christ
Church, but resigned his prebend. He died at Londonderry, Dec. 21, 1679, and was buried in the cathedral.
Harris mentions his book entitled “The Preacher’s Tripartite,
” Lond. Variae colloquendi Formulas, in usum condiscipulorum in palaestra
literaria sub paterno moderamine vires Minervales exercentium, parthn collects, partim composite a Roberto
Mossom,
” Lond. Narrative panegyrical
on the life, &c. of George Wild, bishop of Derry,
” Zion’s prospect in its first view, in a summary
of divine truths, viz. of God, Providence, decrees,
” &c.
e lower classes of the people, while he preached at Stollberg and Zwickau, where he was settled as a preacher in 1520. Here, while he was violent against popery, he was as
, a celebrated German enthusiast, called sometimes Moncerus and Monetardus, was born at Stollberg in the Hartz, towards the end of the fifteenth century. His father is said to have been executed for some crime, and on this account the son was thought desirous of taking his revenge on the government of Stollberg. He studied probably at Wirtemberg, and acquired that knowledge in divinity which Melancthon praises, and which appears in his writings. By his own account he taught, in early life, in the schools of Aschersleben and Halle in Saxony; and most probably he was then in orders. It is certain, however, that he soon became attached to the mystics, and entertained the wildest notions of fanaticism, which pleased the lower classes of the people, while he preached at Stollberg and Zwickau, where he was settled as a preacher in 1520. Here, while he was violent against popery, he was as little contented with the progress of Luther’s reformation; the church, he maintained, was but half reformed, and a new and pure church of the true sons of God remained to be established. About this time he connected himself with Nicholas Storck, a leader among the baptists, who pretended to have communications with the Almighty, and to hold greater purity of doctrine than the r^st of the party. Muncer was a convert to his notions, and became ardent in making proselytes. He maintained that for men to avoid vice, they must practise perpetual mortification. They must put on a grave countenance, speak but little, wear a plain garb, and be serious in their whole deportment. Such as prepared their hearts in this manner, might expect that the Supreme Being would direct all their steps, and by visible signs discover his will to them; if that illumination be at any time withheld, he says we may expostulate with the Almighty, and remind him of his promises. This expostulation will be acceptable to God, and will at last prevail on him to guide us with the same unerring hand which conducted the patriarchs of old. He also maintained, that all men were equal in the sight of God, and that, therefore, they ought to have all things in common, and should on no account exhibit any marks of subordination or pre-eminence. With these sentiments he endeavoured to establish in Alstadt a new kingdom upon earth, or a society of pious, holy, and awakened people. With these people he was accused, in 1524, of having plundered a church in a neighbouring village, burnt a chapel, and committed many other outrages; and as the affair made a great noise, he was cited to answer to the charges at Weimar; but finding that the utmost severity was to be used against him, he remained at Alstadt, where his companions were so riotous, that he was under the necessity of removing to a distance. After some little time he settled at Nuremberg, where he published a vehement censure upon Luther, which, with some irregularities, occasioned his expulsion by the government. Taking then a journey into Swabia, he found every where numerous and attentive hearers. His stay in Swabia gave rise to the report that he was the author of the famous twelve articles of the peasants; but his biographer endeavours to prove that he had no part in the insurrection which broke out in that part of the country. In the beginning of 1525, he returned back into Saxony, and was received with great favour by the citizens of Muhlhausen, and, against the consent of their council, appointed their preacher. Here his influence soon became predominant: the old council was entirely set aside, and a new one chosen: the monks were driven away, and their estates sequestered. Muncer himself was elected into the council, and proposed an equal communication of property, and similar reforms, agreeable to the taste of the people. The tumults in Swabia and Franconia were the signal ta Muncer to attempt the same in Thuringia. Churches, monasteries, castles, were plundered and the success attending these first attempts increased the popular fury and the monks, the nuns, and the nooility, were the particular objects of their resentment. It is unnecessary to repeat here the history of these troubles; suffice it, that Muncer was at last overpowered in 1526, and put to death. At his execution he is said to have shewn signs of penitence.
ondon, where, it is said, but we know not upon what authority, he was made choice of as an assistant- preacher to the congregation in Swallow-street, Westminster. But his
, a clergyman of Scotland, was born
at Dunkeld in that country, in 1702, and educated in the
Marishal college, Aberdeen, where he took his degrees,
and was licensed as a probationer in the ministry. Being
of a romantic turn of mind, although an excellent classical
scholar, he refused a living in Scotland, and came to London, where, it is said, but we know not upon what authority, he was made choice of as an assistant-preacher to the
congregation in Swallow-street, Westminster. But his
pulpit-oratory did not acquire him popularity, and his sentiments were rather disgustful to his hearers. This induced him to solicit the protection of James late duke of
Athol, who took him into his family, where he wrote a
work, entitled “Aletheia, or a System of Moral Truths,
”
which has been published in the form of letters, in 2 vols.
12mo. He died in London in 1758, aged fifty-five.
offered him the habit of their order, which he accepted, applied himself to study, and became a good preacher. He embraced Luther’s principles, and so strenuously supported
, a celebrated German divine and reformer, was the son of a cooper, and born at Dieuze, upon Lorrain Sept. 8, 1497. His father being unable to furnish him with education, Musculus was obliged to provide for his own subsistence, as was the case with poor scholars at that time, by singing from door to door; and his talents having attracted the notice of a convent of Benedictines, they offered him the habit of their order, which he accepted, applied himself to study, and became a good preacher. He embraced Luther’s principles, and so strenuously supported them upon all occasions, as to induce many of his brethren to forsake the order. When this, as may be expected, raised him enemies, he made an open profession of Lutheranism, fled to Strasburgin i 527, and the same year married. Having now no provision whatever, he was reduced to the necessity of sending his wife to service in a clergyman’s family, and of binding himself apprentice to a weaver, who dismissed him in two months for discovering part of that zeal which had already induced him to make so many sacrifices. He then resolved to earn his bread by working at the fortifications of Strasburg; but, the evening before he was to begin this drudgery, he was informed that the magistrates had appointed him to preach every Sunday in the village of Dorlisheim. Having complied with this offer, he lodged during the rest of the week at Strasburg with Martin Bucer, and increased
, a Spanish Dominican friar, born in Old Castile, is said to have been an eloquent preacher. He quitted Spain in 1646 on a mission to China, where he did
, a Spanish Dominican friar,
born in Old Castile, is said to have been an eloquent
preacher. He quitted Spain in 1646 on a mission to China,
where he did not arrive till 1659. He was head of the
mission in the province of Chekiang when the persecution
arose, and was expelled with the rest of the missionaries.
In 1672, he returned to Spain; and soon after went to
Rome to give the pope an account of his conduct, which
savoured more of the zeal of Loyola than of St. Paul. In
1678 Charles II. raised him to the archbishopric of St.
Domingo, in America, where he resided till his death, in
1689. He spoke the Chinese language fluently, and no
person, perhaps, understood better the affairs of China,
He wrote a work entitled “Tradados Historicos, Politicos,
Ethicos, y Religiosos, de la monarchia de China.
” The
first volume, folio, Mad.
rwards passed a year at Leyden. Soon after his return to London, in 1703, he began to officiate as a preacher, and in 1706 succeeded Dr. Singleton as minister to a congregation
, an eminent dissenting divine, and the historian of the Puritans, was born in London, Dec. 14, 1678, and educated at Merchant-Taylors’ school, of which he was head scholar in 1697. He appears to have then declined proceeding to St. John’s, Oxford, and determined to enter as a student in a dissenting academy, under the direction of the rev. Thomas Rowe. Three years after he removed, for the farther prosecution of his studies, to Holland, where he heard the lectures of Graevius and Burman, during two years, and afterwards passed a year at Leyden. Soon after his return to London, in 1703, he began to officiate as a preacher, and in 1706 succeeded Dr. Singleton as minister to a congregation at Loriners’ Hall. Of this congregation, which, for want of room, rmoved afterwards to a more commodious meeting in Jewinstreet, he remained pastor for thirty-six years, and was esteemed one of the most useful, laborious, and learned divines of his communion.
being acquainted with his solid and substantial worth; had frequently sate at his feet, as he was a preacher, and as often felt the force of those distinguishing talents
Mr. Nelson’s tutor, Dr. George Bull, bishop of St. David’s, dying before the expiration of this year, he was easily prevailed upon, by that prelate’s son, to draw up an account of his father’s life and writings. He had maintained a long and intimate friendship with the bishop, which gave him an opportunity of being acquainted with his solid and substantial worth; had frequently sate at his feet, as he was a preacher, and as often felt the force of those distinguishing talents which enabled him to shine in the pulpit. But, above all, he had preserved a grateful remembrance of those advantages, which he had received, from him in his education and he spared no pains to embalm his memory. The life was published in 1713. He had, for some time, laboured under an asthma and dropsy in the breast; and the distemper grew to such a height soon after the publication of that work, that, for the benefit of the air, he retired at length to his cousin’s, Mrs. Wolf, daughter of sir Gabriel Roberts, a widow, who lived at Kensington, where he expired Jan. 16, 1714-15, aged fifty-nine .
His first appearance as a preacher was in St. George’s, Hanover-square, where he officiated for
His first appearance as a preacher was in St. George’s,
Hanover-square, where he officiated for a short time as
curate, and afterwards as assistant preacher to Dr. Trebeck, whose ill-health disabled him from performing his
duty. His first regular employment was that of reader
and afternoon preacher at Grosvenor-chapel in SouthAudley-street. By this appointment, be became well
known in the parish, and was soon taken into lord Carpenter’s family to be tutor to his son, afterwards created earl
of Tyrconnel. Of this family he speaks with much gratitude, as a situation in which he lived very much at his
ease “with not so much as an unkind word, or even a
cool look ever intervening;
” and, he tells us, that living
at no kind of expense, he was tempted to gratify and indulge his taste in the purchase of books, prints, and pictures, and made the beginnings of a collection which was
continually receiving considerable additions and improvements. Here he remained, however, for some time, without any promotion; but in 1738, Dr. Pearce, afterwards
fcishop of Rochester, but then vicar of St. Martin’s, with
svhom he had no acquaintance, sent to him requesting he
would preach on a certain day at the chapel in Spring-garden, and immediately after offered to appoint him morning
preacher at this chapel. This he gladly accepted, and it
became the means of a useful and valuable connection with
Dr. Pearce.
nglish Historical Library against the unmannerly and slanderous objections of Mr. Francis Atterbury, preacher at the Rolls,’ &c. and printed in 1702, doth, in and through
The publication of the first part of his “Historical Library
” involved him in the first literary controversy in
which he was engaged. Two of his antagonists were Dr,
Hugh Todd, and Dr. Simon Lowth, against whom he appears to have defended himself with much reputation, as
they were both far beneath him in talents and learning.
In Atterbury, who likewise attacked him, he had an antagonist more worthy of his powers; but even against him he
was very successful, although not very temperate, in the
long letter addressed to Dr. Kennett, which was originally
a separate publication, and has since been prefixed with
some alterations to the various editions of the “Historical
Library.
” This, however, perhaps laid the foundation for
that degree of animosity which prevailed between our prelate and Dr. Atterbury. The latter, unfortunately for
both parties, considering their hostile tempers, was made
dean of Carlisle while Nicolson was bishop. In any other
arrangement of preferments, their passions might have had
leisure to cool, but they were now brought together, with
no personal respect on either side, and the consequences
were what might have been expected. Nicolson, it must
be allowed, had some reason to complain, or some apology
for his feelings concerning Atterbury: Atterbury had made
an, attack on his “Historical Library,
” in very contemptuous language; but what was worse, Atterbury appears
to have been the cause of Nicolson 9 s being for some time
refused a degree at his own university, when, on his promotion to the bishopric of Carlisle, he applied for that of
D. D. For an explanation of this we must refer to the
principles of the times, as well as of the men; and both perhaps will be sufficiently illustrated by the following paper
which was sent to Mr. Nicolson (in answer to his request of having a doctor’s degree by diploma) by the vice-chancellor, Dr. Mander, “Whereas the members of the university of Oxford, in a very full convocation held the (fifth)
day of (March) 1701, did unanimously agree to confer the
degree of Doctor of Divinity upon the reverend Mr.
Francis Atterbury, as a testimony of the sense which they
had of the signal service he had done the church, by his
excellent book entitled The Rights, Powers, and Privileges of an English Convocation, 7 &c. (See Atterbury, vol. III. p. 113, &c.) And whereas W. Nicolson,
archdeacon of Carlisle, in a pamphlet, entitled ‘ A Letter to
Dr. White Kennett, in defence of the English Historical
Library against the unmannerly and slanderous objections
of Mr. Francis Atterbury, preacher at the Rolls,’ &c. and
printed in 1702, doth, in and through the said pamphlet,
term the said doctor Mr. Atterbury only, in a seeming
contempt of the honour done him by the said university:
And whereas the said archdeacon (in the thirty-fourth page of the said pamphlet) hath these words: viz.
” I need not,
Sir, acquaint you what a toil and expence the very collecting of those materials hath brought upon me; nor how
much trouble I have had in the composure. And it is but
a discouraging prospect (after all) to see so many men of
gravity and good learning, to whom I thought my labours
might have been chiefly useful, caressing an empty misrepresenter of our antiquities, histories, and records; and
patronizing an ambitious wretch in his insolent attempts
against our ancient and apostolical church-government;
which words are conceived to contain a severe and undecent reflection upon the proceedings of the university; it
is humbly proposed to Mr. Vice-chancellor, by several
members of your venerable convocation, whether it can be
consistent with the honour of the university to bestow any
mark of favour upon the said archdeacon, before he shall
have made suitable satisfaction for so high an indignity,
and open an affront, as he hath hereby put upon her."
theologal of Seez, the son of John le Noir, counsellor to the presidial of Alenon, was a celebrated preacher at Paris, and in the provinces, about the middle of the seventeenth
, canon and theologal of Seez, the son
of John le Noir, counsellor to the presidial of Alenon,
was a celebrated preacher at Paris, and in the provinces,
about the middle of the seventeenth century; but, having
had a quarrel afterwards with M. de Mendavi, his bishop,
in consequence of the boldness with which he censured
not only the doctrine, but the conduct of his superiors,
he was banished in 1663, confined in the Bastille in 1683,
and condemned April 24, 1684, to make amende honorable
before the metropolitan church at Paris, and to the gallies
for life. This punishment, however, being changed to
perpetual imprisonment, M. le Noir was afterwards carried
to St. Malo, then to the prisons of Brest, and, lastly, to
those of Nantes, where he died April 22, 1692, leaving
several works, which are curious, but full of intemperate
abuse. The principal are, A collection of his Requests
and Factums, folio; a translation of “L'Echelle du Clottre
” “Les Avantages incontestable de PEglise sur les
Calvinistes,
” 8vo “L‘Herésie de la Domination Episcopate
qu’on etablit en France,
” 12mo “Les nouvelles Lumieres
politiques pour le Gouvernement de l'Eglise, ou TEvangile
nouveau du cardinal Palavicini dans son Histoiredu Concile
de Trente,
” Holl.
’s Gospel and the Acts of the Apostles, in the original Greek. He appears to have been licensed as a preacher in 1550, but where he exercised his talent we are not particularly
He had directed his intent to the church ever since he
was sixteen years old; but it is not known when or bv
whom he was admitted into holy orders. When he left
the university he came to London, and obtained the office
of second master of Westminster-school, on the new foundation, appointed in 1543. While he filled this important
post, he is said to have been diligent in teaching his pupils
pure language and true religion: using for the former purpose Terence, and for the latter St. Luke’s Gospel and the
Acts of the Apostles, in the original Greek. He appears
to have been licensed as a preacher in 1550, but where he
exercised his talent we are not particularly informed: except that he preached, during this reign, “in some of the
notablest places and auditories df the realm.
” The first
production of his pen that we have met with was some lines
in honour of the memory of Bucer, who died at Cambridge
in 1551, which shew that he was of congenial sentiments
on the subject of religion with that celebrated reformer;
and the same year he held an interesting conference with
Redmayne, master of Trinity college, Cambridge, then
on his death-bed, respecting the principal articles which
separated the English from the Romish church. In that
year also he succeeded Redmayne as one of the prebendaries of Westminster.
He now became a frequent preacher at St. Paul’s cross, and on one occasion, a passage of his sermon
He now became a frequent preacher at St. Paul’s cross,
and on one occasion, a passage of his sermon was much
talked of, and grossly misrepresented by the papists, as
savouring of an uncharitable and persecuting spirit. He
had little difficulty, however, in repelling this charge,
which at least shews that his words were considered as of
no small importance, and were carefully watched. One of
his sermons at St. Paul’s cross was preached the Sunday
following a very melancholy event, the burning of St. Paul’s
cathedral by lightning, June 4, 1561. Such was. his reputation now, that in September of this year, when archbishop
Parker visited Eton college, and ejected the provost,
Richard Bruerne, for nonconformity, he recommended to
secretary Cecil the choice of several persons fit to supply
the place, with this remark, “that if the queen would have
a married minister, none comparable to Mr. Nowell.
” The
bishop of London also seconded this recommendation; but
the queen’s prejudice against the married clergy inclined
her to give the place to Mr. Day, afterwards bishop of
Winchester, who was a bachelor, and in all respects worthy
of the promotion.
In the course of the ensuing year, 1562, No well was
frequently in the pulpit on public occasions, before large
auditories; but his labours in one respect commenced a
little inauspiciously. On the new-year’s day, before the
festival of the circumcision, he preached at St. Paul’s,
whither the queen resorted. Here, says Strype, a remarkable passage happened, as it is recorded in a great
man’s memorials (sir H. Sidney), who lived in those times.
The dean having met with several fine engravings, representing the stories and passions of the saints and martyrs,
had placed them against the epistles and gospels of their
respective festivals, in a Common Prayer-book; which he
caused to be richly bound, and laid on the cushion for the
queen’s use, in the place where she commonly sat; intending it for a new-year’s gift to her majesty, and thinking
to have pleased her fancy therewith. But it had a quite
contrary effect. For she considered how this varied from
her late injunctions and proclamations against the superstitious use of images in churches, and for the taking away
all such reliques of popery. When she came to her place,
and had opened the book, and saw the pictures, she frowned
and blushed; and then shutting the book (of which several took notice) she called for the verger, and bade him bring
her the old book, wherein she was formerly wont to read.
After sermon, whereas she used to get immediately on
horseback, or into her chariot, she went straight to the
vestry, and applying herself to the dean, thus she spoke
to him: “Mr. Dean, how came it to pas’s, that a new service-book was placed on my cushion r
” To which the dean
answered, “May it please your majesty, I caused it to be
placed there.
” Then said the queen, “Wherefore did
you so
” “To present your majesty with a new year?s
gift.
” “You could never present me with a worse.
” “Why
so, madam?
” “You know I have an aversion to idolatry,
to images, and pictures of this kind.
” “Wherein is the
idolatry, may it please your majesty?
” “In the cuts resembling angels and saints; nay, grosser absurdities, pictures resembling the blessed Trinity.
” “I meant nq
harm; nor did I think it would offend your majesty, when
I intended it for a new-year’s gift.
” *“You must needs
be ignorant then. Have you forgot our proclamation
against images, pictures, and Romish reliques, in the
churches? Was it not read in your deanery?
” “It was
read. But be your majesty assured I meant no harm when
I caused the cuts to be bound with the service-book.
” “You
must needs be very ignorant to do this after our prohibition
of them.
” “It being my ignorance, your majesty may the
better pardon me.
” “I am sorry for it; yet glad to hear
it was your ignorance rather than your opinion.
” “Be
your majesty assured it was my ignorance.
” “If so, Mr.
dean, God grant you his spirit, and more wisdom for the
future.
” “Amen, I pray God.
” “I pray, Mr. Dean,
how came you by these pictures who engraved them
”
“I know not who engraved them I bought them.
” “From
whom bought you them
” “From a German.
” “It is
well it was from a stranger. Had it been any of our subjects, we should have questioned the matter. Pray let no
more of these mistakes, or of this kind, be committed
within the churches of our realm for the future.
” “There
shall not.
” Strype adds to this curious dialogue, that it
caused all the clergy in and about London, and the churchwardens of each parish, to search their churches and
chapels; and to wash out of the walls all paintings that
seemed to be Romish and idolatrous; in lieu whereof,
suitable texts of Holy Scripture were written.
uently published under the protection of his name, as one acknowledged “to be a learned and faithful preacher of God’s word, and an earnest furtherer of all godliness.” In
In 1572 he completed the endowment at one and the
same time, of a free- school at Middleton in Lancashire,
and of thirteen scholarships in Brazen-nose college and
as these benefactions were both of them established by
royal patent (her majesty also of her free bounty encouraging and assisting him), he chose that the school should
be called queen Elizabeth’s school, and the scholars queen
Elizabeth’s scholars. This benefaction to the college was
peculiarly seasonable, as in consequence of a severe plague
at Oxford, in the preceding year, and for want of exhibitions to assist them in their studies, some of the scholars
were compelled to go about requesting alms, having licence so to do, as an act of parliament required, under
the common seal of the university. Nowell was at all times
a zealous patron of learning, and was much looked up to
in that character, as appears not only by his being frequently consulted on schemes for the promotion of liberal
education, but also by the numerous dedications of learned
books to him. Books that had a tendency to inculcate the
principles of the reformation were also frequently published
under the protection of his name, as one acknowledged
“to be a learned and faithful preacher of God’s word, and
an earnest furtherer of all godliness.
” In 1580 the queen
granted him a licence of non-residence for three months
and fourteen days, that he might visit his scholars of Brasen-nose, and the school at Middleton, her majesty “having long, by sure proof, known his experience and skill in
business, as well as earnest desire and constant solicitude
for the training up of youth in learning and virtue.
” It
was indeed his great success as a preacher, and his eminence as an opponent of popery, that procured him the
honour of having his works proscribed in the “Index librorum prohibitorum;
” and his name, together with that of
Fox, Fleetwood the recorder, and others; inserted at Rome
in a “bede-roll,
” or list of persons, that were to be dispatched, and the particular mode of their death, as by
burning or hanging, pointed out. Campion, the great
emissary from Rome, being apprehended, Nowell, and May
dean of Windsor, held, in August 1581, a conference with
him in the Tower, of which an account was afterwards
published under the title of “A True Report of the disputation or rather private conference had in the Tower of
London, with Ed. Campion Jesuite, &c.
” Lond. in
consideration of his constant preaching of the word of God,
during the space of almost forty years;
” and because he
had lately resigned the rectory of Hadham and prebend of
Willand, as being, through age and imbecility of body,
not equal to the duties of them; nor likely, on account of
his extreme age and infirm health, long to enjoy either his
present or any future preferment. He lived, however, to
succeed to a canonry of Windsor in 1594. In 1595, on
the death of Mr. Harris, the fourth principal of Brasennose college, Nowell was chosen to succeed him. This
election of a man now on the verge of ninety was perhaps
intended or accepted rather as a compliment, than with a
view to the performance of much actual service, and ac-r
cordingly he resigned it in a few months.
as placed at the head of the first seminary in the metropolis; and at the same time his talents as a preacher were witnessed and approved by some of the principal auditories
Dean Nowell died Feb. 13, 1601-2, in the ninety-fifth
year of his age, almost forty years after he had begun to
reckon himself an old man. “But notwithstanding his very
great age and frequent sicknesses, such was the original
strength of his constitution, and such the blessing of providence on a life of piety, peace, and temperance, that
neither his memory nor any of his faculties were impaired;
and to the last, it is said, he was able to read thesmallest
print without the help of glasses.
” He was interred in St.
Mary’s chapel, at the back of the high altar in St. Paul’s,
in the same grave where, thirty-three years before, he had
buried his beloved brother Robert Nowell. He was twice
married, but had no issue by either of his wives.
ii For the minutiae of his character, the reader will find
ample gratification in the elaborate life lately published by
Mr. Archdeacon Churton. It concerns a long period of
our ecclesiastical history, and in every history indeed mention is made of Nowell’s eminent services in promoting and
establishing the reformed religion. Endowed, says Mr.
Churton, with excellent parts, he was soon distinguished by
the progress he made in the schools of Oxford; where he
devoted thirteen years, the flower of his life and the best
time for improvement, to the cultivation of classical elegance and useful knowledge. His capacity for teaching,
tried first in the shade of the university, became more conspicuous when he was placed at the head of the first seminary in the metropolis; and at the same time his talents
as a preacher were witnessed and approved by some of the
principal auditories of the realm. Attainments such as
these, and a life that adorned them, rendered him a fit
object for Bonner’s hatred; but Providence rescued him
from the fangs of the tyger, in the very act of springing
upon his prey. Retirement, suffering, and study, in the
company of Jewell, Grindal, and Sandys, stimulated by
the conversation and example of Peter Martyr, and other
famed divines of Germany, returned him to his native land,
with recruited vigour and increasing lustre, when the days
of tyranny were overpast. Elizabeth, and her sage counsellor Burghley, placed him at once in an eminent situation among those of secondary rank in the church, and
accumulated other preferments upon him; and would probably have advanced him to the episcopal bench, had not
his real modesty, together with the consciousness of approaching old age, been known to have created in him a
fixt determination not to be raised to a station of greater
dignity which, however, all things considered, could
scarcely, in his case, have been a sphere of greater usefulness. Near to his friend and patron, the excellently pious
and prudent archbishop Parker, and not distant from the
court, he was an able coadjutor to each and to alj, in
bringing forward and perfecting, what they all had at
heart, the restoration of true and pure religion.
lourished in the seventeenth century, was born about 1619. He was the son of Samuel Gates, a popular preacher among the baptists, and a fierce bigot. His son was educated
Nyssenus, Gregory. See Gregory.
Oates (Titus), a very singular character, who flourished in the seventeenth century, was born about 1619.
He was the son of Samuel Gates, a popular preacher
among the baptists, and a fierce bigot. His son was educated at Merchant Taylors’ school, from whence he removed to Cambridge. When he left the university, he
obtained orders in the church of England, though in his
youth he had been a member of a baptist church in Virginia-street, Ratcliffe Highway, and even officiated some
time as assistant to his father; he afterwards officiated as a
curate in Kent and Sussex. In 1677, after residing some
time in the duke of Norfolk’s family, he became a convert
to the church of Rome, and entered himself a member of
the society of Jesuits, with a view, as he professed, to betray them. Accordingly, he appeared as the chief informer
in what was called the popish plot, or a plot, as he pretended to prove, that was promoted for the destruction of
the protestant religion in England, by pope Innocent XL;
cardinal Howard; John Paul de Oliva, general of the
Jesuits at Rome; De Corduba, provincial of the Jesuits in
New Castille; by the Jesuits and seminary priests in England; the lords Petre, Powis, Bellasis, Arundel of Wardour, Stafford, and other persons of quality, several of
whom were tried and executed, chiefly on this man’s evidence; while public opinion was for a time very strongly
in his favour. For this service he received a pension of
1200l. per annum, was lodged in Whitehall, and protected
by the guards; but scarcely had king James ascended the
throne, when he took ample revenge of the sufferings
which his information had occasioned to the monarch’s
friends: he was thrown into prison, and tried for perjury
with respect to what he had asserted as to that plot. Being
convicted, he was sentenced to stand in the pillory five
times a year during his life, to be whipt from Aldgate to
Newgate, and from thence to Tyburn; which sentence,
says Neal, was exercised with a severity unknown to the
English nation. “The impudence of the man,
” says the
historian Hume, “supported itself under the conviction;
and his courage under the punishment. He made solemn
appeals to heaven, and protestations of the veracity of his
testimony. Though the whipping was so cruel that it was
evidently the intention of the court to put him to death by
that punishment, yet he was enabled by the care of his
friends to recover, and he lived to king William’s reign,
when a pension of 400l. a year was settled upon him. A
considerable number of persons adhered to him in his distresses, and regarded him as a martyr to the protestant
cause.
” He was unquestionably a very infamous character,
and those who regard the pretended popish plot as a mere
fiction, say that he contrived it out of revenge to the Jesuits, who had expelled him from their body. After having
left the whole body of dissenters for thirty years, he applied to be admitted again into the communion of the
baptists, having first returned to the church of England,
and continued a member of it sixteen years. In 1698, or
1699, he was restored to his place among the baptists,
from whence he was excluded in a few months as a disorderly person and a hypocrite: he died in 1705. He is
described by Granger as a man “of cunning, mere effrontery, and the most consummate falsehood.
” And Hume
describes him as “the most infamous of mankind that in
early life he had been chaplain to colonel Pride was afterwards chaplain on board the fleet, whence he had been
ignominiously dismissed on complaint of some unnatural
practices; that he then became a convert to the Catholics;
but that he afterwards boasted that his conversion was a
mere pretence, in order to get into their secrets and to
betray them.
” It is certain that his character appears to
have been always such as ought to have made his evidence
be received with great caution; yet the success of his discoveries, and the credit given to him by the nation, by
the parliament, by the courts of law, &c. and the favour
to which he was restored after the revolution, are circumstances which require to be carefully weighed before we
can pronounce the whole of his evidence a fiction, and all
whom he accused innocent.
y merit procured him the favour of pope Paul III. who, it is said, made him his father-confessor and preacher; and he was thus the favourite of both prince and people, when,
, a celebrated Italian, was born at Sienna in 1487, and first took the habit of a Cordelier; but throwing it off in a short time, and returning into the world, applied himself to the study of physic, and acquired the esteem of cardinal Julius de Medici, afterwards pope Clement VII. At length, changing his mind again, he resumed his monk’s habit, and embraced, in 1534, the reformed sect of the Capuchins. He practised, with a most rigorous exactness, all the rules of this order; which, being then in its infancy, he contributed so much to improve and enlarge, that some writers have called him the founder of it. It is certain he was made vicar-general of it, and became in the highest degree eminent for his talents in the pulpit. He delivered his sermons with great eloquence, success, and applause. His extraordinary merit procured him the favour of pope Paul III. who, it is said, made him his father-confessor and preacher; and he was thus the favourite of both prince and people, when, falling into the company of one John Valdes, a Spaniard, who had imbibed Luther’s doctrine in Germany, he became a proselyte. He was then at Naples, and began to preach in favour of protestant doctrines with so much boldness, that he was summoned to appear at Rome, and was in his way thither, when he met at Florence Peter Martyr, with whom, it is probable, he had contracted an acquaintance at Naples. This friend persuaded him not to put himself into the pope’s power; and they both agreed to withdraw into some place of safety. Ochinus went first to Ferrara, where he disguised himself in the habit of a soldier; and, proceeding thence to Geneva, arrived thither in 1542, and married at Lucca, whence he went to Augsburg, and published some sermons.
“St. Chrysostom’s Commentaries upon Genesis” into Latin, and was made professor of divinity and city- preacher by the council; by whose consent he began the execution of his
Here he translated “St. Chrysostom’s Commentaries
upon Genesis
” into Latin, and was made professor of divinity and city-preacher by the council; by whose consent
he began the execution of his trust, with abolishing several
usages of the Roman church. In particular, he commanded the sacrament of baptism to be administered in the
mother-tongue, and that of the Lord’s supper to be
received in both kinds, He taught that the mass was not a
sacrifice for the living and the dead, or for those who were
in purgatory, hut that perfect satisfaction was made for all
believers by the passion and merits of Christ. He dissuaded them from the use of holy water, and other superstitious observances, and was thus employed when the dispute about the Eucharist commenced between Luther and
Zuinglius. In that controversy, he strenuously defended
the opinion of the lat.ter, in a piece entitled, “De vero
intellectu verborum Domini, Hoc est corpus meum,
”
which did him great honour. But although he agreed with
Zuinglius in the nature of the doctrine, he gave a different
sense of our Lord’s words. Zuinglius placed the figure of
these words, “This is my body,
” in the verb is, which he
held to be taken for signifies. Oecolampadius laid it upon
the noun, body, and affirmed that the bread is called, the
body, by a metonymy, which allows the name of the thing
signified to be given to the sign. Such were the arguments by which transubstantiation was combated at that
distant period. The Lutherans in Suabia and Bavaria, decried the doctrine of Oecolampadius in their sermons,
which obliged him to dedicate a treatise upon the words of
the institution of the Lord’s supper to them, printed at
Strasburg in 1525. Whether this was a different work
from the “De vero, &c.
” or only a new edition, does not
appear, as his biographers have not affixed dates to all hispublications. Erasmus, however, speaking of this book,
says, “That it was written with so much skill, such good
reasoning, and persuasive eloquence, that, if God should
not interpose, even the elect might be seduced by it.
” As
soon as it appeared, the magistrates of Basil consulted two
divines and two lawyers, to know whether the public sale
of it might be permitted. Erasmus, who was one of these
divines, says, “That, in giving his answer upon the point,
he made no invectives against Oecolampadius
” and so
the book was allowed to be sold. The matter, however,
did not rest so. The Lutherans answered our author’s book
in another, entitled “Syngrarnma;
” to which he replied
in apiece called “Antisyngramnra.
” In proceeding, he
disputed publicly with Eckius at Baden, and entered also
into another dispute afterwards at Berne.
was a teacher of the belles lettres in different colleges for several years, and became a celebrated preacher. Some separate lives which he published, in an agreeable style,
, a Jesuit who acquired
a considerable reputation in his own country as a historian, was born at Bourges in 1644. He was a teacher
of the belles lettres in different colleges for several years,
and became a celebrated preacher. Some separate lives
which he published, in an agreeable style, and with judicious reflections, first attracted the public attention, but
his reputation chiefly arose from his historical writings.
Voltaire says that father D'Orleans was the first who chose
revolutions for his subject, and adds, that the idea was
not more happy than the execution. His “History of the
Revolutions of England
” met with the universal approbation of the French critics, and would have been, says
Palissot, a perfect model, had the author concluded with
the reign of Henry V11I, but after that he was no longer
allowed to be impartial. English critics, however, have a
less favourable opinion of his qualifications for writing such
a history; and Echard, who translated part of the work,
“History of the Revolutions in England under the family
of the Stuarts, from 1603 to 1690,
” Histoire des Revolutions d'Angleterre,
” Paris, Histoire des Revolutions d' Espagne,
” ibid. Histoire de M. Constance, premier minister du roi de Siam, et de la derniere revolution de cet
etat,
” ibid. Histoire des deux conquerants Tartares Chimchi et Camhi, qui ont subjugue la
Chine,
” ibid. Sermons et instructions Chretiennes sur diverses matieres,
”
same zeal for promoting the great objects of the Christian religion. What he could not perform as a preacher, he was solicitous to effect as a practical writer. Previously
Mr. Orton’s quitting his pastoral connection with the
dissenters at Shrewsbury, was attended with unhappy consequences. A contest arose with respect to the choice of
an assistant to Mr. Fownes, which, at length ended in a
separation. The larger number of the society thought it
their duty to provide themselves with another place of worship; and with these Mr. Orton concurred in opinion. He
esteemed himself, says his biographer, bound to countenance them upon every principle of conscience, as a Christian, a Dissenter, a Minister, and a Friend to Liberty.
Though Mr. Fownes continued at the old chapel, this circumstance did not occasion any diminution in the friendship
and affection subsisting between him and Mr. Orton. One
almost unavoidable effect of the division was, its being accompanied with a bad spirit, in several persons, on both
sides of the question. The height to which the matter was
carried, rendered Mr. Orton’s situation at Shrewsbury
greatly uncomfortable, and materially affected his health.
He found it necessary, therefore, to retire to another place;
and at length, in 1766, he fixed at Kidderminster, to
which he was principally led that he might have the advice
of a very able and skilful physician (Dr. Johnstone, of Worcester), who always proved himself a faithful and tender friend. He continued at Kidderminster for the
remainder of his clays; and although prevented, by the bad
state of his health, from ever again appearing in the pulpit, he still retained the same zeal for promoting the great
objects of the Christian religion. What he could not perform as a preacher, he was solicitous to effect as a practical
writer. Previously to his resignation of the pastoral office
his only publications were, his Funeral Sermon for Dr. Doddridge, printed in 1752; a Fast Sermon in 1756, occasioned by the earthquake at Lisbon; and “Three Discourses on Eternity, and the Importance and Advantage of
looking at Eternal Things,
” published in Memoirs of the Life, Character,
and Writings of Dr. Doddridge.
” In Religious Exercises
recommended: or, Discourses on the Heavenly State, considered under the Idea of a Sabbath.
” In Discourses to the Aged.
” Our author’s next
publication, which appeared in Christian Zeal; or three Discourses on the Importance of seeking the Things of Christ more than our own.
” These
seem to have been intended to check the se!6sh and clamorous zeal which then appeared among the Dissenters
for matters of a worldly kind, and to direct it to the support and advancement of real practical religion. In 1775,
Mr. Orton committed to the press three farther Discourses,
under the title of “Christian Worship,
” which have been,
translated into Welch. Two volumes of “Discourses on
Practical Subjects
” were the production of the next year.
Mr. Orion’s last publication, which appeared in 1777, was
entitled “Sacramental Meditations or, Devout Reflections on various Passages of Scripture, designed to assist
Christians in their attendance on the Lord’s Supper, and
their Improvement of it.
” These meditations, which are
fifty in number, are all founded on different texts of the
Sacred Writings, and are, what the author himself used
in the administration of the sacrament, according to the
method observed among Dissenters from the Church of
England.
e became deacon of the church of Aurach, and pastor of the church of Gigligen. He was next appointed preacher and counsellor to prince Lewis of Wirtemburg, and in 1592 he
, grandson of the preceding
Andrew, was born at Blauberen, in the duchy of Wirtemburg, in 1562, and became a Lutheran minister; after
which he became deacon of the church of Aurach, and
pastor of the church of Gigligen. He was next appointed
preacher and counsellor to prince Lewis of Wirtemburg,
and in 1592 he received the degree of doctor of divinity at
“Tubingen. After various other promotions and honours,
he died in 1617. He was the editor of
” Biblia Sacra,
Latine vulgata, cum Emendationibus et Explicationibus superiorum Versionum, et Observationibus ex Thebl. Andreoe,
Herbrandi," &c. which passed through five editions in a few
years, and is highly commended by father Simon, in his
Crit. Hist, of the Old Testament. He was like wise author
of several theological works.
ceed him. In the course of his very long ministry, he was greatly admired, and eminently useful as a preacher, and he never ceased to the last to bestow great pains on the
About this time, his father’s health decaying, he sent for
our student, who arrived at Neufchatel in April 1682. In
July following his father died, after having the satisfaction
to hear his son deliver two probation sermons the preceding month. Mr. Ostervald, who was still conscious that
he had much to learn, went to Geneva in October of the
same year, and became acquainted with the most eminent
teachers there, particularly the divinity professor Tronchin,
with whom he afterwards corresponded. On his return to
Neufchatel in May 1683, he underwent the usual examinations, and received imposition of hands in July; but he
afterwards used to regret that he had been thus honoured
too early in life, for he was not yet quite twenty. The
office of deacon of Neufchatel being vacant in 1686, Ostervald was appointed, and acquitted himself with great credit, in the instruction of youth, which was the principal
duty he had to perform, and in the performance of it he
composed his vety popular “Catechism.
” In The Triumvirate of Swiss theologians,
” and lasted to their
deaths.
ept it because of his religion. From the same author we learn that he was thought a very indifferent preacher, so bent were his thoughts on mathematics; but, when he found
Notwithstanding all Oughtred’s mathematical merit, he
was, in 1646, in danger of a sequestration by the committee
for plundering ministers; in order to which, several articles
were deposed and sworn against him; but, upon his day
of hearing, William Lilly, the famous astrologer, applied
to sir Bulstrode Whitelocke and all his old friends, who
appeared so numerous in his behalf, that though the chairman and many other presbyterian members were active
against him, yet he was cleared by the majority. This
Lilly tells us himself, in the “History of his own Life,
”
where he styles Oughtred the most famous mathematician
then of Europe. “The truth is,
” continues this writer,
“he had a considerable parsonage and that alone was
enough to sequester any moderate judgment besides, he
was also well known to affect his majesty.
” His merit,
however, appeared so much neglected, and his situation
was made so uneasy at home, that his friends procured
several invitations to him from abroad, to live either in
Italy, France, or Holland, but he chose to encounter all
his difficulties at Albury. Aubrey informs us that the
grand duke invited him to Florence, and offered him 500l.
a year, but he would not accept it because of his religion.
From the same author we learn that he was thought a
very indifferent preacher, so bent were his thoughts on
mathematics; but, when he found himself in danger of
being sequestered for a royalist, " he fell to the study of
divinity, and preached (they sayd) admirably well, even
in his old age.
shall upon these congregational principles, which continued long; but his reputation as a divine and preacher was not coofined to this spot. He was soon sent for to preach
Upon a report that the sequestered incumbent of
Fordham was dead, the patron, who had no kindness for Mr.
Owen, presented another to the living; on which the
people at Coggeshall, a market-town about five miles from
thence, earnestly invited him to be their minister; and the
earl of Warwick, the patron, very readily gave him the
living; and here he taught a more numerous congregation,
seldom fewer than two thousand, consisting of persons generally sober, religious, and discreet, who contracted an
uncommon and very steady regard for their pastor. Hitherto Mr. Owen had been a presbyterian in matters of
church government; but after diligent inquiry into the nature of church government and discipline, he became convinced that the congregational way, or the mode of independency, was most agreeable to the rule of the New Testament; and he published his opinion, with the several
reasons for it, in two quartos. Several ministers of the
presbyterian denomination were dissatisfied with this
change of Mr. Owen’s judgment, and particularly Mr.
Gawdry reproached him very unhandsomely, to whom he
returned, as he generally did, a much more civil answer.
He had formed a church at Coggeshall upon these congregational principles, which continued long; but his reputation as a divine and preacher was not coofined to this spot.
He was soon sent for to preach before the parliament:
this sermon is entitled “A Vision of free Mercy, &c.
” on
Acts xvi. 11. April 29, 1646. He pleads for liberty of
conscience and moderation towards men of different persuasions, &c. in an “Essay for the practice of Churchgovernment in the Country,
” which he subjoins to that
sermon. In Salus
electorum, sanguis Jesu:
” or, “The Death of Death in
the Death of Christ.
” He dedicated this book to Robert
earl of Warwick, where he pays his tribute of thanks to
his lordship for that privilege of opening the door for his
preaching the gospel at Goggeshall; and in his preface to
the reader he tells us, “That this performance was the result of more than seven years serious inquiry into the mind
of God about these things, with a perusal of all which he
could attain, that the wit of men in former or later days
hath published in opposition to the truth.
” He had indeed
such an opinion of this work, that although generally modest in speaking of himself, he scrupled not to declare,
that “He did not believe he should live to see a solid
answer given to it.
”
During the siege of Colchester, he became acquainted
with general Fairfax, who was quartered at Coggeshall for
some days; and when Colchester surrendered, he preached
a sermon on the day of thanksgiving, and another to
the parliamentary committee that had been imprisoned by
the enemy, but were now released. These two sermons
are entitled “Ebenezer, a Memorial of the Deliverance of
Essex County and Committee.
” He was again required to
preach before the House of Commons, Jan. 31, 1648-9,
the very next day after the murder of king Charles: much
was expected from this sermon, and an apology for
the bloody deed of the preceding day would infallibly
have led to preferment; but we are told “his discourse
was so modest and inoffensive, that his friends could make
no just exception, nor his enemies take an advantage of
his words another day.
” After this he frequently was appointed to preach before the parliament, and, on Feb.
1649, had Cromwell, for the first time, as one of his
hearers, who was highly pleased with the discourse. Cromwell was at this time preparing to go to Ireland, and meeting with Mr. Owen a few days afterwards, at general Fairfax’s house, he came directly up to him, and laying his
hand on his shoulder in a familiar way, said, “Sir, you
are the person I must be acquainted with.
” JMr. Owen
modestly replied, “That will be more to my advantage
than yours;
” to which Cromwell rejoined, “We shall soon
see that,
” and taking him by the hand led him into lord
Fairfax’s garden; and from this time contracted an intimate
friendship with him, which continued to his death. He
acquainted Mr. Owen with his intended expedition into
Ireland, and desired his company there to reside in the
college at Dublin; but he answered that the charge of the
church at Coggeshall would not permit him to comply with
his request. Cromwell, however, would have no denial,
and after some altercation, told the congregation at Coggeshall, that their pastor must and should go. He did not,
however, travel with the army, but arrived privately at
Dublin, and took up his lodgings in the college. Here he
frequently preached, and superintended the affairs of the
college, for about half a year, when he obtained Cromwell’s leave to return to Coggeshall, where he was joyfully
x received.
During his vice-chancellorship, he was a frequent preacher at St. Mary’s, and other places in the county, and published
During his vice-chancellorship, he was a frequent
preacher at St. Mary’s, and other places in the county,
and published some of his numerous works, particularly in
1654, his “Saint’s Perseverance,
” in answer to Goodwin’s
“Redemption redeemed;
” and in Vindiciæ
Evangelicæ, or, the Mystery of the Gospel vindicated,
and Socinianism examined,
” against Biddle, who had published two Socinian Catechisms. In the preface to this
work, which he wrote at the desire of the heads of houses
and many other divines of Oxford, is a succinct and perspicuous history of Spcimanism from its first appearance.
This was followed by his more popular treatise, often reprinted till this day, on Communion with God." In
1657 he was succeeded as vice-chancellor by Dr. Conant,
and in 1659, as dean of Christ-church by Dr. Reynolds.
For these changes his biographers no otherwise account
than as parts of that general change which the restoration
was about to effect. Dr. Owen, however, lost his vicechancellorship on the death of Oliver Cromwell, whose
successor, Richard, appointed Dr. Conant. The latter was
evidently an ejectment, and it is supposed the presbyterians had a hand in it.
as “a complete divine in all respects, a nervous and accurate writer, and an excellent and constant preacher.” It is also noticed that intense application to study brought
, a learned English
divine, was born in Derbyshire in 1625, and in 1641 was
admitted of Trinity college, Cambridge, where he took
the degree of B. A. in 1645, and according to his epitaph,
seems to have been fellow of that college, as he was afterwards of Christ’s. In this last he took the degree of M. A.
in 1649, and that of D. D. in 1660. His first preferment
was in Lincolnshire, and he appears to have succeeded Dr.
Josias Shute in the rectory of St. Mary Woolnoth, which
he resigned in 1666. On July 30, 1669, he was installed
archdeacon of Leicester, to which he was collated by Dr.
William Fuller, bishop of Lincoln. In July 1670 he was
also installed prebendary of Westminster, and was some
time rector or minister of St. Margaret’s, Westminster.
He died August 23, 1679, aged fifty-four, and was interred
in Westminster abbey, where a monument was erected to
his memory, with a Latin inscription. In this he is recorded as “a complete divine in all respects, a nervous and
accurate writer, and an excellent and constant preacher.
”
It is also noticed that intense application to study brought
on the stone, which at last proved fatal to him. He was
an accomplished scholar in the Oriental languages, as appears by his excellent work “De Sacrifices,
” Loud. Desiderata,
” a fragment
of one of Dr. Owtram’s sermons.
Dr. Page was thought well versed in the Greek fathers, an able disputant, and a good preacher. He wrote “A Treatise of justification of Bowing at the name
Dr. Page was thought well versed in the Greek fathers,
an able disputant, and a good preacher. He wrote “A
Treatise of justification of Bowing at the name of Jesus, by
way of answer to an appendix against it,
” Oxford, Examination of such considerable reasons as
are made by Mr. Prynne in a reply to Mr. Widdowes concerning the same argument,
” printed with the former.
The fate of this publication was somewhat singular. The
point in dispute was at this time eagerly contested. Archbishop Abbot did not think it of sufficient importance to
be allowed to disturb the peace of the church, and, by his
secretary, advised Dr. Page to withdraw his work from the
press, if already in it. Laud, on the contrary, who was
then bishop of London, ordered it to be printed, viewing
the question as,a matter of importance, it being a defence
of a canon of the church; and it accordingly appeared.
Dr. Page was also the author of “Certain animadversions
upon some passages in a Tract concerning Schism and
Schismatics,
” by Mr. Hales of Eton, Oxon. The Peace Maker, or a brief motive to unity and charity
in Religion,' 1 Loud. 1652, I6mo; a single sermon, and a
translation of Thomas a Kempis, 1639, 12mo, with a large
epistle to the reader. Wood mentions
” Jus Fratrum, or
the Law of Brethren," but is doubtful whether this belongs
to our Dr. Page, or to Dr. Samuel Page, vicar of Deptford, who died in 1630, and was the author of some pious
tracts. It belongs, however, to neither, but to a John
Page, probably a lawyer, as the subject is the power 6f
parents in disposing of their estates to their children.
ith the dissenters. He was a man of considerable talents, and accounted a very sensible and rational preacher. His pulpit compositions were drawn up with much perspicuity,
, a dissenting writer of the last century, was born in Southwark, where his father was an undertaker, and of the Calvinistic persuasion. Under whom he received his classical education is not known. In 1746 he began to attend lectures, for academical learning, under the rev. Dr. David Jennings, in Wellclose square, London. Soon after, leaving the academy, about 1752, he was, on the rev. James Read’s being incapacitated by growing disorders, chosen as assistant to officiate at the dissenting meeting in New Broad-street, in conjunction with Dr. Allen; and on the removal of the latter to Worcester, Mr. Palmer was ordained sole pastor of this congregation in 1759. He continued in this connection till 1780, when the society, greatly reduced in its numbers, was dissolved. For a great part of this time he filled the post of librarian, at Dr. Williams’s library, in Red- Cross-street. After the dissolution of his congregation he wholly left off preaching, and retired to Islington, where he lived privately till his death, on June 26, 1790, in the sixty-first year of his age. He married a lady of considerable property, and during the latter years of his life kept up but little connection with the dissenters. He was a man of considerable talents, and accounted a very sensible and rational preacher. His pulpit compositions were drawn up with much perspicuity, and delivered with propriety. He allowed himself great latitude in his religious sentiments, and was a determined enemy to any religious test whatever. Tests, indeed, must have been obnoxious to one who passed through all the accustomed deviations from Calvinism, in which he had been educated, to Socinianism.
any, he dispersed letters every where in order to defeat his applications; and, though he procured a preacher’s place at Hamburgh, Jurieu found means to get him dismissed
This work, as might be expected, exasperated the protestants against him; and to avoid their resentment, he
crossed the water to England, in 1686, where James II.
was endeavouring to re- establish popery. There he receive 1 deacon’s and priest’s orders, irom the hands of
Turner, bishop of Ely; and, in 16S7, published a book
against Jurieu, entitled “Theological Essays concerning
Providence and Grace, &c.
” This exasperated that
minister so much, that when he knew Papin was attempting
to obtain some employ as a professor in Germany, he dispersed letters every where in order to defeat his applications; and, though he procured a preacher’s place at Hamburgh, Jurieu found means to get him dismissed in a few
months. About this time his “Faith reduced to just
bounds
” coming into the hands of Bayle, that writer added
some pages to it, and printed it. These additions were
ascribed by Jurieu to our author, who did not disavow the
principal maxims laid down, which were condemned in the
synod of Bois-le-duc in 1687. In the mean time, an offer
being made him of a professor’s chair in the church of the
French refugees at Dantzic, he accepted it: but it being
afterwards proposed to him to conform to the synodical decrees of the Walloon churches in the United Provinces,
and to subscribe them, he refused to comply; because
there were some opinions asserted in those decrees which
he could not assent to, particularly that doctrine which
maintained that Christ died only for the elect. Those who
had invited him to Dantzic, were highly offended at his
refusal; and he was ordered to depart, as soon as he had
completed the half year of his preaching, which had been
contracted for. He was dismissed in 168^, and not long
after embraced the Roman catholic religion; delivering his
abjuration into the hands of Bossuet, bishop of Meaux,
Nov. 15, 1690.
priests, he requested a sight of them for his direction. Mr. Parker now continued to be an assiduous preacher, often preaching at Stoke, and at Cambridge, and places adjacent,
In July 1535 he proceeded B. D. and in the same year was preferred by the queen to the deanry of the college of Stoke-Clare in Suffolk, which was the more acceptable, as affording him an agreeable retirement for the pursuit of his studies. His friend Dr. Walter Haddon used to call it Parker’s Tusculanum. Meeting here with many superstitious practices and abuses that stood in need of correction, he immediately composed a new body of statutes, and erected a school for the instruction of youth in grammar and the study of humanity, which by his prudent care and management soon produced the happiest effects. These regulations were so generally approved, that when the duke of Norfolk was about to convert the monastery at Thetford, of his own foundation, into a college of secular priests, he requested a sight of them for his direction. Mr. Parker now continued to be an assiduous preacher, often preaching at Stoke, and at Cambridge, and places adjacent, and sometimes at London, at St. Paul’s-cross. At what time he imbibed the principles of the reformers we are not told, but it appears that in these sermons he attacked certain Romish superstitions with such boldness, that articles were exhibited against him by some zealous papists, against whom he vindicated himself with great ability before the lord Chancellor Audley, who encouraged him to go on without fear. On the death of queen Anne in 1537, the king took him under his more immediate protection, appointed him one of his chaplains, and, upon new-modelling the church of Ely, nominated him to one of the prebends in the charter of erection.
all this was followed by preferment. Parnell also, conceiving himself qualified to become a popular preacher, displayed his elocution with great success in the pulpits of
It seems probable that he had an ambition to rise by political interest. When the Whigs were ejected, in the end of queen Anne’s reign, he was persuaded to change his party, not without much censure from those whom he forsook, and was received by the earl of Oxford and the new ministry as a valuable reinforcement. When Oxford was told that Dr. Parnell waited among the crowd in the outer room, he went, by the persuasion of Swift, with his treasurer’s staff in his hand, to inquire for him, and to bid him welcome; and, as may be interred from Pope’s dedication, admitted him as a favourite companion to his convivial hours; but it does not appear that all this was followed by preferment. Parnell also, conceiving himself qualified to become a popular preacher, displayed his elocution with great success in the pulpits of London; but the queen’s death putting an end. to his expectations, abated his diligence, and from that time he fell into a habit of intemperance, which greatly injured his health. The death of his wife is said to have first driven him to this miserable resource.
ollege from the tumult then prevailing through the nation and observing the talents of Mr. Parr as a preacher, made him his chaplain; and, about the end of that year, took
, an English divine, was the son of
Richard Parr, likewise a divine, and was born at Fermoy,
in the county of Cork, where, we presume, his father was
beneficed, in 1617; and this singularity is recorded of his
birth, that his mother was then fifty-five years of age. He
was educated in grammar at a country school, under the
care of some popish priests, who were at that time the only
schoolmasters for the Latin-tongue. In 1635, he was sent
to England, and entered as a servitor of Exeter college,
Oxford, where his merit procured him the patronage of
Dr. Piideaux, the rector, by whose interest, as soon as
he had taken his bachelor’s degree in arts, in 1641, he was
chosen chaplain-fellow of the college. He found here
another liberal patron and instructor in the celebrated
archbishop Usher, who, in 1643, retired to this college
from the tumult then prevailing through the nation and
observing the talents of Mr. Parr as a preacher, made him
his chaplain; and, about the end of that year, took him
with him to Glamorganshire. On his return with this prelate, he obtained the vicarage of Ryegate in Surrey, on the
presentation of Mr. Roger James, gent, son of sir Roger
James, knight, whose sister he married, a widow lady of
considerable property. In doctrinal points he appears to
have concurred with the assembly of divines, who were
mostly Calvinists; but it seems doubtful whether he ever
took the Covenant. In 1649, he resigned his fellowship
of Exeter college, and continued chaplain to archbishop
Usher, while that prelate lived. In 1653, he was instituted
to the living of Camberweli in Surrey, and appears to have
been some time rector of Bermondsey, where his signature occurs in the register of 1676, and he is thought to
have resigned it in 1682. At the Restoration he was created D. D. and had the deanery of Armagh, and an Irish
bishopric, offered to him, both which he refused; but
accepted a canonry of Armagh. He remained vicar of
Camberweli almost thirty-eight years, and was greatly beloved and followed. Wood, in his quaint way says, “He
was so constant and ready a preacher at Camberweli, that
his preaching being generally approved, he broke two conventicles thereby in his neighbourhood that is to say, that
by his out- vying the Presbyterians and Independents in
his extemporarian preaching, their auditors would leave
them, and flock to Mr. Parr.
” All who speak of him indeed concur in what is inscribed on his monument, that
<c he was in preaching, constant in life, exemplary in
piety and charity, most eminent a lover of peace and
hospitality and, in fine, a true disciple of Jesus Christ.“He died at Camberweli Novembers, 1691, and was buried in the church-yard, where the above monument was
erected to his memory. His wife died before him. Dr.
Parr wrote
” Christian Reformation: being an earnest
persuasion to the speedy practice of it: proposed to all,
but especially designed for the serious consideration of his
dear kindred and countrymen of the county of Cork in
Ireland, and the people of Ryegate and Camberweli in
Surrey,“Lond. 1660, 8vo. He published also three occasional sermons; but the most valuable present he made
to the publick was his
” Life of Archbishop Usher," prefixed to that prelate’s Letters, printed in folio, 1686. It is the
most ample account we have of Usher; and few men could
have enjoyed better opportunities of knowing his real character. Wood mentions Dr. Thomas Marshall’s intention
of enlarging this, as noticed in oiir account or' him.
, D. D. rector of Wichampton in Dorsetshire, and preacher at Market-Harborough in Leicestershire, for which latter county
, D. D. rector of Wichampton in
Dorsetshire, and preacher at Market-Harborough in Leicestershire, for which latter county he was in the
commission of the peace, was born in Bury-street, St. James’s,
in 1722. He was admitted a scholar of Westminster in
1736, whence, in 1740, he was elected a student of Christchurch, Oxford, and took the degree of M. A. March 31,
1747 B. D. May 25, 1754; and D. D. July 8, 1757. He
was a very learned divine; and an able, active, magistrate. He was appointed chaplain in 1750; preacher at
Market-Harborough in Leicestershire in 1754; and in 1756
was presented by Richard Fleming, esq. to the rectory of
Wichampton. He died at Market-Harborough, April 9,
1780. His publications were, 1. “The Christian Sabbath
as old as the Creation,
” The Scripture Account of the Lord’s Supper. The Substance of Three
Sermons preached at Market-Harborough, in 1755, 1756,
”
8vo. 3. “The Fig-tree dried up; or the Story of that remarkable Transaction as it is related by St. Mark considered in a new light explained and vindicated in a Letter to . . . . . . . . . esq.
” A Defence of the Lord Bishop of London’s [Sherlock] Interpretation of the famous text in the book of Job, ‘ I know
that my Redeemer liveth,’ against the Exceptions of the
Bishop of Gloucester [Warburton], the Examiner of the
Bishop of London’s Principles; with occasional Remarks
on the argument of the Divine Legation, so far as this
point is concerned with it,
” Dissertation
on Daniel’s Prophecy of the Seventy Weeks,
” Remarks on Dr. Kennicott’s Letter,
” &c. The Case between Gerizirn and Ebal,
” &c. An Harmony of the Four Gospels, so far as relates to the History of our Saviour’s Resurrection, with a
Commentary and Notes,
” The Genealogy
of Jesus Christ, in Matthew and Luke, explained; and ttie
Jewish Objections removed,
”
Our prelate had a brother John Patrick, preacher at the Charter-house, according to Wharton, and one of the translators
Our prelate had a brother John Patrick, preacher at the
Charter-house, according to Wharton, and one of the translators of Plutarch. Dr. Samuel Patrick, the editor of an
edition of Ainsworth’s Dictionary was also at the Charterhouse, but whether a relation does not appear. Wharton
also says he had a son, who wasted an estate left him by his
father, and it was sold, after his death, “for debts and
portions.
” Mrs. Catherine Patrick, a maiden lady of eightytwo years old, said to be our prelate’s grand-daughter, died
at Bury in 1792. Whiston speaks of a life of bishop Patrick,
written by himself, which he had read, and which was in
Dr. Knight’s hands, but where now, is not known.
Our prelate was reckoned an excellent preacher, very judicious and learned, particularly accurate and exact
Our prelate was reckoned an excellent preacher, very
judicious and learned, particularly accurate and exact in
chronology, and well versed in the fathers and the ecclesiastical historians. Dr. Bentley used to say that bishop
Pearson’s “very dross was gold.
” In bishop Burnet’s
opinion he “was in all respects the greatest divine of his
age.
” Bishop Huet also, to whom he communicated various readings on some parts of Origen’s works, gives him
a high character. But, as Burnet reminds us, he was an
affecting instance “of what a great man can fall to; for his
memory went from him so entirely, that he became a child
some years before he died.
” He had a younger brother
Richard, professor of civil law in Gresham college, and
under-keeper of the royal library at St. James’s, of whom
Ward gives some account, but there is nothing very interesting in his history.
ered an assistant necessary; but that did not happen till within a fevv years before his death. As a preacher, his discourses from the pulpit were of the didactic and exhortatory
Dr. Pegge’s manners were those of a gentleman of liberal education, who had seen much of the world, and had formed them upon the best models within his observation. Having in his early years lived in free intercourse with many of the principal and best-bred gentry in various parts of Kent, he ever after preserved the same attention, by associating with superior company, and forming honourable Attachments. In his avocations from reading and retirement, few men could relax with more ease and cheerfulness,or better understood the desipere in loco: and as he did not mix in business of a public nature, he appeared to most advantage in private circles; for he possessed an equanimity which obtained the esteem of his friends, and an affability which procured the respect of his dependents. His habits of life were such as became his profession and station. In his clerical functions he was exemplariiy correct, performing all his parochial duties himseif, until the failure of his eye-sight rendered an assistant necessary; but that did not happen till within a fevv years before his death. As a preacher, his discourses from the pulpit were of the didactic and exhortatory kind, appealing to the understandings rather than to the passions of his auditory, by expounding the Holy Scriptures in a plain, intelligible, and unaffected manner. Though he had an early propensity to the study of antiquities, he never indulged himself much in it, as long as more essential and professional occupations had a claim upon him; for he had a due sense of the nature and importance of his clerical functions, and had studied divinity in all its branches with much attention.
ook the degree of M. A. entered into orders, was made divinity reader of that house, became a famous preacher, a well-studied artist, a skilful linguist, a good orator, an
, a learned divine, was born, according to Fuller, in Sussex, but more probably at Egerton, in Kent, in 1591, and was educated at Magdalen
college, Oxford, on one of the exhibitions of John Baker,
of Mayfield, in Sussex, esq. Wood informs us that having
completed his degree of bachelor by determination, in
1613, he removed to Magdalen-hall, where he became a
noted reader and tutor, took the degree of M. A. entered
into orders, was made divinity reader of that house, became a famous preacher, a well-studied artist, a skilful
linguist, a good orator, an expert mathematician, and an
ornament to the society. “All which accomplishments,
”
he adds, “were knit together in a body of about thirtytwo years of age, which had it lived to the age of man,
might have proved a prodigy of learning.
” As he was a
zealous Calvinist, he may be ranked among the puritans,
but he was not a nonconformist. He died while on a visit
to his tutor, Richard Capel, who was at this time minister
of Eastington, in Gloucestershire, in the thirty-second
year of his age, April 14, 1623. His works, all of which
were separately printed after his death, were collected in
1 vol. fol. in 1635, and reprinted four or five times; but
this volume does not include his Latin works, “De formarum origine;
” “De Sensibus internis,
” and “Enchiridion
Oratorium,
” Bishop Wilkins includes Pemble’s Sermons
in the list of the best of his age.
ent malicious prosecutions under that pretence. But the bill was dropped. In 1698, he travelled as a preacher in Ireland, and the following winter resided at Bristol. In
been that he was the dupe, either of the been the boast of him and his secy
king, or of his own vanity and interest.
after which came out the king’s proclamation for a general
pardon; which was followed, the next year, by his suspension of the penal laws. Penn presented an address of
the Quakers on this occasion. He also wrote a book ort
occasion of the objections raised against the repeal of penal
laws and test; and, the clamour against him continuing,
he was urged to vindicate himself from it, by one of his
friends, Mr. Popple, secretary to the Plantation -office,
which he did in a long reply, dated 1688. But he had
now to cope with more powerful opponents than rumour.
The revolution took place, and an intimate of James was of
course a suspected person. As he was walking in Whitehail, he was summoned before the council then sitting;
and, though nothing was proved against him, he was bound
to appear the first day of the following term; but, being
continued to the next on the same bail, he was then discharged in open court: nothing being laid to his charge.
In the beginning of 1690, he was again brought before
the council, and accused of corresponding with James.
They required bail of him as before; but he appealed to
the king himself, who, after a long conference, inclined
to acquit him; nevertheless, at the instance of some of the
council, he was a second time held a while to bail, but at
length discharged. Soon after this, in the same year, he
was charged with adhering to the enemies of the kingdom,
but proof failing, he was again cleared by the court of
King’s-bench. Being now, as he thought, at liberty, he
prepared to go again to Pennsylvania, and published proposals for another settlement there; but his voyage was
prevented by another accusation, supported by the oath
of one William Fuller (a man whom the parliament afterwards declared to be a cheat and impostor); upon which a
warrant was granted, for arresting him, and he narrowly
escaped it, at his return from the burial of George Fox.
Hitherto he had successfully defended himself; but now,
not choosing to expose his character to the oaths of a profligate man, he withdrew from public notice, till the latter
part of 1693; when, through the mediation of his friends
at court, he was once more admitted to plead his own cause
before the king and council; and he so evinced his innocence, that he uas a fourth time acquitted. He employed
himself in his retirements in writing. The most generally
known production of his seclusion, bears the title of
'“Fruits of Solitude, in Reflections and Maxims relating
to the conduct of human life;
” and another not less valued
by his sect is his “Key, &c. to discern the difference between the religion professed by the people called Quakers,
and the perversions, &c. of their adversaries, c.
” which
has gone through twelve editions at least. Not long after
his restoration to society, he lost his wife, which affected
him so much, that he said all his other troubles were nothing in comparison of this; and he published a short account of her character, dyr?g expressions, and pious end.
The following year, he appeared as the eulogist of Geor.ge
Fox, in a long preface to Fox’s Journal, then published.
The preface, giving a summary account of the people
whom Fox had been so much the means of uniting, has
been several times printed separately, under the title of
“A brief Account of the rise and progress of the people
called Quakers.
” It has passed through many editions in
English, two in French, and has been translated into German by A. F. Wenderborn. The same year he travelled
as a minister in some of the western counties; and in the
next, we find him the public advocate of the Quakers to
parliament, before whom a bill was then depending /for
their ease in the case of oaths. In the early part of 1696,
he married a second Wife, and soon after lost his eldest son,
Springett Penn, who appears, from the character given
to him by his father, to have been a hopeful and pious
young man, just coming of age. The same year he added
one more to his short tracts descriptive of Quakerism,
under the title of “Primitive Christianity revived,
” &c.
and now began his paper cpntroversy with the noted
George Keith, who from a champion of Quakerism, and
the intimate of Barclay, had become one of its violent opponents. Keith’s severest tract accuses Penn and his
brethren of deism. In 1697, a bill depending in parliament against blasphemy, he presented to the House of
Peers, “A Caution requisite in the consideration of that
Bill
” wherein he advised that the term might be so defined, as to prevent malicious prosecutions under that pretence. But the bill was dropped. In 1698, he travelled as
a preacher in Ireland, and the following winter resided at
Bristol. In 1699, he again sailed for his province, with
his wife and family, intending to make it his future residence; but, during his absence, an attempt was made to
undermine proprietary governments, under colour of advancing the king’s prerogative. A bill for the purpose was
brought into parliament, but the measure was postponed
until his return, at the intercession of* his frienrls; who
also gave him early information of the hostile preparations,
and he arrived in England the latter part of 1701. After
his arrival, the measure was laid aside, and Penn once
more became welcome at court, by the death of king William, and the consequent acce>sion of queen Anne. On
this occasion, he resided once more at Kensington, and
afterwards at Knightsbridge, till, in 1706, he removed to
a convenient house about a mile from Brentford. Next
year he was involved in a law-suit with the executors of a
person who had been his steward; and, though many
thought him aggrieved, his cause was attended with such
circumstances, as prevented his obtaining relief, and he
was driven to change his abode to the rules of the Fleet,
until the business was accommodated; which did not happen until the ensuing year. It was probably at this time,
that he raised 6,600l. by the mortgage of his province.
ooner known than others came to hear him; and so much was he admired, that he was immediately chosen preacher at St. Andrew’s church, the first and only preferment he ever
, a learned and pious divine, was born at Marton in Warwickshire, in 1558, and educated in Christ’s college, Cambridge. His conduct here was at iirst *o dissolute that he was pointed at as an object of contempt, which recalled him to his senses, and in a short time, by sobriety and diligent application, he regained his character both as a scholar and a man, and took his degrees at the statutable periods with approbation. In 1582 he was chosen fellow of his college, and entered into holy orders. His first ministrations were confined to the prisoners in Cambridge jail. Recollecting what he had been himself, with all the advantages of education, and good advice, he compassionated these more ignorant objects, and prevailed upon the keeper of the prison to assemble them in a spacious room, where he preached to them every sabbath. This was no sooner known than others came to hear him; and so much was he admired, that he was immediately chosen preacher at St. Andrew’s church, the first and only preferment he ever attained.
While here, he was not only esteemed the first preacher of his time, but one of the most laborious students, as indeed
While here, he was not only esteemed the first preacher
of his time, but one of the most laborious students, as
indeed his works demonstrate. During the disputes between
the church and the puritans, he sided with the latter in
principle, but was averse to the extremes to which the
conduct of many of his brethren led. Yet he appears to
have been summoned more than once to give an account
of his conduct, although in general dealt with as his piety,
learning, and peaceable disposition merited. Granger
says that he was deprived by archbishop Whitgift, Jbut we
find no authority for this. He had been a great part of
his life much afflicted with the stone, which at last shortened his days. He was only forty-four years of age when
he died in 1602. His remains were interred in St. Andrew’s church with great solemnity, at the sole expence of
Christ’s college, and his funeral sermon was preached by
Dr. Montague (who was also one of his executors) afterwards bishop of Bath and Wells, and of Winchester, who
spoke highly of his learning, piety, labours, and usefulness.
His works were collected and published in 1606, in 3 vols.
fol. and are written in a better style than was usual in his
time. They have been, however, far more admired abroad
than at home. We know not of any of them reprinted in
this country since their first appearance, but several of
them have been translated into French, Dutch, and Spa-,
nish. Bishop Hall said “he excelled in a distinct judgment, a rare dexterity in clearing the obscure subtleties of
the schools, and in an easy explication of the most perplexed subjects.
”
se whom I commemorate. It is well known, that funeral orations in general are more the eulogy of the preacher than of the deceased; and that if the reputation of the composer
We shall at present pass over some works of Perrault,
less considerable than the two, which made him most talked
of, and most clisturbed his repose. We shall only mention
his “History of Illustrious Men of the Age of Lewis XIV.
”
Freed from his controversy with Boileau, but still a zealous
partizan for his age, Perrault celebrated its glory in this
work, which did equal honour to his understanding and
his impartiality. Somewhat more life and colouring might
be desired in it, but not more sincerity and justice. The
author even confesses that he has denied himself ornament,
for the purpose of giving more truth to his narration, by
limiting encomium to the si,.iple recital of facts. “I was
not ignorant,
” says he, “that if I had made these eulogies
more eloquent, I should have derived more glory from
them; but 1 thought only of the glory of those whom I
commemorate. It is well known, that funeral orations in
general are more the eulogy of the preacher than of the
deceased; and that if the reputation of the composer i$
often augmented by them, that of the subject almost always
remains what it was before.
”
While archdeacon of Winchester he was a frequent preacher, and active in promoting the reformed religion in the county
While archdeacon of Winchester he was a frequent
preacher, and active in promoting the reformed religion in
the county of Hampshire; and considering the doctrine of
the Trinity as of fundamental importance, was a decided
enemy both in word and writing to the Arian opinions which
appeared first in that reign. He and Ridley were reckoned
two of the most learned men of their time, yet Philpot‘ s
zeal was sometimes too ardent for the prudent discharge of
his duty, and the tract he wrote against the Arians has the
air of a coarse invective in the title of it. On the accession
of queen Mary he disdained to temporize, or conceal his
sentiments, but publicly wept in the first convocation held
in her reign, when he saw it composed of men who were
determined to restore popery. He wrote a report of this
convocation, which fell into bishop Bonner’ s hands among
other of Philpot' s books, which Bonner had seized. It was
not long, therefore, before he was apprehended, and after
various examinations before Bonner, and a most cruel and
rigorous imprisonment of eighteen months, was condemned
to be burnt in Smithfield. This was accordingly executed
December 18, 1555, and was suffered by the martyr with
the greatest constancy. He wrote “Epistolue Hebraicæ
”
and “De proprietate linguarum,
” which are supposed to
be in manuscript; “An Apology for Spitting upon an
Arian, with an invective against the Arians,
” &c. Lond.
Supplication to king Philip and
queen Mary;
” “Letters to lady Vane;
” “Letters to the
Christian Congregation, that they abstain from Mass;
”
“Exhortation to his Sister;
” and “Oration.
” These are
all printed by Fox, except the last, which is in the Bodleian. He also wrote translations of “Calvin’s Homilies
”
“Chrysostome against Heresies;
” and Crelius Secundus Curio’s “Defence of the old and ancient anthority of Christ’s
Church:
” and his account of the convocation above mentioned, or what appears to be so, under the title of “Vera
Expositio Disputationis institute mandate D. Mame reginae
Ang. &c. in Synodo Ecclesiastico, Londini, in comitiis regni
ad 18 Oct. anno 1553;
” printed in Latin, at Rome,
operty to the poor, and taking the crucifix in his hand, to travel barefooted from city to city as a preacher of the gospel; but this resolution he is said afterwards to
In the religious opinions held by Picus, and inculcated in his works, he seems to have accorded chiefly with those of his own age and church, whom ecclesiastical writers have denominated by the general appellation of mystics; though, doubtless, if the minuter shades of difference be compared, he will, as a religious writer, be found to possess his wonted originality, and to reason and judge of many speculative points in a manner peculiar to himself. His devotional feelings were indeed subject to variation, and he once formed a resolution to dispose of all his property to the poor, and taking the crucifix in his hand, to travel barefooted from city to city as a preacher of the gospel; but this resolution he is said afterwards to have changed for that of joining the order of the Dominicans, at the instance of their general Savonarola; and his remains previous to interment (which was also the case with Politian’s) were invested with the habit of this order. Of the general character of Picus, with all the deductions which must be made from the reports of his contemporaries, Mr. Gresswell says, with great justice, that it still merits the admiration of those who contemplate with philosophical curiosity the powers and capabilities of the human rnind.
orn at Zutphen, March 30, 1637. His grandfather, there is reason to think, was Bartholomew Pitiscus, preacher to the elector palatine, who died in 1613, and was the author
, a very learned scholar and editor,
was born at Zutphen, March 30, 1637. His grandfather,
there is reason to think, was Bartholomew Pitiscus,
preacher to the elector palatine, who died in 1613, and
was the author of a Latin work on “Trigonometry,
” reprinted in
made theological professor in that city. His learning and eloquence becoming known, he was appointed preacher to the emperor Charles V. and afterwards to his son Philip Jl,
, a Spanish divine and martyr, called also de Fuente, was a native of the town of St.
Clement, in New Castille, and was educated at the university of Valladolid, where he became an excellent linguist.
After taking his doctor’s degree he obtained a canonry in
the metropolitan church of Seville, and was made theological professor in that city. His learning and eloquence
becoming known, he was appointed preacher to the emperor Charles V. and afterwards to his son Philip Jl,
whom he attended into England, where he imbibed the
principles of the Reformation. After his return to Spain,
he resumed his employment of preacher at Seville, where
the change in his sentiments was first suspected, and then
discovered by a treacherous seizure of his papers. He
did not, however, affect any denial, but boldly avowed his
principles, and was therefore thrown into prison, where he
was kept for two years, and would have been burnt alive, to
which punishment he was condemned, had he not died of
a -dysentery, occasioned by the excessive heat of his place of
confinement, and the want of proper food. This happened the day before his intended execution, and his enemies not only reported that he had laid violent hands on
himself, to escape the disgrace, but burnt his remains and
effigy, having first exposed them in a public procession.
As an author, his works were “Commentaries 7 ' ou the
Proverbs, Ecclesiastes, the Song of Solomon, and Job;
46 A Summary of the Christian Doctrine
” “Sermons,
”
and other smaller pieces.
on, in vindication of the Jus Divinum Ministerii, from the exceptions of a late piece, entitled” The Preacher sent.“4to. In the title-page of this” Quo Warranto“it is said
In support of the opinions of himself and his party, he
published in 1659, a letter, in one sheet 4to, addressed to
the lord Charles Fleetwood, and delivered to him o,n the
13th of December, which related to the juncture of affairs
at that time and in the same year appeared “Quo Warran to a moderate debate about the preaching of unordained persons election, ordination, and the extent of
the ministerial relation, in vindication of the Jus Divinum
Ministerii, from the exceptions of a late piece, entitled
” The Preacher sent.“4to. In the title-page of this
” Quo
Warranto“it is said to be written by the appointment of
the provincial assembly at London. In 1660 he took a
share in the morning exercise, a series of sermons then
preached by those of the London clergy who were deemed
puritans; and he contributed some of the most learned and
argumentative of their printed collection. The same year
he published a sermon upon John iv. 23, 24, preached before the lord mayor of London at St. Paul’s, Aug. 26, in
the preface to which he informs us that he printed it exactly
as it was preached, in consequence of some misrepresentations that had gone abroad one of which, says he, was
” that I wished their ringers might rot that played upon
the organs.“This expression he totally denies, but admits that he did dislike and speak against instrumental or
vocal music when so refined as to take up the attention of
the hearers
” I appeal,“he adds,
” to the experience of
any ingenuous person, whether curiosity of voice and musical sounds in churches does not tickle the fancy with a
carnal delight, and engage a man’s ear and most diligent
attention unto those sensible motions and audible sounds,
and therefore must necessarily, in great measure, recall him
from spiritual communion with God; seeing the mind of
man cannot attend to two things at once with all it’s might
[to each], and when we serve God we must do it with all
our mig;ht. And hence it is, that the ancients have some
of them given this rule that even vocal singing [in
churches] should not be too curious, sed legenti similior
giiam canenti. And Paul himself gives it a wipe, Eph. v. 19,
Speaking to yourselves in psalms, and hymns, and spiritual
songs, making melody in your hearts to the Lord“This
sermon was revived in 1698, 4to, with the title of
” A
reveres to Mr. Oliver’s Sermon of Spiritual Worship."
The descendants of the nonconformists have, however, in
our times effectually got rid of their prejudices against
organs.
esiderata”) we have a notice of the burial, Aug. 11, 1668, of “Mrs. Poole (wife to Mr. Matthew Poole preacher), at St. Andrew’s Holbornj Dr. Stillingfleet preacher of her
It has been said that Pool lived and died a single man.
This, however, was not the case. Niceron tells us that he
had a son who died in 1697, a piece of information whicli
he probably took from the account of Mr. Pool, prefixed to
the Francfort edition of the “Synopsis,
” Desiderata
”) we have a
notice of the burial, Aug. 11, 1668, of “Mrs. Poole (wife to Mr. Matthew Poole preacher), at St. Andrew’s Holbornj
Dr. Stillingfleet preacher of her funeral sermon.
”
Pope introduced him to Murray, afterwards the celebrated Lord Mansfield, by whose interest he became preacher at Lincoln’s Inn and to Mr. Allen, “who gave him his niece and
In 1732, Pope published his epistle “On the use of
Riches,
” addressed to Lord Bathurst, which he has treated
in so masterly a way, as to have almost exhausted the subject. His observation of human life and manners was indeed most extensive, and his delineations most exact and
perfect. It is very hazardous to come after him in any
subject of ethics which he has handled. Between this year
and 1734, he published the four parts of his celebrated
“Essay on Man,
” the only work from his pen which equally
engaged the attention of the moral, the theological, and
the poetical world. He appears himself to have had some
fears respecting it, for it appeared without his name, and
yet it is wonderful that the style and manner did not betray
him. When discovered it was still read ds an excellent
poem, abounding in splendid and striking sentiments of
religion and virtue, until Crousjaz endeavoured to prove, and
not unsuccessfully, that it contained tenets more favourable
to natural than to revealed religion. Crousaz was answered
by a writer who a considerable time before had produced
and read a dissertation against the doctrines of the “Essay
on Man,
” but now appeared as their vigorous defender.
This was the learned and justly celebrated Warburton,
who wrote a series of papers in the monthly journals called
“The Republic of Letters
” and “The Works of the
Learned,
” 'Which were afterwards collected into a volume.
Pope was so delighted with this vindication, that he eagerly
sought the acquaintance of Warburton, and told him he
understood his opinions better than he did himself; which
may be true, if, as commonly understood, Bolingbroke
furnished those subtle principles by which Pope at first, and
his readers afterwards, were deceived. The consequence*
of this acquaintance tp Warburton were indeed momentous, for Pope introduced him to Murray, afterwards the
celebrated Lord Mansfield, by whose interest he became
preacher at Lincoln’s Inn and to Mr. Allen, “who gave
him his niece and his estate, and by consequence a
bishopric
” and when he died he left him the property of
his works.
or propriety of conduct, benevolence to the clergy, and a strict attention to episcopal duties. As a preacher, he obtained the character of an accomplished orator; his language
This worthy prelate had for some years been subject to ill health, which at length brought on a general debility, and on the 14th of May, 1808, he sunk under the pressure of accumulated disease, being in the 78th year of his age. He left behind him a justly-acquired reputation for propriety of conduct, benevolence to the clergy, and a strict attention to episcopal duties. As a preacher, he obtained the character of an accomplished orator; his language was chaste, his manner always serious, animated, and impressive, and his eloquence captivating. He seemed to speak from conviction, and being fully persuaded himself of the truth of those doctrines which he inculcated, he the more readily persuaded others. In private life he was mild, affable, easy of access, irreproachable in his morals, of a cheerful disposition, and ever ready to listen to and relieve the distresses of his fellow-creatures. In his behaviour towards dissenters from the established church, he discovered great moderation and candour. While he was a sincere believer in the leading doctrines contained in the thirty-nine articles, he could make allowance for those who did not exactly come up to the same standard. Toward the latter part of his life, he was accused of becoming the persecutor of the rev. Francis Stone, a clergyman of his own diocese, against whom he formally pronounced a sentence of deprivation for preaching and publishing a sermon in direct hostility to the doctrines of the church to which he belonged. Mr. Stone had for many years avowed his disbelief of the articles of faith which he had engaged to defend, and for the support of which he had long received a handsome income, but no notice whatever was taken of the unsoundness of his creed. He preached the offensive sermon before many of his brethren of different ranks in the church yet perhaps even, this attack, which could scarcely be deemed prudent or even decent, would have been unnoticed, had he contented himself with promulgating his opinions from the pulpit only but when he made the press the vehicle of disseminating opinions contrary to the articles of his church, the prelate took the part which was highly becoming the high office which he held.
nephews. After studying divinity at Padua, he was admitted into the society of Jesuits in 1559. As a preacher, he had distinguished success, both in Italy and France; and
, a learned Jesuit, was born at
Mantua in 1534, of a good but decayed family. He was
educated principally at Rome, and made such progress in
learning, that the cardinal Hercules de Gonzaga made
him his secretary, and intrusted him with the education of
Francis and Scipio de Gonzaga, his nephews. After studying divinity at Padua, he was admitted into the society
of Jesuits in 1559. As a preacher, he had distinguished
success, both in Italy and France; and having a very uncommon talent both for languages and for negociation, he
was employed by pope Gregory XIII. in important embassies to Poland, Sweden, Germany, and other parts of
Europe. When he returned to Rome, he laboured to
effect a reconciliation between Henry IV“. of France and
the court of Rome. This, however, displeased the Spanish
court, by whom he was compelled to leave that city. He
died at Ferrara, Feb. 26, 1611, being then seventy-eight
years old. Possevin, though so deeply skilled in politics
and knowledge of mankind, was a man of profound erudition and exemplary piety. The most important of his
works are, 1.
” Bibliotheca selecta, de ratione studiorum,“published at Rome in 1593, folio, and reprinted at Venice
in 1607, in 2 vols. folio, with many augmentations. This
work was intended as a general introduction to knowledge;
at once to facilitate the approach to it, and to serve as a
substitute for many books, the perusal of which the author
considered as dangerous for young minds. Tt treats distinctly of every science, with great extent of learning, but
not always with sufficient correctness. 2.
” Apparatus
sacer,“Cologne, 1607, 2 vols. folio. The intention of
this book was to give a general knowledge of the commentators on the Scriptures, and other theological writers.
Though the catalogues it contains were from the first imperfect and ill-digested, it was much circulated, as the
best book of the time, and it contains notices of above six
thousand authors. It is now become almost entirely useless. 3.
” Moscovia," 1587, folio; a description of Russia, the fruit of some of his travels. 4. Some controversial
and other theological books. 5. Some smaller works,
written and published in Italian. Possevin’s Life was published by father Dorigny at Paris, 1712, 12mo.
me lecturer at Abington, and at Totness in Devonshire, where he was highly respected as an affecting preacher, and was, according to Wood, much followed by the puritans.
, a pious prelate of the church of
England, was born within the barony of Kendall, in the
county of Westmoreland, in 1578 or 1579. In his fifteenth
year he entered Queen’s college, Oxford, as a poor student, or tabarder, but made such progress in his studies,
that he took, his degrees with great reputation; and when
master of arts, was chosen fellow of his college. During
his fellowship he became tutor to the sons of several gentlemen of rank and worth, whom he assiduously trained in
learning and religion. After taking orders, he was for
some time lecturer at Abington, and at Totness in Devonshire, where he was highly respected as an affecting
preacher, and was, according to Wood, much followed by
the puritans. In 1610 he was chosen principal of Edmund
Hall, but resigned, and was never admitted into that
office. In 1615 he completed his degrees in divinity; and
being presented the following year to a pastoral charge,
by sir Edward Giles of Devonshire, hemarried the daughter of that gentleman, and intended to settle in that country. Such, however, was the character he had left behind him
at Oxford, that on the death of Dr. Airay, the same year,
he vvas unanimously elected provost of Queen’s college, entirely without his knowledge. This station he retained
about ten years and being then one of the king’s
chaplains, resigned the provostship in favour of his nephew,
the subject of our next article. He was now again about
to settle in Devonshire when king Charles, passing by, as
we are told, many solicitations in favour of others, peremptorily nominated him bishop of Carlisle in 1628. Wood
adds, that in this promotion he had the interest of bishop
Laud, “although a thorough-paced Calvinist.
” He continued, however, a frequent and favourite preacher; and, says
Fuller, “was commonly called the puritanical bishop; and
they would say of him, in the time of king James, that
organs would blow him out of the church which I do not
believe the rather, because he was loving of and skilful
in vocal music, and could bear his own part therein.
”
h he held, in commendam, until May 15, 1551, when he was translated to Winchester. He was a frequent preacher, and wrote several treatises in defence of the Reformation but
At what time he imbibed the principles of the Reformation is uncertain; but it appears that he was accounted a
champion for that great change in the beginning of the
reign of Edward VI. when he was made bishop of Rochester, although only in his 33d year. He was then
D.D. and chaplain to archbishop Cranmer. When Gardiner was deprived, he was the following year, 1551,
translated to Winchester, and was one of the bishops appointed to make a new code of ecclesiastical laws. He had
frequently preached be fore king Edward who, on account of
his zealous efforts for the reformation, desired that he might
have the above dignities. He had before this, however,
some lesser preferment. By Newcourt we find, that Cranmer gave him the rectory of St. Michael Queenhithe, London, Nov. 15, 1543, which he held, in commendam, until
May 15, 1551, when he was translated to Winchester. He
was a frequent preacher, and wrote several treatises in defence of the Reformation but his most remarkable performance was what is commonly called “King Edward’s
Catechism,
” which appeared in When
there was presented unto us, to be perused, a short and
playne order of Catechisme, written by a certayne godlye
and learned man: we committed the debatinge and diligent
examination thereof to certain byshoppes and other learned
men, whose judgment we have in greate estimation.
” This
catechism has been attributed to Nowell; but the late excellent biographer of that eminent divine considers it as
unquestionably Poynet’s, although Nowell took much from
it into his own catechism.
per ann. upon him, and was his friend ever after; but he was now seriously intent on the office of a preacher of the gospel, and having studied Calvin, and adopted his religious
Mr. Preston’s part in this singular disputation might
have led to favour at court, if he had been desirous of it
and sir Futk Greville, afterwards lord Brook, was so pleased
with his performance that he settled 50l. per ann. upon
him, and was his friend ever after; but he was now
seriously intent on the office of a preacher of the gospel, and
having studied Calvin, and adopted his religious opinions,
he became suspected of puritanism, which was then much
discouraged at court. In the mean time his reputation for
learning induced many persons of eminence to place their
sons under his tuition and Fuller tells us, he was “the
greatest pupil- monger ever known in England, having sixteen fellow-commons admitted into Queen’s college in one
year,
” while he continued himself so assiduous in his
studies as considerably to impair his health. When it
came to his turn to be dean and catechistof his college, he
began such a course of divinity -lectures as might direct the
juniors in that study; and these being of the popular kind,
were so much frequented, not only by the members of
other colleges, but by the townsmen, that a complaint was
at length made to the vice-chancellor, and an order given
that no townsmen or scholars of other colleges should be
permitted to attend. His character for puritanism seems
now to have been generally established, and he was
brought into trouble by preaching at St. Botolph’s church,
although prohibited by Dr. Newcomb, commissary to the
chancellor of Ely, who informed the bishop and the king,
then at Newmarket, of this irregularity. On the part of
Newcomb, this appears to have been the consequence of
a private pique; but whatever might be his motive, the
matter came to be heard at court, and the issue was, that
Mr. Preston was desired to give his sentiments on the 1U
turgy at St. Botolph’s church by way of recantation. He
accordingly handled the subject in such a manner as
cleared himself from any suspicion of disliking the forms of
the liturgy, and soon after it came to his turn to preach
before the king when at Hinchingbrook. The court that
day, a Tuesday, was very thin, the prince and the duke
of Buckingham being both absent. After dinner, which
Mr. Preston had the honour of partaking at his majesty’s
table, he was so much complimented by the king, that
when he retired, the marquis of Hamilton recommended
him to his majesty to be one of his chaplains, as a man
“who had substance and matter in him.
” The king assented to this, but remembering his late conduct at Cambridge, declined giving him the appointment.
d utmost of his power. The sermon was accordingly written out in a fair hand, and presented, and the preacher having been introduced to the prince, was formally admitted
Such, however, was Mr. Preston’s weight at this time that it was recommended to the duke of Buckingham by all means to patronize him, and thus do an act highly acceptable to the puritans who might prove his grace’s friends, in case his other friends should fail. The duke accordingly applied in his behalf to the king, who still demurred, but at last fancied that his favours to Preston might have a different effect from what the duke meditated. The duke wished to court him, as the head of a party; the king thought that by giving him preferment, he should detach him from that party. In this conflict of motives, it occurred to some of Mr. Preston’s friends that it would be preferable to appoint him chaplain to the prince (afterwards Charles I.), who now was grown up and had a household. Sir Ralph Freeman, a relation of Mr. Preston’s, suggested this to the duke, who immediately sent for the latter, and receiving him with such a serious air as he thought would be acceptable, told him that the prince and himself having the misfortune to be absent when he preached, would be obliged to him for a copy of his sermon, and entreated him to believe that he would be always ready to serve him to the best and utmost of his power. The sermon was accordingly written out in a fair hand, and presented, and the preacher having been introduced to the prince, was formally admitted one of his six chaplains in ordinary.
About the time that Mr. Preston was thus honoured, Dr. Dunn, the preacher of Lincoln’s-inn, died, and the place was offered to our author,
About the time that Mr. Preston was thus honoured, Dr.
Dunn, the preacher of Lincoln’s-inn, died, and the place
was offered to our author, and accepted by him, as he
could now “have an opportunity of exercising his ministry
to a considerable and intelligent congregation, where, he
was assured, many parliament men, and others of his best
acquaintance, would be his hearers, and where in term-time
he should be well accommodated.
” His usual popularity
followed him here, yet he was not so much reconciled to
the situation as he would have been to a similar one at
Cambridge. There he would have students for his hearers
who would propagate the gospel, which he thought the
lawyers were not likely to do; and his Cambridge friends
seemed to be of the same opinion, and wished him again
among them. To promote this object, some of the fellows
of Emanuel college endeavoured to prevail upon their
master, Dr. Chaderton, who was old, and “had outlived
many of those great relations which he had before,
” to
resign, in which case they hoped to procure Mr. Preston
to succeed him, who was “a good man, and yet a courtier, the prince’s chaplain, and very gracious with the
duke of Buckingham.
” Two obstacles presented themselves to this design; the one Dr. Chaderton’s unwillingness to be laid aside without some provision for his old
age; and the second, their dread lest some person might
procure a mandate to succeed who was disagreeable to
them, and might be injurious to the interests of the college that had flourished under Dr. Chaderton’s management. This last apprehension they represented to him in
such a manner that, after some hesitation, he entered
into their views, and desired that Mr. Preston might employ his interest with his court-friends to prevent any
mandate being granted, and likewise to secure some provision for himself. Accordingly by a letter from the duke
of Buckingham addressed to Dr. Chaderton, dated Sept.
20, 1622, we find that both these objects were attained,
and Mr. Preston admitted master of Kmanuel before the
news had transpired of his predecessor’s resignation.
When his promotion became known, it affected the two
parties into which the kingdom was then divided according
to their different views. The puritans were glad that
“honest men were not abhorred as they had been at court,
”
and the courtiers thought him now in a fair way of being
their own. All considered him as a rising man, and respected him accordingly, and the benchers of Lincoln’sInn, whose preacher he still continued, took some credit
to themselves for having been the first who expressed their
good opinion of him. Such indeed was his consequence,
that even the college statutes, which seemed an insuperable objection to his holding both places, were so interpreted by the fellows as to admit of his repairing to London at the usual periods. He now took his degree of D. D.
The object of the courtiers, we have already observed,
was to detach Dr. Preston from the puritans, of which he
was considered as the head. They were therefore much
alarmed on hearing that he had been offered the lectureship of Trinity-church Cambridge, which was in future to
be dreaded as the head-quarters of puritanism. So much
was it an object to prevent this, that the matter was seriously debated not only by the duke of Buckingham, but
by the king himself; but here again their private views
clashed. The duke, although he endeavoured to dissuade
Dr. Preston from accepting this lectureship, and offered
him the bishopric of Gloucester, then vacant, in its stead,
would not otherwise exert himself against the doctor.
because he would not lose him while the king, having no
other object than wholly to detach him from the puritans,
sent his secretary to inform him that if he would give up
this lectureship, any preferment whatever was at his service. Dr. Preston, however, whose object, as his biographer says, “was to do good, and not to get good,
” persisted, and: was appointed lecturer, and the king could not
conceal his displeasure that Buckingham still sided with
him.
ollege, says, “he was all judgment and gravity, and the perfect master of his passions, an excellent preacher, a celebrated disputant, and a perfect politician.” Echard styles
Dr. Preston happened to be at Theobalds, in attendance
as chaplain, when king James died, and on this melancholy
occasion had many interviews both with the duke of Buckingham, and the prince; and as soon as the event was announced, went to London in the same coach with his new
sovereign and the duke, and appeared to be in high favour;
but the duke was ultimately disappointed in his hopes of
support from Dr. Preston and his friends. In a public conference Dr. Preston disputed against the Arminian doctrines
in a manner too decided to be mistaken; and when on this
account he found his influence at court abate, he repaired
to his college, until finding his end approaching, he removed to Preston, near Heyford in his native county,
where he died in July 1628, in the forty-first year of his
age. His remains were deposited in Fausley church.
Fuller, who has classed him among the learned writers of
Queen’s college, says, “he was all judgment and gravity,
and the perfect master of his passions, an excellent preacher,
a celebrated disputant, and a perfect politician.
” Echard
styles him “the most celebrated of the puritans,
” and
copies the latter part of what Fuller had said. He wrote
various pious tracts, all of which, with his Sermons, were
published after his death. The most noted of these works
is his “Treatise on the Covenant,
”
idence at Mr. Streatfield’s, he officiated principally at Edmonton, till he was chosen to be morning preacher at Newington Green. By the death of Mr. Streatfield, and also
While in this place, he occasionally officiated in different
congregations, particularly at Dr. Chandler’s meetinghouse in the Old Jewry, where he seemed to acquire considerable popularity; but Dr. Chandler having advised
him to be less energetic in his manner, and to deliver his
discourses with more diffidence and modesty, Mr. Price
ran into the opposite extreme of a cold and lifeless delivery,
which naturally injured his popularity. During the latter
end of his residence at Mr. Streatfield’s, he officiated principally at Edmonton, till he was chosen to be morning
preacher at Newington Green. By the death of Mr. Streatfield, and also of his uncle, which happened in 1756, his circumstances were considerably improved; the former having
bequeathed him a legacy in money, and the latter a house
in Leadenhall-street, and some other property, but not so
much as it was supposed he would have left him, if he had
not offended him, as he had done his father, by the freedom
of his sentiments on certain religious doctrines, particularly
that of the Trinity. In 1757 he married Miss Sarah Blundell, and in 1758 removed to Newington Green, in order to
be near his congregation. Previous to his leaving Hackney
he published his “Review of the principal questions and
difficulties in Morals,
” of which he revised a third edition
for the press in 1787. This gave him considerable reputation as a metaphysician.
During the first years of his residence at Newington
Green, he devoted himself almost wholly to the composition
of sermons, and to his pastoral duties; but in 1762, as his
hearers were few, he was induced, from the hope of being
more extensively useful, to accept an invitation to succeed
Dr. Benson as evening preacher in Poor Jewry-lane.
Even here, however, he acquired no additional number of
hearers, which discouraged him so much, that he had determined to give up preaching altogether, from an idea
that his talents were totally unfit for the office of a public
speaker. Regarding himself, therefore, as incapable of
giving effect to his moral instructions by delivering them
from the pulpit, he consoled himself with the hope of rendering them useful to the world by conveying them in another manner. With this view he formed the sermons which
he had preached on private prayer into a dissertation on
that subject, which he published in 1767, along with three
other " Dissertations,' 7 on providence, miracles, and the
junction of virtuous men in* a future state. These dissertations procured him the acquaintance of the first marquis
of Lansdowne, then earl of Shelburne, which began in
1769, and continued for some time before Mr. Price had
ever written on political subjectsbut was probably more
firmly established in consequence of those publications.
hat situation, he was the more easily induced to accept an invitation to succeed Mr. Law, as morning preacher at the Gravel-Pit meeting-house in Hackney, but consented to
Having officiated near fourteen years at Newington
Green without any hope of ever becoming extensively
useful in that situation, he was the more easily induced to
accept an invitation to succeed Mr. Law, as morning
preacher at the Gravel-Pit meeting-house in Hackney, but
consented to officiate as afternoon preacher at Newington
Green, and in consequence resigned that service at Poor
Jewry-lane. Although his audience at Hackney was much
more numerous than in either of the above places, yet
during the first four or five years of his ministry, it increased very slowly “and,
” says his biographer, “it is
probable that neither the excellence of his discourses, nor
the impressive manner in which they were delivered, would
have made any great addition to his hearers, had not other
causes of a very different nature concurred to render him
popular.
”
er, and reader. At his first coming to that inn, he was a great admirer and follower of Dr. Preston, preacher to the inn (see Preston), and published several books against
, an English lawyer, who was much
distinguished by the number rather than excellence of his
publications, during the reign of Charles I. was born in
1600, at Swanswick in Somersetshire, and educated at a
grammar-school in the city of Bath. He became a commoner of Oriel college, Oxford, in 1616; and, after taking
a bachelor of arts’ degree, in 1620, removed to
Lincoln’s-inn, where he studied the law, and was made successively
barrister, bencher, and reader. At his first coming to that
inn, he was a great admirer and follower of Dr. Preston,
preacher to the inn (see Preston), and published several books against what he thought the enormities of the
age, and the doctrine and discipline of the church. His
“Histriornastix,
” which came out in a reference in
the table of this book to this effect, women-actors notorious whores, relating to some women-actors mentioned in
his book, as he affirmeth, it happened, that about six
weeks after this the queen acted a part in a pastoral at Somerset-house; and then archbishop Laud and other prelates, whom Prynne had angered by some books of his
against Arminianism, and against the jurisdiction of
bishops, and by some prohibitions which he had moved,
and got to the high commission-court these prelates, and
their instruments, the next day after the queen had acted
her pastoral, shewed Prynne’s book against plays to the
king, and that place in it, women-actors notorious whores;
and they informed the king and queen, that Prynne had
purposely written this book against the queen and her pastoral whereas it was published six weeks before that pastoral was acted.
”
did I ever yet receive so much as your publike thanks for any publike service done you, (which every preacher usually receives for every sermon preached before you, and most
After the sentence upon Prynne was executed, as it was
rigorously enough in May 1634, he was remitted to prison.
In June following, as soon as he could procure pen, ink,
and paper, he wrote a severe letter to archbishop Laud
concerning his sentence in the Star-chamber, and what the
archbishop in particular had declared against him; who
acquainted the king with this letter, on which his majesty
commanded the archbishop to refer it to Noy the attorneygeneral. Noy sent for Prynne, and demanded whether
the letter was of his hand-writing or not; who desiring to
see it, tore it to pieces, and threw the pieces out of the
window; which prevented a farther prosecution of him.
In 1635, 1636, and 1637, he published several books:
particularly one entitled “News from Ipswich,
” in which
he reflected with great coarseness of language on the archbishop and other prelates. The mildest of his epithets
were “Luciferian lord bishops, execrable traitors, devouring wolves,
” &c. For this he was sentenced in the Starchamber, in June 1637, to be fined 5000l. to the king, to
lose the remainder of his ears in the pillory, to be branded
on both cheeks with the letters S. L. for schismatical
libeller, and to be perpetually imprisoned in Caernarvoncastle. This sentence was executed in July, in Palaceyard, Westminster; but, in January following, he was removed to Mount Orgueil castle in the isle of Jersey, where
he exercised his pen in writing several books. On Nov. 7,
1640, an order was issued by the House of Commons for
his releasement from prison and the same month he entered with great triumph into London. In December
following, he presented a petition representing what he
had suffered from Laud, for which Wood tells us he had a
recompense allowed him; but Prynne positively denies
that he ever received a farthing. He was soon after elected
a member of parliament for Newport in Cornwall, and opposed the bishops, especially the archbishop, with great
vigour, both by his speeches and writings; and was the
chief manager of that prelate’s trial. In 1647, he was one
of the parliamentary visitors of the university of Oxford.
During his sitting in the Long Parliament, he was very
zealous for the presbyterian cause; but when the independents began to gain the ascendant, shewed himself a
warm opposer of them, and promoted the king’s interest.
He made a long speech in the House of Commons, concerning the satisfactoriness of the king’s answers to the
propositions of peace; and for that cause was, two days
after, refused entrance into the House by the army. This
remarkable speech he published in a quarto pamphlet, with
an appendix, in which he informs us, that “being uttered
with much pathetique seriousnesse, and heard with great
attention, it gave such generall satisfaction to the House,
that many members, formerly of a contrary opinion, professed, they were both convinced and converted; others,
who were dubious in the point of satisfaction, that they
were now fully confirmed most of different opinion put
to a stand; and the majority of the House declared, both
by their chearefull countenances and speeches (the Speaker going into the withdrawing-roome to refresh himselfe, so soon as the speech was ended) that they were abundantly
satisfied by what had been thus spoken. After which the
Speaker resuming the chair, this speech was seconded by
many able gentlemen; and the debate continuing Saturday, and all Monday and Monday night, till about nine
of the clock on Tuesday morning, and 244 Members staying quite out to the end, though the House doores were not
shut up (a thing never scene nor knowne before in parliament) the question was at last put: and notwithstanding
the generall’s and whole armie’s march to Westminster, and
menaces against the members, in case they voted for the
treaty, and did not utterly reject it as unsatisfactory, carried it in the affirmative by 140 voices (with the foure tellers) against 104, that the question should be put; and
then, without any division of the House, it was resolved on
the question, That the answers of the king to the propositions of both Houses are a ground for the House to proceed upon for the settlement of the peace of the kingdom.
”
In the course of the speech, he alludes to his services
and sufferings, adding that “he had never yet received
one farthing recompense from the king, or any other,
‘though I have waited,’ says he, ‘above eight years
atyour doors for justice and reparations, and neglecting my
owne private calling and affaires, imployed most of my
time, studyes, and expended many hundred pounds out of
my purse, since my inlargement, to maintain your cause
against the king, his popish and prelatical party. For all
which cost and labour, I never yet demanded, nor received
one farthing from the Houses, nor the least office or preferment whatsoever, though they have bestowed divers
places of honour upon persons of lesse or no desert. Nor
did I ever yet receive so much as your publike thanks for
any publike service done you, (which every preacher usually receives for every sermon preached before you, and most others have received for the meanest services)
though I have brought you off with honour in the cases of
Canterbury and Macguire, when you were at a losse in
both; and cleared the justnesse of your cause, when I
was at the lowest ebb, to most reformed churches abroad
(who received such satisfaction from my books, that they translated them into several languages), and engaged many
thousands for you at home by my writings, who were formerly dubious and unsatisfied.’
”
Lynn, where he married in 1701, and the same year was appointed by the corporation to be minister or preacher of St. Nicholas’s chapel. Between the years 1708 and 1718 he
, an English divine, the son of the Rev,
John Pyle, rector of Stodey, in Norfolk, was born there in
1674, and is said by Mr. Masters to have been educated at
Caius-college, Cambridge but his name does not occur
in the printed list of graduates. About 1698, he was examined for ordination by Mr. Whiston (at that time chaplain to bishop Moore), who says, in his own “Life,
” that
“Dr. Sydall and Mr. Pyle were the best scholars among
the many candidates whom it was his office to examine.
”
It is supposed Mr. Pyle was first curate of Sr. Margaret’s
parish in King’s Lynn, where he married in 1701, and the
same year was appointed by the corporation to be minister
or preacher of St. Nicholas’s chapel. Between the years
1708 and 1718 he published six occasional sermons, chiefly
in defence of the principles of the Revolution, and the
succession of the Brunswick family. He also engaged in the
Bangorian controversy, writing two pamphlets in vindication of bishop Hoadly, who rewarded him with a prebend
of Salisbury, and a residentiaryship in that cathedral.
o the Trinity, which was common with most of the divines with whom he associated. He continued to be preacher at St. Nicholas, King’s Lynn, till 1732, when he succeeded to
His sentiments will further appear by his publishing his
“Paraphrase on the Acts, and all the Epistles,
” in the
manner of Dr. Clarke. This was followed by his “Paraphrase on the Revelation of St. John,
” and on the “Historical books of the Old Testament;
” all which, comprising what was thought necessary for illustration, within a
small compass, and in a plain and perspicuous manner,
were much recommended and much read. His writings
are generally characterised by perspicuity and manly
sense, rather than by any elevation of style yet in the
delivery of his sermons, so impressive was his elocution
that, both in the metropolis and in the country, he was one
of the most admi /ed preachers of his time. His sole aim
was to amend or improve his auditors. For this purpose
he addressed himself, not to their passions, but to their
understandings and consciences. He judiciously preferred
a plainness, united with a force of expression, to all affectation of elegance or rhetorical sublimity, and delivered hi*
discourses with so just and animated a torie of voice, as
never failed to gain universal attention.
Although he lived in friendship and familiar correspondence with many eminent churchmen, as bishop Hoadly,
Dr. Clarke, Dr. Sykes, &c. yet he remained long in a situation of comparative obscurity. This, according to a passage in one of archbishop Herring’s letters to Mr. Duncomb, was, “in some measure, owing to himself; for that
very impetuosity of spirit which, under proper government, renders him the agreeable creature he is, has, in
some circumstances of life, got the better of him, and
hurt his views.
” This probably alludes to his being heterodox with respect to the Trinity, which was common
with most of the divines with whom he associated. He continued to be preacher at St. Nicholas, King’s Lynn, till
1732, when he succeeded to the vicarage of St. Margaret,
which he held till 1755. Being then no Jonger capable of
discharging the duties annexed to it, he gave in his resignation, both to the dean and chapter of Norwich, and also
to the mayor and corporation of Lynn, early in the summer of that year. He then retired to SwafFham, where he
died, Dec. 31, 1756, aged eighty-two > and was buried in
the church of Lynn All Saints.
was ever better qualified, he proceeded to take the degree of D. D. in 1798. In 1809, he was elected preacher to the hon. society of GrayVinn, and in the year following,
Mr. Raine having been advanced to this important station, for which no man was ever better qualified, he proceeded to take the degree of D. D. in 1798. In 1809, he was elected preacher to the hon. society of GrayVinn, and in the year following, was presented by the governors of the Charter-house to the rectory of Little Hallingbury in Essex, whither he had intended to retire at the close of 1811. But in the early part of the year, his frame was so weakened by a violent fit of the gout, added to his cares and anxiety for the school, and the labour which he bestowed on his compositions for the pulpit, that on a recurrence of his disorder, at the close of the summer, he was unable to throw it out, and died of suppressed gout, Sept. 17, 1810. His remains are deposited in Charter-house chapel, and a monument with an inscription written by Dr. Parr, has been erected to his memory by his scholars. The present school-room, built during his mastership, and the improvements made by him in the dormitory, will long remain as proofs of the attention which Dr. Raine paid to the discipline and good order of the school and such was the mildness and sweetness of his disposition, that his pupils loved and revered him while at school, and were Jus friends through life.
r of which he vvas commissioned to reform by cardinal D'Amboise; and here too he was a very frequent preacher. He died Feb. 6, 1514, in his seventy-first year. Major mentions
, a French divine, was born at Toul
in 1443, of a good family. He studied at Paris, and
rereived the degree of doctor of divinity in 1479, having
before given proof of his learning and talents, by a commentary on the logic of Aristotle; and his pulpit oratory.
In 1481 he vvas chosen grand master of the college of Navarre, and performed the duties of that office in a manner
which procured him universal esteem. In 1497 he fancied
he had a special call to leave the world, and therefore relired to the abbey of Cluny, the order of which he vvas
commissioned to reform by cardinal D'Amboise; and here
too he was a very frequent preacher. He died Feb. 6, 1514,
in his seventy-first year. Major mentions an anecdote much
to the credit of Raulin. When he was only a licentiate,
some ecclesiastics who were filling their pockets by the stile
of indulgences, offered to pay all the expences of taking
his doctor’s degree, if he would join them and preach up
their trade, which he rejected with indignation. Many
iarge volumes ofRaulin’s sermons were printed after his
death, composed in a miserably bad taste, which, however,
was the taste of his age. It is perhaps a sufficient character
of them, that Rabelais took some of his ludicrous stories
from them. The only useful publication of RauSin is his
volume of correspondence, “Epistolse,
” Paris,
During his continuance in the university, he acquitted himself honourably as a tutor and a preacher; for, preaching and common placing, both in the college and
During his continuance in the university, he acquitted
himself honourably as a tutor and a preacher; for, preaching and common placing, both in the college and in the
university-church, were then usually performed by persons not ordained. Dr. Tenison informed his biographer that Mr. Ray was much celebrated in his time for
his preaching solid and useful divinity, instead of that
enthusiastic stuff which the sermons of that time were
generally filled with. His favourite study, and what indeed made the chief business of his life, was the history of
nature, and the works of God: and in this he acquired
very extensive knowledge. He published, in 1660, a
“Catalogue of the Cambridge Plants,
” in order to promote the study of botany, which was then much neglected
and the reception this work met with encouraged him to
proceed farther in this study. He no longer contented
himself with what he met with about Cambridge, but extended his pursuits throughout the greatest part of England
and Wales, and part of Scotland. In these journeys of
simpiing, though he sometimes went alone, yet he had
commonly the company of other curious gentlemen, particularjy Mr, Willoughby, his pupil, Mr. (afterwards sir)
Philip Skippon, and Mr. Peter Courthope* At the restoration of the king, he resolved upon entering into holy
orders; and was ordained by Sanderson, bishop of Lincoln, December 23, 1660. He continued fellow of Trinitycollege, till the beginning of the Bartholomew act; which,
requiring a subscription against the solemn league and
covenant, occasioned him to resign his fellowship, he refusing to sign that declaration. His biographer informs us
that the reason of his refusal was not, as some have imagined,
his having taken the solemn league and covenant: “for
that he never did, and often declared that he ever thought
it an unlawful oath, but he said he could not declare, for
those that had taken the oath, that no obligation lay upon
them; but feared there might.
” This explanation of Mr.
Hay’s conduct seems not very satisfactory, but it is all
that we can now obtain, and it is certain that he died in
communion with the church of England.
e sermons have a peculiar cast of originality; and the author was considered as an able and spirited preacher. The first sermon in the volume, “The fatal consequences of
, an English divine, was born in
1668, and educated at King’s college, Cambridge, where
he took his degree of B. A. in 1688, and M. A. in 1692,
and obtained a fellowship. In 1694, earl Berkley gave him
the rectory of Cranford in Middlesex, and he obtained
the vicarage of St. Mary, Reading, in 1711. He was also
chaplain to queen Anne. He died March 26, 1726, in the
fifty-eighth year of his age, and was buried near the altar
in St. Mary’s church. He published several occasional
sermons; and after his death a collection of fourteen were
printed in 1729, from his ms. which he had prepared for
the press. These sermons have a peculiar cast of originality; and the author was considered as an able and spirited preacher. The first sermon in the volume, “The
fatal consequences of Bribery, exemplified in Judas, Matt,
xxvii. 3, 4.
” was first preached during the time of an
election, and printed at a low price, to be given away:
and it is said that many, on hearing, or reading it, returned
the bribes which they had taken, and voted another way.
He published also a valuable work, “The Apologies of the
Fathers, with a dissertation on the right use of the Fathers,
”
Loud.
nd afterwards completed his master’s degree. In king Edward’s reign, he was much esteemed as a pious preacher, and learned man; but as he had embraced the reformed religion,
, or, as Wood says, commonly called Rhanger, a learned divine and Latin poet, was born in Hampshire, in 1529, and educated at Magdalen college, Oxford. Here he took his bachelor’s degree, in March 1545; was chosen fellow in 1547, and afterwards completed his master’s degree. In king Edward’s reign, he was much esteemed as a pious preacher, and learned man; but as he had embraced the reformed religion, he was obliged to leave the kingdom on the accession of queen Mary, and lived mostly with some other English exiles at Strasburgh. When queen Elizabeth came to the throne, he was made one of her chaplains, and proved a zealous champion for the reformation. Wood says he refused several preferments, accepting only a prebend in the church of Winchester, and about the same time the rectory of Crawley near that city. In 1567 he was installed precentor and prebendary of Empingham in the church of Lincoln. In 1573, he took his degrees in divinity, and in 1575 was made archdeacon of Winchester. In 1583, he had the prebend of Reculverland, in the church of St. Paul, London, bestowed on him. He died Aug. 26, 1609, aged eighty-nine, and was buried in the church of Crawley, under the communion table.
as a disputant and orator. After he had taken his master’s degree he went into orders, and was made preacher at Lincoln r s-inn, where he acquired much popularity. He also
, an English prelate of great eminence and talents, the son of Austin Reynolds, one of the customers of Southampton, was born there in November 1599, and educated at the free-school. In 1615 he became post-master of Merton-college, Oxford, and in 3620 probationer-fellow, for which preferment he was indebted to his proficiency in the Greek language, and his talents as a disputant and orator. After he had taken his master’s degree he went into orders, and was made preacher at Lincoln r s-inn, where he acquired much popularity. He also was preferred to the rectory of Braynton in Northamptonshire. Finding himself inclined to acquiesce in the breach that was to be made in the church at least, if not the state, when the rebellion broke out in 1642, he joined the presbyterian party? and in 1643 was nominated one of the assembly of divines, took the covenant, and frequently preached before the long parliament. That he was in their eyes a man of high consideration, appears from their naming him, in September 1646, one of the seven divines authorized by parliament to go to Oxford, and to preach in any church of that city, in lieu of the preachers appointed by the university.
character of a person of singular affability, meekness, and humility, of great learning, a frequent preacher, and constant resident. But a more full account of our author
When the secluded members were admitted again to
parliament, they restored him to his deanery of Christchurch, in May 1659. And in May following, 1660, he,
with Mr. Edmund Calamy, was made chaplain to his majesty, then at Canterbury. After this he preached several
times before the King and both Houses of Parliament; and
in the latter end of June, being desired to quit his deanery,
he was the next month elected, by virtue of the king’s
letter, warden of Merton-college, and was consecrated
bishop of Norwich Jan. 6, the same year. Sir Thomas
Browne, who knew him well, gives him the character of a
person of singular affability, meekness, and humility, of
great learning, a frequent preacher, and constant resident.
But a more full account of our author is given in a funeral
sermon preached at Norwich by the reverend Mr. Riveley,
in July 1676, in which his character as a man of piety and
learning, and as a divine and prelate, is highly praised.
Wood, in his “Athenae,
” says he was “a person of excellent parts and endowments, of a very good wit, fancy,
and judgment, a great divine, and much esteemed by all
parties, for his preaching, and fluid style.
” In his “Annals
” he is inclined to be less favourable. It was perhaps
naturally to be expected that one who had taken so active
a part in the revolutionary changes of the times, and yet
afterwards accepted a bishopric, should not be much a
favourite with either party. Wood also insinuates that
Dr. Reynolds was much under the government of his wife,
whom he calls “covetous and insatiable,
” and concludes
in these words: “In this I must commend him, that he
hath been a benefactor (though not great) to Merton-college, that gave him all his academical education (for which in some manner the society hath shewed themselves grateful), and 'tis very probable that greater he would have
been, if not hindered by his beloved consort.
”
of the university of Dublin. Of his early life we have no particulars, except that he was appointed preacher to the state in 1601. He succeeded to the see of Ardagh, on
, John, a learned Irish prelate, was a
native of Chester, but a doctor of divinity of the university of Dublin. Of his early life we have no particulars,
except that he was appointed preacher to the state in 1601.
He succeeded to the see of Ardagh, on the resignation of
bishop Bedell, and was consecrated in 1633 by archbishop
Usher. He held the archdeaconry of Derry, the rectory
of Ardstra, and the vicarage of Granard in commendam for
about a year after his promotion to Ardagh. In 1641, being in dread of the rebellion which broke out in October
of that year, he removed to England, and died in London.
August 11, 1654. He had the character of a man of profound learning, well versed in the scriptures, and skilled
in sacred chronology. His works are, a “Sermon of the
doctrine of Justification,
” preached at Dublin Jan. 23,
1624, Dublin, 1625, 4to; and “Choice Observations and
Explanations upon the Old Testament,
” Assembly’s Annotations,
” in which he wrote the annotations
on Ezekiel; and they were prepared for publication by
him some time before his death, at the express desire of
archbishop Usher, with whom he appears to have long
lived in intimacy.
ned by the controversy among the dissenting ministers on the subject of subscription to creeds. As a preacher he officiated at other places, besides his own meeting, and
, an eminent dissenter, was born
in London about 1667, and educated at a private academy
in Wiltshire. Having entered into the ministry, he was in
1695 chosen assistant to ~Mr. Thomas Gouge in his meeting near the Three Cranes, London, and about four years
afterwards became his successor. In 1712, in conjunction
with Mr. John Eames, he began to conduct an academy,
supported by the independents of London, as divinity
tutor; his qualifications for which office were very considerable, both as to learning and abilities, and a judicious
manner of conveying knowledge. It was in the course of
lecturing to his pupils, that he delivered an exposition of
the “Assembly’s Larger Catechism,
” which he published
in Body of Divinity,
” in 2 vols. folio. This
has been frequently reprinted, and is still held in high estimation among the Calvinislic dissenters, with whom he
ranks; but he held some few speculative opinions, respecting the doctrines of the Trinity, and of a future state, which
are peculiar to himself. The university of Aberdeen bestowed on him the degree of D. D. as a testimony of their
approbation of this work. His other publications were,
various single sermons, and two tracts occasioned by the
controversy among the dissenting ministers on the subject
of subscription to creeds. As a preacher he officiated at
other places, besides his own meeting, and was much
tollowed. He died March 27, 1734, in the sixty-seventh
year of his age.
e is supposed to be that of university orator. In the year 1537 his great reputation as an excellent preacher, and his intimate acquaintance with the scriptures and fathers,
, an eminent English prelate, and
martyr to the cause of the reformed religion, descended
from an ancient family in Northumberland, was born early
in the sixteenth century, in Tynedale, at a place called
Wilmomswick in the above county. As he exhibited early
proofs of good natural abilities, he was placed in a grammar-school at Newcastle-upon-Tyne, in which he made
such progress, that he was taken from thence and entered
of Pembroke-hall, Cambridge, about 15 18, when Luther was
preaching against indulgences in Germany. His disposition was open and ingenuous, and his application to his
studies unremitting both at school and university. He was
taught Greek by Robert Crook, who had begun a course of
that language at Cambridge. His religious sentiments
were those of the Romish church in which he had been
brought up, and in which he would probably be encouraged by his uncle, Dr. Robert Ridley, then fellow of
Queen’s college. In 1522 he took the degree of B. A.;
and to his knowledge of the learned languages, now added
that of the philosophy and theology then in vogue. In
1524 his abilities were so generally acknowledged, that the
master and fellows of University college, Oxford, invited
him to accept of an exhibition there; but this he declined,
and the same year was chosen fellow of his own college in
Cambridge. Next year he took the degree of M. A. and in
1526 was appointed by the college their general agent in
all causes belonging to the churches of Tilney, Soham, and
Saxthorpe, belonging to Pembroke-hall. But as his studies were now directed to divinity, his uncle, at hjs own
charge, sent him for farther improvement to the Sorbonne
at Paris; and from thence to Louvain; continuing on the
continent till 1529. In 1530, he was chosen junior treasurer of his college, and about this time appears to have
been more than ordinarily intent on the study of the scriptures. For this purpose he used to walk in the orchard at
Pembroke-hall, and there commit to memory almost all
the epistles in Greek; which walk is still called Ridley’swaik. He also distinguished himself by his skill in disputation, but frequently upon frivolous questions, as was the
custom of the time.
In 1533 he was chosen senior proctor of the university,
and while in that office, the important point of the pope’s
supremacy came to be examined upon the authority of
scripture. The decision of the university was, that “the
bishop of Rome had no more authority and jurisdiction derived to him from God, in this kingdom of England, than
any other foreign bishop;
” which was signed by the vicechancellor, and by Nicholas Ridley, and Richard Wilkes,
proctors. In 1534, on the expiration of his proctorship,
he took the degree of B. D. and was chosen chaplain of the
university, and public reader, which archbishop Tenison
calls pradicater publicus, and in the Pembroke ms. he is
also called Magister Glonieriaf, which office is supposed to
be that of university orator. In the year 1537 his great
reputation as an excellent preacher, and his intimate acquaintance with the scriptures and fathers, occasioned
Cranmer, archbishop of Canterbury, to invite him to his
house, where he appointed him one of his chaplains, and
admitted him into his confidence. As a farther mark of
his esteem, he collated him, in April 1538, to the vicarage
of Herne in Kent. Here he was diligent to instruct his
charge in the pure doctrines of the gospel, as far as they
were discovered to him, except in the point of transubstantiation, on which he had as yet received no light; and to
enliven the devotion of his parishioners, he used to have
the Te Deum sung in his parish church in English, which
was afterwards urged in accusation against him.
r’s, Westminster. When Edward ascended the throne in 1547, Dr. Ridley was considered as a celebrated preacher, and in his sermons before the king, as well as on other occasions,
The greatest part of 1545 Dr. Ridley spent in retirement at Herne. He had, as we have noticed, been hitherto a believer in transubstantiation, influenced by the decrees of popes and councils, the rhetorical expressions of the fathers, and the letter of scripture; but it is supposed that a perusal of the controversy between Luther and the Zuinglians, with the writings of Ratramnus or Bertram, which had fallen into his hands, induced him to examine more closely into the scriptures, and opinions of the fathers; the result of which was, that this doctrine had no foundation. Cranmer also, to whom he communicated his discoveries, joined with him in the same opinion, as did Latimer. In the close of 1545, Cranmer gave him the eighth stall in St. Peter’s, Westminster. When Edward ascended the throne in 1547, Dr. Ridley was considered as a celebrated preacher, and in his sermons before the king, as well as on other occasions, exposed, with boldness and argument, the errors of popery. About this time, the fellows of Pembroke-hall presented him to the living of Soharo, in the diocese of Norwich; but the presentation being disputed by the bishop, Ridley was admitted to the living by command of the king. On Sept. 4 following, he was promoted to the bishopric of Rochester, vacant by the translation of Dr. Holbeach to the bishopric of Lincoln. He was consecrated Sept. 25, in the chapel belonging to Dr. May, dean of St. Paul’s, in the usual form, by chrism, or holy unction, and imposition of hands; and after an ath renouncing the usurped jurisdiction of the Roman pontiff, was vested, according to the ancient rites, with the robes and insignia appropriated to his dignity. Yet Dr. Brookes, in the subsequent reign, would not allow Ridley to have been a bishop, and only degraded him from his priest’s orders, which is not easy to be accounted for; because if the pretence was that his abjuration of the pope invalidated his consecration, the same objection might be made to Bonner, Tonstall, Gardiner, &c.
e of twenty, his indentures were given up, at his own request, as he had a strong desire to become a preacher. His first sermon was delivered to a small congregation at Mildenhal!,
When about the age of twenty, his indentures were given up, at his own request, as he had a strong desire to become a preacher. His first sermon was delivered to a small congregation at Mildenhal!, in Suffolk, and he afterwards continued to preach among the methodists, at various places, for about two years, when being unsuccessful in forming a church among them, he left them, and formed a small independent congregation at, Norwich, on leaving which, he also gave up infant baptism. In 1759, he became preacher to a congregation of baptists at Cambridge, and such was his popularity here, that his hearers, dady increasing, were enabled to build a new and commodious meeting, in 1774. Here he was frequently interrupted by the impertinent visits of some under-graduates, against whom he was finally compelled to appeal to the laws of his country, which secured the future tranquillity of the assembly. This seems to be the period of his life most happy and faultless. He had not as yet publicly engaged in abstruse theological disputations; he vigilantly performed the duties of his pastoral office; and, if some of the younger students of the university, in the gaiety of youthful intemperance, had insulted him, he was amply repaid for it by the friendship and protection of many of its most worthy and learned members; for, he embraced every opportunity which that university afforded of making amends for a defective education, and pursued a course of reading extensive and varied. The public libraries were not only open to him, but he was allowed the privilege of having books from them at his own habitation.
The seventh of March 1813 was the thirty-ninth anniversary of Mr. Robinson’s connection, as a preacher, with the town of Leicester. He had been vicar of St. Mary’s
The seventh of March 1813 was the thirty-ninth anniversary of Mr. Robinson’s connection, as a preacher, with
the town of Leicester. He had been vicar of St. Mary’s
during thirty-four years, and by his zeal and ability in
performing his pastoral duties, as well as by his pious and
benevolent character in private life, had overcome all
opposition and all prejudice, when he was seized with a fit of
apoplexy on the 24th of the month before-mentioned, and
expired within a few hours, in his sixty-fourth year. For
many minutiae of character, many illustrative anecdotes,
and much discussion on his character and writings, we
must refer to our authority. Besides his “Scripture Characters,
” already noticed, he was the author of “A serious exhortation to the Inhabitants of Great Britain, with
reference to the approaching Fast,
” An address
to the Loyal Leicester Volunteer Infantry,
” The
Christian System unfolded, or Essays on the Doctrines
and Duties of Christianity,
” 3 vols. 8vo, intended as a
popular body of divinity, but drawn out in the form of
Essays, instead of Sermons, in winch the subjects had been
formerly discussed from the pulpit “The Parochial Minister’s address to his Parishioners
” a tract “On Confirmation
” “Address on the Peace of 1802;
” “The Serious Call;
” one or two occasional sermons, and “Prophecies on the Messiah.
”
ee of doctor of divinity at the university of Padua, in Sept. 1577, and acquired much celebrity as a preacher at Venice, and as a teacher of the belles lettres to the juniors
, a learned Italian, was a native of
Rocca Contrata, a town in the marche of Ancona, and horn
in 1545. When young he was sent to Camerino, where,
in 1552, he took the habit among the hermits of St. Augustine, and remained so long here that some have given
him the surname of Camero. He afterwards continued
his studies at Rome, Venice, Perusia, and Padua. He
received the degree of doctor of divinity at the university
of Padua, in Sept. 1577, and acquired much celebrity as a
preacher at Venice, and as a teacher of the belles lettres
to the juniors of his order. In 1579 Fivizani, the vicargeneral of the Augustines, invited him to Rome to be iiis
secretary, and pope Sixtus V. placed him in the Vatican
in 1585, and confided to his superintendance those editions of the Bible, the councils, and the fathers, which issued from the apostolical press during his pontificate. In
1595, pope Clement VIII. made him apostolical sacristan
in the room of Fivizani, now deceased, and titular bishop
of Tagaste in Numidia. He collected a very large and excellent library, which he presented in his life-time, by a
deed of gift, dated Oct. 23, 1614, to the Augustinian monastery at Rome; but upon the express condition, that it
should be always open for the benefit of the public. Rocca
died April 8, 1620, at the age of seventy-five. Rocca had
read much, but was either deficient in, or seldom exercised his judgment, as appears by the most of his works.
Among these may be mentioned his “Bibliotheca Apostolica Vaticana,
” which Fabricius calls a very trifling work
“Bibliotheca Theologica et Scripturalis
” “Notae in Novum Testamentum;
” “De Patientia
” “De Cometis
”
“Observationes in VI Libros Elegantiarum Laur. Valise;
”
“Observationes de Lingua Latina
” and other pieces
which were collected together, and printed in 1719, 2 vols.
folio. From his manuscripts was aiso published, in 1745, a
very curious collection, entitled “Thesaurus Pontificiarum
Antiquitatum, necnon Rituurn ac Ceremoniarum,
” in 2
vols. folio.
Bohemia; which post he retained till the death of the princess, in 1680. After this he was appointed preacher to Albertine, princess of Orange, and widow of William of Nassau;
, a celebrated protestant divine, and theological professor, was born in 1653
at Doelberg, in Westphalia. He received, at Unna, an
excellent education in the Latin, Greek, and Hebrew languages, and in 1670 maintained with great ability a thesis
“de studio mathematico philosophic prsemittendo.
” In
the same year he went to Utrecht, where he received lectures from the celebrated Francis Burmann on the scriptures; but on the war with France, was obliged to go to
Gottingen, where he studied under James Alting: this
place also becoming unsafe, he returned to Germany, and
studied for some time at Marpurg, and after that at Heidelberg. From thence he went to Basil and Zurich; and
in 1676 he once more visited the United Provinces, and
spent two years at the universities of Utrecht and Leyden.
No sooner had he returned to his native country than he
received an invitation to become pastor of the protcstant
church at Cologne, which he declined, owing to ill-health;
and he undertook the chaplainship to Elizabeth, abbess of
Hervorden, and daughter of Frederic, king of Bohemia;
which post he retained till the death of the princess, in
1680. After this he was appointed preacher to Albertine,
princess of Orange, and widow of William of Nassau;
and in 1686, was elected professor of divinity at the university of Franeker. In June 1704 he was appointed, on
very honourable and advantageous terms, professor of divinity at Utrecht, a post which he retained with great reputation till his death, July 12, 1718, in the 66th year of
his age. Barman says, he was without dispute a first-rate
philosopher and divine; but leaves it to his brethren to
determine whether he was not somewhat heretical in his
singular opinions on the generation of the son of God,
and on the temporal death of believers. These were expressed in his “Theses Theologicos de generatione filii,
et morte fidelium temporali,
” Francfort, Commentarius in principinm epistolae Pauli
ad Epht’sos,
” Utrecht, Explicatio Catecheseos Heidelbergensis,
” ibid.
Exegesis in Psalmum Ixxxix.
” Duisburg, Gulichii Analysis et compendium hbrorum
propheticorum antiqui et novi fcederis,
” Amst. Oratio inauguralis de religione rationali,
” afterwards,
and often reprinted under the title of a “Dissertntio,
”
which Heumann calls a very learned and elegant work,
ed him home, and made him prebendary and divinity-reader of St. Paul’s, where he was a very frequent preacher as long as Edward lived. When queen Mary made her triumphal
, the proto-martyr in the days of queew Mary, received a liberal education in the university of Cambridge, and there, we presume, entered into holy orders. Some time after this the company of merchant adventurers, as they were then called, appointed him their chaplain at Antwerp, where he remained many years. This proved also the means of his conversion from popery, for meeting there with Tindal and Coverdale, who had left England that they might enjoy their religious opinions with more freedom, he was induced by their conversation to examine the points in controversy more closely, the result of which was his embracing the sentiments of the reformers as far as then understood. He also joined with these colleagues in making the first translation of the Bible into English, which appeared at Hamburgh in 1532, under the fictitious name of Thomas Matthew. Rogers was corrector of the press on this occasion, and translated that part of the Apocrypha which was left unfinished by Tindal,' and also contributed some of the marginal notes. At Antwerp Mr. Rogers married, and thence went to Wittemberg, and had acquired such readiness in the Dutch language that he was chosen pastor of a congregation there, which office he discharged greatly to their satisfaction until the accession of Edward VI. At this time bishop Ridley invited him home, and made him prebendary and divinity-reader of St. Paul’s, where he was a very frequent preacher as long as Edward lived. When queen Mary made her triumphal entry into London, Aug. 3, 1553, Rogers had the boldness to preach a sermon at Paul’s Cross on the following Sunday, in which he exhorted the people to abide by the doctrine taught in king Edward’s days, and to resist popery in all its forms and superstitions. For this he was immediately called before the privy-council, in which were several of the restored popish bishops, but appears to have defended himself so ably that he was dismissed unhurt. This security, however, was not of long duration, and two days before Mary issued her proclamation against preaching the reformed doctrines (August 18) he was ordered to remain a prisoner in his own house at St. Paul’s. Erom this he might, it is thought, easily have escaped, and he certainly had many inducements to make the attempt. He knew he could expect no forgiveness; that he might be well provided for in Germany; and that he had a wife and ten children; but he preferred giving his testimony to the truth of what he had believed and preached, at whatever risk.
, whom Wood styles “a most admirable theologist, an excellent preacher, and well deserving every way of the sacred function,” was a
, whom Wood styles “a most admirable theologist, an excellent preacher, and well deserving every way of the sacred function,
” was a native of
Cheshire, and entered a student of Christ church in 1568. He
took orders very early, and became a constant preacher;
was M. A. in 1576, chaplain to 'Bancroft, bishop of London;
and at last, in 1581, rector of Horninger, near Bury St.
Edmunds, in Suffolk, where he lived in great esteem, and
died Feb. 22, 1616. These are all the particulars Wood
has given of this Mr. Rogers, who appears to have been a
voluminous author and translator. Among his original
works are, 1. “A Philosophical Discourse, entitled, The
Anatomy of the Mind,
” Lond. Of the End of the World, and Second Coming of Christ,
” ibid. Lond. The English Creed, wherein
is contained in tables an exposition on the articles which
every man is to subscribe unto,
” &c. ibid. An Exposition of the 39 articles of the Church
of England,
” 4to. This work, according to Wood, was
not at first received so well as it deserved, and some things
in it he says gave offence, not only to papists and schismatics, but even to “many protestants of a middle temper.
”
Wood has expressed their objections rather obscurely, but
it may be conjectured that Mr. Rogers interpreted the articles in their literal sense, and did not admit, as Wood adds,
of “the charitable latitude formerly allowed in those articles.
” 4. “A golden chain taken out of the rich treasurehouse of the Psalms of David,
” ibid. Historical Dialoguetouchingantichristand popery,
” &c.
ibid. Sermons on Romans xii. v. 6, 7, 8,
”
ibid. Miles Christian us, or, a Defence of all
necessary writings and writers, written against an Epistle
prefixed to a Catechism by Miles Moses,
” ibid. Table of the lawful use of an Oath, and the cursed
state of vain swearers,
” ibid. 9. “Two Dialogues,
” or
Conferences concerning kneeling at the Sacrament, ibid.
1608. Wood enumerates about thirteen volumes of translations from various foreign divines, among whom are St.
Augustine, Thomas a Kempis, &c. &C.
er of his preaching for Calderwood assures us that in 1589, he and Mr. Robert Bruce, another popular preacher, made the earl of Bothwell so sensible of his vicious courses,
At what time he was ordained, or whether ordained at all, has been the subject of some controversy, but it is certain that he became famous in the university, and among his countrymen in general, for his lectures in theology, and for the persuasive power of his preaching for Calderwood assures us that in 1589, he and Mr. Robert Bruce, another popular preacher, made the earl of Bothwell so sensible of his vicious courses, that, upon Nov. 9, his lordship humbled himself upon his knees in the east church in the forenoon, and in the high church in the afternoon, confessing before the people, with tears in his eyes, his dissolute and licentious life, and promising to prove for the future, another man.
In 1750 he was appointed assistant morning preacher in the church of St. George, Hanover-square. The rector, who
In 1750 he was appointed assistant morning preacher in
the church of St. George, Hanover-square. The rector,
who both appointed him to this place, and removed him
from it, was Dr. Trebeck. Mr. Cadogan informs us that
“the first act originated not in personal friendship, but in
the recommendation of his character the latter arose from
the popularity and plainness of his ministry. He preached
Christ crucified among those who are least disposed to receive him. The church was filled with the poor, and forsaken by the rich: and that which (as a nobleman is said to have observed) was never complained of in a play-house,
was admitted as a just cause of complaint in the house of
God. When notice was given him that the crowd of people attending from different parts caused great inconvenience to the inhabitants, who could not safely get to their
seats, he received it in the most placid manner, and said,
he was willing to relinquish an office which he had faithfully
performed, hoping that his doctrine had been Christian,
and owning the inconvenience which had attended the parishioners.
”
don. On quitting his situation in St. George’s, Hanoversquare, in 1756, he became curate and morning preacher at St. Olave’s, Southwark, and when he left it in 1759, he became
About 1752, he was appointed professor of astronomy in Gresham college. His knowledge of the subject was sufficient to qualify him for this situation, but his zeal for Hutchinsonian principles led him to dispute some parts of the Newtonian philosophy in a way which did uot greatly advance his reputation, and he did not retain his professorship long. He was far more popular afterwards in his opposition to the Jew Bill. All his writings on this subject were collected by himself, and printed by the city of London. On quitting his situation in St. George’s, Hanoversquare, in 1756, he became curate and morning preacher at St. Olave’s, Southwark, and when he left it in 1759, he became morning preacher, for nearly two years, at St. Bartholomew the Great, near West Smithfield. In 1764, he was chosen by the inhabitants of St. Andrew, Wardrobe, and St. Anne, Blackfriars, to be their rector, the right of presentation, which is vested in the crown and in the parishioners alternately, then belonging to the latter. This produced a suit in chancery, which was decided in his favour in 1766. In this situation he continued during thirty years, and was probably the most popular preacher of his day. It was noticed in the newspapers that on the Good Friday after his being settled here, he administered the sacrament to upwards of five hundred persons, and on the Sunday following to upwards of three hundred, numbers which had never been remembered by the oldest inhabitant, From this time he devoted himself to the service of his parishioners and his hearers at St. Dunstan’s, but was frequently solicited to plead the cause of charity for various institutions, and few preachers ever produced more money on such occasions.
church at Wickerstadt, in the duchy of Weimar. In 1592, he was invited to Naumburg in Saxony, to be preacher at the catli-edral church; and there continued till 1626, when
, in German Roszfelit, an able antiquary, was born at Eisenac in Thuringia about 1550. He
was educated in the university of Jena; in 1579, became
sub-rector of a school at Ratisbon; and, afterwards was
chosen minister of a Lutheran church at Wickerstadt, in
the duchy of Weimar. In 1592, he was invited to Naumburg in Saxony, to be preacher at the catli-edral church;
and there continued till 1626, when he died of the plague.
He was a very learned man, and the first who composed a
body of Roman antiquities, entitled “Antiquitatum Romanarum libri decem,
” printed at Basil in Bibliographia Antiqnaria.
” It went
through several editions; the latter of which have large
additions by Dempster. That of Amsterdam, 1635, in 4to,
is printed with an Elzevir letter, upon a good paper, and
has the following title: ' Joannis Rosini Antiquitatum Romanarum corpus absolutissimum. Cum notis doctissimis
ac locupletissimis Thomae Dempsteri J. C. Huic postremae
editioni accuratissimae accesserunt Pauli Manutii libri If.
de Legibus & de Senatu, cum Andreoe Schotti Klectis. I.
De Priscis Romanis Gentibus ac Familiis. 2. De Tribubus
Rom. xxxv. Rusticis atque Urbanis. 3. De ludis festisque
Romanis ex Kalendario Vetere. Cum Indrce locupletissimo, & anneis figuris accuratissimis.“His other works are,
” Exempla pietatis illustris, seu vitae trium Saxonirc Ducum electorum, Frederici II. Sapient 'is Joannis Constantly
et Joannis Frederici Magnanimi“Jena, 1602, 4to a continuation of
” Drechsleri Chronicon,“Leipsic, 1594, 8vo;
” Anti-Turcica Lutberi," in German, a collection of some
writings of Luther of the prophetic kind, against the TurksLeipsic, 1596, 8vo.
new him. He was a person of great piety and generosity, a hearty lover of God and man, an 'excellent preacher, a wise governor, a profound philosopher, a close reasoner,
, one of the learned divines who was
contemporary with Cudworth, Whichcot, Tillotson, and
Worth ington, at the university of Cambridge, was a native of that town, and educated at Christ’s college, of which
he became fellow, and probably took his degrees at the
usual periods, though we do not find his name in the list of
graduates published some years ago. Mr. Joseph Glanvil,
in his preface to Dr. Rust’s “Discourse of Truth,
” tells us
that, when at the university, he “lived in great esteem
and reputation for his eminent learning and virtues, and
was one of the first in the university who overcame the prejudices of the education of the times before the restoration,
and was very instrumental to enlarge others. He had too
great a soul for the trifles of that age, and saw early the
nakedness of phrases and fancies. He out-grew the pretended orthodoxy of those days, and addicted himself to
the primitive learning and theology, in which he even then
became a great master.
” In 1651 he delivered in his own.
chapel a discourse upon Proverbs xx. 27, which in 1655
he preached again at St. Mary’s in Cambridge. This piece
was first published by Mr. Joseph Glanvil at London in
1682, in 8vo, under the title of “A Discourse of Truth,
”
in a volume entitled “Two choice and useful Treatises;
the one Lux Orientalis: or an inquiry into the opinion of
the Eastern sages concerning the pre-existence of souls:
being a key to unlock the grand mysteries of Providence
in relation to man’s sin and misery.
” The other, “A Discourse of Truth, by the late reverend Dr. Rust, lord bishop
of Drornore in Ireland. With annotations on them both.
”
The annotations are supposed to be written by Dr. Henry
More, to who-e school Dr. Rust appears to have belonged.
On the restoration, bishop Jeremy Taylor, foreseeing the
vacancy in the deanery of Connor in Ireland, sent to Cambridge for some learned and ingenious man, who might be
fit for that dignity. The choice tell upon Dr. Rust, which
corresponding with the great inclination he had to be conversant with that eminent prelate, he gladly accepted of it,
hastened to Ireland, and landed at Dublin about August
1661. He was received with great kindness and respect
by bishop Taylor, and preferred to the deanery of Connor
as soon as it was void, which was shortly after, and in 1662
to the rectory of the island of Magee in the same diocese.
Upon the bishop’s death, August 13, 1667, he preached his
funeral sermon, which was printed. The bishoprics were
now divided; Dr. Boyle, dean of Cork, was nominated
bishop of Down and Connor, and Dr. Rust, bishop of Dromore, in which he continued till his death, which was occasioned by a fever in Dec. 1670. He was interred in the
choir of the cathedral of Dromore in a va'ult made for his
predecessor bishop Taylor, whose body was deposited there.
Mr. Glanvil, who was very particularly acquainted with
him, tells us “that he was a man of a clear mind, a deep
judgment, and searching wit, greatly learned in all the best
sorts of knowledge, old and new, a thoughtfql and diligent
inquirer^ of a free understanding and vast capacity, joined
with singular modesty and unusual sweetness of temper,
which made him the darling of all that knew him. He was
a person of great piety and generosity, a hearty lover of
God and man, an 'excellent preacher, a wise governor, a
profound philosopher, a close reasoner, and above all, a
true and exemplary Christian. In short, he was one, who
had all the qualifications of a primitive bishop, and of an
extraordinary man.
” Dr. Rust’s other works were, “A
Letter of Resolution concerning Origen and the chief of
his opinions,
” Lond. 1661, 4to; two sermons, one at the
funeral of the earl of Mount-Alexander, the other on the
death of bishop Taylor; and “Remains,
” published by
Henry Hallywell, Lond.
, related to sir Thomas Ryves, mentioned in the next article, a loyal divine and celebrated preacher, was born in Dorsetshire, and educated at New college, Oxford,
, related to sir Thomas Ryves, mentioned in the next article, a loyal divine and celebrated
preacher, was born in Dorsetshire, and educated at New
college, Oxford, of which he became one of the clerks in
1610, and was afterwards, in 1616, appointed one of the
chaplains of Magdalen college. Having taken his degrees
in arts, he attained great reputation as a preacher, and was
made vicar of Stanwell, in Middlesex, rector of St.
Martin’s Vintry, in London, chaplain to king Charles I. and
in 1639, doctor in divinity. When the rebellion broke
out, he was sequestered and plundered. At the restoration
of king Charles II. he had the deanry of Windsor conferred
on him, with the rectory of Acton, in Middlesex, and was
made secretary to the garter. He died July 13, 1677. His
works are, “Mercurius Rusticus; or, the Country’s Complaint, recounting the sad events of this unparalleled War,
”
&c. These Mercuries begin August 22, 1642. “Mercurius Rusticus, the 2d part, giving an account of Sacrileges,
in and upon Cathedrals,
” &c. When the war was ended,
all these Mercuries were reprinted in 8vo, in 1646 and
1647, with an addition of the papers following: 1. “A
general Bill of Mortality of the Clergy of London, &c. or
a brief Martyrology and Catalogue of the learned and religious Ministers of the City of London, who have been imprisoned, plundered,
” &c. 2. “Q,uerela Cantabrigiensis
or, a Remonstrance by way of Apology for the banished
Members of the flourishing University of Cambridge.
” 3.
“Micro-Chronicon or, a brief Chronology of the Time
and Place of the Battles, Sieges, Conflicts, and other remarkable passages, which have happened betwixt his Majesty and the Parliament,
” &c. 4. “A Catalogue of all,
or most part of the Lords, Knights, Commanders, and
Persons of Quality, slain or executed by Law Martial, from
the beginning of this unnatural War to March 25, 1647.
”
And here we may observe, that the edition of
course of studies, he taught at Coimbra, Rome, and other places, and was considered as an excellent preacher and interpreter of the scriptures, on which last account he
, a learned Portuguese Jesuit,
was born in 1530, at Conde, in the province of Douro, and
entered the society in 1545. After the usual course of
studies, he taught at Coimbra, Rome, and other places,
and was considered as an excellent preacher and interpreter of the scriptures, on which last account he was employed, by pope Pius V. on a new edition of the Bible. He
died at Arona, in the Milanese, Dec 30, 1596, in the
sixty-sixth year of his age. His chief works are “Scholia in quatuor Evangelia,
” Antwerp and Cologn, Notationes in totam s cram Scripturam,
” &c. Antwerp, Aphorismi Confessariorum,
” printed first at Venice,
July 1, 1708. His first preferment was Cannock, or Cank, in the county of Stafford. He was appointed preacher of St. Saviour’s, Southwark, in 1705; and while in this station
, D. D. a man whose history affords a very striking example of the folly of party
spirit, was the son of Joshua Sacheverell of Marlborough,
clerk, who died rector of St. Peter’s church in Marlborough, leaving a numerous family in very low circumstances. By a letter to him from his uncle, in 1711, it appears that he had a brother named Thomas, and a sister
Susannah. Henry was put to school at Marlborough, at
the charge of Mr. Edward Hearst, an apothecary, who,
being his godfather, adopted him as his son. Hearst’s
widow put him afterwards to^Magdalen-college, Oxford,
where he became demy in 1687, at the age of 15. Here
he soon distinguished himself by a regular observation of
the duties of the house, by his compositions, good manners, and genteel behaviour; qualifications which recommended him to that society, of which he became fellow,
and, as public tutor, had the care of the education of most
of the young gentlemen of quality and fortune that were
admitted of the college. In this station he had the care of
the education of a great many persons eminent for their
learning and abilities; and was contemporary and chamberfellow with Addison, and one of his chief intimates till the
time of his famous trial. Mr. Addison’s “Account of the
greatest English' Poets,
” dated April 4, 1694, in a farewell-poem to the Muses on his intending to enter into
holy orders, was inscribed <c to Mr. Henry Sacheverell,“his then dearest friend and colleague. Much has been said
by Sacheverell’s enemies of his ingratitude to his relations,
and of his turbulent behaviour at Oxford; but these appear
to have been groundless calumnies, circulated only by the
spirit of party. In his younger years he wrote some excellent
Latin poems, besides several in the second and third volumes of the
” Mus as Anglicanae,“ascribed to his pupils;
and there is a good one of some length in the second volume, under his own name (transcribed from the Oxford collection, on queen Mary’s death, 1695). He took the
degree of M. A. May 16, 1696; B. D. Feb. 4, 1707; D. D.
July 1, 1708. His first preferment was Cannock, or Cank,
in the county of Stafford. He was appointed preacher of
St. Saviour’s, Southwark, in 1705; and while in this station preached his famous sermons (at Derby, Aug. 14, 1709; and at St. Paul’s, Nov. 9, in the same year) and
in one of them was supposed to point at lord Godolphin,
under the name of Volpone. It has been suggested, that
to this circumstance, as much as to the doctrines contained
in his sermons, he was indebted for his prosecution, and
eventually for his preferment. Being impeached by the
House of Commons, his trial began Feb. 27, 1709-10;
and continued until the 23d of March: when he was sentenced to a suspension from preaching for three years, and
his two sermons ordered to be burnt. This prosecution,
however, overthrew the ministry, and laid the foundation
of his fortune. To sir Simon Harcourt, who was counsel
for him, he presented a silver bason gilt, with an elegant
inscription, written probably by his friend Dr.
Alterbury. Dr. Sacheverell, during his suspension, made a kind
of triumphal progress through various parts of the kingdom;
during which period he was collated to a living near
Shrewsbury; and, in the same month that his suspension
ended, had the valuable rectory of St. Andrew’s, Holborn,
given him by the queen, April 13, 1713. At that time his
reputation was so high, that he was enabled to sell the first
sermon preached after his sentence expired (on Palm Sunday) for the sum of 100l.; and upwards of 40,000 copies,
it is said, were soon sold. We find by Swift’s Journal to
Stella, Jan. 22, 1711-12, that he had also interest enough
with the ministry to provide very amply for one of his
brothers; yet, as the dean had said before, Aug. 24, 1711,
” they hated and affected to despise him.“A considerable estate at Callow in Derbyshire was soon after left to
him by his kinsman George Sacheverell, esq. In 1716,
he prefixed a dedication to
” Fifteen Discourses, occasionally delivered before the university of Oxford, by W.
Adams, M. A. late student of Christ-church, and rector of
Staunton upon Wye, in Oxfordshire.“After this publication, we hear little of him, except by quarrels with his
parishioners. He died June 5, 1724; and, by his will,
bequeathed to Bp. Atterbury, then in exile, who was supposed to have penned for him the defence he made before
the House of Peers , the sum of 500l. The duchess of
Maryborough describes Sacheverell as
” an ignorant impudent incendiary; a man who was the scorn even of those
who made use of him as a tool.“And Bp. Burnet says,
” He was a bold insolent man, wiih a very small measure
of religion, virtue, learning, or good sense; but he resolved to force himself into popularity and preferment, by
the most petulant railings at dissenters and low-church
men, in several sermons and libels, written without either
chasteness of style or liveliness of expression." Whatever
his character, it is evident that he owed every thing to an
injudicious prosecution, which defeated the purposes of
those who instituted it, and for many years continued
those prejudices in the public mind, which a wiser administration w r ould have been anxious to dispel.
iged to pass with his royal benefactor, he retired to Geneva in 1589, and resumed his functions as a preacher, and undertook the professorship of Hebrew until his death,
In 1562, he presided at a national synod at Orleans,
and then went to Berne, and finally to Geneva, where he
was associated with the ministers of that place. Henry IV.
who had a great respect for him, gave him an invitation to
his court, which, after some hesitation, from his aversion
to public life, he accepted, and was chaplain at the battle
of Courtray, and had the charge of a mission to the pro^
testant princes of Germany; but unable at length to bear
the fatigues of a military life, which he was obliged to
pass with his royal benefactor, he retired to Geneva in
1589, and resumed his functions as a preacher, and undertook the professorship of Hebrew until his death, Feb. 23,
1591, Besides his sermons, which were highly popular
and persuasive, he aided the cause of reformation by taking
an active part in the controversies which arose out of it,
and by writings of the practical kind. One French biographef tells us that Sadeel was an assumed name, but in
all other authorities, we find him called by that name only
with the addition of Chandæus, which alluded to his ancestors, who were barons of Chandieu. Accordingly his
works are entitled “Antonii Sadeelis Chandaei, nobilissimi viri, opera theologica,
” Geneva, De verbo Dei scripto,
” Gen, De vera
peccatorum remissione,
” ibid. De unico Christi
sacerdotio et sacrincio,
” ibid. De spirituali et
sacramentali manducatione Corporis Christi;
” two treatises, ibid. Posnaniensium assertionum refutatio,
”
ibid. Refutatio libelli Claudii de Sainctes, intitulati, Examen doctrinae Calvinianae et Bezanae de ccena
Domini,
” ibid. Histoire des persecutions et des martyrs de Peglise de Paris,
depuis Fan 1557, jusqu'au regne de Charles IX.
” printed
at Lyons, in 1563, 8vo, under the name of Zamariel. He
wrote also “Metamorphose de Ronsard en pretre,
” in
verse, part of a controversy he had with that writer, who in
his work on the troubles during the minority of Charles IX.
had attributed them to the reformers. His life, by James
Lectius, was prefixed to his works, and published
separately at Geneva in 1593, 8vo. The substance of it is given
in our first authority.
The first thing was a Latin dialogue, composed jointly by himself and some of his friends, between a preacher and a thief condemned to the gallows; and is entitled, 1. “Fur
Though of considerable abilities and uncommon learning, he published but very little. The first thing was a
Latin dialogue, composed jointly by himself and some of
his friends, between a preacher and a thief condemned to
the gallows; and is entitled, 1. “Fur Prædestinatus sive,
dialogismus inter quendam Ordinis proedicantium Calvinistam etFurem ad laqueum damnatum habitus,
” &c. Modern Politics, taken from Machiavel,
Borgia, and other modern authors, by an eye-witness,
”
3652, 12mo. 3. “Three Sermons,
” afterwards re-printed
together in Defence of the vulgar Translation of the Bible,
” with a
preface of his own. 5. He drew up some offices for Jan.
3O, and May 29. 6. “Nineteen familiar Letters of his to
Mr. (afterwards sir Henry) North, of Mildenhall, bart. both
before, but principally after, his deprivation, for refusing
to take the oaths to king William III. and his retirement to
the place of his nativity in Suffolk, found among the papers
of the said sir Henry North, never before published,
” were
printed in 1757, 8vo. In this small collection of the archbishop’s “Familiar Letters,
” none of which were probably
ever designed to be made public, his talents for epistolary
writing appear to great advantage. He left behind him a
multitude of' papers and coUections in ms. which upon his
decease came into his nephew’s hands; after whose death
they were purchased by bishop Tanner for eighty guineas,
who gave them, with the rest of his manuscripts, to the
Bodleian library. From these the Rev. John Gutch, of
Oxford, published in 1781, 2 vols. 8vo, various “Miscellaneous Tracts relating to the History and Antiquities of
England and Ireland,
” &c.
cceeded him in the see of London, a station for which he was eminently qualified by his talents as a preacher, and as a governor. During this period, he had interest to procure
At Worcester began the inquietudes and vexations which pursued bishop Sandys through his latter days. The papists in his diocese hated him, and he was at no pains to conciliate them. At Hartlebury, in particular, it was his misfortune to have for his neighbour sir John Browne, a bigoted papist, who took every opportunity to insult the bishop, and to deride his wife (for he had by this time married Cecily, sister of sir Thomas Wilford), by calling her " My Lady‘,’ 7 a style which in the novelty of their situation, some of the bishop’s wives really pretended to; so that in conclusion a great affray took place between the bishop’s servants and those of the knight, in which several were wounded on both sides. At Worcester Dr. Sandys remained till 1570, when on the translation of his friend Grindal to York, he succeeded him in the see of London, a station for which he was eminently qualified by his talents as a preacher, and as a governor. During this period, he had interest to procure for his kinsman Gilpin, a nomination to the bishopric of Carlisle, but Gilpin refused it. At London, Dr. Sandys sat six years, when he was translated to York, on the removal of Grindal to Canterbury.
and, what is more, of his own: that he was a sincere Christian, a patient sufferer, an indefatigable preacher, an intrepid and active ecclesiastical magistrate. W r hat was
Dr. Whitaker, whose late life of archbishop Sandys we have irs general followed, as the result of much research and reflection, observes that after all the deductions which truth and impartiality require, it will still remain incontestable, that Sandys was a man of a clear and vigorous understanding, of a taste, in comparison, above that of the former age or the next, and, what is more, of his own: that he was a sincere Christian, a patient sufferer, an indefatigable preacher, an intrepid and active ecclesiastical magistrate. W r hat was his deportment in private life, we are no where told. On the other hand, it cannot be denied, that the man who after his advancement to the episcopal order, in three successive stations, either, kindled the flames of discord, or never extinguished them, who quarrelled alike with protestants and papists, with his successor in one see (Aylmer) and with his dean in another, who in his first two dioceses treated the clergy with a harshness which called for the interposition of the metropolitan, and who drew upon himself from two gentlemen of the country, the extremity of violence and outrage, must have been lamentably defective in Christian meekness and forbearance *. In every instance, indeed, he had met with great provocation, and in the last the treatment he received was atrocious; but such wounds are never gratuitously in-, flicted, and rarely till after a series of irritations on both sides. In doctrinal points his biographer attempts, by various extracts from his sermons, to prove archbishop Sandys less inclined to Calvinism than some of his contem* We know not if Mr. Lodge has be. easy elegance of a courtier trith as
arly years we have no account. In 1582 he was invited to Leyden to be professor of divinity, and was preacher in the French church there. Having studied the controversy respecting
, of Spanish extraction, but to
be classed among English divines, was a native of Artois,
where he was born in 1531. Of his early years we have
no account. In 1582 he was invited to Leyden to be professor of divinity, and was preacher in the French church
there. Having studied the controversy respecting church
government, he inclined to that of episcopacy, and in 1587
came to England where he was well received hy some of
thie prelates and divines of that day, particularly Whitgift,
archbishop of Canterbury. He first settled at Jersey,
where he taught a school, and preached to his countrymen,
who were exiles there. He was appointed master of the
tree grammar-school at Southampton, where Nicholas
Fuller, the most renowned critic of his age, received his
education principally under him, and he also educated sir
Thomas Lake, secretary of state to James I. He was successively promoted to a prebend in the churches of Gloucester, Canterbury, and Westminster. He displayed great
learning in defence of episcopacy against Beza, when that
divine recommended the abolition of it in Scotland. He
died in 1613, at the age of eighty-two, and was interred
in Canterbury cathedral, where there is a monument to
his memory. All his works were published in 1611, one
v.oL folio. He must have acquired a very considerable
knowledge of the English language, as we find his name
in the first class of those whom king James I. employed in
the new translation of the Bible. He lived in great intimacy with his fellow labourer in the cause of episcopacy,
the celebrated Hooker. “These two persons,
” says Walton, “began a holy friendship, increasing daily to so high
and mutual affections, that their two wills seemed to be but
one and the same.
”
niversity at Wilna, and made use of in the inauguration of doctors. Ladislaus also chose him for his preacher, an office in which he gained great applause; and he was frequently
, a
modern Latin poet, was born of illustrious parents, in 1595,
in the duchy of Masovia, in Poland. He entered among
the Jesuits in 1612, and was sent to continue his theological studies at Rome, where he devoted himself to the pursuit of antiquities, and indulged his taste for poetry. Some
Latin “Odes,
” which he presented to Urban Vijl gained
him that pontiff’s esteem, and the honour of being chosen
to correct the bymns, intended for a new breviary, then
composing by Urban‘ s orders. When Sarbiewski returned
to Poland, he taught etb’ics, philosophy, and divinity, successively at Wilna. Such was the esteem in which he was
held, that when admitted to a doctor’s degree there, Ladislaus V. king of Poland, who was present, drew the ring
from his finger, and put it on that of Sarbiewski; and this
ring is still preserved in the university at Wilna, and made
use of in the inauguration of doctors. Ladislaus also chose
him for his preacher, an office in which he gained great
applause; and he was frequently his majesty’s companion
in his journeys, especially when he went to the baths of
Baden. Sarbiewski was so enthusiastic in his admiration
of the Latin poets, that he is said to have read Virgil over
sixty times, and other poetical classics more than thirty
times. He died April 2, 1640, aged forty-five. His Latin
poems contain great beauties, mingled with some defects.
An enlarged and very elegant edition of them was published at Paris, by Barbou, 1759, 12 mo. They consist of Latin odes, in four books a book of epodes one of dithyrambic verses another of miscellaneous poems and a
fourth of epigrams. His lyric verses are the most admired
their style is elevated, but they are sometimes deficient in
elegance and perspicuity.
, a very celebrated preacher, was the son of an eminent protestant lawyer, and was born at
, a very celebrated preacher, was the
son of an eminent protestant lawyer, and was born at Nismes
in 1677. His father retired, after the repeal of the edict
of Nantz, to Geneva, at which place he died. Saurin
made no small progress in his studies, but abandoned them
for some time, that he might follow arms. In 1694, he
made a campaign as a cadet in lord Galloway’s company,
and soon afterwards procured a pair of colours. But as
soon as the duke of Savoy had concluded a peace with
France, Saurin quitted a profession for which he never was
designed; and, on his return to Geneva again, applied
himself to philosophy and divinity, under Turretin and
other professors. In 1700, he visited both Holland and
England. In this last country he remained five years, and
preached among the French refugees in London. Here
also he married in 1703, and returned to the Hague in
1705. Soon after he became pastor to the church of
French refugees, who were permitted to assemble in the
chapel belonging to the palace of the princes of Orange at
the Hague, in which he officiated during the remainder of
his life. When the princess of Wales, afterwards queen
Caroline, passed through Holland on her way to England,
Saurin had the honour of paying his respects to her, and
she, upon her return, desired Dr. Boulter, the preceptor to
prince Frederic, the father of the present king, to write
to Saurin, to draw up a treatise “on the education of
princes.
” The work was done, but never printed, and the
author received a handsome present from the princess, and
afterwards a pension from George II. to whom he dedicated
a volume of his sermons. Saurin died Dec. 30, 1730. He
possessed great talents, with a fine address, and a strong,
clear, and harmonious voice, while his style was pure, unaffected, and eloquent. His principles were what are called
moderate Calvinism. Five volumes of his sermons have
made their appearance at different times; the first in 1708,
the second in 1712, the third some years after, the fourth
in 1722, and the fifth in 1725. Since his death, the sermons relating to the passion of Jesus Christ, and other
subjects, were published in two volumes. In 1727 he
published “The State of Christianity in France.
”
d grand vicar in the same city, and afterwards bishop of Toul, was born about 1595, at Paris. He was preacher in ordinary to Louis XIII. who had a great esteem for him, and
, doctor of law and divinity,
curate of St. Leu, at Paris, official and grand vicar in the
same city, and afterwards bishop of Toul, was born about
1595, at Paris. He was preacher in ordinary to Louis XIII.
who had a great esteem for him, and by whose order he
wrote the “Marty rologiu in Gallicanum,
”
e. In 1489 he was invited by Lorenzo de Medici to return to Florence, where he became a very popular preacher. By pretensions to superior sanctity, and by a fervid eloquence,
, a celebrated Italian monk, was born at Ferrara in 1452. In 1466 he became a Dominican at Bologna, and afterwards preached at Florence, but with very little success, and left the place. In 1489 he was invited by Lorenzo de Medici to return to Florence, where he became a very popular preacher. By pretensions to superior sanctity, and by a fervid eloquence, he hurried away the feelings of his hearers, and gained an ascendancy over their minds by his prophecies, which were directed both against church and state. Having by these means acquired a powerful influence, he began to despise the patronage of Lorenzo, and avoided his presence. After the death of Lorenzo, he placed himself at the head of a popular party in Florence, who aimed at the establishment of a free constitution. Savonarola seems to have promised them something between a republic and a theocracy. By such means his party became very formidable; and to flatter them yet more, he denounced terrible judgments to the court of Rome, and to the rest of the Italian states. In 1498 many complaints having been carried to Rome, in which he was accused of having reproached, in his sermons, the conduct of that court and the vices of the clergy, he was publicly excommunicated, which at first he regarded so far as to abstain from preaching, but finding that silence was considered as submission, and would ruin his cause, he resumed his function, and renewed his invectives against the pope and the court of Rome. But when the pope Alexander threatened to interdict the city, the magistrates commanded him to desist from preaching. At length he procured the assistance of a friar of his own convent, named Fra. Domenico da Pescia, who proposed to confirm his master’s doctrines by the ordeal of xvalking through the flames, provided any one of their adversaries would do the same. The challenge was accepted by a Franciscan friar, and a day was appointed for the trial. Savonarola, finding that the adverse party were not to be intimidated, proposed that Domenico should be allowed to carry the host with him into the fire. This was exclaimed against by the whole assembly as an impious and sacrilegious proposal. It was, however, insisted upon by Domenico, who thereby eluded the ordeal. But the result was fatal to the credit of Savonarola, who was deserted by the populace, apprehended and dragged to prison, and condemned to be first strangled and then burnt, which sentence was put into execution on the 23d of May, 1498.
her adviser of his studies, in this sequestered spot, was a Mr. John Turner, afterwards a dissenting preacher. To him he was introduced in 1753 or 1754, and, on the removal
, a poet of considerable genius, and a very amiable man, was the youngest son of Samuel and Martha Scott, and was born January 9, 1730, in the GrangeWalk, in the parish of St. Mary Magdalen, Bermondsey. His father was a draper and citizen of London, a man of plain and irreproachable manners, and one of the society of the people called quakers, in which persuasion our poet was educated, and continued during the whole of his life, although not with the strictest attention to all the peculiarities of that sect. In the seventh year of his age he was put under the tuition of one John Clarke, a native of Scotland, who kept a school in Bermondsey-street, attended young Scott at his father’s house, and instructed him in the rudiments of the Latin tongue. In his tenth year his father retired with his family, consisting of Mrs. Scott and two sons, to the village of Amwell in Hertfordshire, where, for some time, he carried on the malting trade. Here our poet was sent to a private day-school, in which he is said to have had few opportunities of polite literature, and those few were declined by his father from a dread of the smallpox, which neither he nor his son had yet caught* This terror, perpetually recurring as the disorder made its appearance in one quarter or another, occasioned such frequent removals as prevented his son from the advantages of regular education. The youth, however, did not neglect to cultivate his mind by such means as were in his power. About the age of seventeen he discovered an inclination to the study of poetry, with which he combined a delight in viewing the appearances of rural nature. At this time he derived much assistance from the conversation and opinions of one Charles Frogley, a person in the humble station of a bricklayer, but who had improved a natural taste for poetry, and arrived at a considerable degree of critical discernment. This Mr. Scott thankfully acknowledged when he had himself attained a rank among the writers of his age, and could return with interest the praise by which Frogley had cheered his youthful attempts. The only other adviser of his studies, in this sequestered spot, was a Mr. John Turner, afterwards a dissenting preacher. To him he was introduced in 1753 or 1754, and, on the removal of Mr. Turner to London, and afterwards to Colleton in Devonshire, they carried on a friendly correspondence on matters of general taste.
ch thy right hand hath planted, &c.” In this discourse, which, as usual, was delivered in Latin, the preacher addressed his particular requests to the bishop, exhorting him
He was promoted to the see of Lincoln in 1471, and we
learn from his preface to his body of statutes, that a visit
through his diocese, in which Oxford then was, proved the
occasion of his liberality to Lincoln college. On his arrival there, in 1474, John Tristroppe, the third rector of
that society, preached the visitation sermon from Psalm
Ixxx. 14, 15. “Behold and visit this vine, and the vineyard which thy right hand hath planted, &c.
” In this
discourse, which, as usual, was delivered in Latin, the
preacher addressed his particular requests to the bishop,
exhorting him to complete his college, now imperfect and
defective both in buildings and government. Rotheram is
said to have been so well pleased with the application of
the text and subject, that he stood up and declared that he
would do what was desired. Accordingly, besides what he
contributed to the buildings, he increased the number of
fellows from seven to twelve, and gave them the livings of
of Twyford in Buckinghamshire, and Long Combe in
Oxfordshire. He formed also in 1479, a body of statutes,
in which, after noticing with an apparent degree of displeasure, that although Oxford was in the diocese of Lincoln, no college had yet made provision for the natives of
that diocese, he enjoined that the rector should be of the
diocese of Lincoln or York, and the fellows or scholars
should be persons born in the dioceses of Lincoln and
York, and one of Wells, with a preference, as to those
from the diocese of York, to his native parish of Rotheram.
This prelate died in 1500 at Cawoud, and was buried in
the Chapel of St. Mary, under a marble tomb which he
had built.
t Francfort the year following during the electoral diet held there, his master having appointed him preacher to the deputies whom he sent thither. He also attended that
, an eminent protestant divine, was born at Grumberg in Silesia, Aug. i?4, 1556, and after having studied there till 1582, was sent to BresUw to continue his progress in the sciences He was recalled soon after, his father, who had lost all his fortune in the fire of Grunberg, being no longer able to maintain him at the college, and therefore intending to bring him up to some trade. The young man was not at all pleased with such a proposal; and looked out for the place of a tutor, which he found in the family of a burgomaster of Freistad, and this gave him an opportunity of hearing the sermons of Melancthon and of Abraham Bucholtzer. In 1584 he took a journey into Poland, and went to Gorlitz in Lusatia the year following, and resided there above two years, constantly attending the public lectures, and reading private lectures to others. He employed himself in the same manner in the university of Wittemberg in 1588 and 1589, and afterwards in that of Heidelberg till he was admitted into the church in 1594. He officiated in a village of the palatinate for some months; after which he was sent for by the elector palatine to be one of his preachers. In 1598 he was appointed pastor of the church of St. Francis at Heidelberg, and two years after was made a member of the ecclesiastical senate. He was employed several times in visiting the churches and schools of the palatinate, and among these avocations wrote some works, which required great labour. He attended the prince of Anhalt to the war at Juliers in 1610, and applied himself with great prudence and vigilance to the re-settlement of the affairs of the reformed church in those parts. He attended Frederic V. prince palatine into England in 1612, and contracted an acquaintance with the most learned men of that kingdom, but Wood speaks of his having resided some time at Oxford in 1598. He took a journey to Brandenburg in 1614, the elector John Sigismond, who was about renouncing Lutheranism, being desirous of concerting measures with him with respect to that change; and on his return to Heidelberg he accepted the place of courtpreacher, which he relinquished when appointed professor of divinity in 1618. He was deputed soon after to the synod of Dort, where he endeavoured at first to procure a reconciliation of the contending parties; but finding nothing of that kind was to be expected, he opposed vigorously the doctrines of the Arminians. He preached at Francfort the year following during the electoral diet held there, his master having appointed him preacher to the deputies whom he sent thither. He also attended that prince in his journey into Bohemia; and retiring into Silesia after the fatal battle of Prague, resolved to return to Heidelberg in order to discharge the functions of his professorship there; but the fury of the war having dispersed the students, he went to Bretten, and afterwards to Schorndorf in the country of Wirtemberg, whence he removed to Embden in August 1622. The king of Bohemia his master had consented that the city of Embden should offer Scultetus the place of preacher, but he did not enjoy it very long; for he died October the 24th, 1625.
d Paris. During his stay at Paris, he kept up a constant correspondence with Mr. Butler, who was now preacher at the Rolls. Mr. Butler took occasion to mention his friend
Mr, Seeker had been designed by his father for orders among the dissenters. With this view, his studies were directed chiefly, and very assiduously, to divinity, but not being able to decide upon certain doctrines, or determine absolutely what communion he should embrace, he resolved to pursue some profession, which should leave him at liberty to weigh these things more maturely in his thoughts, and therefore, about the end of 1716, he applied himself to the study of physic, both at London and Paris. During his stay at Paris, he kept up a constant correspondence with Mr. Butler, who was now preacher at the Rolls. Mr. Butler took occasion to mention his friend Mr. Seeker, without his knowledge, to Mr. Edward Talbot, who promised, in case he chose to take orders in the church of England, to engage the bishop, his father, to provide for him. This was communicated to Mr. Seeker, in a letter, about the beginning of May 1720. He had not at that time come to any resolution of quitting the study of physic, but he began to foresee many obstacles to his pursuing that profession: and having never discontinued his application to theology, his former difficulties, both with regard to conformity, and some other doubtful points, had gradually lessened, as his judgment became stronger, and his reading and knowledge more extensive. It appears also from two of his letters from Paris, both of them prior to the date of Mr. Butler’s communication above mentioned, that he was greatly dissatisfied with the divisions and disturbances which at that particular period prevailed among the dissenters. In this state of mind Mr. Butler’s unexpected proposal found him, and after deliberating carefully on the subject of such a change for upwards of two month*, he resolved to embrace the offer, and for that purpose quitted France about July 1720.
pne of the ejectors of those who were called “ignorant and scandalous ministers.” In 1646 he became preacher at St. Paul’s, Covent-garden, where he appears to have continued
, a nonconformist divine, was
born at Marlborough in Wiltshire, in 1600, and educated
first at Queen’s college, and then at Magdalen-hall, Oxford. After taking his degrees in arts, he was ordained,
and became chaplain to lord Horatio Vere, whom he accompanied into the Netherlands. After his return, he
went again to Oxford, and was admitted to the reading of
the sentences in 1629. Going then to London he preached
at St. Mildred’s, Bread-street, until interrupted by the
bishop, and in 1639 became vicar of Coggeshall in Essex,
where he continued three or four years. The commencement of the rebellion allowing men of his sentiments
unconstrained liberty, he returned to London, and preached
frequently before the parliament, inveighing with extreme
violence against the church and state: to the overthrow of
both, his biographers cannot deny that he contributed his
full share, in the various characters of one of the assembly
of divines, a chaplain in the army, one of the triers, and
pne of the ejectors of those who were called “ignorant and
scandalous ministers.
” In 1646 he became preacher at
St. Paul’s, Covent-garden, where he appears to have continued until the decay of his health, when he retired to
Marl borough, and died there in January 1658. As a divine, he was much admired in his day, and his printed
works had considerable popularity. The principal of them
are, “The Fountain opened,
” An exposition of
Psalm xxiii.
” The Anatomy of Secret Sins,
”
The Parable of the Prodigal,
” Synopsis
of Christianity,
” &c. &c. He had a brother, John, an ad*,
herent to the "parliamentary cause, and a preacher, but of
less note; and another brother Joseph, who became batler
in Magdalen college in 1634, and B.A. in 1637, and then
went to Cambridge, where he took his master’s degree, and,
was elected fellow of Christ’s college. After the restora-^
tion he conformed, and was beneficed in the church; in
1675 he was made prebendary of Lincoln, and was also
rector of Fisherton, where he died Sept. 22, 1702, in the
seventy-fourth year of his age, leaving a son John Sedgwick, who succeeded him in the prebend, and was vicar of
Burton Pedvvardine in Lincolnshire, where he died in 1717.
y. On June 17 following, a mandate was issued to Compton, bishop of London, to suspend the obnoxious preacher; but Compton was too firm to the protestant interest to obey
In the reign of James, he was one of those distinguished
preachers, who vindicated with boldness the reformed
religion, and exposed with success the errors of popery.
On May 2, 1686, he delivered in his church of St. Giles’s,
a memorable discourse, in which he expressed a contempt
of those who could be converted by any arguments in favour
of the Romish faith. It was therefore considered as a reflection not only upon those courtiers who had conformed
to that religion, but even upon the king himself; and he
accordingly experienced the resentment of James and his
party. On June 17 following, a mandate was issued to
Compton, bishop of London, to suspend the obnoxious
preacher; but Compton was too firm to the protestant interest to obey so tyrannical a command. He wrote a
letter to lord Sunderlaud, which he requested might be
communicated to the king. In this letter, he said “that
the only power he had over Sharp, was as his judge; and
that he could not in that capacity condemn him, without
the forms of law.
” He added, " Sharp was so willing to
give his majesty all reasonable satisfaction, that he made
him the bearer of the letter/' But to this no answer was
returned, nor was Sharp admitted. The bishop therefore
recommended Sharp to desist from the exercise of his
function: and prevailed on him to write a petition to the
king, in which he expressed his sorrow for constructions
that were offensive, and promised to be more guarded for
the future. But the petition was not admitted to be read.
It had been resolved indeed to humiliate Compton, as well
as to punish Sharp. For, because the mild prelate refused
to condemn him uncited, unheard, undefended, untried, he
was himself suspended by that ecclesiastical commission,
which suspended also Sharp; and was another example of
the vengeance which arbitrary power determined to execute on those who had the courage to oppose it.
with those peers, who expressed the most contemptuous opinion of the sermon, bat did not > think the preacher guilty of a misdemeanour and who entered their protest against
On the accession of queen Anne, the archbishop was
sworn one of her privy council, and was appointed lord
almoner. In 1705, he Concurred with those who apprehended the church to be in danger; but their opinions,
however zealously defended, when they became the subject
of parliamentary debate, were discountenanced by a great
majority; and the church was declared to be “in a most
safe and flourishing condition.
” In 1706, he was nominated one of the commissioners for treating of the union
between England and Scotland. He is said to have been
appointed merely out of respect to his dignity; but would
not be present, even once, at the treaty. In the affair of
Sacheverell, on which the opinions of men were so much
divided, in 1709, he joined with those peers, who expressed
the most contemptuous opinion of the sermon, bat did not
> think the preacher guilty of a misdemeanour and who
entered their protest against the sentence of the majority.
He afterwards opposed the intended promotion of Swift to
an English mitre, in this remarkable caution to the queen,
"that her majesty should be sure that the man whom she
this parish he discharged the duties of his function with great zeal, and was esteemed an excellent preacher. In 1673, he.published “A discourse concerning the knowledge
, a learned English divine,
was born in South wark about 1641, and educated at Eton
1 school, where he distinguished himself by the vigour of his
genius and application to his studies. Thence he removed
to Peter-house in Cambridge in May 1657, where he took
a bachelor of arts degree in 1660, and a master’s in 1665.
He now went into holy orders, and officiated as a curate
until 1669, when he was preferred to the rectory of St.
George’s, Botolph-lane, in London. In this parish he
discharged the duties of his function with great zeal, and
was esteemed an excellent preacher. In 1673, he.published “A discourse concerning the knowledge of Christ,
and our union and communion with him,
” which involved
him in a controversy with the celebrated nonconformist Dr.
John Owen, and with Mr. Vincent Alsop. In 1680, he
took the degree of D. D. and about the same time published
some pieces against the nonconformists. Soon after he
was collated to a prebend of St. Paul’s, was appointed
master of the Temple, and had the rectory of Therfield in
Hertfordshire. In 1684 he published a pamphlet, entitled
“The case of Resistance to the Supreme Powers stated and
resolved, according to the doctrine of the holy Scriptures;
”
and continued to preach the same opinion after the accession of James II. when it was put to the test. He engaged also in the controversy with the papists, which shews
that he was not a servile adherent to the king, but conscientious in his notions of regal power. This likewise he
shewed at the Revolution, when he refused to take the
oaths to William and Mary, and was therefore suspended
from all his preferments. During his suspension, he published his celebrated treatise, entitled “A practical discourse on Death,
” The Case of the Allegiance due to the
Sovereign Princes stated and resolved, according to Scripture and Reason, and the principles of the Church of England, with a more particular respect to the Oath lately enjoined of Allegiance to their present Majesties king William
and queen Mary, 1690,
” quarto. This was followed by
twelve answers. His design was to lay down such principles as would prove the allegiance due to William and
Mary, even supposing them to have no legal right, which
the celebrated Mr. Kettlewell could by no means agree
with, and therefore wrote, upon another principle, “The
duty of Allegiance settled upon its true grounds.
” The
dispute is perhaps now of little consequence; but Sherlock persisted in preaching his doctrine of non-resistance
in the new reign, and had undoubtedly some merit in this
kind of consistency, and in rendering that plausible in any
degree, which the other nonjurors thought contradictory in
every degree. In 1691, he published his “Vindication
of the doctrine of the holy and ever blessed Trinity;
” but
his attempt to explain this mystery was not satisfactory,
and involved him in a controversy with Dr. South. What
was more mortifying, a fellow of University-college, Oxford, having preached his doctrine in a sermon at St. Mary’s,
the university issued a decree, censuring that doctrine as
false, impious, and heretical, and warned all persons under
their jurisdiction not to preach or maintain any such notions. The controversy being exasperated by this indignity, the king at last interposed, and issued directions “to
the archbishops and bishops,
” ordaining, that “all preachers should carefully avoid all new terms, and confine
themselves to such ways of explanation as have been commonly used in the church.
” After this, it is but fair to
state Dr. Sherlock’s notion: he thought that there were
three eternal minds 9 two of these issuing from the father,
but that these three were one by a mutual consciousness
in the three to every one of their thoughts. Dr. Sherlock was promoied to the deanery of St. Paul’s in 1691.
He died at Hampstead June 19, 1707, in his 67th year;
and was interred in the cathedral of St. Paul. He left
two sons and two daughters; the eldest of his sons was Dr.
Thomas SherLck, bishop of London. Burnet says, that
“he was a clear, polite, and a strong writer, but apt to
assume too much to himself, and to treat his adversaries
with contempt. This created him many enemies, and made
him pass for an insolent haughty man.
” He was, however,
a man of considerable learning and abilities, and conscientious, however mistaken, in those peculiar opinions which
engaged him in such frequent controversies with his brethren.
ns, attended the divinity lectures: after which, in 1731, he passed his examination to fit him for a preacher in the church of Scotland. He soon, however, gave up all thoughts
, an eminent optician, was born in Edinburgh in the year 1710. At the age of ten being left in a state of indigence by the death of both his parents, he was admitted into Heriot’s hospital, where he soon shewed a fine mechanical genius, by constructing for himself a number of curious articles with common knives, or such other instruments as he could procure. Two years after he was removed from the hospital to the high- school, where he so much distinguished himself in classical learning, that his friends thought of qualifying him for a learned profession. After four years spent at the high-school, in 1726 he was entered a student of the university of Edinburgh, where he passed through a regular course of study, took his degree of master of arts, and at the earnest entreaties of his relations, attended the divinity lectures: after which, in 1731, he passed his examination to fit him for a preacher in the church of Scotland. He soon, however, gave up all thoughts of a profession which he found little suited to his talents, and from this period he devoted his whole time to mathematical and mechanical pursuits. He was pupil to the celebrated Maclaurin, who perceiving the bent of his genius, encouraged him to prosecute those particular studies for which he seemed best qualified by nature. Under the eye of his preceptor he began, in 1732, to construct Gregorian telescopes; and, as the professor observed, by attending to the figure of his specula, he was enabled to give them larger apertures, and to carry them to greater perfection, than had ever been done before him.
here procured him an invitation from the learned society of Gray’s-inn, and in 1618 he became their preacher, and had for his audience not only the gentlemen of the robe,
, a learned puritan divine,
whose works are still in reputation, was born at Sudbury in
Suffolk, in 1577, and educated at St. John’s college, Cambridge, where he took his degrees with great applause,
and obtained a fellowship. The foundation of that character for humility and piety which he enjoyed throughout
life, appears to have been laid while at college. After
taking orders he was chosen lecturer of Trinity church,
Cambridge, and held the living of that church during the
last two years of his life. The reputation he acquired here
procured him an invitation from the learned society of
Gray’s-inn, and in 1618 he became their preacher, and
had for his audience not only the gentlemen of the robe,
but many noblemen and persons of rank. In 1625, he
was chosen master of Katherine-hall, Cambridge, which,
although a puritan, he was permitted to retain till his death,
with very little molestation. He found that society, says
Granger, in a very declining state, but it soon began to
flourish under his care, and he was a great benefactor to
it. He died July 5, 1635, aged fifty-seven. His works,
which are numerous, have lately been reprinted in a new
edition, 3 vols. 8vo. They are chiefly sermons and pious
treatises. One of the most popular, entitled “The bruised
reed,
” of which there have been many editions, was that
to which Baxter tells us he in a great measure owed his
conversion. This circumstance alone, says Granger, would
have rendered Sibbs’s name memorable. As a commentator, his principal work is his “Commentary on the first
chapter of the second epistle to the Corinthians,
”" 1655, fol.
a member of, and afterwards prior of the L onastery there, embraced the reformed religion, became a preacher of it, and died in 1557. After being educated for some time
, a learned divine of the sixteenth century, who co-operated in the reformation, was born Nov. 6, 1530, at Cappell, a village near Zurich in Swisserland. His father, Peter Simler, after having been for many years a member of, and afterwards prior of the L onastery there, embraced the reformed religion, became a preacher of it, and died in 1557. After being educated for some time in his father’s monastery, he went to Zurich in 1544, and studied for two years under the direction of the celebrated Bullinger, who was his god-father. He removed thence to Basil, where he studied rhetoric and mathematics, and afterwards to Strasburgh, where Sturmius, Martyr, Bucer, and others of the reformers resided; but as he had no thoughts at this time of divinity as a profession, he improved himself chiefly in other branches of learning. He continued here about two years, and passed three more in visiting various universities, and hearing the lectures of the most eminent professors. In 1549, he returned home, and with such visible improvement in learning, that Gesner often employed him to lecture to his scholars, both in geometry and astronomy. In 1552 he was appointed to expound in public the New Testament, which he did with so much ability as to be greatly admired by the learned of Zurich, as wt 11 as by the English who had taken refuge there from the Marian persecution. In 1557 he was made deacon; and when Bibliander, on account of his advanced age, was declared emeritus^ Simler was appointed to teach in his place, and was likewise colleague with Peter Martyr, who had a high opinion of him, and on his death in 1563, Simler succeeded him as professor of divinity. He filled this office with great reputation until his constitution became impaired by a hereditary gout, which in his latter years interrupted his studies, and shortened his useful life. He was only forty-five when he died, July 2, 1576. He is represented as a man of a meek, placid, and affectionate temper, and although never rich, always liberal, charitable, and hospitable.
His fame, however, both as a preacher and writer, his extraordinary care as an instructor of a parish,
His fame, however, both as a preacher and writer, his
extraordinary care as an instructor of a parish, and his
wonderful acts of charity and goodness, began, about 1737,
to be the subject of conversation, not only in the diocese
of Clogher, and other parts of the North, but also in the
metropolis; but still no notice was taken of him in the
way of preferment. Dr. Sterne, the bishop of Clogher,
usually sent for him, after he had bestowed a good preferment upon another, and gave him, “by way of a sop,
”
ten guineas, which Mr. Skelton frequently presented to
a Mr. Arbuthnot, a poor cast-off curate, who was unable
to serve through age and infirmity. At length Dr. Delany,
who had been his tutor at college, perceiving him thus neglected, procured for him an appointment to the curacy
of St. Werburgh’s in Dublin. This would have been
highly acceptable to Mr. Skelton, and Dr. Delany would
have been much gratified to place such a man in a situation where his merits were likely to be duly appreciated:
it is painful to relate in what manner both were disappointed. When he was on the point of leaving the
diocese of Clogher, bishop Sterne perceiving that it would
be to his discredit if a person of such abilities should leave
his diocese for want of due encouragement, sent a clergyman to inform him, “that if he staid in his diocese he
would give him the first living that should fall.
” Relying
on this, he wrote to Dr. Delany, and the curacy of St.
Werburgh’s was otherwise disposed of. The first living
that fell vacant was Monaghan, where he had so long officiated, which the bishop immediately gave to his nephew
Mr. Hawkshaw, a young gentleman that had lately entered
into orders! It would even appear that he had made his
promise with a determination to break it, for when he bestowed the preferment on his nephew, he is reported to
have said, “I give you now a living worth 300l. a year,
and have kept the best curate in the diocese for you, who
was going to leave it: be sure take his advice, and follow
his directions, for he is a man of worth and sense.
” But
Skelton, with all his “worth and sense,
” was not superior
to the infirmities of his nature. He felt this treacherous
indignity very acutely, and never attended a visitation
during the remainder of the bishop’s life, which continued
for a series of years; nor did the bishop ever ask for him,
or express any surprize at his absence. Under Mr. Hawkshaw, however, he Jived not unhappily. Mr. Hawkshaw
submitted to his instructions, and followed his example, and
there was often an amicable contest in the performance of
their acts of duty and charity.
Dr. Smalridge, who had long been admired as a preacher, was chosen lecturer of St. Dunstan’s in the West, London, in
Dr. Smalridge, who had long been admired as a preacher, was chosen lecturer of St. Dunstan’s in the West, London, in Jan. 1708, and for some time quitted the university. His early acquaintance with Atterbury had now been improved into a great degree of intimacy and friendship, arising no doubt, from a similarity of sentiments and studies; and in 1710 Dr. Smalridge had an opportunity of giving a public testimony of his regard for Atterbury, by promoting his advancement to the prolocutor’s chair in the lower house of convocation, and presenting him to the upper house, in an elegant speech, which was much admired, and afterwards printed. In this speech he even touches on Atterbury’s warmth in controversy, with considerable delicacy indeed, but in a manner that became one who would not deceive the learned body he was addressing. Smalridge himself was not much of a party man, and studiously avoided an intemperate interference in disputed points respecting either church or state, unless where his principles might be called in question, or his silence misunderstood.
shop Newton says, he was “truly ft worthy prelate, an excellent scholar, a sound divine, an eloquent preacher, and a good writer both in Latin and English, of great gravity
Of Dr. Stnalridge bishop Newton says, he was “truly ft
worthy prelate, an excellent scholar, a sound divine, an
eloquent preacher, and a good writer both in Latin and
English, of great gravity and dignity in his whole deportment, and at the same time of as great complacency and
sweetness of manners, a character at once both amiable and
venerable. He was so noted for his good temper, that
succeeding Dr. Atterbury in the deaneries of Carlisle and
Christ-church, he was said to carry die bucket wherewith
to extinguish the fires which the other had kindled.
”
d into Latin, and published at Oppenheim, 1614, 8vo. Granger says, “he was called the silver-tongued preacher,” as though he were second to Chrysostom, to whom the epithet
His sermons and treatises were published at sundry times
about the close of the sixteenth century, but were collected
into one volume 4to, in 1675, to which Fuller prefixed the
life of the author. This volume consists of “A preparative to marriage a Treatise on die Lord’s Supper Examination of Usury Be-nefit of Contentation, &c.
” and
other practical pieces. His treatise on “Atheism
” was,
soon after its first publication, translated into Latin, and
published at Oppenheim, 1614, 8vo. Granger says, “he
was called the silver-tongued preacher,
” as though he
were second to Chrysostom, to whom the epithet of golden
is appropriated.
ucceeded Dr. Lancelot Andrews as lecturer in St. Paul’s cathedral, London, and was much admired as a preacher. He was presented to the vicarage of Clavering in Essex, in
, an English divine, was born in Warwickshire in 1563, and elected a scholar of St. John’s college, Oxford, in 1577, where he also obtained a fellowship; and Wood informs us, was “highly valued in the
university for piety and parts, especially by those that excelled in both.
” He succeeded Dr. Lancelot Andrews as
lecturer in St. Paul’s cathedral, London, and was much
admired as a preacher. He was presented to the vicarage
of Clavering in Essex, in Sept. 1592, where “he shined
as a star in its proper sphere, antl was much reverenced
for his religion, learning, humility, and holiness oi 'ife.
”
Wood also speaks of him as being skilled in the original
languages, and well acquainted with the writings of the
ablest divines. He died Nov. 1616, and was buried in the
church of Clavering. He left several books to the library
of St. John’s college, and a singular bequest “to ten faithful and good ministers, that have been deprived upon that
unhappy contention about the ceremonies in question, 20l.
i. e. 40s. to each; and hopes that none will attempt to defeat those parties of this his gilt, considering God in his
own law hath provided that the priests of Aaron, deposed
for idolatry, should be maintained; and that the canonlaw saith, Si quis excommunicatis in sustentationem dare
aiiquid voluerit, non prohibemus.
” Mr. Smith’s works are,
of the rebellion he came to London, sided with the presbyterians, and became a frequent and popular preacher. On his return to the country he was appointed an assistant
, one of the most popular writers of
pious tracts in the seventeenth century, and whose works
are still in vogue, was the son of a clergyman, and born at
or near Dudley, in Worcestershire, in 158S, and studied
for some time at St. Mary Hall, Oxford. He left the university without taking a degree, and became beneficed at
Vrittlewell, in Essex, and afterwards, as Wood says, in
his own country, but,“according to Calamy, he had the
perpetual curacy of Cressedge and Cound, in Shropshire.
On the breaking out of the rebellion he came to London,
sided with the presbyterians, and became a frequent and
popular preacher. On his return to the country he was
appointed an assistant to the commissioners for the ejection
of those they were pleased to term
” scandalous and ignorant ministers and schoolmasters.“At the restoration he
was ejected from Cressedge, but neither Wood nor Calamy
have ascertained when he died. The former says
” he was
living an aged man near Dudley in His works are,
J.
” David’s blessed man; or a short exposition upon the
first Psalm,“Lond. 8vo, of which the fifteenth edition, in
12mo, was printed in 1686. 2.
” The Great Assize, or
the Day of Jubilee,“12mo, which before 1681 went
through thirty-one editions, and was often reprinted in the
last century. 3.
” A Fold for Christ’s Sheep,“printed
thirty-two times. 4.
” The Christian’s Guide," of which
there were numerous editions. He published some other
tracts and sermons, which also had a very numerous class
of readers.
693, and M. A. in 1697, he obtained a fellowship, and went to London, where he was much admired as a preacher, and was elected lecturer of St. Martin’s-in-the-Fields, and
, a learned divine, was the son of Andrew Snape, serjeant-farrier to Charles II. and author of
“The Anatomy of a Horse,
” which has been several times
printed in folio, with a considerable number of copperplates and a portrait. It is said that one or other of the
family of Snape had been serjeant-farrier to the king for
three centuries. The subject of this article was born at
Hampton-court, and admitted into Eton college in 1683,
and of King’s college, Cambridge, in 1689. After taking
his degrees, of B. A. in 1693, and M. A. in 1697, he obtained a fellowship, and went to London, where he was much
admired as a preacher, and was elected lecturer of St. Martin’s-in-the-Fields, and afterwards held the rectory of St.
Mary-at-Hill. He was created D. D. in 1705, and represented the university of Cambridge, in that faculty, at the
Jubilee atFrancfortin 1707, when the university of Francfort intending to celebrate the jubilee of its foundation by
the house of Brandenburgh in 1507, sent a formal invitation to Cambridge to be present at it, or to depute some of
the members to represent it. This was accordingly complied with, by sending over Dr. Snape, for divinity, Dr.
Peurice for law, Dr. Plumptre for medicine, and William
Grigg, M. A. and John Wyvill, M. A. as regent and nonregent masters. These representatives were received with
the greatest kindness, the king of Prussia himself assisting
at the ceremony. While Dr. Snape was in Germany, he
took an opportunity to pay his duty to the princess Sophia
of Hanover, and preached a sermon before her, which he
afterwards printed under the title of “The just prerogative
of Human Nature.
”
d at length the king interposed his authority, by directions to the archbishops and bishops, that no preacher whatsoever in his sermon or lecture, should presume to preach
After the revolution, South took the oath of allegiance
to their majesties; though he is said to have excused himself from accepting a great dignity in the church, vacated
by a refusal of those oaths. Bishop Kennet says, that at
first he made a demur about submitting to the revolution,
and thought himself deceived by Dr. Sherlock, “which was
the true foundation of the bitter difference in writing: about
the Trinity.
” Whatever the cause, Dr. South, in 1693,
published “Animadversions on Dr. Sherlock’s book, entitled, ‘A vindication of the Holy and ever Blessed Trinity,’
&c. together with a more necessary vindication of that sacred and prime article of the Christian faith from his new
notions and false explications of it: humbly offered to his
admirers, and to himself the chief of them,
” Defence
” of himself against these Animadversions, South replied, in a book
entitled, “Tritheism charged upon Dr. Sherlock’s neur
notion of the Trinity, and the charge made good in an
answer to the Defence,
” &c. This was a sharp contest,
and men of great note espoused the cause of each; though
the cause of each, as is curious to observe, was not the
cause of orthodoxy, which lay between them both: for if
Sherlock ran into Tritheism, and made three substances as
well as three persons of the Godhead, South on the other
hand leaned to the heresy of Sabellius, which, destroying
the triple personage, supposed only one substance with
something like three modes. The victory, nevertheless,
was adjudged to South in an extraordinary manner at Oxford, as we have already noticed in the life of Sherlock;
for Mr. Bingham of University college, having fallen in
with Sherlock’s notions, and asserted in a sermon be to re
the university, that “there were three infinite distinct
minds and substances in the Trinity, and also that the three
persons in the Trinity are three distinct minds or spirits
and three individual substances, was censured by a solemn
decree there in convocation: wherein they judge, declare,
and determine the aforesaid words, lately delivered i;i the
said sermon, to be
” false, impious, heretical, and contrary to the doctrine of the church of England.“But this
decree rather irritated, than composed the differences: and
at length the king interposed his authority, by directions to
the archbishops and bishops, that no preacher whatsoever
in his sermon or lecture, should presume to preach any
other doctrine concerning the blessed Trinity, than what
was contained in the Holy Scriptures, and was agreeable
to the three Creeds and thirty-nine Articles of religion.
This put an end to the controversy; though not till after
both the disputants, together with Dr. Thomas Burnet,
master of the Charter-house, had been ridiculed in a wellknown ballad, called
” The Battle Royal.“Burnet about
the same time had ridiculed, in his
” Arclueologia Philosophica," the literal account of the creation and fall of
man, as it stands in the beginning of Genesis; and this
being thought heterodox and profane, exposed him to the
lash upon the present occasion.
tions. He now also became a tutor, and entering int. holy orders was appointed one of the university preacher-, -Ik. served the cures, first of St. Gyles’s, and then of St.
, a learned divine, was a native of
Bocton under Biean, in Kent, where he was baptised,
Oct. 31, 1G30. While an infant he lost his father, who,
leaving him in very narrow circumstances, the care and
expence of his education was undertaken by an uncle. By
bin) he was sent to the free school at Canterbury, where
he made great proficiency, and became a king’s scholar.
At the age of fourteen he was recommended by Mr. Thomas Jackson, then the onry prebendary of that church, t
a Parker scholarship in Corpus college, Cambridge, of
which he was admitted, March 25, 1645. Under Mr.
Richard Kennet, an excellent tutor, an ancestor of the
bishop of Peterborough, he applied with great assiduity to
his studies, and having taken his degrees in arts, that of A. B.
in 164-8, and of A. Jvj. in 1652, he was chosen fellow of his
college in 1655. About this time his uncle, who had
hitherto supported his education, died, and having kept an
xact account of what he had expended, left the same tincancelled, and his executors and sons immediately sued
Mr. Spencer for the debt, which he was totally unable to
;niy. In this perplexity he found friends i- it college,
among w.,om was Dr. Tenison, afterwards achbishop of
Canterbury, who raised a loin among the suthcit-nt to
extricate him from the rigour of his unworny relations.
He now also became a tutor, and entering int. holy orders
was appointed one of the university preacher-, -Ik. served
the cures, first of St. Gyles’s, and then of St. Benedict,
in Cambridge. In 1659 he proceeded B. D. As he was
not ciisuJrhed in his fellowship, it has been supposed that
he acquiesced in the measures taken during the usurpation,
without approving them. He was soon, however, released
from this painful restraint by the restoration, on which
event he preached a sermon before the university, June
2tf, 1660, which was printed the same year, under the
title of “The Righteous Ruler.
” He published about
three years after, a preservative against the prophecies in
which the fanatics of that day dealt very largely. This he
entitled “A discourse concerning Prodigies, wherein the
vanity of presages by them is reprehended, and their true
and proper ends asserted and vindicated.
” A second edition of this seasonable and learned work, corrected and
enlarged, was published at London, 1665, 8vo; when was
added to it, “A discourse concerning vulgar Prophecies;
wherein the vanity of receiving them, as the certain indications of any future event, is discovered; and some characters of distinction between true and pretended prophets
are laid down.
” In this last- mentioned year he proceeded
D. D. and in 1667 was presented by his college to the
rectory of Landbeach, in Cambridgeshire, and Aug. 3, was
elected master of the college. In this office he shewed
himself not only a lover of learning, but a great encourager
of it in others, as the many salutary regulations made in his time concerning the discipline and exercises of the
college amply testily and the society had such an opinion
of liis judgment an1 integrity, that he was generally made
the arbiter of their differences.
oth preached before the House of Commons. There prevailed in those days an indecent custom: when the preacher touched any favourite topic in a manner that delighted his audience,
royal society, and an apology against More relating unto Henry Sttibbe, physome of their cavils. With- a post- sician at Warwick.“script concerning the quarrel
dependtenuate and excuse. The same year, being clerk of the
closet to the king, he was made dean of the chapel-royal;
and the year afterwards received the last proof of his master’s confidence, by being appointed one of the commissioners for ecclesiastical affairs. On the critical day, when
the Declaration distinguished the true sons of the church
of England, he stood neuter, and permitted it to be read
at Westminster, but pressed none to violate his conscience;
and, when the bishop of London was brought before them,
gave his voice in his favour. Thus far he suffered interest
or obedience to carry him; but farther he refused to go.
When he found that the powers of the ecclesiastical commission were to be exercised against those who had refused
the Declaration, he wrote to the lords, and other commissioners, a formal profession of his unwillingness to exercise
that authority any longer, and withdrew himself from them.
After they had read his letter, they adjourned for six
months, and scarcely ever met afterwards. When king
James was frighted away, and a new government was to
be settled, Sprat was otxe of those who considered, in a
conference, the great question, whether the crown was
vacant, and manfully spoke in favour of his old master.
He complied, however, with the new establishment, and
was left unmolested; but, in 1692, a strange attack was
made upon him by one Robert Young and Stephen Blackhead, both men convicted of infamous crimes, and both,
when the scheme was laul, prisoners in Newgate. These
men drew up an Association, in which they whose names
were subscribed, declared their resolution to restore king
James; to seize the princess of Orange, dead or alive; and
to be ready with thirty thousand men to meet kingJam.es
when he should land. To this they put the name of Sancroft, Sprat, Marlborough, Salisbury, and others. The
copy of Dr. Sprat’s name was obtained by a fictitious request, to which an answer
” in his own hand“was desired.
His hand was copied so well, that he confessed it might
have deceived himself. Blackhead, who had carried the
letter, being sent again with a plausible message, was very
curious to see the house, and particularly importunate to
be let into the study; where, as is supposed, he designed
to leave the Association. This, however, was denied him,
and he dropt it in a flower-pot in the parlour. Young
now laid an information before the privy-council; an.d
May 7, 16.92, the bishop was arrested, and kept at a 01
essenger’s, under a strict guard, eleven days. His house was
searched, and directions were given that the flower-pots
should he inspected. The messengers, however, missed
the room in which the paper was left. Blackhead went
therefore a third time; and, rinding his paper where he
had left it, brought it away. The bishop, having been
enlarged, was, on June the 10th and I 3th, examined again
before the privy-council, and confronted with his accusers.
Young persisted with the most obdurate impudence, against
the strongest evidence; but the resolution of Blackhead bydegrees gave way. There remained at last no doubt of
the bishop’s innocence, who, with great prudence and
diligence, traced the progress, and detected the characters
of the two informers, and published an account of his own
examination and deliverance; which made such an impression upon him, that he commemorated it through lii'e by
a yearly day or thanksgiving. With what hope, or what
interest, the villains had contrived an accusation which they
must know themselves utterly unable to prove, was never
discovered. After this, the bishop passed his days in the
quiet exercise of his function. When the cause of Sacheverell put the public in commotion, he honestly appeared
among the friends of the church. He lived to his seventyninth year, and died May 20, 1713. Burnet is not very
favourable to his memory; but he and Burnet were old
rivals. On some public occasion they both preached before
the House of Commons. There prevailed in those days an
indecent custom: when the preacher touched any favourite
topic in a manner that delighted his audience, their approbation was expressed by a loud hum, continued in proportion to their zeal or pleasure. When Burnet preached,
part of his congregation hummed so loudly and so long,
that he sat down to enjoy it, and rubbed his face with his
handkerchief. When Sprat preached, he likewise was honoured with the like animating hum but he stretched out
his hand to the congregation, and cried,
” Peacf, peace,
I pray you, pet;ci -.“” This,“says Dr. Johnson,
” I was
told in my youth by an old man, who had been no careless
observer of the passages of those times.“”Burnet’s sermon,“says Salmon,
” was remarkable for sedition, and
Sprat’s for loyalty. Burnet had the thanks of the house;
Sprat had no thanks, but a good living from the King;
which,“he said,
” was of as much value as the thanks of
the Commons.“Sprat was much admired in his day for
the elegance of his prose style, but that is not to be measured by the standard of modern times. In his political
sentiments he changed so often, and so easily accommodated himself to the varied circumstances of the times in
which he lived, that the praise of consistency cannot be
given. Yet we have seen that on some occasions he stood
almost alone in vindication of conduct which did him honour. The works of Sprat, besides his few poems, are,
2.
” The History of the Royal Society.“3.
” The Life of
Cowley.“4.
” The Answer to Sorbiere.“5.
” The History of the Rye-house Plot.“6.
” The relation of his own
Examination.“And, 7. a volume of
” Sermons.“Dr.
Johnson says,
” I have heard it observed, with great justness, that every book is of a different kind, and that each
has its distinct and characteristical excellence.“In his
poems he considered Cowley as a model; and supposed
that as he was imitated, perfection was approached. Nothing therefore but Pindaric liberty was to be expected.
There is in his few productions no want of such conceits as
he thought excellent; and of those our judgment may be
settled by the first that appears in his praise of Cromwell,
where he says that Cromwell’s
” fame, like man, will grow
white as it grows old.“According to Spence, in his Anecdotes, Pope used to call Sprat
” a worse Cowley."
cy, of Scripture, and gave an eminent display of his eloquence and talents. In 1701 he was appointed preacher at the lecture founded by the hon. Mr. Boyle, when he acquitted
In July 1697 he took the degree of D. D. the exercises
for which he performed publicly, and with great applause.
On the preceding Sunday he preached the commencement
sermon, in which he stated the perfection, and argued the
sufficiency, of Scripture, and gave an eminent display of
his eloquence and talents. In 1701 he was appointed
preacher at the lecture founded by the hon. Mr. Boyle,
when he acquitted himself as an admirable defender of the
cause which the benefactor intended to promote, by asserting, in sixteen sermons, the “Truth and Excellency of the
Christian Religion against Jews, Infidels, and Heretics.
”
In
they may be sure you are so.” While he benefited mankind, as a writer, he was no less edifying as a preacher. To a plain and clear style he added the most becoming action,
The mild and friendly temper of dean Stanhope rendered him the delight of all. To the misfortunes of others he
was remarkably attentive, and that concern which he expressed, conveyed at once consolation to the heart, and
improvement to the understanding. His care as a parish
priest, and as a dean, was exemplary. That advice which
he gave to others, was the rule of his own practice. In an
excellent letter from him to a young clergyman, printed in
the Gent. Mag. 1792, he says, “You will do well to demean yourself in all the offices of your function, that people may think you are in very good earnest, and so to order
your whole conversation *, that they may be sure you are
so.
” While he benefited mankind, as a writer, he was no
less edifying as a preacher. To a plain and clear style he
added the most becoming action, and his manner was peculiarly his own. In his will, among other benevolent legacies, he left the sum of 250l. to found an exhibition for
a king’s scholar of Canterbury school. He had been twice
married, first to Olivia, daughter of Charles Cotton of Beresford in Staffordshire, esq. by whom he had one sun and
five daughters; and secondly to Miss Parker, half-sister of
sir Charles Wager, who survived him, dying in 1730, aged
about fifty-four. He was buried in the church of Lewisham, where is a memorial on a grave-stone, within the rails
of the communion-table.
ched before the university of Cambridge on Oct. 25, 1776.” In both these works, he contends that the preacher and his friends deavouf to support doctrines which, if followed,
In 1773 Mr. Stevens first appeared as an author, if we
may say so of one who never put his name to his writings, by publishing “An Essay on the nature and constitution of the Christian church, wherein are set forth the
form of its government, the extent of its powers, and
the limits of our obedience, by a layman.
” This was published at a time (the preface says) “when the press
teemed with the most scurrilous invectives against the fundamental doctrines of our religion: and even the newspapers were converted into trumpets of sedition by the
enemies of the church.
” Thirty years after the appearance of this tract the society for promoting Christian knowledge placed it on the catalogue of their publications with
the name of the author, one of whose primary motives for
writing it was the effort making in 1773 to get rid of subscription to the Thirty-nine articles. With the same view,
and about the same time, Mr. Woliaston, rector of Chislehurstin Kent, having published “An address to the Clergy
of the church of England in particular, and to all Christians in general,
” Mr. Stevens printed “Cursory Observations
” on this pamphlet, with a mixture of playfulness
and argument, censuring him for being friendly to the
scheme then in view. In 1776 he published “A discourse
on the English Constitution, extracted from a late eminent
writer, and applicable to the present times,
” which were,
it may be remembered, times of great political turbulence.
In the following year he published two distinct works: the
one, “Strictures on a sermon entitled, The Principles of
the Revolution vindicated — preached before the university
of Cambridge, on Wednesday, May 29, 1776, by Richard
Watson, D.I). F II. S. Regius professor of divinity in that
university
” an<1, the other, “The Revolution vindicated,
and constitutional liberty asserted in answer to the Rev.
Dr. Watson’s Accession Sermon, preached before the university of Cambridge on Oct. 25, 1776.
” In both these
works, he contends that the preacher and his friends
deavouf to support doctrines which, if followed, would destroy, and not preserve the constitution, grounding all authority in the power of the people: that the revolution (in 1688) intended to preserve, and did preserve, the constitution, in its pristine state and vigour: and that this is manifest from the convention, founding the revolution entirely
on the abdication and vacancy of the throne.
ion for his church and nation. His first advance to London was in consequence of his being appointed preacher to the Rolls chapel, by sir Harbottle Grimston; and in Jan.
The country was now no longer thought a proper field for the exertions of one who had already shown himself so able a champion for his church and nation. His first advance to London was in consequence of his being appointed preacher to the Rolls chapel, by sir Harbottle Grimston; and in Jan. 1665 he was presented by Thomas, earl of Southampton, to the living of St. Andrew’s, Holborn. With this he kept his preachership at the Rolls, and was at the same time afternoon lecturer at the Temple church, which procured him the esteem and friendship of many eminent men in the law, particularly sir Matthew Hale, and lord chief justice Vaughan. Nor were his discourses less adapted to the common understanding. The eminent non-conformist, Matthew Henry, was often his auditor and admirer.
pplied himself to the duties of his station with fervour and assiduity, and became very popular as a preacher. Much of his general character and conduct, his sentiments and
After being settled at Cheverel, he applied himself to the duties of his station with fervour and assiduity, and became very popular as a preacher. Much of his general character and conduct, his sentiments and the vicissitudes of his professional employment, may be learned from his correspondence lately published. He died at Bristol- Wells Dec. 8, 1795, in the eightieth year of his age, and was buried in the Wells chapel, in the same grave with his second wife, who died seven years before, over which, on an elegant monument, is an epitaph, in verse, by Miss Hannah More.
rds, one day at dinner, I was saying that Mr. Swinton, the chaplain of the gaol, and also a frequent preacher before the university, a learned man, but often thoughtless
In 1740 Mr. Swinton was involved in a law-suit, in consequence of a letter he had published. It appears from one
of the newspapers of the time, that a letter from the Rev.
Mr. Swinton, highly reflecting on Mr. George Baker, having fallen into the hands of the latter, the court of King’s
Bench made the rule absolute for an information against
Mr. Swinton. These two gentlemen were also engaged for
some time in a controversy at Oxford; which took its rise
from a matter relative to Dr. Thistlethwaite, some time warden of Wadham, which then attracted much attention. Mr.
Swinton had the manners, and some of the peculiarities
often seen in very recluse scholars, which gave rise to
many whimsical stories. Among the rest, there is one
mentioned by Mr. Boswell, in the Life of Johnson, as
having happened in 1754. Johnson was then on a visit in
the university of Oxford. “About this time,
” he says,
“there had been an execution of two or three criminals at
Oxford, on a Monday. Soon afterwards, one day at dinner, I was saying that Mr. Swinton, the chaplain of the
gaol, and also a frequent preacher before the university, a
learned man, but often thoughtless and absent, preached
the condemnation sermon on repentance, before the convicts on the preceding day, Sunday; and that, in the close,
he told his audience that he should give them the remainder
of what he had to say on the subject, the next Lord’s-day.
Upon which, one of our company, a doctor of divinity, and
a plain matter-of-fact man, by way of offering an apology
for Mr. Swinton, gravely remarked, that he had probably
preached the same sermon before the university:
” Yes, sir,
(says Johnson,) but the university were not to be hanged
the next morning"
governors and directors of King-street chapel, Golden-square, he was unanimously appointed afternoon preacher at that place, which is a chapel of ease to St. James’s Westminster,
, a divine of the church of England, but to whom that church was little indebted, was the son of Mr. Arthur Sykes, of Ardely or Yardly in Hertfordshire, and was born in London about 1684. He was educated at St. Paul’s school under the celebrated Mr. Postlethwayte, and was admitted of Corpus Christi college, Cambridge, in 1701, under the care of the rev; Charles Kidman, B. D. tutor of that college. In Feb. 1701-2 he was appointed a scholar of the house. While an undergraduate he wrote some Hebrew verses on the death of king William, which were printed in the Cambridge collection on that occasion. He took the degree of B. A. in 1704-5, and proceeded M. A. in 1708, After leaving college he was employed for some time as one of the assistants at St. Paul’s school, but quitted this situation as inconsistent with the prosecution of his private studies. In 1712-13 he was collated to the vicarage of Godmersham in Kent by archbishop Tenison, who had a great personal regard for him, and was a generous patron to the members of Corpus Christi) of which he had himself been fellow. In April 1714 he was instituted to the rectory of Dry-Dray ton in Cambridgeshire, on the presentation of the duchess dowager of Bedford, and in August following he resigned his vicarage of Godmersham in Kent. In Nov. 1718, he was instituted to the rectory of Rayleigh in Essex, which he retained to his death, but now resigned the living of DryDrayton. In Dec. following, at a meeting of the governors and directors of King-street chapel, Golden-square, he was unanimously appointed afternoon preacher at that place, which is a chapel of ease to St. James’s Westminster, of which his friend Dr. Clarke was then rector. In 1721, on the morning preachership becoming vacant by Dr. Wilcocks’s promotion to the see of Gloucester, Mr. Sykes was unanimously appointed to succeed him. In January 1723-4 he was collated to the prebend of AltonBorealis in the cathedral of Salisbury, by bishop Hoadly, and three years afterwards his lordship appointed him to the pnrcentorship of the same cathedral, vacant by the death of their common friend Dr. Daniel Whitby. In April 1725, upon the nomination of Dr. Clarke, he was appointed assistant preacher at St. James’s church, Westminster. In 1726 he proceeded to take the degree of D. D. in the university of Cambridge. In Feb. 1739 he was advanced to the deanry of St. Burien in Cornwall, which is in the patronage of the crown; and on October 15, 1740, he was collated to a prebend in the cathedral of Winchester, through the friendship of his former patron bishop Hoadly, who had been translated to the see of Winchester in 1734. His ecclesiastical promotions seem to have ended here.
fter this he lived for some time in the college of Dublin, in the provost’s lodgings. He became then preacher of East Greenwich, in Kent, and lastly minister of St. Werburgh’s
, a well known Psalmodist, was born
in Dublin in 1652. His father, Dr. Faithful Tate, was also
son to a Dr. Tate, a clergyman, and was born in the county
of Cavan, and educated in the college of Dublin, where
he took the degree of D. D. In 1641, being then minister
of Ballyhays, in that county, he was a great sufferer by the
rebels, against whom he had given some information, and
in his way to Dublin was robbed by a gang, while about
the same time his house at Ballyhays was plundered, and
all his stock, goods, and books, burnt or otherwise destroyed. His wife and children were also so cruelly treated,
that three of the latter died of the severities inflicted upon
them. After this he lived for some time in the college of
Dublin, in the provost’s lodgings. He became then preacher
of East Greenwich, in Kent, and lastly minister of St.
Werburgh’s church, in Dublin. He was esteemed a man
of great piety but, as Harris says, was thought to be
puritanically inclined, as perhaps may be surmised from
his own and his son’s Christian names, names taken from
the Scriptures heing very common with a certain class of the
puritans. He was living in 1672, but the time of his death
we have not been able to fix. Besides two occasional sermons, he published, 1. “The doctrine of the three sacred
persons of the Trinity,
” Lond. Meditations,
” Dublin,
heaven, he was styled the illuminated, divine. He had great talents for preaching, and there was no preacher in that age more followed than he. He reproved with great zeal
, a writer famous among the mystical devotees, flourished in the fourteenth century. We
have no certain account of the year or place of his birth,
He was born in Germany, and became a monk of the Dominican order, and acquired great skill in philosophy and
school-divinity; but he applied himself principally to mystical divinity; and as it was believed that he was favoured
with revelations from heaven, he was styled the illuminated,
divine. He had great talents for preaching, and there was
no preacher in that age more followed than he. He reproved with great zeal and great freedom the faults of
every body; and this made him odious to some monks,
whose persecutions of him he bore patiently. He submitted witii the same resolution to other trials, and it was
thought that he was thus visited by God, that he might
not grow proud of the extraordinary gifts which he had
received from heaven. The two principal cities in which
he preached, were Cologne and Strasburg. He died in
the latter after a long sickness, May 17, 1361, and was
honourably interred there in the academical college, near
the winter-auditory. He wrote several books; concerning
which different judgments have been formed; some catholics have censured them, and some protestants have commended them. Among the latter, we may mention our
Dr. Henry More, who exceedingly admired Taulerus’swork entitled “Theologia Germanica,
” which Luther also
praises. This was first translated from the German into
Latin by Surius, and then by Sebastian Castalio, and went
through a great many editions from 1518 to 1700, when it
was printed in French at Amsterdam.
became archdeacon of Buckingham. After he took orders he was esteemed a very eminent and successful preacher; but he has only two occasional sermons in print. When the late
In April 1751, Dr Taylor succeeded the rev. Christopher Anstey, D. D. in the rectory of Lawford in Essex, a
living belonging to St. John’s college, and the only parochial cure he ever enjoyed; and in Jan. 1753, he became
archdeacon of Buckingham. After he took orders he was
esteemed a very eminent and successful preacher; but he
has only two occasional sermons in print. When the late
marquis of Bath and his brother were sent to St. John’s,
they were placed under the care of our author by his patron lord Granville, maternal grandfather of these two young
noblemen. This charge led to his work on the “Elements
of Civil Law,
”
e eldest of the four sons of Peter Terrasson, a lawyer of Lyons, and became a priest of the oratory, preacher to the king, and afterwards preacher to the court of Lorrain.
, the first of a literary family
of considerable note in France, was the eldest of the four
sons of Peter Terrasson, a lawyer of Lyons, and became a
priest of the oratory, preacher to the king, and afterwards
preacher to the court of Lorrain. His pulpit services were
much applauded, and attended by the most crowded congregations. His exertions during Lent in the metropolitan
church at Paris threw him into an illness of which he died
April 25, 1723. His “Sermons
” were printed in
lip II. who disputed the crown with him. Though Anthony’s almoner, he was honoured with the title of preacher and counsellor to Henry III; and after the death of that monarch,
, a learned Portuguese Dominican, was born in 1543. He was prior of the convent
at Santaren, 1578, when king Sebastian undertook the African expedition in which he perished. Cardinal Henry,
who succeeded him, dying soon after, Texeira joined the
friends of Anthony, who had been proclaimed king by the
people, and constantly adhered to him. He accompanied
this prince into France, 1581, to solicit help against Philip
II. who disputed the crown with him. Though Anthony’s
almoner, he was honoured with the title of preacher and
counsellor to Henry III; and after the death of that monarch, attached himself to Henry IV“. with whom he became a great favourite. He died about 1620. Texiera’s
works clearly discover his hatred of the Spaniards, and his
aversion to Philip II. who took Portugal from prince Anthony. It is asserted, that as he was preaching one day on
the love of our neighbour, he said,
” We are obliged to
love all men of whatever religion, sect, or nation, even
Castilians.“His political, historical, and theological writings are very numerous.
” De Portugallioe ortu,“Paris,
1582, 4to, 70 pages, scarce. A treatise
” On theOrifi'tmme,“1598, 12mo;
” Adventures of Don Sebastian," 8vo.
s hand, and threw it at his head, saying, “What do you mean by praying for a whore and a rogue?” The preacher bore it with patience and composure; but the soldier who had
, bishop of Worcester, was son of
Mr. John Thomas, a linen-draper in the city of Bristol, who
lived in a house of his own on the bridge in that town, where
the bishop was born on Thursday, February 2, 1613, and
baptized there in St. Nicholas’s church, on the Friday following. He was of a very ancient and noble family, as
appears by a pedigree taken out of the Heralds’ -office by
William Thomas lord bishop of Worcester in 1688, to
prove his right to the Herbert arms. His mother was Elizabeth Blount, descended from the Blounts of Eldersfield,
in the county of Worcester. His grandfather, William
Thomas, was recorder of Carmarthen, where he and his
family had for a long time lived in great credit; and the
earl of Northampton, then lord president of Wales, gave
him this character, “that he was the wisest and most prudent person he ever knew member of a corporation:
” this
gentleman, after the death of their son, undertook the care
of his grandson; which trust he executed with the greatest
care and attention, placing him under the tuition of Mr.
Morgan Owen, master of the public school at Caermarthen,
afterwards bishop of Landaff: here he continued till he
went to St. John’s college, Oxford, in the sixteenth year
of his age, in Michaelmas term, 1629; from hence he removed to Jesus college, where he tqok his degree of B, A.
1632, and soon after was chosen fellow of the college, and
appointed tutor by the principal. Here, according to the
fashion of the times, he studied much school philosophy
and divinity, epitomizing with his own hand all the works
of Aristotle: he took his degree of M.A. Feb. 12, 1634,
was ordained deacon by John Bancroft, bishop of Oxford,
at Christ Church, June 4, 1637, and priest in the year following at the same place, and by the same bishop. Soon,
after he was appointed vicar of Penbryn, in Cardiganshire,
and chaplain to the earl of Northumberland, who presen ed
him to the vicarage of Laugharn, with the rectory of Lansedurnen annexed. This presentation being disputed, he
determined to give it up; but the earl encouraged him to
persevere, assuring him that he would be at all the expence
and trouble: in consequence of which, the dispute was soon
ended, and Mr. Thomas instituted: here he determined to
reside, having no other thought but how best to perform his
duty; and that he might be more fixed, and avoid the inconveniences of a solitary single life, he resolved to marry.
The person he chose was Blanch Samyne, daughter of Mr.
Peter Samyne, a Dutch merchant in Lime-street, London,
of an ancient and good family, by whom he had eight children; William, who died young, Peter, John, Blanch, Bridget,
William, Sarah, and Elizabeth. Here he religiously
performed every duty of a parish priest, esteeming his employment not a trade, but a trust, till about 1644, a party
of the parliament horse came to Langharn, and inquired
whether that popish priest Mr. Thomas was still there,
and whether he continued reading the liturgy, and praying for the queen; and one of them adding, that he should
go to church next Sunday, and it' Mr. Thomas persevered
in praying for that drab or the whore of Babylon, he would
certainly pistol him. Upon this, Mr. Thomas’s friends earnestly pressed him to absent himself; but he refused, thinking it would be a neglect of duty. He no sooner began
the service, than the soldiers came and placed themselves
in the next pew to him, and when he prayed for the queen,
one of them snatched the book out of his hand, and threw
it at his head, saying, “What do you mean by praying for
a whore and a rogue?
” The preacher bore it with patience
and composure; but the soldier who had committed the
affront was instantly seized with such anxiety and compunction, that his companions were forced to carry him
away. Mr. Thomas continued the service, and delivered
the sermon with his usual emphasis and 'propriety; and
when he returned to his house, he there found the soldiers
ready to beg his pardon, and desiring his prayers to God
for them. When this happened, he was about thirty-three
years old. Soon after, the parliament committee deprived
him of the living of Laugharn; and though a principal
member of that body had been his pupil and particular
friend, yet he refused to shew him any favour, saying, “If
he was his father, he would do him no service unless he
would take the covenant.
” From this time till the restoration, Mr. Thomas endured great hardships, being a sufferer to the amount of above fifteen hundred pounds, and,
for the support of his family, obliged to teach a private
school in the country; and though his friends often made
him liberal presents, yet his wiie and numerous family
were frequently in want of common necessaries.
churches, the several parishioners might, after their own prayers, attend the sermon of some eminent preacher in the cathedral. He was a great patron of the French protestants,
Having been bishop of St. David’s six years, he was
translated to the see of Worcester, in the place of bishop
Fleetwood. As soon as he knew of this appointment, his
lordship, who never was a lover of money, desisted from
any further treaty with several tenants of the bishopric of
St. David’s, and refused very considerable fines, afterwards received by bishop Womack. He went to Worcester in August 1683, and was conducted to his palace by
the gentry and clergy of his diocese, where they were entertained very handsomely, and ever after found a plentiful table and hearty welcome; he being always of opinion that, in order to amend the morals of the people, the
first step was to gain their acquaintance and affection.
Upon this principle, he was a great lover of hospitality
and charity; the poor of the neighbourhood were daily fed
at his door, and he sent provisions twice a week to the
common prison, besides very large sums given where he
saw occasion. Some may think that he carried this matter to excess for though he frequently was heard to say,
“he dreaded debt as a sin,
” through his extensive charity,
and the necessary calls of a numerous family, he sometimes
brought himself to the verge of it, he laid not up for himself or his children; and, when charged by several for not
providing for his own household, his answer always was,
“that no bishop or priest was to enrich himself with, or
raise his family out of the revenues of the church that
the sacred canons forbade it and that for his part he was
resolved that none of his should be the richer for them, as
he was only God’s steward, and bound to dispense them to
his glory in works of charity and piety.
” He was extremely
careful what persons he ordained; his censures were also
expressed in the softest words, and with an humble air of
such tenderness and brotherly compassion as always gained
the more ingenuous, and left the incorrigible without excuse. He constantly attended six o'clock prayers in the
cathedral, so long as Ins health would permit and upon
complaint from archbishop Sheldon, dated June 4, 1670, that
the duties of reading the church service and administering 1
the sacraments were too much neglected by dignified persons, “the cleans and canons, as if it were an office below
them, and left for the most part to be performed by their
vicars or petty canons, to the offence of the church’s friends,
and the advantage of sectaries, and their own just reproach;
” he, together with the prebendaries, so ordered
the residence, that one or two of them generally officiated
at the communion. The bishop, at his first visitation of
the dean and chapter, by his own authority, and their concurrence, procured a chapter act to be made, to oblige the
prebendaries to be resident two at a time in every month;
this being done with the concurrence of Dr. Hickes, then
dean, and Dr. Hopkins, a worthy prebendary of the church,
passed without the least appearance of uneasiness in any
one member of the society. The money, which at former
visitations was usually expended in entertaining, v the bishops,
he ordered to be laid out in books for the library, and entertained the church at his own charge; he was besides a
considerable benefactor to the library, the books about this
time being brought from an inconvenient room on the south
side of the church, and placed in the chapter-house, a very
elegant room, capable of containing a noble collection of
books. The bishop was often present in the Consistory
court, whereby he much prevented the frivolous suits, and
expedited the dilatory proceedings, which at that time were
much complained of. Jn 1683, archbishop Bancroft wrote
a letter to the bishop, complaining of a custom which then
and for many years after continued, of preaching the sermon in the body of the cathedral, the prayers being read in.
the choir: the origin of this custom was, that as there was
no sermon in the parish churches, the several parishioners
might, after their own prayers, attend the sermon of some
eminent preacher in the cathedral. He was a great patron
of the French protestants, and contributed largely to their
support. In 1687, when the king made his progress through
part of England, the bishop sent his servant to Bath, to invite his majesty to his palace at Worcester, where he had
the honour of entertaining him on the 23d day of August,
the eve of St. Bartholomew. He met him at the gate of
his palace, attended by his clergy, and in a sfyort Latin
speech welcomed him to the city. His majesty walked
upon a large piece of white broad cloth of the manufacture
or the city, all strewed with flowers, which reached from
the palace gute to the stairs leading up to the great hall:
as he went along, he said, “My lord, this looks like Whitehall.
” Having refreshed himself after his journey, he went
to see the cathedral, the dean attending his majesty to the
college gate, from whence he went to see the curiosities of
the town, and, among the rest, was shewn where the battle
was fought between Oliver and his royal brother *.
act of uniformity, which commenced on St. Bartholomew’s-day the year following. Upon thus becoming a preacher in the church, he was very little disposed to follow the patterns
In 1656, Tillotson left his college, and went upon invitation to Edmund Prideaux, esq. of Ford-abbey in Devonshire, to be tutor to his son. Prideaux had been commissioner of the great seal under the long parliament, and was
then attorney-general to the protector Cromwell. How
long he continued in this Station does not appear;, but he
was in London at the time of Cromwell’s death, Sept. 3,
1658; and was present about a week after at a very remarkable scene in Whitehall palace, which we have already
related from Burnet in our account of Dr. Owen. The
time of his going into orders, and by whom he was ordained, are particulars not known. Some have supposed,
that he was curate to Dr. Wilkins at St. Lawrence Jewry,
before the restoration; but Wilkins was not admitted to
that vicarage till 1662. The first sermon of his that appeared in print was in Sept. 1661: it was preached at the
morning exercise at Cripplegate, on “Matth. vii. 12.
” and
published among a collection with that title, but not admitted among his works till the edition of 1752. At the
time of preaching this sermon he was still among the Presbyterians, whose commissioners he attended, thou. h as an
auditor only, at the conference held at the Savoy for the
review of the Liturgy, in July 1661 but he immediately
submitted to the act of uniformity, which commenced on
St. Bartholomew’s-day the year following. Upon thus
becoming a preacher in the church, he was very little
disposed to follow the patterns then set him, or indeed of
former times; and therefore formed one to himself, which
was long esteemed as a model. He certainly began his
course of divinity with the true foundation of it, an exact
study of the Scriptures, on which he spent four or five
years. He then applied himself to the reading ol all the
ancient philosophers and writers upon ethics, and among
the fathers chiefly St. Basil and St. Chry*.ostom, with Episcopius among the moderns, whom he made the pattern
both of his principles and eloquence. With these preparations, he set himself to compose the greatest variety of
sermons that any divine had yet undertaken.
however, was but short, being called to London by the society of Lincoln’s-Inn, who chose him their preacher the 26th following: his election was owing to his being accidentally
His first office in the church was the curacy of Cheshunt
in Hertfordshire, in 16S1 and 1662; where he is said, by
his mild and gentle behaviour, which was natural to him,
and persuasive eloquence, to have prevailed with an old
Oliverian soldier, who preached among the Anabaptists
there in a red coat, and was much followed, to desist from
that, and betake himself to some other employment. The
short distance of Cheshunt from London allowing him often
to visit his friends there, he was frequently invited into
their pulpits. Accordingly we find that his sermon on
Eccles. xii. 1. “Upon the advantages of an early piety,
”
was preached at St. Lawrence Jewry in since Mr. Tillotson came, Jesus Christ
had not been preached among them.
” To this accusation,
he seems to allude in his sermon against evil-speaking,
preached near thirty years after; towards the close of
which he says: “I foresee what will be said, because I
have heard it so often said in the like case, that there is
not one word of Jesus Christ in all this; no more is there
in the text: and yet I hope that Jesus Christ is truly
preached, when his will and laws, and the duties enjoined by
the Christian religion, are inculcated upon us.
”
Lawrence Jewry: and being now settled in town, and having established the character of an excellent preacher, he contributed his share to oppose the two growing evils of
The year after, 1664, he was chosen Tuesday lecturer at
St. Lawrence Jewry: and being now settled in town, and
having established the character of an excellent preacher,
he contributed his share to oppose the two growing evils
of Charles the Second’s reign, atheism and popery. He
preached a sermonbefore the lord mayor and court of aldermen at St. Paul’s, in 1663, “On the wisdom of being religious;
” which was published in This being highly praised by the abettors of popery, Tillotson answered it, in a piece entitled
” The rule of Faith,“which was printed in 1666, and inscribed to Dr. Stillingfleet, with whom he was intimately acquainted. Sargeant
replied to this, and also in another piece attacked a passage
in Tillotson’s sermon
” On the Wisdom of being religious;“which sermon, as well as his
” Rule of Faith," Tillotson
defended in the preface to the first volume of his sermons,
printed in 1671, 8vo.
the contrary, “thinks that no man had ever less pretensions to genuine oratory, than this celebrated preacher. One cannot indeed but regret,” says he, “that Dr. Tillotson,
As good sense, sound reasoning, and profound knowledge,
justly entitled archbishop Tillotson to the character of a
great and excellent divine, so copiousness of style, and ease
of composition, have made him also esteemed and admired
as an orator. Yet a polite writer of our own country, Melmoth, in “Fitzosborne’s Letters,
” cannot allow this to him,
but, on the contrary, “thinks that no man had ever less
pretensions to genuine oratory, than this celebrated preacher.
One cannot indeed but regret,
” says he, “that Dr. Tillotson, who abounds with such noble and generous sentiments,
should want the art of setting them off with all the advantage they deserve; that the sublime in morals should not
be attended with a suitable elevation of language. The
truth, however, is, his words are frequently ill chosen, and
almost always ill placed; his periods are both tedious and
unharmonious; as his metaphors are generally mean, and
often ridiculous.
” He imputes this chiefly to his “having
had no sort of notion of rhetorical numbers,
” which seems,
indeed, to have been in some measure the case and, as far
as this can detract from the character of a complete orator,
it is necessary to make some abatement: yet there is certainly great copiousness, and, as this gentleman allows, “a
noble simplicity,
” in his discourses. As for his language,
notwithstanding some exceptionable passages with regard
to the use of metaphors, incident to the best authors, Dryden frequently owned with pleasure, that, if he had any
talent for English prose (as certainly he had a very great one), it was owing to his having often read the writings of
archbishop Tillotson. Addison likewise considered Tiltotson’s writings as the chief standard of our language and
accordingly marked the particular pbrases in the sermons
published during his life-time, as the ground-work of an
English dictionary, which he had projected. But there are
some very just sentiments of Tillotson in one of Warbiirton’s letters, which deserve more attention. Tillotson, Warburton says, “was certainly a virtuous, pious, humane, and
moderate man, which last quality was a kind of rarity in
those times. His notions of civil society were but confused
and imperfect, as appears in the affair of lord Russel. As
to religion, he was among the class of latitudinarian divines.
I think the sermons published in Iris life-time are fine
moral discourses. They bear indeed the character of their
author, simple, elegant, candid, clear, and rational. No
orator in the Greek and Roman sense of the word, like
Taylor; nor a discourser in their sense, like Barrow: free
from their irregularities, but not able to reach their heights.
On which account I prefer them infinitely to him. You
cannot sleep with Taylor; you cannot forbear thinking with
Barrow. But you may be much at your ease in the mi^lst
of a long lecture from Tillotson: clear, and rational, and
equable as he is. Perhaps the last quality may account
for it.
”
philosophised after the genuine manner of the Peripatetic school. Paul V. chose father Tolet for his preacher, and he held the same office under the succeeding pontiffs,
, a learned cardinal, was born in 1532,
at Cordova, and appointed professor of philosophy in the
university of Salamanca at the early age of fifteen, which
is not remarkable if, according to Dominic Soto, who was
his master, he was a “monster of genius.
” Having afterwards entered the Jesuits’ order, he was sent to Rome,
where he taught theology and philosophy with reputation,
and philosophised after the genuine manner of the Peripatetic school. Paul V. chose father Tolet for his preacher,
and he held the same office under the succeeding pontiffs,
with that of theologian in ordinary, besides being entrusted with several important commissions. Pope Gregory XIII. appointed him judge and censor of his own
works, and Clement VIIL raised him to the cardinalate in
1594, being the first Jesuit who held that dignity. He is
said to have been a lover of justice and equity, and laboured with great zeal and success to reconcile Henry IV.
with the court of Rome. He died in that city in 1596,
aged sixty-four. Henry IV. out of gratitude, ordered a
solemn service to be performed for him at Paris and at
Rouen. This learned cardinal left several works, the principal are “Commentaries on St. John,
” Lyons, On St. Luke,
” Rome, On St. Paul’s Epistle to the Romans,
” Rome, A Summary of
cases of conscience, or instruction for priests,
” Paris,
and after that to Leominster in Herefordshire, of which he had the living, and became a very popular preacher, and when the living was found insufficient for a maintenance,
, one of the most learned Baptist divines of the seventeenth century, was born at Bewdley in Worcestershire in 1603 and, being intended for the church, was educated at the grammar-school, where he made such proficiency as to be thought fit for the university at the age of fifteen. He was accordingly sent to Magdalen-hall, Oxford, at that time, and William Pcmble was his tutor. Here he acquired such distinction for talents and learning, that on his tutor’s death in 1624, he was chosen to succeed him in the catechetical lecture in Magdalen-hall. This he held with great approbation for about seven years, during which he was, amongst other pupils, tutor to Mr. Wilkins, afterwards bishop of Chester. He then, we may presume, took orders, and went to Worcester, and after that to Leominster in Herefordshire, of which he had the living, and became a very popular preacher, and when the living was found insufficient for a maintenance, lord Scudamore. made some addition to it. Tombes was, says his biographer, among the first of the clergy of those times who endeavoured a reformation in the church, that is, was an enemy to the discipline or ceremonies, for which he suffered afterwards, when the king’s forces came into that country; and being in 1641 obliged to leave it, he went to Bristol, where the parliamentary general Fiennes gave him the living of All Saints. When Bristol was besieged by prince Rupert, the year following, he removed again to London with his feu mily, and there first communicated to some of the West* minster divines, his scruples as to infant-baptism, and held conferences with them on the subject, the result of which was, that he made no converts, but was more confirmed in his own opinions, and a sufferer too, for, being appointed preac-her at Fenchurch, his congregation not only refused to hear him, but to allow him any stipend. From this dilemma he was relieved for a time by a call to be preacher at the Temple-church, provided he would abstain, in the pulpit, from the controversy about infant-baptism. To this he consented on these terms: first, that no one else should preach for the baptising of infants in his pulpit; and, secondly, that no laws should be enacted to make the denial of infant-baptism penal. All this being agreed upon, he continued to preach at the Temple for four years, and was then dismissed for publishing a treatise against infant-baptism. This was construed into a breach of his engagement, but he endeavoured to defend it as necessary to his character, he being often attacked in the pulpit for those opinions. on the subject which he had communicated to the Westminster assembly, although they had neither been published, or answered, by that learned body.
course. He revived the annual school-feast here, and charged his estate with a yearly present to the preacher on that occasion. Dr. Tooke gave also to this school-library
, S. T. P. was born in East-Kent, the son of Mr. Thomas Tooke, of the family of the Tookes of Beere. His father and grandfather were hearty sufferers in the royal cause. Their enterprising zeal was severely punished by the prevailing party, and acknowledged at the restoration by such rewards as royal hands, tied down by promise and compositions, could afford. His education was first at St. Paul’s school, chiefly under the care of Mr. Fox, to whom he owed many obligations, and to whose family he was a constant and generous benefactor. Thence he went to Corpus-Christi-college, Cambridge; and while bachelor of arts was chosen fellow; the learned Dr. Spencer, and the body, having a just regard to his talents and improvement. It was about this period that he engaged in the school of Bishop-Stortford, whose reputation was then in ruins, and had nothing to recommend it but the name of Leigh, not yet out of mind. At the request of Dr. Tooke, a new school was built by contributions of the gentlemen of Hertfordshire and Essex, and of the young gentlemen who had been educated at Bishop- Stortford. The school was thus raised to a great degree of fame, as the numbers of gentlemen, sent by Dr. Tooke to his own and other colleges, attested; and considerably increased the trade of the town, by such a beneficial concourse. He revived the annual school-feast here, and charged his estate with a yearly present to the preacher on that occasion. Dr. Tooke gave also to this school-library a tegacy of ten pounds for books, which are added to it and procured a great number of valuable authors from gentlemen that were his scholars. By his interest and care the gallery in the church, for the use of the school, was erected. He gave by will to this church a chalice of 20l. value; and died May 4, 1721, after more than thirty years intent and successful labours here. He was buried in the parishchurch of Lamborn in Essex, of which he had been rector from 1707.
tead of father Quesnel, who had been obliged to abscond, Louis XIV. inquired of Boileau concerning a preacher named le Tourneux, whom every body was running after. “Sire,”
, a pious French divine,
was born April 30, 1640, at Rouen, of poor parents, but
the inclination for learning which he discovered from his
childhood, induced M. du Fosse, maitre des comptes at
Rouen, to encourage him in that pursuit, and to send him
to the Jesuits’ college at Paris. He completed his philosophical studies at the college de Grassins, under M. Hervent, and was afterwards vicar of $t. Etienne des Tonneliera, at Rouen, where he distinguished himself by his public services. During a visit to Paris in 1675, he gained the
prize given by the French academy. Reflecting afterwards
on the inconsiderate manner in which he had engaged in
the sacred office, he went again to Paris, and renounced
all the duties of the priesthood, that had done him so much
honour, till M. de Sacy, to whom he applied for directions
in his penitence, drew him from this state of dejection, and
persuaded him to resume the sacred functions. His talents
procured him a benefice in the holy chapel, and the priory
of Villers, which the archbishop of Rouen gave him. M.
Tourneux would gladly have resigned his benefice in favour
of some pious ecclesiastic; but only simple resignations
were at that time accepted. A change of this rule was
hoped for, but did not take place during his life. The
king gave him a pension of 300 crowns. He preached one
Lent in the church of St. Benoit, at Paris, to a prodigious
number of auditors. M. le Tourneux spent his last years
at his priory of Villers-sur-Fere, in Tardenois, in the dio*
cese of Soissons. M. le Maitre de Sacy, and M. de.Santeuil, who were his friends, placed great confidence in him,
and frequently consulted him, in consequence of which he
was involved in some difficulties. He died suddenly at
Parts, Nov. 28, 1686, aged forty -seven, and his remains
were interred at Port Royal. The principal among his
numerous works are, “La Vie.de Jesu Christ;
” “La
meiliure maniere d'entendre la Messe;
” “L‘Anne’e Chretienne,
” Paris, Translation of the Roman breviary,
” 4 vols. 8vo; with other
works suited to persons of his communion. His translation
of the breviary was censured by a sentence from M. Cheron, official of Paris, 1688; but M. Arnauld undertook its
defence. An “Abridgment of the principal Theological
Treatises,
” 4to, is also ascribed to M. le Tourneux. L'Avocat says that he had a peculiar talent for homilies and instructions, and it is said that while he preached the Lent
sermons at St. Benoft, in Paris, instead of father Quesnel,
who had been obliged to abscond, Louis XIV. inquired of
Boileau concerning a preacher named le Tourneux, whom
every body was running after. “Sire,
” replied the poet,
“your majesty knows that people always run after novelties this man preaches the gospel.
” The king then
pressing him to give his opinion seriously, Boileau added,
*' When M. le Tourneux first Ascends the pulpit, his ugliness so disgusts the congregation, that they wish he would
go down again but when he begins to speak, they dread
the time of his descending."
the measures and supporters of administration. In 1774 he resigned his business, and was ordained a preacher among the dissenters, and soon after chosen pastor of a congregation
About this time he acquired some property by marriage,
and laid it out partly in furnishing a bookseller’s shop in
Fore-street. Here he carried on trade for about nine
years, but with no great success. During this time he
published various pamphlets on the political topics of the
day, and always in opposition to the measures and supporters of administration. In 1774 he resigned his business, and was ordained a preacher among the dissenters,
and soon after chosen pastor of a congregation at Highgate. In 1778 he exchanged this situation for the office
of forenoon preacher at Newington Green, where Dr. Price
preached in the afternoon. When Dr. Kippis was employed by the London booksellers on a new edition of the
“Biographia Britannica,
” he recommended Mr. Towers
as his assistant; and he wrote several lives, but, as already
noticed, under the influence of prejudices which did no
credit to the work. It seems indeed rather surprising that
a work in which the lives of the eminent men of the church
of England must necessarily be expected to form a large,
if not the largest share, should be entrusted to one who had
no sympathy with the constitution or doctrines of that
church, and who, while he probably exerted as much impartiality as he was capable of, could not, in the nature of
things, divest himself of a degree of prejudice which must
damp his praise, if it did not dispose him to censure.