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, was born at Shottesbrooke, in Berkshire, June 17, 1709, and was educated at Trinity college, Oxford, where he took the degree of master of arts, on the 8th of June, 1732. In the course of his life, he obtained several considerable preferments. He was rector of Shottesbrooke, and vicar of Bucklesbury and of White-Waltham. Dr. Sherlock, when bishop of Salisbury, gave him a prebendal stall in that cathedral, and he afterwards became a canon of the same church. Bishop Thomas promoted him to the archdeaconry of Berks. The principal works by which he was distinguished, were, “A Free Answer to Dr. Middleton’s Free Enquiry,” published in 1749; and “A full and final Reply to Mr. Toll’s Defence of Dr. Middleton,” which appeared in 1751. Both these works were written with temper, as well as with learning. Our author was judged to have performed such good service to the cause of religion by his answer to Dr. Middleton, that the university of Oxford conferred upon him the degree of doctor in divinity by diploma, in full convocation on Feb. 23, 1749-50. He published also, “Two Sermons on the eternity of future punishment, in answer to Whiston with a Preface,” Oxford, 1743; “Visitation Sermon on the desireableness of the Christian Faith, published at the request of bishop Sherlock,” Oxford, 1741 “Two Sermons on a rational faith,” Oxford, 1745 “Sermon on the practical influence of the doctrine of the Holy Trinity,” Oxford, 1715; “Dissertation on Jepthah’s Vow, occasioned by Romaine’s Sermon on that subject,” London, 1745; “Practical Discourses (14) on moral subjects, vol.1.” London, 1748. A Dedication to his patron Arthur Vanittart, esq. of Shottesbrooke, precedes a masterly preface of considerable length, stating the great duties of morality, c. “Vol. II. London, 1749, containing 14 more;” and preceded by a Dedication to bishop Sherlock, whose “unsolicited testimony of favour” to him laid him “under personal obligations. Such a testimony from such a patron, and the obliging manner of conferring it, added much to the value of the favour itself.” “Assize Sermon on Human Laws,” Oxford, 1750; “Sermon on St. Paul’s Wish,” Oxford, 1752; “Two Sermons on Superstition,” Oxford, 1754; “Assize Sermon on the equal and impartial discharge of Justice,” Oxford, 1756 “Letter to the Author of Considerations on the Act to prevent Clandestine Marriages; with a Postscript occasioned by Stebbing’s Enquiry into the annulling Causes,” &c. London, 1755. This Letter *' by a Country Clergyman“was known, at the time, as Dr. DodwelPs;” Two Sermons on the Doctrine of the Divine Visitation by Earthquakes,“Oxford, 1756;” Assize Sermon on the False Witness, Oxford, 1758; “Sermon at the Meeting of the Charity Schools,” London, 1758; “Two Sermons on a particular Providence,” Oxford, 1760 “Sermon before the Sons of the Clergy,” London, 1760; “Charge to the Clergy of the archdeaconry of Berks,” London, 1764-; “Sermon at the Consecration of Bishop Moss, in 1766,” London, 1767; “The Sick Man’s Companion; or the Clergyman’s Assistant in visiting the Sick; with a Dissertation on Prayer,” London, 1767; “The Prayer, on laying the foundation stone of the Salisbury infirmary, subjoined to dean Greene’s Infirmary Sermon,” Salisbury, 1767; “Infirmary Sermon,” Salisbury, 1768. In 1302, the eldest son of our author permitted the “Three Charges on the Athanasian Creed,” in consequence of the request of some Oxford friends, to see the light. They were accordingly printed at the university press; and contributed, as the author expresses himself in his second page, “to obviate all real mistakes, to silence all wilful misrepresentations, to remove prejudices, to confirm the faith of others, and to vindicate our own sincerity in the profession of it” and it was considered by him as “not unseasonable or unuseful to review and justify that which is called the Athanasian Creed not, we well know, as composed by him whose name it bears, but as explaining the doctrine which he so strenuously maintained.”