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, first master of Emanuel-­college, Cambridge, and a benefactor to that house, was born of an ancient family at Chatterton, in Lancashire, in 1546. His parents were papists, and educated him in that religion, sending him afterwards to study law in one of the inns of court, but in the twentieth year of his age, he renounced this pursuit, and went to Cambridge, where his talents and industry recommended him to a scholarship in Christ’s-college. His father, enraged at this, sent him a bag with a groat in it, and told him he might beg, as he meant to disinherit him, and afterwards executed his threat. Young Chaderton, however, persisted in his studies, and in 1567, when B.A., was chosen fellow of his college. In 1578 he commenced B, D. and in the same year preached a sermon at St. Paul’s cross, which he afterwards printed. He was then chosen lecturer of St. Clement’s church, Cambridge, where he preached for about sixteen years, much followed and admired. Such was his reputation for learning and piety, that when sir Walter Mildmay refounded Emanuel college, in 1584, he chose Chaderton for the first master, and on his expressing some reluctance, declared that if Chaderton would not be master, the foundation should not go on. In the beginning of the reign of James I. he was one of the four divines for the conference at Hampton-court, and the same year was chosen one of the translators of the Bible, and was one of the Cambridge divines who translated from Chronicles to Canticles inclusive. In 1612, when the prince elector palatine visited Cambridge, he requested Mr. Chaderton to commence D. D. with which he complied; and having regretted that the founder of Emanuel had provided for only three fellows, he made such application among his friends, as to make provision for twelve fellows, and above forty scholars, and procured some church livings for the college. Towards the close of his life, when Arminian doctrines became prevalent, dreading lest he might have an Arminian successor, he resigned in favour of Dr. Preston, but survived him, and lived also to see Drs. Sancroft and Holdsworth masters. He was a man of acknowledged piety, benevolence, and learning, and lived in great respect for many years after his resignation. He died Nov. 1640, aged about ninety-four, and was buried in St. Andrew’s church. He appears to have been related to Dr. William Cha-derton, successively bishop of Chester and Lincoln, of whom some account is given by Peck in the preface to his “Desiderata.” Besides the sermon noticed above, Dr. L. Chaderton wrote a treatise on Justification, which Anthony Thysius, professor of divinity at Leyden, published with other tracts on the same subject; and some of his Mss. are still in the public libraries, particularly in the Brit, Mus, among the Harleian Mss. Moreri says his “Life” was published by William Dillingham, at Cambridge, in 1700, but this we have not seen.

, one of the great opponents of Arminius, and from whom the Calvinists were at one time called Gomarists, was born at Bruges, Jan. 30, 1S63. His father and mother, Avho were protestants, retired into the palatinate in 1578, and sent him to Strasburgh to study under the celebrated John Stimulus. Three years after he went to prosecute his studies at Newstad, where the professors of Heidelberg found a refuge when Lewis, the elector palatine, had banished them because they were not Lutherans. In 1582 he came to England, and heard at Oxford the divinity lectures of Dr. John Rainolds, and at Cambridge those of Dr. William Whitaker, and at this latter university he was admitted to the degree of bachelor of divinity, June, 1584. The elector Lewis dying in 1583, prince Casimir, his brother, restored the professors of Heidelberg, to which place Gomar returned from Cambridge, and spent two years. In 1587 he accepted an invitation from the Flemish church at Francfort to be their minister, and exercised the functions of that office until 1593, when his flock were dispersed by persecution. The following year he was appointed professor of divinity at Leyden, but before entering upon the office, he took his degree of doctor at Heidelberg. Here he remained quietly until 1603, when his colleague Arminius began to place himself at the head of a party, known by his name ever since, and Gomarus resisted him with a zeal which his enemies have construed into bigotry and intolerance. The truth seems to have been that Arminius and his followers, while they disputed with equal warmth, chose to represent the subjects of their disputes as matters of indifference which need not interrupt church-fellowship, while Gomarus considered them as essentials. Vorstius having succeeded Arminius, Gomarus foresaw only a renewal of the controversy under such a colleague, and retired to Middleburgh in 1611, where he preached and read lectures until 1614. He was then invited by the university of Saumur to be professor of divinity, and four years after he exchanged this for the professorship of divinity and Hebrew at Groningen, where he remained during the rest of his life. The only times when he was absent were, once when he attended the synod of Dort, where the errors of Arminius were condemned; and again when he went to Leyden in 1633 to revise the translation of the Old Testament. He died Jan. 11, 1641. His various works, most of which had been published separately, were printed together at Amsterdam in 1644, fol. He was a man of acknowledged abilities, especially in the Oriental languages.

, or Du Jon (Francis), professor of divinity at Leyden, was descended of a noble family, and born at Bourges in 1545. At the age of thirteen he began to study the law, and afterwards went to Geneva, to study the languages; but being restrained in his pursuits for want of a proper support from his family, he resolved to get his bread by teaching school, which he pursued till 1565, when he was made minister of the Walloon church at Antwerp. But as this was both a troublesome and dangerous post, on account of the tumultuous conflicts between the papists and protestants at that time, he was soon obliged to withdraw into Germany. He went first to Heidelberg, where the elector, Frederic III. received him very graciously. He then made a visit to his mother, who was still living at Bourges; after which, returning to the Palatinate, he was made minister of the church of Schoon there. This was hut a small congregation; and, while he held it, he was sent by the elector to the prince of Orange’s army, during the unsuccessful expedition of 1568. He continued chaplain to that prince till the troops returned into Germany; when he resumed his church in the Palatine, and resided upon it till 1579. This year his patron, the elector, appointed him to translate the Old Testament jointly with Tremellius, which employment brought him to Heidelberg. He afterwards read public lectures at Neustadt, till prince Casimir, administrator of the electorate, gave him the divinity-professor’s chair at Heidelberg. He returned into France with the duke de Bouillon; and paying his respects to Henry IV. that prince sent him upon some mission into Germany. Returning to give an account of his success, and passing through Holland, he was invited to be divinity-professor at Leyden; and, obtaining the permission of the French ambassador, he accepted the offer in 1592. He had passed through many scenes of life, and he wrote an account of them himself this year: after which, he filled the chair at Leyden with great reputation for the space of ten years, when he died of the plague in 1602.

, a celebrated French protestant divine, was born at St. Maxeut, in Poitou, Aug. I, 1572, and after some school education near home, was sent to Rochelle in 1585, where he studied the learned languages and philosophy. In 1590 he was removed to the college at Beam, where he took his master’s degree, and began the study of divinity. Having finished that course, he was in 1595 appointed minister of the church of Thoars, and chaplain to the duke of Thoars, who admitted him into his confidence, and frequently employed him in matters of importance. While in this situation he married the daughter of a divine at Thoars. He was frequently the representative of the protestant churches in national conventions and synods, and in some of these filled the chair of president, particularly in that of Vitry, in 1617. In 1620 he was appointed professor of divinity at Leyden, but about the same time had the misfortune to lose his wife. In 1621 he visiteci England, and going to Oxford was incorporated doctor in divinity, which degree had been conferred on him at Leyden just before. He gave, on this occasion, several books to the Bodleian library. While in England he married, as his second wife, Maria, the sister of Peter du Moulin, and widow of Anthony de Guyot, upon whose death in the civil wars in France, she took refuge in England. What served to introduce him at Oxford was his previous acquaintance wiih John Russe, or Rouse, who had lodged some time with him at Thoars, and was now in the situation of librarian of the Bodleian. After his return to Leyden he resumed his professorship, and passed the rest of his days in teaching and writing. He died in 1647, aged seventy-five. His works, consisting of commentaries on the scriptures, sermons, and controversial pieces, were very numerous, but it is unnecessary to specify them separately, as they were collected in 3 vols. fol. and printed at Rotterdam in 1651. His brother William, who was likewise in the church, published on “Justification,” and on “Ecclesiastical liberty.” We have in English,“A relation of the last hours of Dr. Andrew Rivet,” 12mo, translated and published by Nehemiah Coxe, by which it appears that Dr. Rivet was not more a man of great learning than of great piety.

, professor of divinity at Leyden, was born at Amberg in the Upper Palatinate, Jan. 1, 1600, of a good family. His father Wigand Spanheim, doctor of divinity, was a very learned man, and ecclesiastical counsellor to the elector-palatine; he died in 1620, holding in his hand a letter from his son, which had made him weep for joy. Frederic was educated with great care under the inspection of this affectionate parent; and, having studied in the college of Amberg till 1613, was sent the next year to the university of Heidelberg, which was then in a very flourishing condition. He there made such progress both in languages and philosophy, as to justify the most sanguine hopes of his future success. After paying a visit to his father in 1619, he went to Geneva to study divinity. In 1621, after his father’s death, he went into Dauphine, and lived three years with the governor of Ambrun, as tutor in his family. He then returned to Geneva, and went afterwards to Paris, where he met with a kind relation, Samuel Durant, who was minister of Charenton, and dissuaded Spanheim from accepting the professorship of philosophy at Lausanne, which the magistrates of Berne then offered him. In April 1625, he paid a visit of four months to England, and was at Oxford; but the plague having broke out there, he returned to Paris, and was present at the death of his relation Durant, who, having a great kindness for him, left him his whole library. He had learned Latin and Greek in his own country, French at Geneva, English at Oxford; and the time which he now spent at Paris, was employed in acquiring the oriental tongues. In 1627, he disputed at Geneva for a professorship of philosophy, and was successful; and about the same time married a lady, originally of Poitou, who reckoned among her ancestors the f;unous Budtrus. He was admitted a minister some time after; and, in 1631, succeeded to the chair of divinity, which Turretin had left vacant. He acquitted himself of liis functions with such ability, as to receive the most liberal offers from several universities: but that of Leyden prevailed, after the utmost endeavours had been used to keep him at Geneva. He left Geneva in 1642; and taking a doctor of divinity’s degree at Basil, that he might conform to the custom of the country to which he was going, he arrived at Leyden in October that year. He not only supported, but even increased the reputation he had brought with him but he lived to enjoy it only a short time, dying April 30, 1649. His great labours shortened his days. His academical lectures and disputations, his preaching (for he was minister of the Walloon church at Leyden), the books he wrote, and many domestic cares, did not hinder him from keeping up a great literary correspondence. Besides this, he was obliged to pay many visits he visited the queen of Bohemia, and the prince of Orange and was in great esteem at those two courts. Queen Christina did him the honour to write to him, assuring him of her esteem, and of the pleasure she took in reading his works. It was at her request that he wrote some memoirs of Louisa Juliana, electress palatine. He was also the author of some other historical as well as theological works the principal of which are his “Dubia evangelica discussa et vindicata,” Genev. 1634, 4to, but afterwards thrice printed in 2 vols. 4to, with large additions; “Exercitationes de Grafla universali,” Leyden, 1646, 8vo. This involved him in a controversy with Amyraut; and “Epistolae ad Davidem Bu chananum super controversies quibusdam, quse in ecclesiis Anglicanis agitantur,” ibid. 1645, 8vo. Some other of his works were published with those of his son, and his funeral oration on Henry prince of Orange, pronounced at Leyden in 1647 may be seen in Bates’s “Vitas selectorupi aliquot virorum.” He was a correspondent of, and highly esteemed by archbishop Usher.

, a very eminent Protestant divine, was born October 3, 1573, at Ghent, of an ancient family, which has produced many distinguished magistrates. He officiated as pastor at several different places; declared in favour of the Counter-remonstrants, enjoyed the friendship and confidence of prince Maurice, and was one of those who drew up the canons of the famous synod of Dort. Walæus became afterwards professor of divinity at Leyden, and died July 9, 1639, leaving “Compendium EthicaeAristotelicae,” Leyden, 1636, 12mo. The greatest part of the Flemish translation of the Bible, made by order of the States, and which first appeared in 1637, was executed by him, and almost the whole of the New Testament. John Walæus his son, was professor of medicine at Leyden, where he died in 1649. He made some discoveries on the circulation of the blood, and taught Harvey’s system, although not without some attempt to deprive him of the honour of being the original inventor. His principal publication was “Epistolas de motu chyli et sanguinis,” Leyd. 1641.